What historical context surrounds Psalm 118:24 in the Bible? Canonical Placement and Immediate Literary Context Psalm 118 stands as the climactic hymn of the “Egyptian Hallel” (Psalm 113–118), a festival collection chanted during Passover, Tabernacles, and other great pilgrim feasts (cf. Ezra 3:10–11; Matthew 26:30). Verse 24—“This is the day that the LORD has made; let us rejoice and be glad in it” —is the summit of a psalm that moves from distress to deliverance, from rejection to enthronement, and from private thanksgiving to national doxology. Authorship and Dating While the psalm is anonymous, internal clues and liturgical usage point to a post-exilic composition, likely c. 520–450 BC, when temple worship was being re-established (cf. Ezra 3; Nehemiah 12). The historical references to surrounding nations (vv. 10–12), the opening and closing refrain echoed in later liturgies (v. 1; v. 29), and the celebration of victory after severe threat suit the dedication of the Second Temple (516 BC) or the later rededication under Nehemiah. Historical Events Likely Reflected 1. Return from Babylon (538 BC onward): the psalm’s movement from exile-like “distress” (v. 5) to “broad place” reflects the Exodus-pattern return. 2. Laying of the Second-Temple foundation (Ezra 3:10–13): shouts of joy mingled with tears parallel the psalmist’s call to rejoice in a new day the LORD “has made.” 3. Nehemiah’s wall-dedication (Nehemiah 12): the imagery of gates and procession (vv. 19–20, 26-27) matches the two choirs circling Jerusalem’s walls. Liturgical Function in Israel During the great feasts, priests would sing Psalm 118 while pilgrims processed through the “Gate of Righteousness” (v. 19), waving lulavs at Tabernacles and lifting Passover cups at the final Hallel. Verse 24 served as the call-and-response moment when the worship leader announced the festival day’s divine origin, and the assembly erupted in corporate gladness. First-century Mishnah (Sukkah 5:4) preserves this pattern. Psalm 118:24 within the Egyptian Hallel The Hallel recalls the Exodus (Psalm 113–114), God’s covenant loyalty (115–117), and culminates in 118’s personal yet communal thanksgiving. “This is the day” seals the entire sequence: the redemption celebrated in Passover is not abstract but historically grounded in specific divine action—first the Exodus, then the Return, ultimately the Messiah’s triumph. Use in Second-Temple and Early Christian Communities Ancient Jewish writings (Pesachim 95a; Philo, De Specialibus Legibus 2.213) describe Psalm 118 as the climactic Passover hymn. The New Testament records Jesus and the disciples singing the Hallel after the Last Supper (Matthew 26:30; Mark 14:26). At the Triumphal Entry, the crowd quotes Psalm 118:26; Jesus cites 118:22–23 in His temple debates (Mark 12:10–11), implicitly situating “this day” (v. 24) in His messianic mission. Peter later applies the psalm to the resurrection (Acts 4:11). Cultural and Architectural Backdrop Archaeological excavations of the Herodian temple mount steps, the Pilgrim Road, and the “Trumpeting Stone” (Israel Antiquities Authority, 2009) illuminate the route where choirs likely chanted Psalm 118. Inscribed priestly courses found at Caesarea (Birch, 1974) corroborate rotating teams leading festival music, aligning with the psalm’s antiphonal structure. Connection to Biblical Festivals 1. Passover: “the day” commemorates liberation from Egypt and prefigures the ultimate Passover Lamb (1 Corinthians 5:7). 2. Tabernacles: rejoicing with palm branches (Leviticus 23:40) dovetails with the “branches” waved when Jesus entered Jerusalem (John 12:13 → Psalm 118:25-26). 3. Dedication (Hanukkah): later tradition included Psalm 118 in celebrating temple rededication, linking physical restoration to divine salvation. Theological Themes Anchoring the Historical Setting • Divine Sovereignty: the LORD “has made” the day—history’s hinge is His work, not political happenstance. • Covenant Faithfulness: “His loving devotion endures forever” (v. 1) frames the historical context as covenant fulfillment. • Messianic Hope: the rejected stone becoming cornerstone (v. 22) places v. 24 within eschatological anticipation realized in Christ’s resurrection, historically attested by over 500 eyewitnesses (1 Corinthians 15:6) and early creedal tradition (vv. 3–5 of that chapter, dated within five years of the event). Practical Implications for Ancient and Modern Readers For post-exilic Israel, v. 24 mandated communal celebration of concrete deliverance—no abstract optimism. For first-century believers, it framed the resurrection morning as the definitive “day.” For present readers, it grounds daily rejoicing in God’s historical acts, culminating at Calvary and the empty tomb. Conclusion Psalm 118:24 is embedded in Israel’s national thanksgiving after return from exile, sung in temple liturgies, preserved in ancient manuscripts, echoed by Jesus, and fulfilled in the resurrection. Its historical context spans the rebuilding of Jerusalem, the feasts of Israel, and the dawning of the new covenant—all certifying that “this is the day that the LORD has made.” |
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