Bonar remarks, "The position of the Psalms in their relation to each other is often remarkable." In the Septuagint they constitute one psalm. Verses 1 and 2 of Psalm 91 portray God as a shadow and a fortress to which his servants can go to seek rest and protection, respectively. Some render it, upon the death of his son, to wit, Absalom, or of one called Labben; or, of the middle man, or the man that stood between the two armies, to wit, Goliath, who is so called in the Hebrew text, 1 Samuel 17:4. I will give thanks to you, LORD, with all my heart; I will tell of all your wonderful deeds." Verse 1. We may do the same; we may tell friends and relations that we have received such and such a blessing, and that we trace it directly to the hand of God. Observe that David's praise is all given to the Lord. Half heart is no heart. And that of Goliath agrees not with Psalms 9:14, where there is mention of praising God in Zion, which then and long after was in the hands of the Jebusites. The strain so continually changes, that it is difficult to give an outline of it methodically arranged: we give the best we can make. Gratitude for one mercy refreshes the memory as to thousands of others. Thy marvellous works. Our joy must not be in the gift, so much as in the Giver. He applies the term marvellous not to all the benefits which he had received from God, but to those more signal and memorable deliverances in which was exhibited a bright and striking manifestation of the divine power. Upon the death of the champion. The b is the b instrum. We are to consider this song of praise, as I conceive, to be the language of our great Advocate and Mediator, "in the midst of the church giving thanks unto God," and teaching us to anticipate by faith his great and final victory over all the adversaries of our peace temporal and spiritual, with especial reference to his assertion of his royal dignity on Zion, his holy mountain. The psalm uses a hunter's trap to explain how different problems, such as sickness, can make a person feel. And in Psalms 9:10 , he returns to it, celebrating their confidence who "know" that "name" as if its fragrance still breathed in the atmosphere around. However, all that we have certain about it is, that it was occasioned by some great distress, from which it pleased God to deliver David. Creation, Providence, Redemption, are all marvellous, as exhibiting the attributes of God in such a degree as to excite the wonder of all God's universe. 18. Who knows so much of the marvellous works of God as his own people; if they be silent, how can we expect the world to see what he has done? All thy marvellous works. Psalms 9:7-12 , there is a continued declaration of faith as to the future. I will praise thee, O Lord, with my whole heart This is a gratulatory psalm, wherein David shows his thankfulness, which a very heathen calleth Maximam imo matrem omnium virtutmn reliquarum, the mother of all the rest of the virtues (Cicero). The Chaldee has, "concerning the death of the Champion who went out between the camps," referring to Goliath of Gath, or some other Philistine, on account of whose death many suppose this Psalm to have been written in after years by David. But he has his Son, Christ, the conqueror of death and hell, principally in view, as this psalm sings of victory over nations. by a covert intimation, and inversion of the letters. If either of these conjectures should be correct, the title of Muth-Labben has no teaching for us, except it is meant to show us how careful David was that in the worship of God, all things should be done according to due order. 1632 . See 1 Paralipomenon xv. … Psalm 9 is the ninth psalm of the Book of Psalms, generally known in English by its first verse, in the King James Version, "I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works. Yea, we see that the famous generals of antiquity, who, upon returning victorious from some battle, desired public and solemn thanksgivings (160) to be decreed in their name to the gods, thought of nothing less than of doing honor to their false deities; but only abused their names under a false pretense, in order thereby to obtain an opportunity of indulging in vain boasting, that their own superior prowess might be acknowledged. The victory over the enemy, we find by the fourth verse, is again ascribed to the decision of divine justice, and the award of a righteous judge, who has at length resumed his tribunal. When the woman who had lost one of her ten pieces of silver, found the missing portion of her money, she gathered her neighbours and her friends together, saying, "Rejoice with me, for I have found the piece which I had lost." Summary of Psalm 9: Psalm 9 is a mix of praise and petition; celebration and setback. Is there a lurking unbelief as to whether it really came from God; or are we ashamed to own it before those who are perhaps accustomed to laugh at such things? This renders it certain, that the claim preferred to the throne of the Almighty, could proceed from the lips of none but our MELCHISEDEC. True thankfulness, as one well observeth, is here and in the next verse described, 1. The people were to live according to the law, the Torah. ORDER. Here David confirms what I have already said, that he does not treat in this psalm of one victory or one deliverance only; for he proposes to himself in general all the miracles which God had wrought in his behalf, as subjects of meditation. There is true praise to the thankful telling forth to others of our heavenly Father's dealings with us; this is one of the themes upon which the godly should speak often to one another, and it will not be casting pearls before swine if we make even the ungodly hear of the lovingkindness of the Lord to us. Power, in "I Wills" of the Psalms. And accordingly many have supposed that the Psalm relates to that history of Goliath, which we have in 1 Samuel 17. E.W. I will give thanks to you, LORD, with all my heart; I will tell of all your wonderful deeds. I will be glad and rejoice in thee. We may say, therefore, that these things are spoken in that excess of feeling in which he said, ( Psalms 6:6 ), "I will water my couch with my tears." Probably, "the death of the champion:" so the Chaldee has, "A Psalm of David, to be sung concerning the death of the man who went out between ({mibbeyney}) the camps;" evidently considering {labben,} of the same import as {bainayim,} "a middle-man or champion," as Goliath is termed, 1 Sa 17:4, concerning whose defeat this psalm is generally supposed to have been composed, John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms, Matthew Poole's English Annotations on the Holy Bible, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers. Possibly connected with 2 Samuel 12:20. I will praise the Lord with my whole heart, I will shew forth all thy marvellous works. 721, 722, and App-63), beginning at Psalms 9:1 and ending with Psalms 10:18. with a sincere, and affectionate, and united heart. THE INTERPRETATION OF PSALM 91 MEANING . (Title.) It is of the Davidic collection, and may well be by David himself. I will discourse in the general of thy manifold wonders wrought for me, and for thy church and people formerly. Modern com- mentators have helped by focussing attention on the problems which can so easily be evaded. A Psalm of David. A popular seminary professor recently wrote the following about the creation of Adam and Eve:So according to this professor, Adam and Eve were animals before God breathed the breath of life into them. 17) Lee Roy Martin, “Delighting in the Torah: The Affective Dimension of Psalm 1,” Old Testament Essays, 23/3 (2010), p. 711 Phil J. Botha provided the following outline: 18) Phil J.Botha, Intertextuality and the Interpretation of Psalm 1, Old Testament Essays, 18/3 (2005), pp. God is a refuge to the oppressed, Psalms 9:9,10. Let us not be ashamed to glorify God, by telling what we know and feel he has done; let us watch our opportunity to bring out distinctly the fact of his acting; let us feel delighted at having an opportunity, from our own experience, of telling what must turn to his praise; and them that honour God, God will honour in turn; if we be willing to talk of his deeds, he will give us enough to talk about. Botha: Intertextuality and the interpretation OTE 18/3 (2005), 503-520 505 Ezekiel 47, Psalm 52, and Psalm 92 on the other. Whole Psalm. Даже на небесах милосердие Божье, несомненно, будет предметом и удивления, и восторга. With my whole heart, i.e. 1. Observe the song for past judgments, Psalms 9:15-16 ; the declaration of trust in future justice, Psalms 9:17-18 ; and the closing prayer, Psalms 9:19-20 . A dedication of our songs and selves to his name. I will give thanks — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense. Some unite the 1st and 2nd, as Kimchi does the 114th and 115th. Title. As long as we praise His name, God will act in our protection and lead us to the path of Heavens. The hidden things of the son. Observe how the prophet Habakkuk, under the person of one presumptuous king, wisely reproves the ambition which is common to all, (Habakkuk 1:16.) Upon Muth-labben.— לבן מות על al muth labben. Title. The abundant themes of praise -- all thy marvellous works. Every clause of the first stanza begins with Aleph. (158) There is, indeed, in these words a profession of gratitude for the favors which he has received from God; (159) but, in remembering his past mercies, he encourages himself to expect succor and aid in future emergencies; and by this means he opens the gate of prayer. Psalm 9:1 Psalms 9 and 10 may originally have been a single acrostic poem in which alternating lines began with the successive letters of the Hebrew alphabet. (Compare Song of Solomon 1:4 Revelation 19:7 ) I will sing to THY NAME, O thou Most High." The psalmist shows by this term, he recognized them in all their greatness. Psalm 2 speaks about the glorious Kingdom of God. As a vessel by the scent thereof tells what liquor is in it, so should our mouths smell continually of that mercy wherewith our hearts have been refreshed: for we are called vessels of mercy. William Cowper, 1612. 2. I will tell of all thy marvellous works. MEANING OF PSALM 91 PRAYER, VERSE 1: ‘ONE THAT DWELLETH IN THE SECRET PLACE OF THE MOST HIGH SHALL REST IN THE SHADOW OF THE OMNIPOTENT’. Psalm 9:1 With a holy resolution the songster begins his hymn; I will praise the O Lord. The Psalm gives us the confidence that by following God, we need not fear anything. (second clause). The psalm is a regular part of Jewish, Catholic, Anglican, and Protestant liturgies. With a holy resolution the songster begins his hymn; I will praise thee, O Lord. When we have received any special good thing from the Lord, it is well, according as we have opportunities, to tell others of it. WORKS WRITTEN ABOUT THE FIRST PSALM IN SPURGEON'S DAY. A Psalm of David. Bible … (Worthington) --- Lamnatseach has generally a preposition, l, al, &c., after it, which might induce us to prefer rendering "death," before "secrets or young women." 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