Exegetical and Hermeneutical Commentary of Psalms 48:9
We have thought of thy lovingkindness, O God, in the midst of thy temple.
9. We have thought on thy lovingkindness, O God, realised it to ourselves as manifested in this new deliverance, while we offered our thanksgivings in the Temple courts; for there, in the immediate presence of God, men learn the true significance of events (Psa 73:17). It suits the context less well to render We thought on &c., and to understand the words to refer to prayers offered before the great deliverance, in which past mercies were recalled as a ground of confidence.
Fuente: The Cambridge Bible for Schools and Colleges
9 14. The lessons of deliverance.
Fuente: The Cambridge Bible for Schools and Colleges
We have thought of thy loving-kindness, O God – We have reflected on, or meditated on. The word used here literally means to compare, to liken; and this idea is perhaps always implied when it is used in the sense of thinking on, or meditating on. Perhaps the meaning here is, that they had compared in their own minds what they had heard from their fathers with what they had now seen; they had called all these things up to their remembrance, and had compared the one with the other.
In the midst of thy temple – See the notes at Psa 5:7. The allusion here most probably is to the temple, properly so called, as these transactions are supposed to have occurred after the building of the temple by Solomon. The expression here also would make it probable that the psalm was composed after the defeat and overthrow of the armies referred to, in order that it might be used in the temple in celebrating the deliverance.
Fuente: Albert Barnes’ Notes on the Bible
Psa 48:9
We have thought of Thy lovingkindness, O God, in the midst of Thy temple.
Thought–its highest theme and material aid
Three points stand out distinctly in the text, all of which are closely connected.
I. The mental art is thought. We have thought. It is you that think, not your body. But all mental acts are not thought. Memory, consciousness, sensations, emotions, are not thought, though they may be productive of it. Thought is judgment. We think when we analyze, compare, classify. Now, this faculty has certain properties, as–
1. Power; for it is the mightiest of all forces. The entire universe is the outcome of the thought of God.
2. Pleasantness, which rises at times to ecstasy. Pleasure is connected with the use of all our faculties, and not least with this of thought.
3. Universality. All can think. This is a thinking age, but it can never get beyond Jesus Christ, for He is the wisdom of God and the light of the world.
II. The theme of thought–Gods lovingkindness. Yes, perhaps, some of you say, a noble and inspiring subject of thought, truly. But is there not a prior question? Is it a fact that God exists and that He loves? We live in a perplexing world, and strange and bold theories are afloat. How shall we know that God is, and that He loves? Begin with the fact nearest you, and which you do not and cannot question–your own personal existence. Each of you can say, I am. Equally certain is it you did not make yourself. You come from a source adequate to such a result, and that source we call God, by which word we mean one equal to such a workmanship as you are. And now, admitting you had a Creator, what is there in you that indicates His heart towards you? What is there that shows love? Look at yourself fairly, beginning with your body, and take part after part. Your eye; what would you have lost if born blind, and what have you gained by seeing? Your ear; what do you owe for that? Your hands; what have they done for you? Is speech worth having? Any benevolent meaning in putting your palate at the entrance of food into your body?–in protecting the drum of the ear?–in giving you a curtain for the eye?–in covering the brain with a helmet of bone? Work without sleep would bring on madness, and at night the curtain is drawn, and you get your needed rest. What as to yourself, viewed as distinct from this wonderful framework? You have consciousness, sensation, memory, judgment. Can any calculation adequately convey to you the value of these endowments? You have, moreover, a moral sense, a heart, a will. And for these moral capabilities and cravings there is an abundant response in the hearts around you, and the proofs of a supreme moral Ruler–proofs which remain such, whatever your disposition towards them, and your ignoring of their voice. Having studied this personal Bible–yourself, extend the same thoughts to your nearest of kin, your household, your neighbourhood, your nation, your race–think of mankind in all generations. Add to these data all other living beings that do and have existed from the beginning as far as your imagination can give them room, and then ask, Did all the good and enjoyment embraced within this whole come out of indifference, malevolence or love?
III. Material aid. We do not need the particular help which the ancient Jews had; but we can no more dispense with material appliances in our religious services than we can cease here to be clothed with flesh and be denizens of a material globe. We have Gods own original temple–the house in which Adam, Noah, Abraham, David, Christ worshipped, a house the marvellous Divine teachings of which science is every day unconsciously unfolding to the eye of faith–a house big enough and free enough to hold all men at all hours, without money and without price, a house in which we all live, and move, and have our being. Here we can all think on the Divine love, and pray. Nor, whatever you may specifically and religiously do in things material, would we ever have you despise or neglect this really Divine temple with all its marvellous aids to religious thought. But, while doing that, you can and ought to do the other thing also. You ought, out of the stones and clay of this inexhaustible storehouse, go and make other buildings specially adapted to the purpose of religious thought and worship, and not only build them, but use them, and induce all you can to avail themselves of their help. (J. C. Gallaway, M. A.)
A worthy theme for thought
Who were these people who declared to the Lord that they had thought of His lovingkindness in the midst of His temple? According to the title of the psalm, they were the sons of Korah–the singers in the house of the Lord. I think it is suggestive that they did not say, We have sung of Thy lovingkindness. They had done that; but they said, We have thought; and there are some singers who have not done that, for they have sung solemn words thoughtlessly, caring only for the music, and not for the meaning.
I. Their occupation was gracious. We have thought of Thy lovingkindness, O God.
1. Thought is a noble faculty; the power to exercise it distinguishes men from the brute beasts. We grovel when we are under necessity to perform the acts that relate only to the body; we rise as we are able to perform the functions of the mind and heart.
2. Gods lovingkindness is a theme that is specially worthy of thought. It is an amazing thing that He should ever have so highly favoured such unworthy persons as we are, and favoured us so long, tenderly, and perseveringly.
3. Such thought as our text describes is essential to all true worship. It is very much in proportion to our thought that we do really worship. Suppose we sing the praises of God without thinking; is that praising Him? Nay, no more than if we could have taught a parrot, or constructed an automaton to make the same set of sounds.
4. This task of thinking of Gods lovingkindness ought to be a very easy one, for there is abundance of material to think of in Gods lovingkindness. I beg you to consider the various acts of Divine grace, all of which are full of the lovingkindness of the Lord–the everlasting covenant, personal election, redemption, effectual calling, adoption, sanctification, final perseverance.
II. The place was appropriate. In the midst of Thy temple.
1. If we are in the midst of Gods spiritual temple, His true Church, we may well think of His lovingkindness in permitting us to be there. Some of your old companions are not here; perhaps they even ridicule the idea of coming to such a place as this. Possibly some of your former associates are now where hope and mercy can never reach them.
2. Standing in the midst of that temple, which is the true Church of God, we cannot help thinking of the lovingkindness of the Lord, for every stone in that temple testifies to His lovingkindness. These are the living stones that are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord.
3. We may also think of the lovingkindness of the Lord in the midst of His temple, because everything in that temple reminds us of His lovingkindness. There was, for instance, the altar of burnt offering; and we can say, Thank God for the lovingkindness which has provided for us the one great atoning sacrifice by which our sin is for ever put away. There stood, too, the golden altar of incense; and every thoughtful believer says, Thank God for the lovingkindness which has given us Christ to be our Intercessor before the throne of God on high, where His prevailing prayers are continually ascending on our behalf. There also stood the shew-bread upon the sacred table; and we say, Thank God for Him who, as the Bread of life, is the ever-present and ever-satisfying food for His people. There, too, was the golden candlestick or lamp-stand; and we can say, Thank God for His lovingkindness in having provided all-sufficient light for His people.
III. The result was beneficial.
1. They were made joyous (Psa 48:11). So, think of the lovingkindness of the Lord to you, and see if that does not make melody in your heart unto Him, and cause the big bells in your soul to ring carillons of praise so full of jubilant gladness that your very body shall seem as if it could hardly bear the joy. I have sometimes seen an old church steeple rock and reel when a marriage peal has been run out from the ancient belfry; and, in like manner, at times, one has felt so happy that the poor physical frame seemed as if it could scarcely endure such excess of bliss as the soul was delighting in the lovingkindness of the Lord.
2. Thinking upon the lovingkindness of the Lord would unloose our tongues (Psa 48:12-13). If you have really tasted of Gods lovingkindness, you must tell others about it. You cannot keep as a secret the love of God to you. The first instinct of a new-born soul is to tell its joy to somebody else.
3. As we think of Gods lovingkindness, we shall be confirmed in our loyalty to Him (Psa 48:14). This God is our God; He was our fathers God, and our mothers God, and the God of the dear ones whom He took from us to be with Him in heaven; and this is our God. He is the God to whom we looked in the day of our souls distress, when we saw Him in Christ Jesus, reconciled unto us through the death of His Son; this God is our God for ever and ever. He is the God who has heard our prayers, the God who has been with us in our direst extremity; He is the God on whom we have cast our unworthy selves, trusting Him with our souls, and our all, for this world and the world to come, this God is our God for ever and ever. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. We have thought of thy loving-kindness] We went to thy temple to worship thee; we meditated on thy goodness; we waited for a display of it; and the panic that in the first instance struck us, was transferred to our enemies; and fear took hold upon them, they marvelled, were troubled, and hasted away.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It hath been the matter of our serious and deep meditation, when we have been worshipping there in thy temple. For when the priests were offering incense or sacrifice, the religious people exercised themselves in holy meditation or secret prayer to God, as may be gathered from Luk 1:10, and many other places of Scripture, and from the nature of the thing. Or, we have silently or patiently waited for, as some ancient and other interpreters render it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. thought ofliterally,”compared,” or considered, in respect of former dealings.
in the . . . templeinacts of solemn worship (compare 2Ch20:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
We have thought of thy lovingkindness, O God,…. Jarchi interprets it, “we have waited for thy lovingkindness”; to see thy salvation; and some, as Ben Melech observes, explain it of hope and expectation; as if the sense was, “we have hoped for thy lovingkindness”; so the Syriac version renders it, and the word used has the signification of tarrying, 1Sa 14:9. God has his set time to favour his Zion, and till that time comes it is right in them to be hoping, expecting, and waiting for it. The Chaldee paraphrase is, “we have esteemed thy goodness”; it being very excellent, exceeding valuable, and better than life itself; but other Jewish writers, as Menachem, Aben Ezra, Kimchi, and Ben Melech, render it as we do, “we have thought”, c. The lovingkindness of God towards his people in Christ is a very delightful and profitable subject to dwell in meditation upon, to consider the objects, instances, cause, and nature of it and serves greatly to encourage faith and hope, to draw out love to God, and engage to a ready and cheerful obedience to his will; and this is sometimes done in public, as well as in private conversation, and in the closet; as follows;
in the midst of thy temple; the church of Christ, which is of his building, where he dwells, and grants his presence, and is often called the temple of God in the New Testament, in allusion to Solomon’s temple; see 1Co 3:16; here the word of God is preached, his ordinances administered, and his presence granted; which are instances of his lovingkindness, and lead his people to think of it; and particularly when the faithful ministers of the Gospel make mention of it, and the ordinance of the supper is administering, which is intended to bring to remembrance the love of God and Christ: moreover, in the latter day, to which this psalm belongs, the temple of God will be opened, Re 11:19; that is, the true worship of God will be restored, and pure and undefiled religion freely exercised; the Gospel will be clearly and fully preached; and the ordinances administered as they were first delivered, which will lead the saints to think of the lovingkindness of God unto them; and particularly when they shall see the angels with the seven vials the executioners of God’s wrath on the antichristian states, go forth from the temple to pour them out upon them, Re 15:6.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 48:10-12) Now follows grateful praise to God, who hears prayer and executes justice, to the joy of His city and of His people. By the poet refers back to the service held in the temple before the army set out, as narrated in 2 Chr. 20, to the prayers offered in the time of their impending danger, and to the remembrance of the favour hitherto shown towards Jerusalem, from which source they drew the comfort of hope for the present time. , to compare, to hold one thing over against another, in this instance by causing the history of the past to pass before one’s mind. To God’s mighty deeds of old is now added a new one. The Name of God, i.e., the sum of His self-attestations hitherto, was the subject of the in the temple, and more particularly of the Korahitic songs (2Ch 20:19); and this name has gloriously verified itself by a new deed of righteousness. His fame extends even to the ends of the earth (2Ch 20:29). He has proved Himself to be One whose right hand is full of righteousness, and who practises righteousness or justice where it is necessary. Let, then, the Holy City, let the country cities of Judah (Isa 40:9, cf. Psa 16:2) rejoice. The whole inheritance of Israel was threatened. Now it is most gloriously delivered.
Fuente: Keil & Delitzsch Commentary on the Old Testament
9 O God! we have waited for thy mercy This verse teaches us that the faithful were preserved by the power of God; for, when all things were in a state of the greatest confusion, they continued tranquil and patient until God at length, having pity upon them, brought them help. The Hebrew word, דמם, damam, which we have rendered to wait, properly signifies to be silent, and is here used to denote tranquillity of mind. From this we conclude, that the people of God were so harassed with dangers, that, had they listened to the judgment of carnal sense and reason, they would have been overwhelmed with terror; even as we know that men are in a state of continual uneasiness, and are driven hither and thither by contrary waves, until faith tranquillise their minds, and settle them in true patience. The amount of what the Psalmist says is, that the faithful, although severely afflicted, were not driven from their purpose, and prevented from relying upon the aid of God; but that, on the contrary, by their patience and hope, they opened the gate of his grace. It served to magnify and illustrate the greatness of the grace of God, that their expectations of assistance from him were not disappointed. From this we may also deduce the profitable warning, that if the aid of God is withdrawn from us, it is because we distrust his promises, and, by our impatience, prevent his grace, which is laid up for those who wait in patience, from flowing upon us. But what is meant by the expression, In the midst of the temple? Is it that the people of God maintained their faith only in that place, and that each of them ceased to hope as soon as he returned to his own dwelling? No; on the contrary, it is certain that they carried home with them the hope which they had entertained in the temple, that they might continue steadfastly to abide by it. But God having promised that this place, in which he would be called upon, would be the seat and dwelling-place of his power and grace, his people here affirm, that, relying upon this heavenly promise, they were persuaded beyond all doubt that God would show himself merciful and gracious towards them, since they had a real and sure pledge of his presence. We must not conceive, merely because our own fancy suggests it, that God will be our deliverer. We are to believe that he will be so only in so far as he freely and willingly offers himself to us in this character. Now, if this symbol or pledge of the presence of God, which was only a shadow, ought to have had such influence upon the minds of true believers under the former dispensation, as to make them hope for life in the midst of death, surely when Christ has now descended amongst us, to unite us much more closely to his Father, we have sufficient ground for continuing in a state of undisturbed tranquillity, although the world should be embroiled in confusion and turned upside down. Only it must be our endeavor that the service of God may flourish pure and entire amongst us, and that thus the glory of his temple may shine forth in the midst of us.
Fuente: Calvin’s Complete Commentary
(9) Thy temple.This verse seems to indicate a liturgic origin for the psalm.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9-13. Here begins the special strain of thanksgiving and praise.
We have thought in the midst of thy temple The king and people had repaired to the temple to ask counsel of God. See 2Ch 20:3-13, to which this alludes. Thus the spiritual Church in all ages, in her deep affliction, renews her faith from the same source.
According name According to the fame of thy works. The “name” of God is that by which he is known; not a title merely, but the sum of his manifestations. These offer a broad and endless ground of fear, trust, and praise, unto the ends of the earth.
Mount Zion daughters of Judah The devout poet calls upon the chief cities of the kingdom to unite with the capital in this public rejoicing.
Fuente: Whedon’s Commentary on the Old and New Testaments
Having Meditated On What Has Happened, God’s People Now Declare Their Confidence in God ( Psa 48:9-11 ).
Psa 48:9-11
‘We have thought on your covenant love, O God,
In the midst of your temple.
As is your name, O God,
So is your praise to the ends of the earth,
Your right hand is full of righteousness,
Let mount Zion be glad,
Let the daughters of Judah rejoice,
Because of your judgments.
What they have seen has turned their thoughts towards God’s lovingkindness (His covenant love), as they come to worship in His Temple, and they acknowledge gladly that what His Name (His nature and activity) means to them, has also become known to other nations so that they also praise Him. Many nations had in fact cause to be grateful for the humiliating of Assyria, and would give praise to Israel’s God for His deliverance.
For they recognise that God has acted in righteous deliverance by the might of His right hand, and will therefore, they are sure, continue to do so. Thus Mount Zion herself could rejoice, and so could all the neighbouring towns (her ‘daughters’ – compare Num 21:25; Jos 17:11; Jos 17:16) who had suffered so terribly under the Assyrian invasion. All could now rest secure in the judgments and decisions of their mighty God.
What they later forgot was that His righteous deliverance was only for the righteous. Thus once they had virtually forsaken Him (in the time of Jeremiah Jerusalem was almost totally unfaithful to YHWH – Jer 5:1 ff.), His protection no longer applied. The promise of His protection applies to all who are faithful to God, but only if they are looking to Him and trusting in Him. When they are they can ever be sure that His right hand will finally vindicate them, and that His judgments will be carried out on their behalf.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 48:9. We have thought of thy loving-kindness We were waiting for thy loving-kindness. Green.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 48:9 We have thought of thy lovingkindness, O God, in the midst of thy temple.
Ver. 9. We have thought upon thy lovingkindness ] Heb. We have silently mused or minded, as being amazed, or rather amazed, thereat, not able to speak for a while, we were so transported when we met in thy temple for the purpose to praise thee, as for thy lovingkindness towards us, so for thy power and justice exercised on our enemies.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 48:9-14
9We have thought on Your lovingkindness, O God,
In the midst of Your temple.
10As is Your name, O God,
So is Your praise to the ends of the earth;
Your right hand is full of righteousness.
11Let Mount Zion be glad,
Let the daughters of Judah rejoice
Because of Your judgments.
12Walk about Zion and go around her;
Count her towers;
13Consider her ramparts;
Go through her palaces,
That you may tell it to the next generation.
14For such is God,
Our God forever and ever;
He will guide us until death.
Psa 48:9-14 This strophe magnifies YHWH.
1. they continue to think of His lovingkindness (i.e., covenant loyalty, see SPECIAL TOPIC: LOVINGKINDNESS (HESED)
2. His presence in the temple in Jerusalem
3. His name (character/acts) praised to the ends of the earth
4. His right hand (i.e., power, see SPECIAL TOPIC: HAND ) is full of righteousness (see SPECIAL TOPIC: RIGHTEOUSNESS )
5. Judah’s cities (i.e., daughters) rejoice because of His judgments (see SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE )
6. notice His beautiful city
7. He is forever and ever
Psa 48:11-13 There is a series of commands.
1. let Mount Zion be glad BDB 970, KB 1333, Qal imperfect used in a jussive sense
2. let the daughters of Judah rejoice BDB 162, KB189, Qal imperfect used in a jussive sense
3. walk about Zion BDB 685, KB 738, Qal imperative
4. go around her BDB 668, KB 722, Hiphil imperative
5. count her towers BDB 707, KB 765, Qal imperative
6. consider her ramparts BDB 1011, KB 1483, Qal imperative
7. go through her palaces BDB 819, KB 946, Piel imperative
These may refer to a procession (cf. Psa 26:6) as (1) Joshua surrounding Jericho seven times, cf. Jos 6:3-15 or (2) in Nehemiah the dedication of the walls of Jerusalem, cf. Nehemiah 12.
towers This word (BDB 153) refers to watchtowers (cf. 2Ki 9:17; 2Ki 17:9; 2Ki 18:8) and to archers (cf. 2Ch 26:9-10; 2Ch 26:15; 2Ch 32:5; Neh 3:25-27; Isa 2:15).
ramparts This word (BDB 298) refers to either
1. a surrounding wall Isa 26:1; Lam 2:8; Nah 3:8
2. space between two outer walls 2Sa 20:15; Lam 2:8
palaces (or citadel) This word (BDB 74) can refer to any large building within a walled city (cf. 2Ki 15:25; 2Ch 36:19; Pro 18:10; Isa 32:14; Jer 17:27; Lam 2:5; Lam 2:7; Hos 8:14; Amo 2:5; Amo 6:8; Mic 5:5).
All three of these terms would collectively denote a powerful and fortified city of the ANE. But her real strength and durability was because YHWH dwelt there!
Psa 48:14
NASBuntil death
NKJVeven to death
NRSVforever
JPSOAevermore
LXXfor ages
REBfor evermore
The difference between until death and forever is
1. where to divide the Hebrew consonants
2. the vowels the Masoretic scholars added much later to a Hebrew text
There is a third option for understanding this line of poetry. The same Hebrew term can refer to a musical tune according to Alamoth (cf. Psalms 46 title). If so, it would go with Psalms 49. This may be why NJB omits this line.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does this Psalm refer to a historical occasion or the eschaton?
2. Will Jerusalem be YHWH’s capital in the new age?
3. Why is Psa 48:2 so controversial? Did Bible authors use terminology and imagery from pagan sources?
4. Does Psa 48:4-8 describe an event like Psalms 2?
5. List the universal elements in this Psalm.
6. Does Psa 48:12-13 describe a ritual processional? If so, are there any others like this in the OT?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thought = been silent (Hebrew. damah), or stood still (Psa 46:10) and rested in thought. midst. Same word as in Psa 46:5.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 48:9-11
Psa 48:9-11
EXHORTATION TO PRAISE GOD FOR HIS JUDGMENTS
“We have thought on thy lovingkindness, O God,
In the midst of thy temple.
As is thy name, O God,
So is thy praise unto the ends of the earth:
Thy right hand is full of righteousness.
Let mount Zion be glad,
Let the daughters of Jerusalem rejoice,
Because of thy righteousness.”
The cultic notion as applied to this psalm finds here some kind of a drama performed in the temple, ending in a procession around the city. As we have repeatedly noted, there is no solid evidence whatever that such an imaginary tale could be the truth.
“Thy praise unto the ends of the earth” (Psa 48:10). As Adam Clarke noted, “These verses outline the duty of God’s people to praise and honor him for his judgments.
“Thy right hand is full of righteousness” (Psa 48:10). This righteousness was of a double variety. Favor and blessing were given to God’s people, but judgment and destruction came upon the enemy.
“Let the daughters of Judah rejoice” (Psa 48:11). “These were the outlying villages and cities in the area of Jerusalem.
“Because of thy judgments” (Psa 48:11). “This means, `Because thou hast vindicated thy people and executed judgment upon their enemies.’
E.M. Zerr:
Psa 48:9. Kindness that is prompted by love is more to be desired than that performed merely from a sense of duty. All of God’s acts of kindness are thus prompted.
Psa 48:10. This means that wherever the name of God had reached, it had been given the praise of men. Right hand means the things that are done by the hand of God are right.
Psa 48:11. Judah refers to the nation and Zion means the capitol in Jerusalem.
Fuente: Old and New Testaments Restoration Commentary
thought: Psa 26:3, Psa 77:10, Psa 77:11, Psa 104:34, Psa 105:5, Psa 105:6
lovingkindness: Psa 40:10, Psa 63:3, Son 1:4, Luk 22:19, Luk 22:20
in the: Psa 63:2, Psa 77:12-14, 2Ch 20:5-13, Isa 26:8
Reciprocal: Psa 29:9 – in his temple Psa 52:9 – wait Psa 135:21 – which dwelleth
Fuente: The Treasury of Scripture Knowledge
3. Zion’s joy 48:9-14
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Meditation on Yahweh’s loyal love and righteousness drew praise from the psalmist as he stood near God’s house. People-who live as far as knowledge of His reputation extends-praise God.