9<\/strong>. From Psa 33:2-3<\/span>.<\/p>\n O God<\/em> ] An imitation of the usage of the Elohistic Psalms of Books II and III. Nowhere else in Books IV, V is Elohim<\/em> (God) used absolutely for Jehovah, except in Psalms 108<\/span>, which is directly taken from two Elohistic Psalms. See Introd<\/em>. p. lv.<\/p>\n upon a psaltery<\/em> and an instrument of ten strings<\/em> ] R.V. upon a psaltery of ten strings.<\/p>\n 9 11<\/strong>. A promise to give thanks for the victory which he is confident will be granted, and a repetition of his prayer for deliverance.<\/p>\n I will sing a new song unto thee, O God – <\/B>There will be occasion in such a deliverance, or manifestation of mercy, for a new expression of praise. On the phrase, a new song, see the notes at Psa 33:3<\/span>.<\/P> Upon a psaltery, and an instrument of ten strings – <\/B>The word and should not have been inserted here. The idea is, Upon a lyre or harp (Nebel) of ten strings, will I sing praise. See the notes at Isa 5:12<\/span>; and notes at Psa 33:2<\/span>.<\/P> <\/p>\n Verse 9<\/span>. I will sing a new song<\/B><\/I>] A song of peculiar excellence. I will pour forth all my gratitude, and all my skill<\/I>, on its composition. See on Ps 33:2<\/span>; Ps 33:3<\/span>.<\/P> <\/p>\n When thou hast granted this request of mine, Psa 144:7<\/span>,8<\/span>, which I know assuredly thou wilt do. <\/P> <\/p>\n I will sing a new song unto thee, O God<\/strong>,…. The author of his being, the Father of mercies, temporal and spiritual, and therefore to him praise is always due; a new song of praise is to be sung for new mercies; and as these are new every morning, and are renewed day by day, new songs should be sung continually: or this is a song suited to New Testament times, in which all things are become new; there is a new covenant of grace; and a new and living way to the throne of grace; a newly slain sacrifice; redemption newly wrought out, and therefore the new song of redeeming grace must be sung. Arama suggests that this refers to the days of the Messiah;<\/p>\n upon a psaltery, [and] an instrument of ten strings, will I sing praises unto thee<\/strong>; such instruments of music were used in the Old Testament dispensation, and were typical of the hearts of God’s people; which are the harps they now strike upon, and where they make melody to the Lord; see Ps 33:2<\/span>.<\/p>\n With the exception of Psa 108:1-13<\/span>, which is composed of two Davidic Elohim-Psalms, the Elohim<\/em> in Psa 144:9<\/span> of this strophe is the only one in the last two Books of the Psalter, and is therefore a feeble attempt also to reproduce the Davidic Elohimic style. The “new song” calls to mind Psa 33:3<\/span>; Psa 40:4<\/span>; and also recalls Psa 33:2<\/span> (which see). The fact that David mentions himself by name in his own song comes about in imitation of Ps 18:51. From the eminence of thanksgiving the song finally descends again to petition, <\/em> Psa 144:7-8<\/span>, being repeated as a refrain. The petition developes itself afresh out of the attributes of the Being invoked (Psa 144:10<\/span>), and these are a pledge of its fulfilment. For how could the God to whom all victorious kings owe their victory (Psa 33:16<\/span>, cf. 2Ki 5:1<\/span>; 1Sa 17:47<\/span>) possibly suffer His servant David to succumb to the sword of the enemy! is the sword that is engaged in the service of evil.<\/p>\n Thanksgiving and Petitions; National Happiness Desired.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> 9 I will sing a new song unto thee, O God: upon a psaltery and<\/I> an instrument of ten strings will I sing praises unto thee. 10 It is he<\/I> that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. 11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is<\/I> a right hand of falsehood: 12 That our sons may be<\/I> as plants grown up in their youth; that<\/I> our daughters may be<\/I> as corner stones, polished after<\/I> the similitude of a palace: 13 That<\/I> our garners may be<\/I> full, affording all manner of store: that<\/I> our sheep may bring forth thousands and ten thousands in our streets: 14 That<\/I> our oxen may be<\/I> strong to labour; that there be<\/I> no breaking in, nor going out; that there be<\/I> no complaining in our streets. 15 Happy is that<\/I> people, that is in such a case: yea,<\/I> happy is that<\/I> people, whose God is<\/I> the LORD<\/B>.<\/P> The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.<\/P> I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, Psa 144:9<\/span>; Psa 144:10<\/span>. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God!<\/I> a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2Ch 20:20<\/span>; 2Ch 20:21<\/span>. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings,<\/I> in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (v.<\/I><\/span> 10<\/span>): It is he that giveth salvation unto kings.<\/I> This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps. xxxiii. 16<\/span>. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant,<\/I> whom he had many a time delivered from the hurtful sword,<\/I> to which Saul’s malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa 42:1<\/span>; Isa 49:8<\/span>. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.<\/I><\/P> II. He prays for the continuance of God’s favour.<\/P> 1. That he might be delivered from the public enemies, v.<\/I><\/span> 11<\/span>. Here he repeats his prayer and plea, Psa 144:7<\/span>; Psa 144:8<\/span>. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: “Therefore, Lord, do thou deliver me from<\/I> them, for they are a strange sort of people.”<\/P> 2. That he might see the public peace and prosperity: “Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief.” David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,<\/P> (1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (v.<\/I><\/span> 12<\/span>): “That our sons<\/I> and our daughters may be<\/I> in all respects such as we could wish.” He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First,<\/I> It is pleasant to see our sons as plants grown up in their youth,<\/I> as olive-plants (Ps. cxxviii. 3<\/span>), the planting of the Lord<\/I> (Isa. lxi. 3<\/span>),– to see them as plants, not as weeds, not as thorns,–to see them as plants growing great, not withered and blasted,–to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,–to see them in their youth,<\/I> their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly,<\/I> It is no less desirable to see our daughters as corner-stones,<\/I> or corner-pillars, polished after the similitude of a palace,<\/I> or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,–when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God’s Spirit, which are the polishing of that which is naturally rough, and become women professing godliness,<\/I>–when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First,<\/I> That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full,<\/I> like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),–that we may have in them all manner of stores,<\/I> for ourselves and our friends,–that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,–that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam. v. 3<\/span>. Secondly,<\/I> That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our<\/I> folds. Much of the wealth of their country consisted in their flocks (Prov. xxvii. 26<\/span>), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly,<\/I> That their beasts designed for service might be fit for it: That our oxen may be strong to labour<\/I> in the plough, that they may be fat and fleshy<\/I> (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour,<\/I> that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First,<\/I> That there be no war, no breaking in<\/I> of invaders, no going out<\/I> of deserters. “Let not our enemies break in upon us; let us not have occasion to march out against them.” War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly,<\/I> That there be no oppression nor faction–no complaining in our streets,<\/I> that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.<\/P> (2.) His reflection upon this description of the prosperity of the nation, which he so much desired (v.<\/I><\/span> 15<\/span>): Happy are the people that are in such a case<\/I> (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord.<\/I> The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case.<\/I> National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case;<\/I> those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord,<\/I> who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world’s goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.<\/P><\/p>\n 9. O God! I will sing a new song to thee. He again sets himself, with self-possession, to the exercise of praising God, not doubting but he would continue those mercies which he had once bestowed. I have taken notice in another place that by a new song is meant one of a singular or uncommon kind; and we are left from this to infer that David’s expectations stretched beyond the conclusions of man’s judgment; for, with a view to the greatness of the help to be extended, he promises a song of praise unprecedented in its nature, and distinguished, by the title here applied to it, from ordinary thanksgiving’s. As to the nablum and psaltery, I have elsewhere observed that they formed part of that system of training under the law to which the Church was subjected in its infancy. But the chief thing to be noticed is the subject of his songs that God, who is the preserver of kings, had kept — and even rescued from the sword — David, whom he had made and anointed king by his authoritative decree. As to the idea of there being implied in the term kings an opposition to the commonalty, David meaning that not only the common class of people are indebted to divine preservation, but the more influential, and such as appear to have sufficient and abundant strength of their own, I question whether it be well founded. His meaning seems to me rather to be different from this, That while God preserves all men without exception, his care is peculiarly extended to the maintenance of political order, which is the foundation of the common safety of all. It is in effect as if he called him the guardian and defender of kingdoms; for as the very mention of government is an odious thing, and none willingly obeys another, and nothing is more contrary to natural inclination than servitude, men would seek to throw off the yoke, and subvert the thrones of kings, were these not hedged round by a hidden divine presidency. David, however, distinguishes himself from other kings, as elsewhere he is called “the firstborn of kings,” (Psa 89:27<\/span>\ud83d\ude09 at least he speaks of the goodness of God as having been preeminently shown to him, representing himself as holding the highest place, on account of the holy anointing which had been more eminently bestowed upon him. As a title of distinction, he claims the special name of God’s servant; for although all kings are God’s servants, and Cyrus has the name applied to him by Isaiah emphatically, (Isa 45:1<\/span>,) yet as no heathen prince ever recognized himself as called of God, and David alone of all others in the world was invested with legitimate authority, and had a warrant to reign which faith could rest upon with certainty, it was not without reason that this mark of distinction is applied to him. By the hurtful sword, are doubtless meant all the dangers he had passed through for a series of years, which were such that he might be truly said to have come to the throne by deaths oft, and to have been settled upon the throne in the midst of them. <\/p>\n (9) See Psa. 33:2-3<\/span>.<\/p>\n O<\/strong> God.<\/strong>The only instance of Elohim <\/em>in the last two books of the psalter with the exception of Psalms 108<\/span>, which is a compilation from two older songs.<\/p>\n Psa 144:9<\/span><\/em><\/strong>. <\/strong>Upon a psaltery, and an instrument of ten strings<\/em><\/strong><\/strong> Upon the<\/em> ten-stringed psaltery. <\/em>There is nothing for the particle and <\/em>in the Hebrew. <\/p>\n The New Testament song is the same as that sung by Old Testament saints, namely, salvation. See sweet stanzas of it, Psa 40:3<\/span> ; Rev 5:9<\/span> .<\/p>\n <\/p>\n <\/em><\/p>\n Psa 144:9 I will sing a new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee.<\/p>\n <\/em><\/p>\n Ver. 9. I will sing a new song<\/strong> ] Upon the receipt of any new mercy, like as in a lottery, at every new prize drawn the trumpet soundeth.<\/p>\n NASB (UPDATED) TEXT: Psa 144:9-11<\/p>\n 9I will sing a new song to You, O God;<\/p>\n Upon a harp of ten strings I will sing praises to You,<\/p>\n 10Who gives salvation to kings,<\/p>\n Who rescues David His servant from the evil sword.<\/p>\n 11Rescue me and deliver me out of the hand of aliens,<\/p>\n Whose mouth speaks deceit<\/p>\n And whose right hand is a right hand of falsehood.<\/p>\n Psa 144:9-11 This strophe has three emphases.<\/p>\n 1. what the psalmist promises to do<\/p>\n a. I will sing a new song to God, Psa 144:9 a – BDB 1010, KB 1479, Qal cohortative<\/p>\n b. I will sing praises to God, Psa 144:9 b – BDB 274, KB 273, Piel cohortative<\/p>\n 2. YHWH s past acts of deliverance<\/p>\n a. He delivered Israel’s Kings, Psa 144:10 a<\/p>\n b. He delivered David, Psa 144:10 b (probably kings of David’s line)<\/p>\n 3. the psalmist’s prayer is based on YHWH’s previous acts<\/p>\n a. rescue me, Psa 144:11 a – BDB 822, KB 963, Qal imperative<\/p>\n b. deliver me, Psa 144:11 a – BDB 664, KB 717, Hiphil imperative<\/p>\n Notice the parallel between Psa 144:7-8; Psa 144:11.<\/p>\n Psa 144:10 from the evil sword This is an unusual characterization. Several translations put the phrase in the next line of poetry (i.e., NRSV, TEV, NJB). Other translations have<\/p>\n 1. REB – the cruel sword<\/p>\n 2. JPSOA – the deadly sword<\/p>\n 3. KJV, Peshitta – the hurtful sword<\/p>\n 4. AB – the sword of the Evil One<\/p>\n 5. NAB – the menacing sword<\/p>\n In context it seems to relate to the aliens (Psa 144:7 c, 11a). The Aramaic Targums (translation with comments) interpreted it as from the evil sword of Goliath (UBS Handbook, p. 1159).<\/p>\n God. Hebrew. Elohim. App-4. <\/p>\n Psa 144:9<\/p>\n Psa 144:9<\/p>\n “I will sing a new song unto thee, O God:<\/p>\n Upon a psaltery of ten strings will I sing praise unto thee.”<\/p>\n David was known as the “sweet singer of Israel,” there being not a single word about such an ability belonging to any other of the kings of Israel. Baigent stated that in this verse, “He (David) makes a vow to sing in the temple a solo song of praise, newly composed for the occasion, after God has come to his assistance. “Playing on his instruments was one of David’s favorite ways of showing his great joy.<\/p>\n E.M. Zerr:<\/p>\n Psa 144:9. We should ever bear in mind that David was a great musician, and used his instruments much of the time in religious services to accompany his song. Hence he said he would sing a new song to God and use the psaltery and harp. The last word is the name of the musical instruments that had ten strings. <\/p>\n sing a new: Psa 33:2, Psa 33:3, Psa 40:3, Psa 98:1, Psa 149:1, Rev 5:9, Rev 5:10, Rev 14:3 <\/p>\n upon: Psa 81:1-3, Psa 108:2, Psa 108:3, Psa 150:3-5, 1Ch 25:1-6 <\/p>\n Reciprocal: Psa 150:4 – stringed<\/p>\n Psa 144:9-10. I will sing a new song unto thee When thou hast granted this my request, Psa 144:7-8, which I know assuredly thou wilt do. He giveth salvation to kings Who are not preserved by their own power or prudence, but by Gods special providence, which, for the public good of the world, watcheth over them.<\/p>\n 144:9 I will sing a {h} new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee.<\/p>\n (h) That is, a rare and excellent song, as your great benefits deserve.<\/p>\n David promised to praise God with a new song for the victory he believed God would give him. "New songs" in Scripture typically arose out of new experiences. Psa 144:11 is a kind of refrain (cf. Psa 144:8).<\/p>\n I will sing a new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee. 9. From Psa 33:2-3. O God ] An imitation of the usage of the Elohistic Psalms of Books II and III. Nowhere else in Books IV, V is Elohim (God) … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 144:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16325","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16325","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=16325"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16325\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16325"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16325"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16325"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"