Spurgeon PS0901

TITLE.–“_To the Chief Musician upon Muth-labben, a Psalm of David_.” The meaning of this title is very doubtful. It may refer to the tune to which the Psalm was to be sung, so Wilcocks and others think; or it may refer to a musical instrument now unknown, but common in those days; or it may have a reference to Ben, who is mentioned in #1Ch 15:18|, as one of the Levitical singers. 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. From a considerable company of learned witnesses we gather that the title will bear a meaning far more instructive, without being fancifully forced: it signifies a Psalm concerning the death of the Son. 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. Believing that out of a thousand guesses this is at least as consistent with the sense of the Psalm as any other, we prefer it; and the more especially so because it enables us to refer it mystically to the victory of the Son of God over the champion of evil, even the enemy of souls (verse #6|). We have here before us most evidently a triumphal hymn; may it strengthen the faith of the militant believer, and stimulate the courage of the timid saint, as he sees here _THE CONQUEROR_, on whose vesture and thigh is the name written, King of kings and Lord of lords.

ORDER.–Bonar remarks, “The position of the Psalms in their relations to each other is often remarkable. It is questioned whether the present arrangement of them was the order in which they were given forth to Israel, or whether some later compiler, perhaps Ezra, was inspired to attend to this matter, as well as to other points connected with the canon. Without attempting to decide this point, it is enough to remark that we have proof that the order of the Psalms is as ancient as the completing of the canon, and if so, it seems obvious that the Holy Spirit wished this book to come down to us in its present order. We make these remarks, in order to invite attention to the fact, that as the eight caught up the last line of the seventh, this ninth Psalm opens with an apparent reference to the eighth:– “I will praise thee, O Lord, with my whole heart; I will shew forth all thy marvellous works. I will be glad and rejoice in thee. (Comp. #So 1:4; Re 19:7|.) I will sing to THY NAME, O thou Most High.

Verses #1,2|.

As if “_The Name_,” so highly praised in the former Psalm, were still ringing in the ear of the sweet singer of Israel. And in verse #10|, he returns to it, celebrating their confidence who “_know_” that “_name_” as if its fragrance still breathed in the atmosphere around.”

DIVISION.–The strain so continually changes, that it is difficult to give an outline of it methodically arranged: we give the best we can make. From verses #1-6| is a song of jubilant thanksgiving; from #7-12|, there is a continual declaration of faith as to the future. Prayer closes the first great division of the Psalm in verses #13,14|. The second portion of this triumphal ode, although much shorter, is parallel in all its parts to the first portion, and is a sort of rehearsal of it. Observe the song for past judgments, verses #15,16|; the declaration of trust in future justice, #17,18|; and the closing prayer, #19,20|. Let us celebrate the conquests of the Redeemer as we read this Psalm, and it cannot but be a delightful taste if the Holy Ghost be with us.

EXPOSITION.

With a holy resolution the songster begins his hymn; _I will praise thee, O Lord_. It sometimes needs all our determination to face the foe and bless the Lord in the teeth of his enemies; vowing that whoever else may be silent we will bless his name; here, however, the overthrow of the foe is viewed as complete, and the song flows with sacred fullness of delight. It is our duty to praise the Lord; let us perform it as a privilege. Observe that David’s praise is all given to the Lord. Praise is to be offered to God alone; we may be grateful to the intermediate agent, but our thanks must have long wings and mount aloft to heaven. _With my whole heart_. Half heart is no heart. _I will show forth_. There is true praise in 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 loving-kindness of the Lord to us. _All thy marvellous works_. Gratitude for one mercy refreshes the memory as to thousands of others. One silver link in the chain draws up a long series of tender remembrances. Here is eternal work for us, for there can be no end to the showing forth of _all_ his deeds of love. If we consider our own sinfulness and nothingness, we must feel that every work of preservation, forgiveness, conversion, deliverance, sanctification, &c., which the Lord has wrought for us, or in us is a _marvellous_ work. Even in heaven, divine loving-kindness will doubtless be as much a theme of surprise as of rapture.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Whole Psalm.–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 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. This renders it certain, that the claim preferred to the throne of the Almighty, could proceed from the lips of none but our MELCHIZEDEC.–^John Fry, B.A., 1842.

Verse 1.–“_I will praise thee, O Lord, with my whole heart_.” 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.

Verse 1.–“_I will praise the Lord with my whole heart, I will shew forth all thy marvellous works_.” The words, “_With my whole heart_,” serve at once to show the greatness of the deliverances wrought for the psalmist, and to distinguish him from the hypocrites–the coarser, who praise the Lord for his goodness merely with the lips; and the more refined, who praise him with just half their heart, while they secretly ascribe the deliverance more to themselves than to him. “_All thy wonders_,” the marvellous token of thy grace. The Psalmist shows by this term, that he recognised them in all their greatness. Where this is done, there the Lord is also praised with the whole heart.- _Half-heartedness_, and the depreciation of divine grace, go hand in hand. The _l