I will bow down toward your holy temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all.
Parallel Translations
-
I will bow down toward your holy temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all.
-
I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
-
I will bow down toward Thy holy temple, and give thanks unto Thy name for Thy mercy and for Thy truth; for Thou hast magnified Thy word above all Thy name.
Cross-references (21)
Passages linked to Psalms 138:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 5:18 For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.
- Psalms 56:10 In God, I will praise his word. In Yahweh, I will praise his word.
- Isaiah 42:21 It pleased Yahweh, for his righteousness’ sake, to magnify the law and make it honorable.
- Matthew 24:35 Heaven and earth will pass away, but my words will not pass away.
- 1 Kings 8:29-30 that your eyes may be open toward this house night and day, even toward the place of which you have said, ‘My name shall be there;’ to listen to the prayer which your servant prays toward this place. Listen to the supplication of your servant, and of your people Israel, when they pray toward this place. Yes, hear in heaven, your dwelling place; and when you hear, forgive.
- Psalms 5:7 But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you.
- Psalms 28:2 Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place.
- Psalms 56:4 In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me?
- John 1:17 For the law was given through Moses. Grace and truth were realized through Jesus Christ.
- Psalms 36:5-6 Your loving kindness, Yahweh, is in the heavens. Your faithfulness reaches to the skies. Your righteousness is like the mountains of God. Your judgments are like a great deep. Yahweh, you preserve man and animal.
- Psalms 86:15 But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
- Psalms 89:1-2 I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations. I indeed declare, “Love stands firm forever. You established the heavens. Your faithfulness is in them.”
- Psalms 99:5 Exalt Yahweh our God. Worship at his footstool. He is Holy!
- Psalms 99:9 Exalt Yahweh, our God. Worship at his holy hill, for Yahweh, our God, is holy!
- Psalms 100:4-5 Enter into his gates with thanksgiving, and into his courts with praise. Give thanks to him, and bless his name. For Yahweh is good. His loving kindness endures forever, his faithfulness to all generations.
- Psalms 115:1 Not to us, Yahweh, not to us, but to your name give glory, for your loving kindness, and for your truth’s sake.
- Isaiah 63:7 I will tell of the loving kindnesses of Yahweh and the praises of Yahweh, according to all that Yahweh has given to us, and the great goodness toward the house of Israel, which he has given to them according to his mercies, and according to the multitude of his loving kindnesses.
- Romans 15:8-9 Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers, and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing to your name.”
- Psalms 85:10 Mercy and truth meet together. Righteousness and peace have kissed each other.
- Daniel 6:10 When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.
- John 10:35 If he called them gods, to whom the word of God came (and the Scripture can’t be broken),
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 2. I will worship towards the temple This Psalm…
2. I will worship towards the temple This Psalm is entitled “a Psalm of David,” and Calvin considers him to be its author agreeably to the title; lint the mention of “the temple” in the second verse seems to render such an opinion doubtful. If, however, we translate this word by “mansion,” which is the proper rendering of the original — “the mansion of thy sanctity:” this objection to its composition by David falls to the ground. In the Septuagint version the title of this Psalm is, “A Psalm of David; of Haggai and Zechariah, when they were dispersed,” (comp. Ezra 5:1); meaning a Psalm of David, used by Haggai and Zechariah.
According to this mode of rendering the passage כל, cal, the word for all, is independent of שמך, shimcha, the word for thy name. But “it has been properly observed by Aben Ezra, that כל in this case should have a Cholem, and not a Kametz Chateph, with which it is found in all copies. Besides, this translation is not supported by any of the ancient versions.” — Phillips.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Both the Temple and ceremonial service at Christ’s coming…
Both the Temple and ceremonial service at Christ’s coming were abolished: so that now God will be worshipped only in spirit and truth, John 4:23.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 138:2 I will worship toward thy holy temple,…
Psa 138:2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
Ver. 2. I will worship toward thy holy temple] Wheresoever I am the face of my soul shall turn, like the needle of a dial, by sacred instinct, towards thee, in the ark of thy presence, in the Son of thy love (Abbot).
Read full note →
For thy lovingkindness and for thy truth] For thy grace and truth, which come by Jesus Christ: the ark and mercy seat were never sundered. God’s lovingkindness in Christ moved him to promise, his truth binds him to perform, and hence our happiness.
For thou hast magnified thy word above all thy name] Or, Thou hast magnified thy name in all thy words. Or, Thou hast magnified above all things thy name by thy word; that is, Thou hast got thee a very great name, by fulfilling thy promises, and by setting on thy word with power.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Toward thy holy temple, where the ark was. He…
Toward thy holy temple, where the ark was. He saith
toward it, because he was not permitted to enter into it.
Read full note →
For thou hast magnified thy word above all thy name; for thou hast glorified thy word or promise, or thy faithfulness in fulfilling thy promises unto me, more than any other of thy glorious perfections by which thou art known. Not that one of God’s attributes is really and in itself more great or glorious than another, or can be made so, but because one may be more celebrated and admired by men than another, as here God’s gracious promise made to David, and the wonderful accomplishment thereof in spite of all those difficulties which stood in the way, and which seemed to men to be insuperable, was at this time more observed and admired than any other of his attributes or actions. But here we must remember, that amongst the rest of the promises made to David, one was that the Messias should come out of his loins, and that those parts of the promised mercies which David had actually received were pledges to assure him that he should receive the rest in due time, and especially that great and eminent word of promise concerning the Messias, which might well be said to be magnified above all God’s name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain I will worship towards thy holy temple,.... Not the…
I will worship towards thy holy temple,.... Not the temple at Jerusalem, which was not yet built, though, when it was, the Jews in their devotions at a distance looked towards it, Kg1 8:38; but rather the tabernacle of Moses, in which was the ark, as Aben Ezra and Kimchi observe; and over that the mercy seat and cherubim, between which Jehovah dwelt; and this being a type of Christ's human nature, which was perfectly holy, and is called by himself a temple, and is the true tabernacle God pitched, and not man, Joh 2:19; he may be designed, and to him, as Mediator, should we look, and with him deal in all our devotions for acceptance with God; see Jon 2:4; unless heaven itself is meant, which is the palace of Jehovah, the habitation of his holiness, his temple where he dwells, Psa 11:4;
and praise thy name, for thy lovingkindness and for thy truth; which may primarily regard the goodness and grace of God in promising David the kingdom, and his faithfulness in making good the promise, and for both which he was under obligation to praise the name of the Lord; and holds good with respect to all other promises: and it may also signify the free favour and love of God to his people, which is from everlasting, is the source of all blessings, and is better than life; and the faithfulness of God to himself, his perfections, purposes and promises, council and covenant: it may be rendered, "for thy grace, and for thy truth" (m), which both come by Christ, Joh 1:17; grace may intend both the doctrine of grace, the Gospel of the grace of God preached by Christ, and the blessings of grace which come through him; as justification, pardon, adoption, sanctification, and eternal life, which are all of grace, and by Christ: and truth also may signify the word of truth, or solid substantial blessings, in distinction from typical ones; or the good things that come by Christ our High Priest, of which the law was only a shadow; and these are all of them things the name of the Lord is to be praised for;
Read full note →
for thou hast magnified thy word above all thy name; or "above every name of thine" (n); which Aben Ezra interprets of the glorious name Jehovah; the word God spake to Moses, the name in which he made himself known to him, and to the Israelites, he had not to their fathers, Exo 3:14; but rather it is to be understood of God's word of promise, and his faithfulness in fulfilling it; which, though not a greater attribute than any other, yet is made more known and more illustrious than the rest; and particularly may regard the promise of the coming of the Messiah, and of the blessings of grace by him; Jarchi interprets it particularly of the pardon of sin. It may with propriety be applied to Christ, the essential Word, that was made flesh, and dwelt among men; whom God has highly exalted, and not only given him a name above every name of men on earth, but also above any particular name or attribute of his: or however he has magnified him "according" (o) to every name of his, it being his will that men should honour the Son as they honour the Father; or "with" (p) every name along with each of them; or "besides" (q) every name; for all these senses the word will bear. Some render them, as Ben Melech, "thou hast magnified above all things thy name" and "thy word"; or, as others, "thy name by thy word" (r); see Psa 8:1; The Targum is,
"the words of thy praise above all thy name;''
or "over all thy name": everything by which he has made himself known in creation and providence; "thou hast magnified thy word", all being done according to the word said in himself, his decrees and purposes; or declared in his word and promises, whereby he has glorified it.
(m) So Cocceius, Gejerus, Michaelis. (n) "super omne nomen tuum", Cocceius, Michaelis. (o) "Secundum omne nomen tuum", Gejerus. (p) "Cum toto nomine tuo", Junius & Tremellius. (q) "Vel praeter omne nomen tuum", Piscator. (r) "Nomen tuum sermone tuo"; so some in Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Temple - Where the ark was. He was not…
Temple - Where the ark was. He was not permitted to enter into it. Magnified - For thou hast glorified thy word or promise unto me more than any other of thy glorious perfections.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. For thy loving-kindness] Thy tender mercy shown…
Verse 2. For thy loving-kindness] Thy tender mercy shown to me; and for the fulfilment of thy truth - the promises thou hast made.
Thou hast magnified thy word above all thy name.] All the Versions read this sentence thus: "For thou hast magnified above all the name of thy holiness," or, "thy holy name." Thou hast proved that thou hast all power in heaven and in earth, and that thou art true in all thy words. And by giving the word of prophecy, and fulfilling those words, thou hast magnified thy holy name above all things - thou hast proved thyself to be ineffably great. The original is the following: כי הגדלת על כל שמך אמרתך ki higdalta al col shimcha, imrathecha, which I think might be thus translated: "For thou hast magnified thy name and thy word over all," or, "on every occasion." Kennicott reads, "He preferred faithfulness to his promise to the attribute of his power." I believe my own translation to be nearest the truth. There may be some corruption in this clause.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain I will worship - I will bow down and…
I will worship - I will bow down and adore.
Toward thy holy temple - See the notes at Psa 5:7. The word temple here undoubtedly refers to the tabernacle.
Read full note →
And praise thy name for thy loving-kindness - Praise thee for thy benignity; thy mercy; thy benevolence.
And for thy truth - Thy truthfulness; thy faithfulness to thy promises.
For thou hast magnified thy word - Thou hast made it great. Compare Isa 42:21. The reference here is to the promises of God, and especially to the promise which God had made to David that the Messiah would descend from him. Compare 2 Sam. 7.
Above all thy name - Above all else that thou hast done; above all the other manifestations of thyself to me or to the world. The word name here would refer properly to all that God had done to make himself known - since it is by the name that we designate or distinguish anyone; and, thus understood, the meaning would be, that the word of God - the revelation which he has made of himself and of his gracious purposes to mankind - is superior in clearness, and in importance, to all the other manifestations which he has made of himself; all that can be known of him in his works. Beyond all question there are higher and clearer manifestations of himself, of his being, of his perfection, of his purposes, in the volume of revelation, than any which his works have disclosed or can disclose. Compare Psa 19:1-14. There are very many points in relation to God, of the highest interest to mankind, on which the disclosures of science shed no light; there are many things which it is desirable for man to know, which calmer be learned in the schools of philosophy; there are consolations which man needs in a world of trouble which cannot be found in nature; there is especially a knowledge of the method by which sin may be pardoned, and the soul saved, which can never be disclosed by the blow-pipe, the telescope, or the microscope. These things, if learned at all must be learned from revelation, and these are of more importance to man as a traveler to another world than all the learning which can be acquired in the schools of philosophy - valuable as that learning is.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 2. Thy holy temple—Here denoting the place of thy…
2. Thy holy temple—Here denoting the place of thy holiness.
Worship— Bow down, prostrate myself.
Read full note →
Loving kindness and… truth—Mercy and truth, as Psa_25:10—the ground and theme of his thanksgiving, which is expressed with “all his heart,” joyfully and publicly before kings, and prostrate before God in the place of his worship. The style is strongly Davidic.
Magnified thy word—That is, given it strength and honour by fulfilling it.
Above all thy name—Taking “name” in its true philosophical and lexical idea, as the sign or memorial of a thing or person, and the understanding of a name to be the true conception of the thing it represents, the under thought, the phrase “above all thy name,” would mean, above all other manifestations of thyself. The divine word, which had been now so wonderfully verified in David’s history, and which still, in promise, ran forward “for a great while to come,” (2Sa_7:19,) “magnifying” itself into visions of Messiah and his future Church, had transcended all other memorials of himself. The phrase should be taken in connexion with 2Sa_7:18-29. See introductory note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) Notice that “loving-kindness” and “truth” are joined as…
(2) Notice that “loving-kindness” and “truth” are joined as inseparable attributes of Jehovah in His relation to the chosen race.
For thou hast magnified—i.e., the promise made for help and deliverance has been fulfilled, and more than fulfilled. The psalmist often speaks of Jehovah’s name, or reputation, or honour being at stake. Here the poet can say that the praise won is even beyond what might have been expected. It is true this would have been expressed more in accordance with our expectation by “Thou hast magnified Thy Name above Thy promise;” but comp. Psa_48:10 for a similar thought, and for the language comp. Tennyson’s:
Read full note →
“I am “become a name.”
The LXX. and Vulg. felt the difficulty too great, and render “Thy holy one,” instead of “Thy word.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I will worship toward thy holy temple. The term…
I will worship toward thy holy temple. The term "temple" here must designate the tabernacle. (comp. Psa_5:8) And praise thy Name for thy loving-kindness and for thy truth. "Mercy" and "truth" are God"s two highest attributes. (Exo_34:6) They were especially shown to Israel in God"s promises and his fidelity to them. For thou hast magnified thy Word above all thy Name. Some would amend the text, and read "thy truth," for, "thy Word." But if we keep the text, and understand as "thy promises," the sense will not be very different. God has magnified his promise, and his faithfulness to it, above all his other revealed attributes.
The Word and the Name.
Read full note →
In order to understand the declaration of our text, let us
I INQUIRE THE MEANING OF THE WORD AND THE NAME.
1. The Name. What is the import of this? The expression is one that perpetually occurs in Scripture, and generally it has much the same meaning. In Rom_1:19, 20 it is spoken of as "that which may be known of God;" and he refers to "the things that are made" as a source of such knowledge. Thus St. Paul declares that ever since the Creation the unseen God has revealed himself by means of the works of his hands. The Name of God, therefore, means all the manifestations of God, howsoever made; but in the Old Testament it means more commonly the manifestation of God through his works, whether in creation or in providence. Then:
2. The Word. This has a threefold signification.
(1) The written Scripture the Law, the Prophets, and the Psalms and now, since Christ came, the Scriptures of the New Testament. These contain the Word of God, and hence commonly receive the title of the Word of God. But
(2) the Word means also that spiritual communication from God to the heart of his servants. Hence we often read, "The Word of the Lord came," etc. God speaks to the soul by different means; but it is what God says that is his Word.
(3) And chiefly, there is Gods revelation of himself in Christ. He is "the Word," which was in the beginning, which became flesh, and dwelt amongst us, so that we could behold him, and, in seeing him, see the Father also. The Word of God, then, means God"s revelation of himself through the Scriptures, the Spirit, and through his Son Christ our Lord. Either and all are God"s Word.
II GOD"S NAME AND WORD HAVE MUCH IN COMMON. For:
1. Both reveal God. His existence, greatness, power, wisdom, unity, unchangeableness. We do not add his love, because there are those who deny that the love of God is to be seen in the natural world. They speak of "Nature, red in tooth and claw;" they see only her ruthlessness and frequent ferocity; stern law, but little love.
2. Neither ever wears out the patience or the love of those who study them. The more they search into God"s works or Word, the more they find in them. Both seem to be inexhaustible mines, whose riches never fail.
3. And both have a perpetual freshness. No human works or words can be compared to them for this.
III AND GOD HAS MAGNIFIED BOTH. He has revealed himself to men by both, and drawn them nearer to himself. It is foolish and wrong, therefore, for any to disparage one at the expense of the other. Some there are who boast of the study of nature only; others have no patience with such study, but insist that the Word alone is to have our regard. But both are wrong, for God hath magnified his Word and his Name.
IV STILL, HE HAS PUT THE GREATER HONOR ON HIS WORD.
1. The revelation of nature is dependent on that of his Word for its comprehension. The Word is the key of his works: without it, men cannot interpret his works.
2. His Word declares higher truths than his works ever can. The love of God; the whole plan of salvation; life eternal; holiness; the truth of the Trinity, etc.
3. His Word accomplishes far more for mans highest interests than his works do. See this in man"s knowledge of God, and whence it came; in the instruction which we derive from his works; we could not have had this but for his Word (see Psalm 19). In the understanding of God"s providence; in showing us God"s will concerning us; in revealing his grace; in the subduing of our will to himself; whatever the teachings of God"s work may have done for us in these respects, his Word, we must all own, has done far more.
V THE SPREADING OF THE KNOWLEDGE OF HIS WORD IS, THEREFORE, OUR HIGHEST INTEREST AND DUTY. Men are saying today Educate, teach art, science, philosophy; provide for men better homes, surroundings, and opportunities; and much more to like effect; and only a fool will despise what they say. But the real need of man is for some power which will touch his heart and change his nature; and this only the Word of God can do. Therefore let us prize that Word for ourselves, make it known to others, and ever maintain the truth that it and it alone can meet man"s universal, greatest, and constant need. S.C.
God acting beyond expectation.
The term "word," in the last clause of this verse, means "promise." So great are God"s promises, and so faithful and complete is his performance of them, as even to surpass the expectations which the greatness of his Name has excited. The psalmist often speaks of Jehovah"s Name, or reputation, or honor, being at stake. Here the poet can say that the praise won is beyond anything that could have been anticipated. Generally, the Name of God stands for the whole manifestation of himself. Or we may render thus, "For thou hast magnified thy characteristic of fidelity to promises above all the other characteristics implied in thy Name Jehovah.
I GOD"S NAME IS THE BASIS OF OUR EXPECTATIONS. A name gathers up the characteristics of the person to whom it is applied, whenever it is a true name, and not a mere fanciful appellation, as names given to children now are. A true name embodies our apprehension of a person, fixes our relation to him, expresses the grounds of our confidence in him, and becomes a basis on which we rest our expectations of him. And so we give our own special names, pet-names, to those whom we more especially love and trust. And in the same way God"s Name gathers up into a term his attributes; not, however, as intellectually conceived only, but also as personally experienced and apprehended in the experiences and relationships of the individual, and of the race. On that Name we" build our expectations. "This God is our God for ever and ever; he will be our Guide even unto the end." But this has to be taken into careful account man never raises expectations that compass the possibilities of the Name.
II GOD HIMSELF GOES BEYOND THE EXPECTATIONS BASED UPON HIS NAME. "Thou hast magnified thy Word above all thy Name." God does not go beyond himself; but he does go beyond our expectation. He does for us more than we can ask or think. In special emergencies of life this is precisely what the godly man feels. He was sure God would help him; but when the help has come, he has found that God surprised him with the fullness and the grace of his arrangements. This we can associate with Nehemiah. We can realize his almost overwhelming delight and surprise when God overcame his difficulties for him in such a quick and gracious way. R.T.
HOMILIES BY C. SHORT Ver. 2. The greatness of the Word of God.
"For thou hast magnified thy Word above all thy Name.
I GOD"S WORD IS GREATER THAN HIS MATERIAL WORK. His word of command was the cause of creation. "Let there be light;" "He commanded, and it stood fast:
II GOD"S WORD EXPRESSES MORE THAN HIS WORK. God"s Word is his uttered thought, and expresses more than the utmost science of nature can utter. Goes beyond all the teachings of chemistry, electricity, etc.
III GOD"S WORD CAN REGENERATE HIS WORK. In man and in all intelligent beings, when it has been injured and partly destroyed. Christ, the Word of God"s regenerating power.
IV GOD"S WORD ABIDES UNCHANGEABLY, WHILE SOME OF HIS WORK ALTERS AND PASSES MANY. "Wax old, as doth a garment; but thou remainest," etc.
V GOD"S WORD OF PROMISE IS GREATER THAN ANYTHING HE HAS DONE. That Word furnishes not only the pillars on which the present order of things rests, but is the ground of all the new and future. Of whatever is to come, in the outward and inward universe of man. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 2. I will worship toward thy holy temple,…
Ver. 2. I will worship toward thy holy temple, or the place of God's dwelling, where the ark abode. He would worship God in God's own way. The Lord had ordained a centre of unity, a place of sacrifice, a house of his indwelling; and David accepted the way of worship enjoined by revelation. Even so, the true hearted believer of these days must not fall into the will worship of superstition, or the wild worship of scepticism, but reverently worship as the Lord himself prescribes. The idol gods had their temples; but David averts his glance from them, and looks earnestly to the spot chosen of the Lord for his own sanctuary. We are not only to adore the true God, but to do so in his own appointed way: the Jew looked to the temple, we are to look to Jesus, the living temple of the Godhead.
And praise thy name for thy loving kindness and for thy truth. Praise would be the main part of David's worship; the name or character of God the great object of his song; and the special point of his praise the grace and truth which shone so conspicuously in that name. The person of Jesus is the temple of the Godhead, and therein we behold the glory of the Father, "full of grace and truth." It is upon these two points that the name of Jehovah is at this time assailed his grace and his truth. He is said to be too stern, too terrible, and therefore "modern thought" displaces the God of Abraham, Isaac, and Jacob, and sets up an effeminate deity of its own making. As for us, we firmly believe that God is love, and that in the summing up of all things it will be seen that hell itself is not inconsistent with the beneficence of Jehovah, but is, indeed, a necessary part of his moral government now that sin has intruded into the universe. True believers hear the thunders of his justice, and yet they do not doubt his lovingkindness. Especially do we delight in God's great love to his own elect, such as he showed to Israel as a race, and more especially to David and his seed when he entered into covenant with him. Concerning this there is abundant room for praise. But not only do men attack the lovingkindness of God, but the truth of God is at this time assailed on all sides; some doubt the truth of the inspired record as to its histories, others challenge the doctrines, many sneer at the prophecies; in fact, the infallible word of the Lord is at this time treated as if it were the writing of impostors, and only worthy to be carped at. The swine are trampling on the pearls at this time, and nothing restrains them; nevertheless, the pearls are pearls still, and shall yet shine about our Monarch's brow. We sing the lovingkindness and truth of the God of the Old Testament, "the God of the whole earth shall he be called." David before the false gods first sang, then worshipped, and then proclaimed the grace and truth of Jehovah; let us do the same before the idols of the New Theology.
Read full note →
For thou hast magnified thy word above all thy name. The word of promise made to David was in his eyes more glorious than all else that he had seen of the Most High. Revelation excels creation in the clearness, definiteness, and fulness of its teaching. The name of the Lord in nature is not so easily read as in the Scriptures, which are a revelation in human language, specially adapted to the human mind, treating of human need, and of a Saviour who appeared in human nature to redeem humanity. Heaven and earth shall pass away, but the divine word will not pass away, and in this respect especially it has a preeminence over every other form of manifestation. Moreover, the Lord lays all the rest of his name under tribute to his word: his wisdom, power, love, and all his other attributes combine to carry out his word. It is his word which creates, sustains, quickens, enlightens, and comforts. As a word of command it is supreme; and in the person of the incarnate Word it is set above all the works of God's hands. The sentence in the text is wonderfully full of meaning. We have collected a vast mass of literature upon it, but space will not allow us to put it all into our notes. Let us adore the Lord who has spoken to us by his word, and by his Son; and in the presence of unbelievers let us both praise his holy name and extol his holy word.
Ver. 2. I will worship toward thy holy temple. The holy temple was a type and figure of the Lord Jesus Christ. Therefore we find Daniel opening his windows toward the temple, where he prayed three times a day; and we find Jonah saying, "Yet will I look again toward thy holy temple." So looking to Jesus, he is our temple. There is no acceptable worship except through him; but we can offer spiritual sacrifices acceptable to God through Jesus Christ. Then, set the Lord Jesus Christ before your eyes, that you may worship God and draw near to the footstool of mercy through him, that you may offer an acceptable sacrifice, and praise his name for his lovingkindness and for his truth. Joseph C. Philpot, 1802-1869.
Ver. 2. Thy holy temple. This Psalm is entitled "a Psalm of David", and Calvin considers him to be its author agreeably to the title; but the mention of "the temple" in this verse seems to render such an opinion doubtful. If, however, we translate this word by "mansion", which is the proper rendering of the originalthe mansion of thy sanctity, this objection to its composition by David falls to the ground. James Anderson's Note to Calvin in loc.
Ver. 2. I will...praise thy name for thy lovingkindness. There are two beautiful thoughts brought out here; one is, "God's condescension in thought"; the other, "his tenderness in action." These are both included in "loving kindness." And both of these are shown by God to his own people. He humbleth himself to behold the things of the children of men; he condescends to men of low estate. Of the blessed Jesus it is said, that "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich": 2Co 8:9. Who can tell the depths to which God condescends in loving thought? We are told that the very hairs of our head are all numbered; and if the hairs of our head, then surely all else beside. God, as the Heavenly Father, takes an interest in everything about his people; he takes this interest in matters which they think beneath his notice, or of which they, from their ignorance, do not know the importance. The mother may draw whole stores of comfort from a realization of the condescending thoughtfulness of God. He will be interested about her babe; if she commit it to him, he who made the universe will, with his infinite mind, think upon her cradle and the helpless creature that is rocked to sleep therein. The sick man may draw whole stores of comfort from the same source, for he can believe the ONE by whom the body was fearfully and wonderfully made will think over the sufferings of that body, and alleviate them, or give strength for the endurance of them if they must be borne. Condescension of thought marks all the dealings of God with his people. And hard following upon it comes tenderness in action. Now this "tenderness in action" is a great part of the lovingkindness of God; it is meet that a thoughtful mind and tender hand should go together in the perfection of love. God is not only energetic, but tender also in action; he is the God of the dew drops, as well as the God of the thunder showers; the God of the tender grass blade, as much as of the mountain oak. We read of great machines, which are able to crush iron bars, and yet they can touch so gently as not to break the shell of the smallest egg; as it is with them, so is it with the hand of the Most High; he can crush a world, and yet bind up a wound. And great need have we of tenderness in our low estate; a little thing would crush us: we have such bruised and feeble souls, that unless we had One who would deal tenderly with us we must soon be destroyed. Philip Bennett Power, in "The I Wills' of the Psalms", 1861.
Ver. 2. Thou hast magnified thy word above all thy name. His "word" being here annexed to "lovingkindness and truth", must needs be that part of his word to which these two are applicable, i.e., his promise, the matter whereof is mercy or lovingkindness, and in the performance of which is truth or fidelity. And then to "magnify" this "word" of promise seems to signify two things; 1, the making very great and excellent promises, and then, 2, the performing them most punctually; and the doing it above all his name is promising and performing most superlative mercies above all that is famed or spoken or believed of God. Then thus it will run; I will worship, etc., "and praise thy name above thy lovingkindness and above thy truth"; i.e., it will be too low, too short a compilation, to call thee merciful or veracious, or style thee after any other of thy attributes; thou art all these, and more than so, "thou hast magnified thy word", given and performed most glorious promises, "above all thy name", above all that men have apprehended or spoken of thee.
This verse and Psalm may easily be interpreted of God's mercies in Christ, so far above what could be famed, or said, or believed, or apprehended of him. Condensed from H. Hammond.
Ver. 2. Thou hast magnified thy word above all thy name. Beyond all question there are higher and clearer manifestations of himself, of his being, of his perfection, of his purposes in the volume of revelation, than any which his works have disclosed or can disclose. There are very many points in relation to God, of the highest interest to mankind, on which the disclosures of science shed no light; there are many things which it is desirable for man to know, which cannot be learned in the schools of philosophy; there are consolations which man needs in a world of trouble which cannot be found in nature; there is especially a knowledge of the method by which sin may be pardoned, and the soul saved, which, can never be disclosed by the blowpipe, the telescope, or the microscope. These things, if learned at all, must be learned from revelation, and these are of more importance to man as a traveller to another world than all the learning which can be acquired in the schools of philosophyvaluable as that learning is. Albert Barnes.
Ver. 2. For thou hast magnified thy word above all thy name, etc. This is a dark sentence at the first view, but as a judicious expositor upon the place well observes, the words may be thus read, and will better agree with the Hebrew; "thou hast magnified thy name above all things, in thy word", that is, in fulfilling thy word thou hast magnified thy name above all things, in that thou hast fulfilled thy word. What thou freely promisedst, thou hast faithfully performed; what thou hast spoken with thy mouth thou hast fulfilled with thy hand; for which thy name is wonderfully to be magnified. James Nalton, 1664.
Ver. 2. Thou hast magnified thy word above all thy name. Every creature bears the name of God; but in his word and truth therein contained it is written at length, and therefore he is more choice of this than of all his other works; he cares not much what becomes of the world and all in it, so that he keeps his word, and saves his truth. Ere long we shall see the world in flames; the heavens and earth shall pass away, "but the word of the Lord endures for ever." When God will, he can make more such worlds as this; but he cannot make another truth, and therefore he will not lose one jot thereof. Satan, knowing this, sets all his wits to work to deface this and disfigure it by unsound doctrine. The word is the glass in which we see God, and seeing him are changed into his likeness by his Spirit. If this glass be cracked, then the conceptions we have of God will misrepresent him unto us; whereas the word, in its native clearness, sets him out in all his glory unto our eye. William Gurnall.
Ver. 2. Thou hast magnified thy word above all thy name. Thou hast bestowed the promise of perpetuity to my house and to my kingdom, which rises in grandeur and goodness above all thy past manifestations of thyself in behalf of thy people (2Sa 7:10 12-13 15-16 7: 21-22 2Sa 24-26 29; 2Sa 7:21 especially, "For thy Word's sake ...hast thou done all these great things"; 2Sa 7:26, "And let thy name be magnified for ever" an undesigned coincidence of language between the history and the Psalm). In the Messiah alone the greatness of the promise finds, and shall hereafter more fully find, its realization for Israel and the whole world. Andrew Robert Fausset.
Ver. 2. Thou hast magnified thy word above all thy name. God has sent his word to us,
1. As a mirror, to reflect his glory. "The heavens declare the glory of God; and the firmament sheweth his handywork"; from them may his eternal power and Godhead be clearly seen. Ps 19:1, 3-4. In his providential dealings, also, is much of his wisdom and goodness exhibited. But of his perfections, generally, we can form no idea from these things; of his purposes we can know nothing. The state of the Heathen world clearly attests this; for they behold the wonders of Creation and Providence, as well as we: "There is no speech nor language where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world": Ps 19:3-4. But in the sacred volume all the glory of the Godhead shines: there we are admitted, so to speak, even to the council chamber of the Most High; to hear the covenant entered into between the Father and the Son; the Father engaging to give to him a seed, whom he should have for his inheritance, if he, on his part, would "make his soul an offering for their sins", and, in their nature, expiate the guilt of their iniquities. This mysterious transaction having taken place in the incarnation and death of the Lord Jesus Christ, we behold all the perfections of God united and harmonizing in a way that they never did, or could, by any other means: we see justice more inexorable, than if it had executed vengeance on the whole human race; and mercy more abundant, than if it had spared the human race without any such atonement. There, as it is well expressed, "Mercy and truth are met together; righteousness and peace have kissed each other": Ps 85:10. Of this great mystery we find not a trace in the whole creation besides; but in the word it is reflected, as in a mirror (2Co 3:18); and it shines so brightly, that the very angels around the throne are made wiser by the revelation of it to the Church: Eph 3:10.
2. As a standard, to which everything may be referred. Of God's will we know nothing, but from the word: "we know neither good nor evil from all that is before us." What God requires of us, nothing in Creation or Providence can inform us: what he will do for us, we cannot ascertain: how he will deal with us, we cannot ascertain. But, in the sacred volume, all is written as with a sunbeam. There is nothing which God expects us to do for him, which is not there most explicitly declared: nothing which he engages to do for us, that does not form the subject of a distinct promise. The whole of his procedure in the day of judgment is there laid open: the laws by which we shall be judged: the manner in which the testimony, whether against us or in our favour, shall be produced; the grounds on which the sentence of condemnation or acquittal shall be passed; yea, the very state to which every person, either as acquitted or condemned, shall be consigned; all is so clearly made known, that every person, who will judge himself with candour now, may assuredly anticipate his fate. There is nothing left to conjecture. Every man has a standard to which he may refer, for the rectifying of his judgment in every particular: so that nothing can be added for the instruction of our minds, or the regulation of our future expectations.
3. As a fountain, from whence all his blessings emanate. Great blessings, beyond all doubt, flow down to us through the works of Creation and Providence: in fact, they are incessantly administering to our welfare; for "God opens his hands, and fills all things living with plenteousness." Still, however, the benefits derived from them are only temporal; whereas those which the inspired volume imparts are spiritual and eternal; from whence we derive all our knowledge of Divine truth, and all our hopes of everlasting salvation. Nor is it the knowledge only of truth that we obtain, but the operation and efficacy of it on our souls. There is in Divine truth, when applied by the Holy Spirit, a power to wound, to sanctify, to save: Ps 19:7-11. When it comes to the soul with power, the stoutest heart in the universe is made to tremble: when it is poured out as balm, the most afflicted creature under heaven is made to leap for joy. Look over the face of the globe, and see how many, who were once under the unrestrained dominion of sin, are now transformed into the image of their God. And then ascend to heaven, and behold the myriads of the redeemed around the throne of God, uniting their hallelujahs to God and to the Lamb: to this state were they all brought by that blessed word, which alone could ever prevail for so great a work. Thus it is that God has magnified his word; and thus it is that he will magnify it, to the end of time; yea, through eternity will it be acknowledged as the one source of all blessings that shall ever be enjoyed. Charles Simeon, in Horae Homileticae.
Ver. 2. For thou hast magnified thy word above all thy name. This is one of those expressions of Scripture that seem so comprehensive, and yet so amazing. To my mind it is one of the most remarkable expressions in the whole book of God. "Thou hast magnified thy word above all thy name." The name of God includes all the perfections of God; everything that God is, and which God has revealed himself as havinghis justice, majesty, holiness, greatness, and glory, and whatever he is in himself, that is God's name. And yet he has "magnified" something "above his name" his word his truth. This may refer to the Incarnate Word, the Son of God, who was called "the Word." "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one": 1Jo 5:7, "In the beginning was the Word, and the Word was with God": Joh 1:1. You may take the words either as meaning that God has magnified his Word, his eternal Son above all his great name, that is, he has set Jesus on high above all the other perfections of his majesty; or take it as meaning his written word, which is written in the sacred Scriptures. So, in that case, not only the Incarnate Word in the person of Jesus; but also the written word in the Scriptures of truth. He has magnified it above all his name in the fulfilment of it: God's faithfulness being so dear to him, he has exalted his faithfulness above all his other perfections. We see this in nature. Here is a man so to be depended upon, so faithful to his word, that he will sacrifice anything sooner than depart from it: that man will give up his property, or life itself, rather than forfeit his word. So God has spoken of magnifying his word above all his name. He would sooner allow all his other perfections to come to naught, than for his faithfulness to fail. He has so magnified his faithfulness, that his love, his mercy, his grace, would all sooner fail than his faithfulnessthe word of his mouth and what he has revealed in the Scripture. What a firm salvation, then, is ours, which rests upon his word, when God has magnified that word above all his name! What volumes of blessedness and truth are contained therein! so that, if God has revealed his truth to your soul, and given you faith to anchor in the world of promise, sooner than that should fail, he would suffer the loss of all; for he has magnified his word above all his name. Joseph C. Philpot.
Ver. 2. Thou hast magnified thy word above all thy name. God has a greater regard unto the words of his mouth, than to the works of his hand: heaven and earth shall pass away, but one jot or tittle of what he hath spoken shall never fall to the ground. Some do understand this of Christ the essential Word, in whom he has set his name, and whom he has so highly exalted, that he has given him "a name above every name." Ebenezer Erskine, 1680-1754.
Ver. 2. Thou hast magnified thy word above all thy name. Meaning that his Word or promise shall have, as it were, and exercise a kind of sovereignty over all his prerogatives and attributes, wisdom, justice, power, etc. So that men need not fear that any of them shall at any time, or in any case whatsoever, move in the least contrariety thereunto. John Goodwin, 1593-1665.
Ver. 2. Thou hast magnified thy word above all thy name. It may be when there are some extraordinary works of God in the world, thunder and lightning, etc., we are ready to be afraid, and oh! the great God that doth appear in these great works! Were our hearts as they ought to be when we read the Word, we would tremble at that more than at any manifestation of God since the world began in all his works; and if so be thou dost not see more of the glory of God in his Word than in his works, it is because thou hast little light in thee. Jeremiah Burroughs, 1599-1646.
Ver. 2. Thou hast magnified thy word above all thy name. "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth." But mightier far is the word by which a lost world is redeemed. This is the "word" that he hath "magnified above all his name", as displaying at once the exceeding greatness of his power, the resources of his manifold wisdom, and the blended glories of holiness and love. John Lillie.
Ver. 2. It is not with the truth merely excogitated, but with the truth expressed, that we have any concern; not with the truth as seen by our inspired teacher, but with the truth as by him spoken to us. It is not enough that the Spirit hath made him to see it arightthis is not enough if he have not also made him to speak it aright. A pure influx into the mind of an apostle is no sufficient guarantee for the instruction of the world, unless there be a pure afflux also; for not the doctrine that has flowed in, but the doctrine that has flowed out, is truly all that we have to do with. Accordingly, it is to the doctrine in afflux, that is to the word, that we are bidden to yield ourselves. It is the word that is a light unto our feet and a lamp unto our path; it is his word that God hath exalted above all his name; it is the word that he hath settled fast in heaven, and given to it a stability surer and more lasting than to the ordinances of nature. We can take no cognizance of the doctrine that is conveyed from heaven to earth, when it has only come the length of excogitation in the mind of an apostle; and it is not till brought the farther length of expression, either by speech or by writing, that it comes into contact with us. In short our immediate concern is with, not what apostles conceive inwardly, but what they bring forth outwardlynot with the schemes or the systems which they have been made to apprehend, but with the books which they have written; and had the whole force and effect of this observation been sufficiently pondered, we feel persuaded that the advocates of a mitigated inspiration would not have dissevered, as they have done, the inspiration of sentiment from the inspiration of language. Thomas Chalmers.
Ver. 2. "Thy word", or, "Thy promise." So great are God's promises, and so faithful and complete is his performance of them, as even to surpass the expectations which the greatness of his name has excited. Annotated Paragraph Bible.
Ver. 2. The Christward position.
1. Worship and praise are to be blended.
2. They are to be presented with an eye to God in Christ, for he is the temple: the place of divine indwelling, sacrifice, intercession, priesthood, oracle, and manifestation.
Ver. 2. (first clause).
1. The soul's noblest attitude: "Toward thy temple."
2. The soul's noblest exercise: "worship", "praise."
W.W.
Ver. 2.
1. The worshipper's contemplation. Gaze fixed on Holy Temple. Material temple not yet built. Christ the sanctuary. Heb 8:2 All worship through him. Eye of worshippers fixed on him.
2. The worshipper's song. Love and truth. Note the combination. Truth by Moses. Grace and truth Jesus Christ.
3. The worshipper's argument. Because Christ "The Word" is the embodiment and most glorious manifestation of God. Heb 1:2-3.
Archibald G. Brown.
Psalms 138:3*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Thou hast magnified Thy Word above all Thy Name.
Psa_138:2
Thou hast magnified Thy Word above all Thy Name.
Read full note →
The Word of God the highest manifestation
I. It is the highest manifestation of the Divine character.
1. The Bible is a manifestation through moral mind. This is greater than material nature; for the following reasons:--Moral mind is an uncompounded essence. It is a Divine offspring. It is a self-modifying agent. It is an original fountain of influences. You cannot predicate these things of matter.
2. It is a manifestation through the moral mind of a unique personage. Compare Christ with the greatest men.
II. It is the highest manifestation for the highest end.
1. It is a restoration. Restoration is a greater work either than destruction or sustentation.
2. It is the restoration of immortal souls. The restoration of a wrecked vessel may be a great work, the restoration of a dead flower is a greater, that of a body is still greater, the restoration of a disorganized empire is still greater, but that of an immortal soul is the greatest of all.
3. It is the restoration of a condemned criminal to a high position in the Divine empire. Kings and priests, etc.
4. It is the restoration of a diseased soul to immortal health and ever-increasing energy. (Homilist.)
The honour God puts upon His Word
I. What is meant by magnifying this word above all thy name?
1. It means putting special honour upon it; and this God has done--
(1) In the manner of revealing it.
(2) In the subject-matter of the revelation itself; and--
(3) In the special care He has taken to preserve it in its integrity and entirety.
2. It means giving it the first and chief place in the system of truths and agencies for the enlightenment and salvation of the world. And this is what God in His providence, as well as in His Sovereign purpose, has done.
(1) The Scriptures alone reveal God in Christ.
(2) The Scriptures alone direct the perishing soul to the Lamb of God which taketh away sin.
(3) The Scriptures alone teach the immortality of existence, the resurrection of the dead, and the certainty of future awards and punishments.
II. How God magnifies His Word.
1. By making it the power of God in the conversion of the soul. The only voice that can calm and inspire hope is the voice that sounds from Calvary out of Gods written Word.
2. By making it a sanctifying Word. Nothing but this will make them holy and fit for heaven. The philosophies and teachings of men never did and cannot do it.
3. By making it a comforting and a saving Word. It is the Christians solace. It helps him over lifes rough way. It is food, and drink, and shelter to him in his pilgrimage. It sweetens every cup. It kindles hope and assurance as the end draws nigh. It lights up the death chamber and puts the words of victory on the lips of the departing saint. (Homiletic Review.)
Gods Word magnified
I. Explain.
1. Gods Word is revelation in general, especially the doctrines of salvation--those which we justly call the fundamental principles of the Gospel.
2. Gods Name is His renown. Whether in His works or in His providence, He has fastened it upon His Word above all others (Psa_111:1-10.).
II. Apply. God has magnified His Word above all other displays of Himself, of His eternal power and Godhead, and of the glory of His dominion--
1. As a revelation of His nature.
2. As an instructor in His works.
3. As an interpreter of His providence.
4. As a declaration of His will.
5. As a manifestation of His grace.
6. As an exhibition of His perfections.
7. As the instrument of His power. By this He subdues and renovates the obstinate and rebellious hearts of men. (W. Collyer.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.