But You have exalted my horn like that of a wild ox; with fine oil I have been anointed. But You have exalted my hornThe phrase "But You have exalted my horn" is rich with imagery and significance. In the Hebrew context, the "horn" symbolizes strength, power, and victory. The horn of an animal, such as a ram or a bull, is its means of defense and a symbol of its strength. In the ancient Near Eastern culture, to have one's horn exalted by God signifies being endowed with strength and honor. The psalmist acknowledges that it is God who elevates and empowers, contrasting human weakness with divine strength. This phrase invites believers to recognize that true power and honor come from God alone, and it is He who lifts us up in times of need. like that of a wild ox
The comparison "like that of a wild ox" further emphasizes the idea of formidable strength and untamed power. The wild ox, or "re'em" in Hebrew, is often associated with might and majesty. This animal was known for its strength and was considered untamable, symbolizing a power that is both natural and divinely bestowed. By likening the exaltation of his horn to that of a wild ox, the psalmist underscores the magnitude of the strength and honor God has granted him. This imagery reassures believers that God's empowerment is not just sufficient but abundant and overwhelming, capable of overcoming any adversary or challenge. with fine oil
The phrase "with fine oil" speaks to anointing, blessing, and consecration. In biblical times, oil was used for anointing kings, priests, and prophets, signifying God's favor and the setting apart of an individual for a special purpose. The use of "fine oil" suggests not just any anointing, but one of high quality and richness, indicating a special and precious blessing. This anointing with oil is a metaphor for the joy, gladness, and spiritual empowerment that comes from God's presence. It serves as a reminder to believers that they are chosen and blessed by God, set apart for His divine purposes, and equipped with His Spirit to fulfill their calling. Persons / Places / Events 1. PsalmistThe author of Psalm 92, traditionally attributed to David, who expresses gratitude and praise to God for His faithfulness and strength. 2. GodThe central figure in the Psalm, who is praised for His mighty works and for exalting the psalmist. 3. Wild OxA symbol of strength and power, used metaphorically to describe the exaltation and empowerment given by God. 4. Anointing with OilA practice in ancient Israel symbolizing consecration, blessing, and empowerment by God. Teaching Points Exaltation by GodGod is the one who exalts and empowers His people. Just as the psalmist's "horn" is exalted, believers can trust that God will lift them up in His timing and for His purposes. Symbolism of the Wild OxThe wild ox represents strength and vigor. Believers are reminded that their strength comes from God, and they are called to live boldly in His power. Anointing and ConsecrationAnointing with oil signifies being set apart for God's service. Christians are called to live consecrated lives, dedicated to God's will and empowered by the Holy Spirit. Gratitude for God's BlessingsThe psalmist's expression of gratitude serves as a model for believers to continually thank God for His blessings and empowerment in their lives. Bible Study Questions 1. How does the imagery of the "wild ox" in Psalm 92:10 help us understand the nature of the strength God provides? 2. In what ways can we experience God's anointing in our daily lives, and how does this relate to the anointing of biblical figures like David? 3. How can we apply the concept of being "exalted" by God in our personal and professional lives today? 4. What are some practical ways to live a consecrated life, set apart for God's purposes, in the modern world? 5. How can we cultivate a heart of gratitude like the psalmist, especially in times of difficulty or uncertainty? Connections to Other Scriptures 1 Samuel 16:13The anointing of David by Samuel, which signifies God's choice and empowerment, similar to the anointing mentioned in Psalm 92:10. Deuteronomy 33:17The blessing of Joseph, where the strength of a wild ox is also used as a metaphor for power and might. Isaiah 61:1The anointing of the Messiah, which speaks to the empowerment and mission given by God, paralleling the anointing in Psalm 92:10. People PsalmistPlaces JerusalemTopics Anointed, Best, Buffalo's, Exalt, Exalted, Exaltest, Fine, Flowing, Fresh, Hast, Horn, Lifted, Oil, Oils, Ox, Poured, Reem, Rich, Unicorn, Wild, Wild-oxDictionary of Bible Themes Psalm 92:10 4654 horn
5699 guests
7304 anointing Library December 3. Thy Thoughts are Very Deep (Ps. Xcii. 5).
Thy thoughts are very deep (Ps. xcii. 5). When a Roman soldier was told by his guide that if he insisted on taking a certain journey it would probably be fatal he answered, "It is necessary for me to go, it is not necessary for me to live." That was depth. When we are convicted like that we shall come to something. The shallow nature lives in its impulses, its impressions, its intuitions, its instincts, and very largely in its surroundings. The profound character looks beyond all these and moves …
Rev. A. B. Simpson—Days of Heaven Upon Earth God Alone the Salvation of his People
Look on yon rocks and wonder at their antiquity, for from their summits a thousand ages look down upon us. When this gigantic city was as yet unfounded they were grey with age; when our humanity had not yet breathed the air, tis said that these were ancient things; they are the children of departed ages. With awe we look upon these aged rocks, for they are among nature's first-born. You discover, embedded in their bowels, the remnants of unknown worlds, of which, the wise may guess, but which, nevertheless, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 The Majesty of God. --Ps. Xcii.
The Majesty of God.--Ps. xcii. The Lord is King:--upon His throne, He sits in garments glorious: Or girds for war His armour on, In every field victorious: The world came forth at his command; Built on His word its pillars stand; They never can be shaken. The Lord was King ere time began, His reign is everlasting: When high the floods in tumult ran, Their foam to heaven up-casting, He made the raging waves His path; The sea is mighty in its wrath, But God on high is mightier. Thy testimonies, …
James Montgomery—Sacred Poems and Hymns Dialogue i. --The Immutable.
Orthodoxos and Eranistes. Orth.--Better were it for us to agree and abide by the apostolic doctrine in its purity. But since, I know not how, you have broken the harmony, and are now offering us new doctrines, let us, if you please, with no kind of quarrel, investigate the truth. Eran.--We need no investigation, for we exactly hold the truth. Orth.--This is what every heretic supposes. Aye, even Jews and Pagans reckon that they are defending the doctrines of the truth; and so also do not only the …
Theodoret—The Ecclesiastical History of Theodoret Sweet is the Work, My God, My King
[167]Canonbury: Robert Schumann, 1839 Arr. Psalm 92 Isaac Watts, 1719 Sweet is the work, my God, my King, To praise thy Name, give thanks and sing; To show thy love by morning light, And talk of all thy truth at night. Sweet is the day of sacred rest; No mortal cares shall seize my breast; O may my heart in tune be found, Like David's harp of solemn sound. My heart shall triumph in my Lord, And bless his works, and bless his word; Thy works of grace, how bright they shine! How deep thy counsels, …
Various—The Hymnal of the Protestant Episcopal Church in the USA Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is …
Charles Grandison Finney—Systematic Theology Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity The Knowledge of God Conspicuous in the Creation, and Continual Government of the World.
1. The invisible and incomprehensible essence of God, to a certain extent, made visible in his works. 2. This declared by the first class of works--viz. the admirable motions of the heavens and the earth, the symmetry of the human body, and the connection of its parts; in short, the various objects which are presented to every eye. 3. This more especially manifested in the structure of the human body. 4. The shameful ingratitude of disregarding God, who, in such a variety of ways, is manifested within …
John Calvin—The Institutes of the Christian Religion The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 92:10 NIVPsalm 92:10 NLTPsalm 92:10 ESVPsalm 92:10 NASBPsalm 92:10 KJV
Psalm 92:10 Commentaries
Bible Hub |
