That I may publish with the voice of thanksgiving, and tell of all your wondrous works.
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EXPOSITORY (ENGLISH BIBLE)That I may . . .—Literally, to make to hear the voice of praise.
And tell of all thy wondrous works - The wonderful things which thou hast done - thy works of creation, providence, and salvation. His own mind was deeply impressed with the greatness of God's works, and he would desire to make the divine actions known as far as possible in the world. Compare Psalm 22:22; Psalm 66:16; Psalm 145:5-6. This is always one of the evidences of true piety. They who have been impressed properly with a sense of the greatness and goodness of God; they who have experienced His pardoning mercy and forgiving grace, desire always to make these things known to others, and to invite them also to partake of the mercies connected with the divine favor. Compare John 1:45,Publish, or, proclaim, to wit,
thy wondrous works, as it here follows.
With the voice of thanksgiving; accompanying my sacrifices with my own solemn thanksgivings and songs of praise.
and tell of all thy wondrous works; of creation and providence; and especially of grace and redemption; this is the business of saints in God's house below, and will be their employment in heaven to all eternity. Jarchi on the place says, that this song of praise has in it what relates to future times, to Gog, to the days of the Messiah, and to the world to come.That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.
EXEGETICAL (ORIGINAL LANGUAGES)7. That I may publish with the voice of thanksgiving] Better, as R.V., that I may make the voice of thanksgiving to be heard.
thy wondrous works] Or, marvellous works. See note on Psalm 9:1.Verse 7. - That I may publish with the voice of thanksgiving; rather, to sound forth the voice of thanksgiving (Kay); or, to make the voice of thanksgiving to be heard (Revised Version). And tell of all thy wondrous works; or, recount them, enumerate them. Psalm 7:9; Psalm 35:24, cf. Psalm 43:1. תּם (synon. תמים, which, however, does not take any suffix) is, according to Genesis 20:5., 1 Kings 22:34, perfect freedom from all sinful intent, purity of character, pureness, guilelessness (ἀκακία, ἀπλότης). Upon the fact, that he has walked in a harmless mind, without cherishing or provoking enmity, and trusted unwaveringly (לא אמעד, an adverbial circumstantial clause, cf. Psalm 21:8) in Jahve, he bases the petition for the proving of his injured right. He does not self-righteously hold himself to be morally perfect, he appeals only to the fundamental tendency of his inmost nature, which is turned towards God and to Him only. Psalm 26:2 also is not so much a challenge for God to satisfy Himself of his innocence, as rather a request to prove the state of his mind, and, if it be not as it appears to his consciousness, to make this clear to him (Psalm 139:23.). בּחן is not used in this passage of proving by trouble, but by a penetrating glance into the inmost nature (Psalm 11:5; Psalm 17:3). נסּה, not in the sense of πειράζειν, but of δοκομάζειν. צרף, to melt down, i.e., by the agency of fire, the precious metal, and separate the dross (Psalm 12:7; Psalm 66:10). The Chethמb is not to be read צרוּפה (which would be in contradiction to the request), but צרופה, as it is out of pause also in Isaiah 32:11, cf. Judges 9:8, Judges 9:12; 1 Samuel 28:8. The reins are the seat of the emotions, the heart is the very centre of the life of the mind and soul.
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