Thus will I bless you while I live: I will lift up my hands in your name.
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EXPOSITORY (ENGLISH BIBLE)Psalm 63:4. Thus will I bless thee — That is, so as I have done, and have now said. As I have begun, I will go on: the present devout affections shall not pass away like the morning cloud, but shine more and more like the morning sun. Or, for this reason, being so sensible of the sweetness of thy favour; or, certainly, as the particle כן, cheen, is sometimes used. While I live — I will persevere in this work of blessing and praising thee: it shall be an important part of the business of my whole life. Through thy grace I will retain a sense of thy former favours, and repeat my thanksgivings for them; and every day give thanks for the benefits with which I am daily loaded. I will lift up my hands — Toward thee, in heaven, in prayers and praises, to my duty, and against my enemies; in thy name — According to thy command, with confidence in thy name, or thy nature and attributes, and in the strength of thy Spirit and grace.
I will lift up my hands in thy name - In solemn prayer and praise. See the notes at Psalm 28:2.
will I bless—praise Thee (Ps 34:1).
lift up my hands—in worship (compare Ps 28:2).
in thy name—in praise of Thy perfections.Thus, i.e. so as I have done and now do. Or, upon that occasion, when I shall be restored. Or, for this reason, being so sensible of the sweetness of thy favour. Or, certainly; for this particle is sometimes used as a note of asseveration, as it is Psalm 127:2 Isaiah 16:6.
I will lift up my hands towards thee in heaven, in prayers and praises.
In thy name; according to thy command. Or, with confidence in thy name.
I will lift up my hands in thy name; not against his enemies, against those that fought against him, as Kimchi and Ben Melech interpret it, but unto God in heaven; and that not as a gesture used in swearing, but either in blessing, as Aben Ezra observes; so the high priest lifted up his hands when he blessed the people; or in prayer, or in both, so Jarchi's note is, to pray and to praise; See Gill on Psalm 28:2. The Targum is,
"in the name of thy Word I will spread out my hands in prayer for the world to come;''
that is, in the name of the Messiah, the essential Word, in whose name prayer is to be made, and whereby it becomes prevalent and successful; see John 14:13. This is a prayer gesture; See Gill on Psalm 28:2.Thus will I bless thee while I live: I will lift up my hands in thy name.
EXEGETICAL (ORIGINAL LANGUAGES)4. Thus] So, as in Psalm 63:2 : cp. Psalm 61:8 : so fervently; in such a spirit of loving gratitude.
while I live] Cp. Psalm 104:33; Psalm 146:2.
I will lift up my hands] The attitude of prayer (Psalm 28:2; Psalm 141:2; 1 Timothy 2:8), the outward symbol of an uplifted heart (Psalm 25:1).
in thy name] Relying upon all that Thou hast revealed Thyself to be. Cp. Psalm 44:5; John 14:13, &c.Verse 4. - Thus will I bless thee while I live: I will lift up my hands in thy Name (comp. Psalm 104:33; Psalm 146:2). The purpose of man's creation, the end of his being, his main employment throughout eternity, is the praise of God. Psalm 39:1-13. Concerning בּני־אדם and בּני־אישׁ vid., on Psalm 49:3; Psalm 4:3. The accentuation divides Psalm 62:10 quite correctly. The Athnach does not mark בּמאזנים לעלות as an independent clause: they are upon the balance לעלות, for a going up; they must rise, so light are they (Hengstenberg). Certainly this expression of the periphrastic future is possible (vid., on Psalm 25:14; Psalm 1:1-6 :17), still we feel the want here of the subject, which cannot be dispensed within the clause as an independent one. Since, however, the combining of the words with what follows is forbidden by the fact that the infinitive with ל in the sense of the ablat. gerund. always comes after the principal clause, not before it (Ew. 280, d), we interpret: upon the balances ad ascendendum equals certo ascensuri, and in fact so that this is an attributive that is co-ordinate with כּזב. Is the clause following now meant to affirm that men, one and all, belong to nothingness or vanity (מן partitivum), or that they are less than nothing (מן comparat.)? Umbreit, Stier, and others explain Isaiah 40:17 also in the latter way; but parallels like Isaiah 41:24 do not favour this rendering, and such as Isaiah 44:11 are opposed to it. So also here the meaning is not that men stand under the category of that which is worthless or vain, but that they belong to the domain of the worthless or vain.
The warning in Psalm 62:11 does not refer to the Absalomites, but, pointing to these as furnishing a salutary example, to those who, at the sight of the prosperous condition and joyous life on that side, might perhaps be seized with envy and covetousness. Beside בּטח בּ the meaning of הבל בּ is nevertheless not: to set in vain hope upon anything (for the idea of hoping does not exist in this verb in itself, Job 27:12; Jeremiah 2:5, nor in this construction of the verb), but: to be befooled, blinded by something vain (Hitzig). Just as they are not to suffer their heart to be befooled by their own unjust acquisition, so also are they not, when the property of others increases (נוּב, root נב, to raise one's self, to mount up; cf. Arabic nabata, to sprout up, grow; nabara, to raise; intransitive, to increase, and many other verbal stems), to turn their heart towards it, as though it were something great and fortunate, that merited special attention and commanded respect. Two great truths are divinely attested to the poet. It is not to be rendered: once hath God spoken, now twice (Job 40:5; 2 Kings 6:10) have I heard this; but after Psalm 89:36 : One thing hath God spoken, two things (it is) that I have heard; or in accordance with the interpunction, which here, as in Psalm 12:8 (cf. on Psalm 9:16), is not to be called in question: these two things have I heard. Two divine utterances actually do follow. The two great truths are: (1) that God has the power over everything earthly, that consequently nothing takes place without Him, and that whatever is opposed to Him must sooner or later succumb; (2) that of this very God, the sovereign Lord (אדני), is mercy also, the energy of which is measured by His omnipotence, and which does not suffer him to succumb upon whom it is bestowed. With כּי the poet establishes these two revealed maxims which God has impressed upon his mind, from His righteous government as displayed in the history of men. He recompenses each one in accordance with his doing, κατὰ τὰ ἔργα αὐτοῦ, as Paul confesses (Romans 2:6) no less than David, and even (vid., lxx) in the words of David. It shall be recompensed unto every man according to his conduct, which is the issue of his relationship to God. He who rises in opposition to the will and order of God, shall feel God's power (עז) as a power for punishment that dashes in pieces; and he who, anxious for salvation, resigns his own will to the will of God, receives from God's mercy or loving-kindness (חסד), as from an overflowing fulness, the promised reward of faithfulness: his resignation becomes experience, and his hoping attainment.
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