O magnify the LORD with me, and let us exalt his name together.
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EXPOSITORY (ENGLISH BIBLE)Psalm 34:3. O magnify the Lord with me — Join your praises with mine, O ye humble ones. And let us exalt his name together — If not in one place, yet in affection and work: let our souls meet, and let our praises meet in the ears of the all-hearing God. Or the word יחדו, jachdav, may be rendered, alike; that is, with equal zeal and fervency; let none be willing to be outstripped by another. To magnify, or exalt, and the like expressions, “do not mean that we can add any thing to the glory of the name or nature of God; but that we should show forth, and publicly celebrate his majesty and greatness, when we experience the interpositions of his providence in our deliverance from any threatening evil. We should then, with the psalmist, ascribe our safety, not to our own contrivance, subtlety, or power, but to the care of God, who watches over us.”Psalm 35:27; Psalm 40:17; Psalm 69:30; Psalm 70:4; Luke 1:46.
And let us exalt his name together - Let us unite in "lifting up" his name; that is, in raising it above all other things in our own estimation, and in the view of our fellow-men; in so making it known that it shall rise above every other object, that all may see and adore.
together—"alike" (Ps 33:15), or, equally, without exception.
Together; not in place, for David was now banished from the place of God’s public worship, but in affection and work: let our souls meet, and let our praises meet in the ears of the all-hearing God. Or, alike, i.e. with equal zeal and fervency; let none be willing to be outstripped by another.
and let us exalt his name together: by proclaiming him to be the most High; by making mention of his glorious perfections and works, that he be exalted; and by praising him in the highest strains; or by having the high praises of him in their mouths; and there is more pleasure as well as more glory brought to God by doing this in a social way, or by a number of saints joining together in such service.O magnify the LORD with me, and let us exalt his name together.
EXEGETICAL (ORIGINAL LANGUAGES)3. magnify] Man makes God great by acknowledging and celebrating His greatness (Deuteronomy 32:3), and exalts His Name by confessing that He is supreme above all. See note on Psalm 30:1.
3, 4. Addressing the humble, he invites them to join in thanksgiving for his deliverance.Verse 3. - O magnify the Lord with me, and let us exalt his Name together. Not content with praising God in his own person, the psalmist calls on Israel generally to praise the Lord with him. He then proceeds to assign reasons why God should be praised (vers. 4-10). Deuteronomy 33:29. The theme in Psalm 33:12 is proved in Psalm 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people. Then in Psalm 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zechariah 12:1, cf. Proverbs 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed. Hupfeld takes יחד as an equalisation (pariter ac) of the two appositions; but then it ought to be וּמבין (cf. Psalm 49:3, Psalm 49:11). The lxx correctly renders it καταμόνας, singillatim. It is also needless to translate it, as Hupfeld does: He who formed, qui finxit; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way. God is the Father of spirits, Hebrews 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation. Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psalm 21:2) the war-horse is שׁקר, i.e., a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). "The horse," says Solomon in Proverbs 21:31, "is equipped for the day of battle, but התּשׁוּעה לה, Jahve's is the victory," He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psalm 33:18. say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psalm 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine. Psalm 20:8 is very similar; but the one passage sounds as independent as the other.
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