TRV
Translation
King James Version
I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
Berean Standard Bible
I will be glad and rejoice in You; I will sing praise to Your name, O Most High.
American Standard Version
I will be glad and exult in thee; I will sing praise to thy name, O thou Most High.
World English Bible Messianic
I will be glad and rejoice in you. I will sing praise to your name, O Most High.
Geneva Bible (1599)
I will bee glad, and reioyce in thee: I will sing praise to thy Name, O most High,
In the KJVVerse 14,024 of 31,102
Study This Verse
Commentary on Psalms 9 verses 1–10
1 ¶ To the chief Musician upon Muthlabben, A Psalm of David. I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works.
2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
3 When mine enemies are turned back, they shall fall and perish at thy presence.
4 For thou hast maintained my right and my cause; thou satest in the throne judging right.
5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
7 But the LORD shall endure for ever: he hath prepared his throne for judgment.
8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, Sa2 5:8. In these verses,
I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, Psa 9:1, Psa 9:2. Note, 1. God expects suitable returns of praise from those for whom he has done marvellous works. 2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works. 4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee. 5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver. 6. Joy and praise are properly expressed by singing psalms. 7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev 12:10; Rev 19:5; Rev 15:3, Rev 15:4.
II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, Psa 9:3. But, 1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation. 2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Est 6:13. 3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence (Joh 18:6) and he could, at the same time, have made them perish. 4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.
III. He gives to God the glory of his righteousness, in his appearing on his behalf (Psa 9:4): "Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right." Observe, 1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine. 2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights. 3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.
IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, Psa 9:5. By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion. 1. He had checked them: "Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them." This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction. 2. He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world. 3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.
V. He exults over the enemy whom God thus appears against (Psa 9:6): Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination," or "Thou, O God! hast destroyed their cities by the desolation brought upon their country." It may be taken either way; for the psalmist will have the enemy to know, 1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa 33:1. 2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.
VI. He comforts himself and others in God, and pleases himself with the thoughts of him. 1. With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten; but the Lord shall endure for ever, Psa 9:7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Psa 29:10; Psa 93:2. 2. With the thoughts of his sovereignty both in government and judgment: He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world. 3. With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (Psa 9:8): He shall judge the world, all persons and all controversies, shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and in uprightness, so that there shall not be the least colour of exception against it. 4. With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (Psa 9:9): He will be a refuge for the oppressed, a high place, a strong place, for the oppressed, in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them. 5. With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (Psa 9:10): "Those that know thy name will put their trust in thee, as I have done" (for the grace of God is the same in all the saints), "and then they will find, as I have found, that thou dost not forsake those that seek thee;" for the favour of God is the same towards all the saints. Note, (1.) The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him further than they can see him (Job 35:14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (Ch2 20:12); and those who know him to be a God of infinite grace and goodness will trust him though he slay them, Job 13:15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end. (2.) The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations. (3.) God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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John ChrysostomAD 407
COMMENTARY ON THE PSALMS 9:2
This … is pleasure properly speaking; at least as far as all other things are concerned, they are pleasure in name only, bereft of substance. This lifts human beings above this world, this liberates the soul from the body, this gives it wings in heaven’s direction, this elevates it above worldly things, this gives freedom from evil, and rightly so.… After all, people loving those other things are quickly if unwillingly brought to a point of oblivion since what they love perishes and wastes away. By contrast, this love is infinite, everlasting, possessing the greater pleasure and the greater gain; furthermore, the lover is encouraged by the fact that this will never be destroyed.
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 9:2
This is a particular habit of a lover. Those in love, you know, sing songs to their beloved; even if they are not in sight, they comfort themselves with the song. That is just what the inspired author does. Since it is not possible to see God, he composes songs to him, holding converse with him in song, stirring up desire and gaining the impression of seeing him—or, rather, stirring up the desire of many people through the singing of hymns and songs. In other words, just as lovers recite the praises of their beloved and bandy their names about, exactly so does he.
Augustine of HippoAD 430
Exposition on Psalm 9
"I will be glad and exult in You" [Psalm 9:2]. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether it extend over place and space, or be prolonged in time's succession: but, "I will be glad and exult in You," namely, in the hidden things of the Son, where "the light of Your countenance has been stamped on us, O Lord:" for, "You will hide them," says he, "in the hiding place of Your countenance." He then will be glad and exult in You, who tells all Your marvels. And He will tell all Your marvels (since it is now spoken of prophetically), "who came not to do His own will, but the will of Him who sent Him." [John 6:38]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 9:2 is a profound declaration of the psalmist's personal devotion and exultant worship, setting the tone for a psalm that celebrates God's righteous judgment and ultimate deliverance. It encapsulates a deep, volitional joy rooted not in fleeting circumstances, but in the unchanging character and sovereign power of God, expressed through a resolute commitment to vocal praise of His exalted Name. This verse serves as a foundational statement of the psalmist's unwavering trust and adoration for the Most High God.
CONTEXT
Literary Context: Psalm 9 is a psalm of thanksgiving and a plea for justice, often considered a companion to Psalm 10 due to shared themes and an underlying acrostic structure in the Hebrew text. It opens with an immediate declaration of intent to praise the Lord for His "marvelous works" and "righteous judgments" (Psalm 9:1), with verse 2 serving as the personal, joyful response to this divine activity. The psalmist's initial outburst of praise in this verse is not an isolated sentiment but deeply interwoven with the subsequent recounting of God's past victories over enemies, a confident appeal for future intervention against the wicked, and a stark contrast between the ultimate fates of the righteous and the ungodly. The joy and praise expressed here thus establish the emotional and theological framework for the entire psalm, grounding the psalmist's petition in a confident assurance of God's sovereign justice.
Historical & Cultural Context: Attributed to King David, Psalm 9 likely arises from a period of conflict or national deliverance, reflecting the historical reality of Israel's struggles against hostile nations. The psalmist's experience of God's intervention against his enemies provides the immediate backdrop for his outburst of praise. The title "Most High" (Hebrew: 'Elyon) is an ancient divine epithet, used even by non-Israelites (e.g., Melchizedek in Genesis 14:18-20), but here it is unequivocally applied to Yahweh, the God of Israel, emphasizing His unique supremacy and transcendence over all other deities or earthly powers. Worship in ancient Israel, as expressed here, often involved singing, accompanied by musical instruments, as a corporate or individual expression of devotion and a recounting of God's mighty deeds, reinforcing communal identity and theological understanding.
Key Themes: This verse powerfully contributes to several overarching themes within the Psalms and broader biblical narrative. Firstly, it highlights Unconditional Joy in God, demonstrating that true delight is found not in worldly success or the absence of trouble, but profoundly in God Himself and His unchanging character. This joy is a deliberate choice, as seen in the psalmist's "I will" statements. Secondly, it underscores Active and Intentional Worship, as the psalmist's declaration "I will sing praise" is a volitional act, emphasizing that worship is a deliberate response to God's greatness, not merely a passive emotion. This active praise magnifies God's character and acknowledges His works, echoing the call to praise found in passages like Psalm 100:1-2. Finally, the title "O thou most High" introduces the theme of God's Supreme Sovereignty, affirming His absolute authority and transcendence above all earthly powers, positioning Him as the ultimate source of justice and the worthy recipient of all adoration, a theme powerfully reiterated in Psalm 97:9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 9:2 is rich in literary artistry, enhancing its theological impact. The most prominent device is Parallelism, specifically Synonymous Parallelism, where the first two clauses, "I will be glad and rejoice in thee" and "I will sing praise to thy name," express similar ideas of joy and worship using different but reinforcing language. The verbs "be glad" and "rejoice" are strong synonyms, intensifying the emotion, while "sing praise" is the active manifestation of that inner state. The phrases "in thee" and "to thy name" both point to God as the singular object of this profound devotion. The consistent use of the first-person singular "I will" throughout signifies a Vow of Praise or a Declaration of Intent, emphasizing the psalmist's personal, volitional, and unwavering commitment to worship. Furthermore, the direct address "O thou most High" is an example of Apostrophe, where the speaker directly addresses God, enhancing the intimacy and reverence of the communication. This title itself is a powerful Divine Epithet, a descriptive term or title used to refer to God, highlighting His supreme attributes and reinforcing His incomparable majesty.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse lays foundational theological truths about the nature of joy and worship. It teaches that authentic, enduring joy is not circumstantial but is rooted in the person of God Himself. By declaring "I will be glad and rejoice in thee," the psalmist models a faith that finds its ultimate satisfaction and delight in God's character, His sovereignty, and His faithfulness, rather than in the fleeting pleasures or successes of the world. This joy then naturally overflows into active, vocal praise, acknowledging God's supreme authority as "Most High." The act of singing praise to God's "name" signifies a recognition of His revealed attributes and mighty deeds, thereby reinforcing His glory and our dependence upon Him. This holistic response of heart and voice is a paradigm for all true worship, inviting believers to cultivate a similar spirit of gratitude and adoration that transcends circumstances.
REFLECTION AND APPLICATION
Psalms 9:2 serves as a timeless invitation to anchor our deepest joy and express our most fervent praise in God alone. In a world that often seeks happiness in external circumstances, achievements, or material possessions, the psalmist redirects our gaze to the unchanging, sovereign God as the ultimate source of true gladness. This verse challenges us to cultivate a deliberate, volitional posture of joy and worship, even amidst trials or uncertainties. Our praise is not merely a reaction to good times, but a chosen act of faith that acknowledges God's supreme worthiness and His active presence in our lives. By actively singing praise to His "name," we not only express our devotion but also reinforce our own faith, reminding ourselves and others of His power, goodness, and faithfulness. This practice transforms our perspective, shifting our focus from our problems to His preeminence, thereby strengthening our souls and bearing witness to His greatness in a way that inspires others.
Questions for Reflection
FAQ
Why is "Most High" a significant title for God in this verse?
Answer: The title "Most High" (Hebrew: 'Elyôn) is profoundly significant because it emphasizes God's absolute supremacy, transcendence, and unique authority. It distinguishes Him as being above all other gods, powers, or earthly rulers, signifying His ultimate sovereignty over all creation. When the psalmist praises God as "Most High," it is an acknowledgment that His joy and worship are directed towards the one true God, who holds ultimate power and reigns eternally, making Him uniquely worthy of such exalted praise. This title underscores the infinite gap between the Creator and creation, reinforcing His unparalleled majesty and the profound privilege of worshipping Him. It aligns with other biblical affirmations of God's supreme reign, such as in Daniel 4:34-35.
Is the psalmist's joy in this verse dependent on his immediate circumstances?
Answer: No, the psalmist's joy in Psalms 9:2 is explicitly stated as being "in thee" (God), indicating that its source is God's unchanging character and presence, rather than fluctuating external circumstances. While the broader psalm does recount God's deliverance from enemies, the declaration of joy in verse 2 is a foundational statement of faith and devotion that transcends immediate situations. It is a chosen response of the heart, rooted in God's inherent goodness and sovereignty, making it a stable and enduring joy even amidst challenges. This volitional joy serves as a powerful example for believers to cultivate a faith that finds delight in God regardless of their present trials, echoing the sentiment found in Habakkuk 3:17-19.
CHRIST-CENTERED FULFILLMENT
The psalmist's declaration of joy and praise to the "Most High" finds its ultimate and most profound fulfillment in Jesus Christ. While the psalmist praised God for His justice and deliverance in the Old Testament context, the New Testament reveals that God's supreme act of justice and deliverance is accomplished through His Son. Jesus is not merely a prophet or a king, but the very embodiment of the "Most High" God, as affirmed by the angel Gabriel to Mary: "He will be great and will be called the Son of the Most High" (Luke 1:32). In Christ, the transcendent God became immanent, allowing humanity to truly know and experience the divine character to which the psalmist alluded. Our gladness and rejoicing are now anchored in the person and work of Jesus, who through His atoning sacrifice on the cross and His glorious resurrection, has secured our salvation and demonstrated God's ultimate power over sin and death (Colossians 2:13-15). Therefore, our "singing praise to thy name" becomes an act of worship directed to the Father through the Son, acknowledging Christ's supreme Lordship and the new covenant joy found in Him (Philippians 2:9-11). He is the one in whom "all the fullness of God was pleased to dwell" (Colossians 1:19), making our praise to Him the most complete and joyous response to the revelation of the Most High God.