with the ten-stringed harp and the melody of the lyre. With the ten-stringed harpThe phrase "with the ten-stringed harp" refers to a specific musical instrument used in ancient Israelite worship. The harp, or "nevel" in Hebrew, was a stringed instrument that played a significant role in the musical traditions of the Israelites. The number ten may symbolize completeness or perfection, suggesting that the worship offered to God should be full and wholehearted. Historically, the use of musical instruments in worship was a common practice in the temple, as seen in the accounts of King David, who was known for his musical skills and his establishment of organized worship. The ten-stringed harp, therefore, represents the beauty and complexity of worship, inviting believers to offer their best in praise to God. and the lyre
The "lyre," or "kinnor" in Hebrew, is another stringed instrument frequently mentioned in the Bible. It is often associated with joy and celebration, used in both sacred and secular contexts. The lyre's inclusion in this verse emphasizes the importance of music in expressing devotion and gratitude to God. In the historical context, the lyre was a portable instrument, making it accessible for personal and communal worship. Its sound would have been familiar to the Israelites, evoking a sense of continuity and tradition in their worship practices. The lyre symbolizes the joy and spontaneity that should accompany the worship of God, encouraging believers to express their faith with gladness. and the melody of the harp
The phrase "and the melody of the harp" highlights the harmonious and pleasing sound produced by the harp. The word "melody" suggests an arrangement of notes that is both structured and beautiful, reflecting the order and beauty of God's creation. In the Hebrew context, music was not just an art form but a means of communication with the divine. The melody of the harp would have been an integral part of worship, creating an atmosphere conducive to reflection and adoration. This phrase invites believers to consider the role of beauty and harmony in their spiritual lives, encouraging them to seek a deeper connection with God through the arts. The melody of the harp serves as a metaphor for the harmonious relationship between God and His people, a relationship characterized by love, peace, and joy. Persons / Places / Events 1. PsalmistThe author of Psalm 92, traditionally attributed to David, who is expressing praise and worship to God. 2. Temple WorshipThe context of this Psalm is likely related to temple worship, where music played a significant role in the liturgical practices of ancient Israel. 3. Musical InstrumentsThe ten-stringed harp and the lyre are mentioned, highlighting the importance of music in worship. Teaching Points The Role of Music in WorshipMusic is a powerful tool for expressing worship and adoration to God. It engages the heart and mind, allowing believers to connect deeply with the divine. Instruments as Tools for PraiseThe mention of specific instruments like the harp and lyre underscores the value of using our talents and resources to glorify God. Each instrument adds a unique voice to the symphony of worship. Worship as a Daily PracticeWhile the Psalm is set in the context of temple worship, it encourages believers to incorporate worship into their daily lives, using whatever means available to praise God. Unity in WorshipMusic has the power to unite believers, transcending differences and bringing people together in a shared expression of faith. Bible Study Questions 1. How can we incorporate music into our personal and communal worship practices today? 2. What are some modern "instruments" or talents we can use to glorify God in our daily lives? 3. How does the use of music in worship help us to connect with God on a deeper level? 4. In what ways can we ensure that our worship, whether through music or other means, remains focused on God and not on performance? 5. How can the principles of worship found in Psalm 92:3 be applied to foster unity within the church community? Connections to Other Scriptures 1 Chronicles 25This chapter describes the organization of musicians in the temple, emphasizing the role of music in worship. Ephesians 5:19Paul encourages believers to speak to one another with psalms, hymns, and spiritual songs, making music in their hearts to the Lord, which echoes the spirit of Psalm 92:3. Revelation 5:8The use of harps in heavenly worship is mentioned, connecting earthly worship practices to heavenly realities. People PsalmistPlaces JerusalemTopics Harp, Higgaion, Instrument, Lute, Lyre, Melody, Music, Psaltery, Quiet, Resounding, Solemn, Strings, Ten, Ten-corded, Ten-stringedDictionary of Bible Themes Psalm 92:3 5420 music Psalm 92:1-3 4954 morning
8352 thankfulness Psalm 92:1-4 5332 harp Psalm 92:1-8 1090 God, majesty of 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 92:3 NIVPsalm 92:3 NLTPsalm 92:3 ESVPsalm 92:3 NASBPsalm 92:3 KJV
Psalm 92:3 Commentaries
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