But as for me, I will declare for ever; I will sing psalms to the God of Jacob.

And I, I declare it to the age, I sing praise to the God of Jacob.

But I will ever be full of joy, making songs of praise to the God of Jacob.

For in the hand of the LORD there is a cup, with foaming wine, full of mixture, And He poureth out of the same; Surely the dregs thereof, all the wicked of the earth shall drain them, and drink them.

But I will publish for ever. This conclusion of the psalm evinces the joy which God's people felt from having experienced that He was their deliverer in adversity; for it seems to be their own experience which they engage to publish, and on account of which they resolve to sing praise to God. Whence also they gather, that by the divine aid they will overcome all the power of the reprobate; and that being themselves possessed of righteousness and equity, they will be sufficiently armed for their own preservation and defense. The expression, the horns of the righteous shall be exalted, [1] implies, that the children of God, by a blameless and holy life, acquire greater strength, and more effectually protect themselves than if it were their endeavor to advance their own interests by every species of wickedness.

Footnotes

1 - "By the horns of the wicked is signified pride; by the horns of the righteous, on the other hand, is meant their power. Basil has remarked, that the horn is more exalted and more solid than any other part of the body to which it belongs; and that, at the same time, it supplies ornament to the head, and is also a weapon of defense. Hence it is put metaphorically both for strength and power, and also for pride." -- Cresswell. Here it is threatened that the power and honor of the wicked, which had been employed as the instruments of cruel wrong and oppression, would be destroyed, and their pride effectually humbled; while the righteous would be exalted to power and dignity.

But I will declare for ever - I - the author of the psalm. I will make known at all times the character of God, and will declare the truth respecting his works and ways. The particular mode as referred to here, was praise.
I will sing praises to the God of Jacob - The God whom Jacob worshipped; the God who proved himself to be his Friend, thus showing that he is the Friend of all that trust in him. See the notes at Psalm 24:6.

I will sing praises to the God of Jacob - These are the words of the psalmist, who magnifies the Lord for the promise of deliverance from their enemies.

But I will declare for ever,.... These are not the words of the psalmist, but of Christ, who is all along speaking in the psalm; what he would declare is not expressed, and is to be supplied in sense thus; either that he would declare the wonderful works of God, Psalm 75:1, so the Targum, his thoughts, mercies, and kindnesses to his people, as in Psalm 55:5, or his judgments on his enemies, whom he shall pass sentence on, which will be for ever; or the name of the Lord, his purposes and decrees, his counsel and covenant, his mind and will, his Gospel and the truth of it: see Psalm 22:22,
I will sing praises to the God of Jacob; the covenant God of his people, Christ's God, and their God; of his singing praise to him, see Psalm 22:22.

Contrasted is the lot of the pious who will praise God, and, acting under His direction, will destroy the power of the wicked, and exalt that of the righteous.

The poet now turns back thankfully and cheerfully from the prophetically presented future to his own actual present. With ואני he contrasts himself as a member of the now still oppressed church with its proud oppressors: he will be a perpetual herald of the ever memorable deed of redemption. לעולם, says he, for, when he gives himself up so entirely to God the Redeemer, for him there is no dying. If he is a member of the ecclesia pressa, then he will also be a member of the ecclesia triumphans; for ει ̓ ὑπομένομεν, καὶ συμβασιλεύσομεν (2-Timothy 2:12). In the certainty of this συμβασιλεύειν, and in the strength of God, which is even now mighty in the weak one, he measures himself in v. 11 by the standard of what he expresses in Psalm 75:8 as God's own work. On the figure compare Deuteronomy 33:17; Lamentations 2:3, and more especially the four horns in the second vision of Zechariah, Zac 2:1. Zac 1:18.. The plural is both קרנות and קרני, because horns that do not consist of horn are meant. Horns are powers for offence and defence. The spiritual horns maintain the sovereignty over the natural. The Psalm closes as subjectively as it began. The prophetic picture is set in a lyric frame.

Declare - The praises of God.