It is a good thing to give thanks to Yahweh, to sing praises to your name, Most High,
to proclaim your loving kindness in the morning, and your faithfulness every night,
with the ten-stringed lute, with the harp, and with the melody of the lyre.
For you, Yahweh, have made me glad through your work. I will triumph in the works of your hands.
How great are your works, Yahweh! Your thoughts are very deep.
A senseless man doesn’t know, neither does a fool understand this:
though the wicked spring up as the grass, and all the evildoers flourish, they will be destroyed forever.
But you, Yahweh, are on high forever more.
For, behold, your enemies, Yahweh, for, behold, your enemies shall perish. All the evildoers will be scattered.
But you have exalted my horn like that of the wild ox. I am anointed with fresh oil.
My eye has also seen my enemies. My ears have heard of the wicked enemies who rise up against me.
The righteous shall flourish like the palm tree. He will grow like a cedar in Lebanon.
They are planted in Yahweh’s house. They will flourish in our God’s courts.
They will still produce fruit in old age. They will be full of sap and green,
to show that Yahweh is upright. He is my rock, and there is no unrighteousness in him.
John Calvin 1540 · Public Domain On vv1, 4, 5, 6, 7, 9, 12, 15 1 It is good to give thanks unto Jehovah.…
1 It is good to give thanks unto Jehovah. There is no reason to doubt that the Jews were in the habit of singing this psalm, as the inscription bears, upon the Sabbath-day, and it is apparent, from different passages, that other psalms were applied to this use. As the words may be read literally in the Hebrew, it is good for giving thanks unto the Lord, some interpreters, founding upon the letter ל, lamed, prefixed to the verb, understand the Psalmist to mean that it was good to have a certain day set apart for singing the praises of God — that it was a useful arrangement by which one day had been chosen to be occupied by the Lord’s people in celebrating his works. But it is well known that this letter, when prefixed, is merely the ordinary mark of the infinitive mood — and I have given what is obviously the simple meaning. The reason why the Psalmist appropriated this psalm to the Sabbath is sufficiently obvious. That day is not to be holy, in the sense of being devoted to idleness, as if this could be an acceptable worship to God, but in the sense of our separating ourselves from all other occupations, to engage in meditating upon the Divine works. As our minds are inconstant, we are apt, when exposed to various distractions, to wander from God. We need to be disentangled from all cares if we would seriously apply ourselves to the praises of God. The Psalmist then would teach us that the right observance of the Sabbath does not consist in idleness, as some absurdly imagine, but in the celebration of the Divine name. The argument which he adduces is drawn from the profitableness of the service, for nothing is more encouraging than to know that our labor is not in vain, and that what we engage in meets with the Divine approbation. In the succeeding verse, he adverts to the grounds which we have for praising God, that we may not imagine that God calls upon us to engage in this service without reason, or simply in consideration of his greatness and power, but in remembrance of his goodness and faithfulness, which should inflame our hearts to such exercise, if we had any proper sense and experience of them. He would have us consider, in mentioning these, that not only is God worthy of praise, but that we ourselves are chargeable with ingratitude and perversity should we refuse it. We are the proper objects of his faithfulness and goodness, and it would argue inexcusable indifference if they did not elicit our cordial praises. It might seem a strange distinction which the Psalmist observes when he speaks of our announcing God’s goodness in the morning, and his faithfulness at night. His goodness is constant, and not peculiar to any one season, why then devote but a small part of the day to the celebration of it? And the same may be said of the other Divine perfection mentioned, for it is not merely in the night that his faithfulness is shown. But this is not what the Psalmist intends. He means that beginning to praise the Lord from earliest dawn, we should continue his praises to the latest hour of the night, this being no more than his goodness and faithfulness deserve. If we begin by celebrating his goodness, we must next take up the subject of his faithfulness. Both will occupy our continued praises, for they stand mutually and inseparably connected. The Psalmist is not therefore to be supposed as wishing us to separate the one from the other, for they are intimately allied; he would only suggest that we can never want matter for praising God unless indolence prevail over us, and that if we would rightly discharge the office of gratitude, we must be assiduous in it, since his goodness and his faithfulness are incessant.
In the fourth verse, he more immediately addresses the Levites, who were appointed to the office of singers, and calls upon them to employ their instruments of music — not as if this were in itself necessary, only it was useful as an elementary aid to the people of God in these ancient times. We are not to conceive that God enjoined the harp as feeling a delight like ourselves in mere melody of sounds; but the Jews, who were yet under age, were astricted to the use of such childish elements. The intention of them was to stimulate the worshippers, and stir them up more actively to the celebration of the praise of God with the heart. We are to remember that the worship of God was never understood to consist in such outward services, which were only necessary to help forward a people, as yet weak and rude in knowledge, in the spiritual worship of God. A difference is to be observed in this respect between his people under the Old and under the New Testament; for now that Christ has appeared, and the Church has reached full age, it were only to bury the light of the Gospel, should we introduce the shadows of a departed dispensation. From this, it appears that the Papists, as I shall have occasion to show elsewhere, in employing instrumental music, cannot be said so much to imitate the practice of God’s ancient people, as to ape it in a senseless and absurd manner, exhibiting a silly delight in that worship of the Old Testament which was figurative, and terminated with the Gospel.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 6, 8, 10, 12, 14 Which teacheth that the use of the Sabbath standeth…
Which teacheth that the use of the Sabbath standeth in praising God, and not only in ceasing from work.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–15 Psa 92:1 « A Psalm [or] Song for the…
Psa 92:1 « A Psalm [or] Song for the sabbath day. » [It is a] good [thing] to give thanks unto the LORD, and to sing praises unto thy name, O most High:
A Psalm or Song for the sabbath day] The sabbath in the Hebrew hath its name from resting ( שׁבת), and is near allied to two other words, the first whereof signifieth to sit still ( ישׁב), and the second to worship and give praise ( שׁבת). On this day they met for works of piety (as sacrificing, reading and expounding the Scriptures, praying, singing, as here, &c.) and of mercy, Mat 12:2-8; Mat 12:11-12. And this psalm, treating of God’s great works, was purposely set for a canon of sanctifying that day called by the Jews the queen of days; in praise whereof, before and after meat, they daily say certain verses.
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Ver. 1.
It is a good thing to give thanks unto the Lord] And the sabbath day is a good time to do it in; for then (as Kimchi here noteth) men are at leisure and liberty to do it most solemnly; the better day the better deed.
And to sing praises unto thy name] The psalmist commends it, and presently sets upon the doing of it. So Psa 122:6-7, he no sooner bids pray for the peace of Jerusalem, but himself prays, "Peace be within thy walls," &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15 It is a good work, and a just debt…
It is a good work, and a just debt to God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 7 This psalm was appointed to be sung, at least…
This psalm was appointed to be sung, at least it usually was sung, in the house of the sanctuary on the sabbath day, that day of rest, which was an instituted memorial of the work of creation, of God's rest from that work, and the continuance of it in his providence; for the Father worketh hitherto. Note, 1. The sabbath day must be a day, not only of holy rest, but of holy work, and the rest is in order to the work. 2. The proper work of the sabbath is praising God; every sabbath day must be a thanksgiving-day; and the other services of the day must be in order to this, and therefore must by no means thrust this into a corner. One of the Jewish writers refers it to the kingdom of the Messiah, and calls it, A psalm or song for the age to come, which shall be all sabbath. Believers, through Christ, enjoy that sabbatism which remains for the people of God (Heb 4:9), the beginning of the everlasting sabbath. In these verses,
I. We are called upon and encouraged to praise God (Psa 92:1-3): It is a good thing to give thanks unto the Lord. Praising God is good work: it is good in itself and good for us. It is our duty, the rent, the tribute, we are to pay to our great Lord; we are unjust if we withhold it. It is our privilege that we are admitted to praise God, and have hope to be accepted in it. It is good, for it is pleasant and profitable, work that is its own wages; it is the work of angels, the work of heaven. It is good to give thanks for the mercies we have received, for that is the way of fetching in further mercy: it is fit to sing to his name who is Most High, exalted above all blessing and praise. Now observe here, 1. How we must praise God. We must do it by showing forth his lovingkindness and his faithfulness. Being convinced of his glorious attributes and perfections, we must show them forth, as those that are greatly affected with them ourselves and desire to affect others with them likewise. We must show forth, not only his greatness and majesty, his holiness and justice, which magnify him and strike an awe upon us, but his lovingkindness and his faithfulness; for his goodness is his glory (Exo 33:18, Exo 33:19), and by these he proclaims his name. His mercy and truth are the great supports of our faith and hope, and the great encouragements of our love and obedience; these therefore we must show forth as our pleas in prayer and the matter of our joy. This was then done, not only by singing, but by music joined with it, upon an instrument of ten strings (Psa 92:3); but then it was to be with a solemn sound, not that which was gay, and apt to dissipate the spirits, but that which was grave, and apt to fix them. 2. When we must praise God - in the morning and every night, not only on sabbath days, but every day; it is that which the duty of every day requires. We must praise God, not only in public assemblies, but in secret, and in our families, showing forth, to ourselves and those about us, his lovingkindness and faithfulness. We must begin and end every day with praising God, must give him thanks every morning, when we are fresh and before the business of the day comes in upon us, and every night, when we are again composed and retired, and are recollecting ourselves; we must give him thanks every morning for the mercies of the night and every night for the mercies of the day; going out and coming in we must bless God.
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II. We have an example set before us in the psalmist himself, both to move us to and to direct us in this work (Psa 92:4): Thou, Lord, hast made me glad through thy work. Note, 1. Those can best recommend to others the duty of praise who have themselves experienced the pleasantness of it. "God's works are to be praised, for they have many a time rejoiced my heart; and therefore, whatever others may think of them, I must think well and speak well of them." 2. If God has given us the joy of his works, there is all the reason in the world why we should give him the honour of them. Has he made our hearts glad? Let us then make his praises glorious. Has God made us glad through the works of his providence for us, and of his grace in us, and both through the great work of redemption? (1.) Let us thence fetch encouragement for our faith and hope; so the psalmist does: I will triumph in the works of thy hands. From a joyful remembrance of what God has done for us we may raise a joyful prospect of what he will do, and triumph in the assurance of it, triumph over all opposition, Th2 2:13, Th2 2:14. (2.) Let us thence fetch matter for holy adorings and admirings of God (Psa 92:5): O Lord! how great are thy works - great beyond conception, beyond expression, the products of great power and wisdom, of great consequence and importance! men's works are nothing to them. We cannot comprehend the greatness of God's works, and therefore must reverently and awfully wonder at them, and even stand amazed at the magnificence of them. "Men's works are little and trifling, for their thoughts are shallow; but, Lord, thy works are great and such as cannot be measured; for thy thoughts are very deep and such as cannot be fathomed." God's counsels as much exceed the contrivances of our wisdom as his works do the efforts of our power. His thoughts are above our thoughts, as his ways are above our ways, Isa 55:9. O the depth of God's designs! Rom 11:33. The greatness of God's works should lead us to consider the depth of his thoughts, that counsel of his own will according to which he does all things - what a compass his thoughts fetch and to what a length they reach!
III. We are admonished not to neglect the works of God, by the character of those who do so, Psa 92:6. Those are fools, they are brutish, who do not know, who do not understand, how great God's works are, who will not acquaint themselves with them, nor give him the glory of them; they regard not the work of the Lord nor consider the operation of his hands (Psa 28:5); particularly, they understand not the meaning of their own prosperity (which is spoken of Psa 92:7); they take it as a pledge of their happiness, whereas it is a preparative for their ruin. If there are so many who know not the designs of Providence, nor care to know them, those who through grace are acquainted with them, and love to be so, have the more reason to be thankful.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–14 It is a good thing to give thanks unto…
It is a good thing to give thanks unto the Lord,.... For all mercies, temporal and spiritual; for Christ, and salvation by him; for the Gospel, and for Gospel opportunities and ordinances; for, such days and seasons this psalm was composed for. It is "good" so to do, for it is the will of God that we should in and for every thing give thanks; it is due unto him, and is our reasonable service; it is well pleasing unto God through Christ; it is pleasant work for the saints themselves, and is profitable unto them; to be thankful for what they have is the way to have more. Kimchi connects this with the title; the sabbath day is good to give thanks unto the Lord; it is a very fit opportunity for such service; when a man is at leisure from worldly business, and his heart is engaged in spiritual exercises, and especially when it is warmed with the love of God:
and to sing praises unto thy name, O most High; a name and epithet of God, suitable to his majesty and glory, to his supereminence over all his creatures, and the place where he dwells, and to whom the highest praises are due; these two phrases, giving thanks, and singing praise, are much the same; only with this difference, the former may be done in prayer, and without the modulation of the voice, as well as with it; the latter only with it; hence these two are mentioned as distinct things in Eph 5:19.
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(a) Zohar in Gen. fol. 43. 2. Vajikra Rabba, s. 10. fol. 153. 4. See the Targum in Cant. i. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 5, 6, 10, 12, 13, 14 God is praised for his works, ver. 1-5. The…
God is praised for his works, ver. 1-5. The doom of the wicked, from the eternal God, ver. 6-9. The prosperity of the righteous, ver. 10-15. A psalm or song for the sabbath-day.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15 The psalmist shows the duty and advantage of praising…
PSALM XCII
The psalmist shows the duty and advantage of praising God, 1-3;
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speaks of the grandeur of God's works, 4-6;
the fall of the wicked, 7-9;
the happiness of the righteous, 10-14;
and all this founded on the perfections of God.
NOTES ON PSALM XCII
The title, A Psalm or Song for the Sabbath, gives no information concerning the time, occasion, or author. The Chaldee, has "Praise, and a song which the first man spoke concerning the Sabbath:" but this is an idle conceit; and, though entertained by some rabbins, has been followed by none of the Versions. Calmet supposes the Psalm to have been composed by some of the Levites during or near the close of the Babylonish captivity, acknowledging the mercy of God, and foreseeing the desolation of their enemies, and their own return to Jerusalem, and their temple service.
Verse 1. It is a good thing to give thanks] This Psalm begins very abruptly. Good to confess unto the Lord. He had been acknowledging God's goodness, and praising him for his mercy; and now he breaks out and tells how good he felt this employment to be.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 6, 7, 9, 11, 12, 13, 15 Psa 92:1-2. It is a good thing to give…
Psa 92:1-2. It is a good thing to give thanks, &c. — It is a good work, and a just debt, which is due from us to God; to show forth thy loving- kindness, &c. — To adore and celebrate thy goodness and truth continually, and especially at those two solemn times of morning and evening, which, on every day, and particularly upon the sabbath day, were devoted to the worship and service of God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–15 It is a good thing to give thanks unto…
It is a good thing to give thanks unto the Lord - literally, “Good is it to give thanks unto Jehovah.” That is, the act is appropriate; the effect is good.
(1) The thing itself is appropriate, for there is much, under all circumstances, to be thankful for: life, health, food, raiment, air, water, friends, recollections, hopes - and, above all, the blessings of redemption, and the assurance that we may be happy forever. Many of these things may be found in the condition of all; but if all else fail, the hope of heaven - the assurance that the Redeemer died - the offer of salvation - cannot fail. That is ours, and cannot be taken away.
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(2) The effect is good. It is a desirable state of mind. It tends to happiness, contentment, peace. A gloomy mind makes all things around more gloomy; an unthankful mind is an unhappy mind; a murmuring, complaining, dissatisfied mind makes its possessor wretched, and all around him miserable.
(3) It is good as it is due to God. For all his favor we should be thankful - and all that we enjoy is his gift.
(4) It tends much to lessen the real troubles and afflictions of life to dwell on those things for which we should be thankful.
And to sing praises unto thy name - Unto thee. As this psalm was designed for the “Sabbath day,” this proves that one of the appropriate services of the Sabbath is “praise.” It is a day when it is fit to recall the mercies of God to our recollection; and the remembrance of those mercies, and their celebration by appropriate songs, tend to diffuse joy over all the coming days of the week.
O Most High - God exalted over all. The fact that “he” is exalted over all - over us - over our friends - over all worlds - is an appropriate thought when we come before him to praise him; appropriate at all times, and in all circumstances of life.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 92
Psalms 92
A Psalm or Song for the Sabbath day
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2 It is a good thing to give thanks unto the Lord,
And to sing praises unto thy name, O Most High:
3 To shew forth thy lovingkindness in the morning,
And thy faithfulness every night,
4 Upon an instrument of ten strings, and upon the psaltery;
Upon the harp with a solemn sound.
5 For thou, Lord, hast made me glad through thy work:
I will triumph in the works of thy hands.
6 O Lord, how great are thy works!
And thy thoughts are very deep.
7 A brutish man knoweth not;
Neither doth a fool understand this.
8 When the wicked spring as the grass,
And when all the workers of iniquity do flourish;
It is that they shall be destroyed for ever:
9 But thou, Lord, art most high for evermore.
10 For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish;
All the workers of iniquity shall be scattered.
11 But my horn shalt thou exalt like the horn of a unicorn:
I shall be anointed with fresh oil.
12 Mine eye also shall see my desire on mine enemies,
And mine ears shall hear my desire of the wicked that rise up against me.
13 The righteous shall flourish like the palm tree:
He shall grow like a cedar in Lebanon.
14 Those that be planted in the house of the Lord
Shall nourish in the courts of our God.
15 They shall still bring forth fruit in old age;
They shall be fat and flourishing;
16 To shew that the Lord is upright:
He is my rock, and there is no unrighteousness in him.
EXEGETICAL AND CRITICAL
Contents and Composition.—The mode of expression in Psa_92:5; Psa_92:11-12 pint to definite occasions for the praise of God’s righteous government, which had been misunderstood by stupid and foolish men, by reason of the depth of the Divine counsels, and on account of the temporary flourishing of the wicked. Yet nothing can be concluded from 1Ma_7:17; 1Ma_9:23 to show that the Psalm was sung at the feast of dedication under Judas Maccabæus as a song of thanksgiving for the victory over the Syrians (Venema), or to connect it with the judgment of God upon Antiochus and Lysias, 1 Maccabees 7 (Hitzig). A relation to the Sabbath, on the other hand, is readily suggested by the whole tenor of the Psalm, and by many distinct expressions. Among these there may be specially mentioned the seven-fold repetition of the name Jehovah, the intentional form of the middle strophe consisting of seven stichs, the musical accompaniment of the song of praise, and the manifold references of the Psalm to the works of God, and to the prosperity of His people, who are planted in His house. Its original designation to a sabbatical use, however, can neither be deduced from its contents nor proved from the superscription. But its application to such purposes in the temple-service after the exile, has been made known to us by the Talmudists, who are only divided in opinion, as to whether the celebration of the Sabbath which shall end the world’s history was the one really in view, or that of the Sabbath which has begun it. In the latter connection rabbinical absurdity has been carried so far as to refer the Psalm to Adam (Kimchi).—The division of the Psalm is as follows: The demand for the praise of God (Psa_92:2-4), is supported by allusions to the government and works of God, whose greatness and depth of wisdom are equally beyond the comprehension of all men (Psa_92:5-7). This demand is not weakened by the thought of the prosperity of the wicked, which is only transient (Psa_92:8-10), but is much rather justified by the exaltation of the righteous from a depressed condition to greater glory and power (Psa_92:11-12), as they grow up vigorously, like blooming trees of God’s planting, from the soil in which they stand as faithful worshippers of God in His house, and bring forth praise to Jehovah, as the ripened fruit of their flourishing growth (Psa_92:13-15).
[As regards the primary object of the composition of the Psalm. Dr. Alexander agrees with Hengstenberg in holding that it was for the Sabbath service—that therefore there is no reason to doubt the originality of the superscription. Perowne is of the same opinion as Dr. Moll, thinking that the superscription is not a safe guide. As to the subject of the Psalm, Perowne says: “It celebrates in joyful strain the greatness of God’s works, especially His righteous government of the world, as manifested in the overthrow of the wicked and the final triumph of the righteous.—The Psalmist, therefore, touches upon the same great principles of the Divine government which are laid down in such Psalms as 1, 37, 49, and 73. But here there is no struggle with doubt and perplexity as in Psalms 73. The poet is beyond all doubt, above all perplexity. He has not fallen down to the level of the brutish man, (comp. Psa_73:22 with Psa_92:6); he is rejoicing in the full and perfect conviction of the righteousness of God.”—J. F. M.]
Psa_92:3-4. [In verse 3 there is no occasion for rendering “every night” as E. V. has done. It is the simple plural of the noun that occurs in the Hebrew. “In the nights” is a poetical use of the plural. It is parallel with: “in the morning,” in the first member, and therefore has the same indefiniteness of meaning. So all the recent commentators. Psa_92:4 is rendered by Dr. Moll: On the decachord and on the harp, in playing upon the cithara.—J. F. M.] Psa_92:4. In playing, [E. V., with a solemn sound]. Higgaion (see Introduc. § 12, No. 2) is now explained by Delitzsch, in agreement with Hitzig, as an improvised musical performance, or one that expresses the fancies of the moment.
Psa_92:11-12. The horn is an emblem of excessive strength and at. the same time of stately grace (Del.). We are probably not to consider the buffalo (most) to be referred to, but the antelope, which was regarded by the Talmudists as single-horned. Yet the existence of the animal which is designated דְאֵם, (here incorrectly רְאֵים), Num_23:22; Deu_33:17; Job_39:9-12; Psa_29:6, can hardly be maintained upon the evidence of natural history, especially as upon both Persian and Egyptian monuments the figure of the unicorn occurs, which certainly affords no indication of its representing a rhinoceros, for the fabulous, the mythological, and the actual are there blended together. Instead of: I am anointed (1. præterite Kal from בָּלַל), some render: my being old (infin. of בָּלָה with suffix), as though the Psalmist were speaking of increase of strength in limbs rendered stiff by old age (Sept., Symm., Jerome, and others). The adjective רַעֲגָן, employed elsewhere only of the olive-tree, is here transferred to the oil itself (green=fresh, sappy). This is perhaps an evidence of a late composition, like the form שׁוּרָי, in Psa_92:12, which has either been distorted from שֹׁרְרַי (Böttcher, Olsh.), or softened down from it (Ewald, Hitzig).
Psa_92:13. Palm-tree.—The comparison of the endurance of God’s people to trees generally (Isa_65:22), bears allusion here to the marrowy freshness and vital force of the righteous, specialized by instancing two trees, which share with the olive (Ps. 52:10; Jdg_9:9) an almost indestructible productive power, longevity, and verdure, but surpass it in their majestic growth and the sublimity of their whole appearance. In all these qualities the palms and cedars are here contrasted with the grass in Psa_92:8. In addition to this we can, in connection with the cedar, think of its pleasant smell (Hos_14:7), and in connection with the palm, (for the date-palm is particularly specified), of its magnificent blossoms, which yield fruit weighing from three hundred to four hundred pounds. For this reason this palm is called by the Arabs “the blessed tree,” and “the sister of man.” It is used in Jerusalem even to the present day as an ornamental tree (Tit. Tobler, Denkwuer-digkeiten, p. 109). On the symbolical meanings of trees and flowers, see Bähr, Symbolik des mosaischen Kultus 1. 365, 376, 446 f., and Keil Der Tempel Salomos, p. 143.—The closing sentence rests upon Deu_32:4.
DOCTRINAL AND ETHICAL
1. The praise of God in the Church on the days of her solemn assembly is in itself a good thing, on a good foundation, of excellent results, and of a delightful appearance. The working and ruling of God in nature and history presents an inexhaustible subject of such praise, the ordinance of the weekly sacred day, its regularly recurring occasion, and the house of God, the place adorned for its celebration. But let the Church only attend it numerously at all times, and, to the praise of God’s name, unite the acknowledgment of His mercy and truth.
2. He who has delight in God’s working and ruling, will also joyfully and thoughtfully contemplate the greatness of His works, and the depths of His thoughts, and praise them with adoring gladness, if, at the same time, he confesses that, on account of their infinite fulness (Psa_40:6; Psa_139:17), and immeasurable exaltation (Isa_55:8), they are unsearchable by him (Rom_11:33). This acknowledgment is becoming to man and wise. It corresponds perfectly to the relation between the creature and the world’s Governor and Creator, who not only dwells on high, but is Himself simply Exaltation.
3. But the people of God not only discern in the brief bloom of the wicked the seeds of their speedy destruction; they confide also in God’s care over the righteous, and experience in themselves that God is a rock, which remains immovable, and His temple a fruitful ground, from which, as His planting, His people draw the means of their vigorous growth, of their prosperity and fruitfulness.
HOMILETICAL AND PRACTICAL
He who takes delight in God’s works, can neither weary in contemplating them, nor in offering the thanksgiving which is due to Him for them.—We cannot fully explore the nature of God, on account of its exaltation, but He has vouchsafed to His people through His name the way to the knowledge of Him, and the means of worshipping Him.—Without the public service of God, the Church can neither endure nor flourish: for it is planted in the courts of God.—The consolation drawn from the reflection that the preserver of the Church is the Creator and Governor of the world.—God’s name, word, and work, the means of His manifestation of Himself and of the building of His Church.—God’s exaltation declares itself in the greatness of His works and the depths of His thoughts, and calls upon us to yield ourselves up to Him in humility and trust, and to worship Him with thanksgiving and praise.
Starke: Oh! that we were wise enough, all through our lives, to mark well what is of the greatest value. How many unprofitable things we do, and neglect the best of all life’s gifts!—Nothing is more precious, honorable, or salutary, than the praise of God’s name, for it is an angelic and heavenly employment on earth.—The day with its light and cheerfulness reminds us of the mercy of God, by which we have light and life. The night, with its fearful and deathlike darkness, teaches us to lay to heart the truth of God’s word, because in the darkness we have no other consolation than His unchangeable promises.—Beware, ye mighty, of using your power against one of God’s saints! Do ye now flourish? Ye flourish like the grass, which, before one thinks of it, is cut down.—There is no finer soil for the growth and prosperity of the righteous than the house of the Lord, wherein God plants them; for there nothing grows of itself; and what does grow of itself, is unprofitable in the Church of God.—Happy are those aged saints, who, as outward vigor fails, prove themselves so much the more fruitful in the power of the Spirit. Selnecker: The world has great pomp and lofty titles, but God, who is the Almighty One, is the Lord of Lords, and he who clings to Him and trusts in Him, abides with Him through eternity.—Arndt: Nothing which is not of God can endure, whether it be skill or riches or honor or power. It may indeed spring up, and be clothed with pleasant verdure, but it turns out at last to be a thistle, and is only a weed, fit for nothing but the fire.—Rieger: He who feels no grateful joy in the goodness of God, seeks comfort in vanity, and then falls into wickedness; and in that wickedness ingratitude is the most base of all crimes; for all evil-doers sin against a beneficent God.—Tholuck: There are no more impressive witnesses and preachers for the rising generation, than pious old men. While bodily vigor and knowledge and skill succumb to the weakness of age, their piety yields fruits that are all the sweeter the more nearly they approach the grave.—Diedrich: The ungodly first despise God and then murmur against Him; but those who honor His word by faith, know this above all things, that they must ever praise Him, even in death.—Taube: He who knows God’s name from experience of His deliverance, must love Him, and he who loves Him, must praise Him, and he who has learnt to praise Him, will never be weary of His praise.
[Matth. Henry: Their flourishing without is from a fatness within.—Without a living principle of grace in the heart, the profession will not be long flourishing; but where that is, “the leaf also shall not wither.”—The last days of the saints are sometimes their best days, and their last work their best work. This, indeed, shows that they are upright; perseverance is the surest evidence of sincerity.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15 1. Good… give thanks—The word “good,” in Hebrew, is…
1. Good… give thanks—The word “good,” in Hebrew, is of broad significance—good in all times and on all occasions. Such is the exercise of praise to God. “In every thing give thanks,” 1Th_5:18; “Offer the sacrifice of praise to God continually,” Heb_13:15
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15 1. It is a good thing] As a tribute…
1. It is a good thing] As a tribute due to God; as a salutary and delightful occupation for man.
to sing praises] To make melody or sing psalms; the word from which mizmôr, ‘a psalm,’ is derived.
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unto thy name, O Most High] To Jehovah as He has revealed Himself in His character of Supreme Governor of the world. Cp. Psa_7:17; Psa_9:2; Psa_18:49.
1–3. Introduction: the joy and seemliness of praise and thanksgiving.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 10, 11, 12, 13, 14 (2) Lovingkindness . . . faithfulness.—The two most prominent…
(2) Lovingkindness . . . faithfulness.—The two most prominent features in the display of the covenant relation of God towards His people. The connection of lovingkindness or grace with the morning, and faithfulness or truth with the evening, is only a result of the Hebrew poetic style; and yet there is a fitness in the association. Love breaks through the clouds of doubt as the morning light rises on the night; and thoughts of God’s unerring and impartial justice best suit the evening—the trial time of the day.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–15 THIS psalm is entitled, "a Psalm or Song for…
THIS psalm is entitled, "a Psalm or Song for the sabbath day," and was therefore, we may conclude, intended for liturgical use in the temple on that weekly festival. Jewish tradition says that it was sung in the morning at the time of the drink offering of the first lamb. It was also, we are told, recited on the second day of the Feast of Tabernacles ("Middoth," 2:5). The psalm is altogether one of praise and thanksgiving. It is optimistic, looking forward to the complete destruction of all God"s enemies (vers. 7-9), and the complete triumph and happiness of his faithful ones (vers. 10-14). Some Jewish commentators viewed it as descriptive of the final sabbath of the world"s rest; and so Athanasius, who says of the author, Ainei ekeinhn thnhn anapausin .
Metrically, the psalm seems to divide into three portions, the first and second of four verses each (vers. 1-4, 5-8), the third of seven verses (vers. 9-15).
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It is a good thing to give thanks unto the Lord. (comp. Psa_147:1) By "a good thing" is meant that which is at ones right and pleasant. And to sing praises unto thy Name, O Most High. Israel"s Lord, Jehovah, is also "the Most High over all the earth", (Psa_83:18) and should at all times be thought of as both.
Psalmody.
"It is a good thing," etc. Songs of praise are a very ancient custom in the Church of God. David, "the sweet singer of Israel," and his brother psalmists (Asaph and the rest) were inspired to provide a manual of devotion, public and private, which will never fall into disuse while there is a Church on earth. But long ages before, when Israel for the first time stood on safe ground, breathing free air, a mighty song of praise went up on the Red Sea shore; in remembrance of which, in St. John"s visions of the heavenly glory, he heard the ransomed in the heavenly temple sing "the song of Moses the servant of God" as well as "the song of the Lamb". (Rev_15:3) There have been times in which the voice of holy song at all events, of congregational psalmody has fallen silent, or nearly so. But these have not been times of flourishing life, of growing piety. Times of great spiritual revival have commonly been associated with a great outburst of praiseful song. "It is a good thing to give thanks and to sing praises.
I First, because THIS PART OF WORSHIP MOST DIRECTLY SEEKS GOD"S GLORY. Prayer glorifies God indirectly in acknowledging our dependence on him, our sin and unworthiness, our faith in his promises, and desire to serve him; glorifies Christ, as our Mediator, Sacrifice, Redeemer, Master, "the Light of the world;" glorifies the Holy Spirit, by whom alone we can pray aright. So, again, the reading of Scriptures as God"s Word; the preaching of the gospel as God"s message; and devout hearing, all glorify God. But praise glorifies God directly as its sole purpose. We ourselves fade out of view, or at least fall into the background. God fills our whole prospect, absorbs our thoughts. We praise him, not only because "he is our God," "the Father of spirits," but "for his excellent greatnessfor what God is in himself. We praise the Son, not only as our own Saviour, but as "the Brightness of the Father"s glory, and the express Image of his Person." We praise the Spirit as "the Lord and Giver of life." Praise is therefore the highest exercise of our powers; the sublimest attitude of a created spirit.
II The singing of praise is PUTTING TO THE BEST USE ONE or OUR NOBLEST FACULTIES. God might have given us hearing without any sense of melody and harmony; speech without song. By the wonderful structure of our organs of speech and hearing, and the capacity of harmonious vibrations bestowed on air and other substances, God has prepared an inexhaustible store of music, a whole world of delight, of which we might have been left without the slightest conception. And he has so tuned our nature that joyous or pathetic emotions naturally break into song. "Is any merry? let him sing psalms". (Jam_5:13)
III PRAISE IS MEANT AND FITTED (FITTED, AND THEREFORE DESIGNED) TO BE THE MOST DELIGHTFUL PART OF WORSHIP. In prayer we gird on our armour, lay bare our weakness, take hold on God"s strength to save us. The Word read and preached gives us manna from the skies, water from the rock; but also smites with the "two-edged sword," and at times lays us in the dust. But praise gives us wings; lifts us into the sunshine of God"s countenance, within sight of the pearly gates and jasper walls, within hearing of the "new song before the throne." It is that part of earthly worship in which we come nearest to the worship of heaven.
IV Lastly, PRAISE IS A RICH MEANS OF GRACE, CAPABLE OF A POWERFUL REFLEX ACTION ON OUR OWN SOULS; helping to fill us with "love, joy, peace." Paul and Silas felt this when in the dungeon they not only prayed, but "sang praises to God.
CONCLUSION. Enforce the duty of cultivating musical gifts and consecrating them; and of taking earnest part in Church psalmody.
HOMILIES BY S. CONWAY Vers. 1-15. The eye salve of praise.
In this psalm we have
I THE SPIRIT OF GLADSOME PRAISE. (Vers. 1-4) The writer had evidently tried what praise could do, and the result of his testing it was this joyful outburst of praise concerning praise. He tells of its essence giving thanks; of its expression singing; its object the Lord; its seasons morning and night; its aids music of all kinds; its inspiration the gladness that came to him through the works of the Lord.
II A DARK PROBLEM. (Ver. 7) The seeming triumph of ungodliness. This is a problem which has baffled many, and the pain of it is heard in many a lamentation, expostulation, and prayer. For good men have trembled lest it should be believed that God was on the side of the ungodly.
III THAT PROBLEM SEEN THROUGH by help of the spirit of praise.
1. It is seen through. The psalmist has no doubt of what is the meaning of all that prosperity of wickedness is that they shall be destroyed forever," "perish," and be "scattered." The very climax of their exaltation had ushered in the moment of their fall. It is so that God forces ungodly men to consider their ways; less terrible appeals too often stand no chance of any heed being given to them.
2. But for the spirit of praise, this would not have been seen. The mist and fog of unbelief would have continued to blind the soul"s vision, and have left men in the darkness of doubt and despair. But the heart that is glad in the Lord is quick-eyed to see the Lord"s mind, and to discover his purpose as none others can; for praise is faith in vigorous activity, and before such faith the tangled problems of life smooth themselves out.
IV THE RECOUNTING OF THE REASONS OF PRAISE. (Vers. 8-15) The victory over doubt which has just been gained lends added vigour to the spirit of praise, and hence follows the recital of the many sources of praise which gladdened the psalmist"s heart.
1. That God was over all Most High forevermore. "The Lord reigneth that has been the solace and the joy of many a soul.
2. That the Lords enemies, the men who do their bad best to turn earth into hell, shall utterly perish. Blessed be God that they shall, since they will not repent.
3. It shall be well with the righteous. (Vers. 12-14) They shall flourish in beauty, permanence, glory and strength, like the palm tree; as the cedar they shall branch out on every side; the house of the Lord shall be their home, and, nurtured there, they shall not cease to enjoy and to impart rich blessing from God. S.C.
It is good to give thanks.
It is so for many reasons.
I BECAUSE IT IS RIGHT. God deserves our thanksgiving.
1. Did he not create us, and so start us on the road to eternal life?
2. Does he not preserve us, and bless us daily with gifts innumerable?
3. Has he not redeemed us by the sacrifice of his Son? "For God so loved the world," etc.
4. Is not the Holy Spirit with us still, ever seeking to lead us nearer God, and to sustain us in every hour of trial and sorrow?
5. And have we not the blessed hope which stretches on into life eternal? Yes; it is right to give thanks.
II AND IT IS PLEASANT. "Is any merry? let him sing psalms, so said St. James. And they who know affirm that the sense of God"s love, which is the substance of praise, is joy indeed.
III AND IT RIDS US OF OUR PERSISTENT TORMENTOR SELF. Self sinks out of sight, and God alone is seen, and that is blessed.
IV DOUBT CANNOT ABIDE IT. "Come, Melancthon, let us sing a psalm, and drive away the devil, such was one of Luther"s sayings. And praise does drive doubt away.
V SOULS ARE WON TO GOD BY IT. It is winsome, comely, irresistibly attractive. S.C.
Singing praise.
An old writer, one John Wells, in his "Morning Exercises," published in 1676, thus speaks on this theme.
I SINGING IS THE MUSIC OF NATURE. The mountains sing. (Isa_65:23) The valleys sing. (Psa_65:13) The trees sing. (1Ch_16:5) And the air is the birds" music room, where they chant their musical notes.
II SINGING IS THE MUSIC OF ORDINANCES. It is told of Augustine how he was moved to tears when he went into the church at Milan, and heard the singing there. Beza relates a similar experience of himself. Jesus at the Last Supper sang the hymn: it was the hundred and eleventh psalm and five others.
III SINGING IS THE MUSIC OF SAINTS. They have performed this duty when in their greatest numbers. (Psa_149:1) And in their greatest straits. (Isa_26:19) And in their greatest flight. (Isa_42:10, Isa_42:11) And in their greatest deliverances. (Isa_65:14)
IV SINGING IS THE MUSIC OF ANGELS. (Job_38:7 Luk_2:13 Rev_5:11, Rev_5:12)
V SINGING IS THE MUSIC OF HEAVEN. S.C.
HOMILIES BY R. TUCK Ver. 1. A daily good work.
Something the good man does every morning and every night. The Talmud speaks of this psalm as being sung on the morning of the sabbath at the drink offering which followed the sacrifice of the first lamb. What is here said to be "a good thing" is the act of recognizing and acknowledging God"s direct relation to our lives. He is closely related to them. We may, and we ought to, feel the relation, but it is right to say so, and it does us good to say so, day by day. The psalm may be used as a plea for the value of morning and evening devotions and worship. When Richard Baxter exerted so gracious an influence at Kidderminster, one important part of his work was securing family prayer in every house. It is said of the Christianized Fiji Islanders, that in every family there is morning and evening worship. Moses provided for thank offerings, because he understood human nature, and knew that to the thankful the outward sign of thankfulness would be an addition to thankfulness. "At all times man has mercies enough given him to make them a subject of thankfulness unto God." In saying that giving thanks daily is a "good thing," two ideas may be included.
(1) It is a right thing.
(2) It is a desirable, delightful thing.
If begun as duty, it will soon come to be a personal joy. We have always abundant
(1) cause for gratitude to God. We ought always to cherish
(2) the feeling of gratitude. And we only satisfy right impulses when we
(3) make due expression of our gratitude. But the point which may be opened with some freshness is suggested by the two terms used in ver. 2. The word "loving kindness" is associated with our morning praise; the word "faithfulness" is associated with our evening praise.
I WHAT IS GOD TO US WHEN WE MAKE NO CONSCIOUS DEMANDS ON HIM? We make no demands in our sleep. And what seems first to come to our thought, when we wake in the morning, is the "loving kindness" of God"s preservations and restorations. "Through sleep and darkness safely brought, Restored to life, and power, and thought.
II WHAT IS GOD TO US WHEN WE MAKE CONSCIOUS DEMANDS ON HIM? That we do for every day, and all day long: for all the activities and relations of life. So what comes to mind "every night" is God"s "faithfulness" to the promises on which we have been relying. R.T.
HOMILIES BY C. SHORT Vers. 1-8. Joyful worship.
"Celebrates in joyful strain the greatness of God"s works, and especially his righteous government of the world, as manifested in the overthrow of the wicked, and the prosperity and final triumph of the righteous.
I A GOOD MAN REJOICES IN THE RIGHTEOUS WORK OF GOD. (Ver. 4)
1. Because God"s work is a work of loving kindness. (Ver.
2)
2. It is a work of faithfulness or truth. (Ver. 2) He fulfils every word of promise and every threat of judgment.
3. Gods good work is on a vast scale. (Vers. 5-8) It is universal, embracing the heavens and the earth, extending throughout the universe. "God is in the height, supreme forevermore.
4. But God"s way of accomplishing his righteous purpose is not always openly manifest. (Ver. 5) "His thoughts are very deep." His methods of work are often deeper than we can fathom.
II THAT THE JOY OF THE GOOD MAN IN GOD SEEKS EXPRESSION AND UTTERANCE IN WORSHIP. "It is a good thing.
1. It becomes a necessity of our nature. If the emotion of praise is in us, it demands expression; as the poet must sing, and the artist must paint. Worship thus becomes acceptable to God, and a means of our own elevation.
2. Worship such as this becomes the habit of the soul. "In the morning... every night," and on the sabbath day.
3. The true worshipper will call to his aid all that will help him to utter his emotions. The voice and other instruments public service and ministry.
4. But it is only to our spiritual intelligence that worship becomes necessary. (Ver. 6) "A brutish man knoweth not; neither doth a fool understand this S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–15 A Psalm or Song for the Sabbath day. This…
A Psalm or Song for the Sabbath day. This admirable composition is both a Psalm and a Song, full of equal measures of solemnity and joy; and it was intended to be sung upon the day of rest. The subject is the praise of God; praise is Sabbatic work, the joyful occupation of resting hearts. Since a true Sabbath can only be found in God, it is wise to meditate upon him on the Sabbath day. The style is worthy of the theme and of the day, its inspiration is from the "fount of every blessing"; David spake as the Spirit gave him utterance. In the church of Christ, at this hour, no Psalm is more frequently sung upon the Lord's day than the present. The delightful version of Dr. Watts is familiar to us all
"Sweet is the work, my God, my King,
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To praise thy name, give thanks, and sing;
To shew thy love by morning light,
And talk of all thy truth at night."
The Sabbath was set apart for adoring the Lord in his finished work of creation, hence the suitableness of this Psalm; Christians may take even a higher flight, for they celebrate complete redemption. No one acquainted with David's style will hesitate to ascribe to him the authorship of this divine hymn; the ravings of the Rabbis who speak of its being composed by Adam, only need to be mentioned to be dismissed. Adam in Paradise had neither harps to play upon, nor wicked men to contend with.
Ver. 1. It is a good thing to give thanks unto the Lord, or JEHOVAH. It is good ethically, for it is the Lord's right; it is good emotionally, for it is pleasant to the heart; it is good practically, for it leads others to render the same homage. When duty and pleasure combine, who will be backward? To give thanks to God is but a small return for the great benefits wherewith he daily loadeth us; yet as he by his Spirit calls it a good thing we must not despise it, or neglect it. We thank men when they oblige us, how much more ought we to bless the Lord when he benefits us. Devout praise is always good, it is never out of season, never superfluous, but it is especially suitable to the Sabbath; a Sabbath without thanksgiving is a Sabbath profaned.
And to sing praises unto thy name, O most High. It is good to give thanks in the form of vocal song. Nature itself teaches us thus to express our gratitude to God; do not the birds sing, and the brooks warble as they flow? To give his gratitude a tongue is wise in man. Silent worship is sweet, but vocal worship is sweeter. To deny the tongue the privilege of uttering the praises of God involves an unnatural strain upon the most commendable prompting of our renewed manhood, and it is a problem to us how the members of the Society of Friends can deprive themselves of so noble, so natural, so inspiring a part of sacred worship. Good as they are, they miss one good thing when they decline to sing praises unto the name of the Lord. Our personal experience has confirmed us in the belief that it is good to sing unto the Lord; we have often felt like Luther when he said, "Come, let us sing a psalm, and drive away the devil."
Title. This is entitled A Psalm to be sung on the day of the Sabbath. It is known that the Jews appropriated certain Psalms to particular days. R. Selomo thinks that it refers to the future state of the blessed, which is a perpetual sabbath. Others pretend that it was composed by Adam, on the seventh day of the creation. It might, with more probability, have been supposed to be put, by a poetic fiction, into the mouth of Adam, beholding, with wonder and gratitude, the recent creation. But Ps 92:2 seems to refer to the morning and evening sacrifice, which the psalmist considers as most proper for prayer and praise. D. Cresswell.
Title. For the Sabbath day. Perchance, as Lud. de Dieu remarks on this place, every day of the week had its allotted psalms, according to what is said in the Talmud, lib. Myvdq. The songs which the Levites formerly sang in the sanctuary are these: on the first day, Ps 24:1-10; on the second, Ps 48:1-14; on the third, Ps 82:1-8; on the fourth, Ps 104:1-35; on the fifth, Ps 81:1-16; on the sixth, Ps 93:1-5; on the seventh, the Ps 92:1-15, the beginning of which is, a psalm or a canticle for the Sabbath day, that is to say, for the future age, which will be altogether a sabbath. Martin Geier.
Title. For the Sabbath. It is observable that the name JEHOVAH occurs in the Psalms seven timesthe sabbatical number (1,4,5,8,9,
13,15). C. Wordsworth.
Ver. 1. It is a good thing. It is bonum, honestum, jucundum, utile; an honest, pleasant, and profitable good. The altar of incense was to be overlaid with pure gold, and to have a crown of gold round about it. Which (if we may allegorically apply it) intimates unto us, that the spiritual incense of prayers and praises is rich and precious, a golden and a royal thing. Henry Jeanes, in "The Works of Heaven upon Earth", 1649.
Ver. 1. It is a good thing to give thanks, etc. Giving of thanks is more noble and perfect in itself than petition; because in petition often our own good is eyed and regarded, but in giving of thanks only God's honour. The Lord Jesus said, "It is more blessed to give than to receive." Now, a subordinate end of petition is to receive some good from God, but the sole end of thanks is to give glory unto God. William Ames (1576-1633), in "Medulla Theologica."
Ver. 1. "Give thanks; ""praises." We thank God for his benefits, and praise him for his perfections. Filliucius, out of Aquinas.
Ver. 1. To sing praises.
1. Singing is the music of nature. The Scriptures tell us, the mountains sing (Is 41:23); the valleys sing (Ps 65:13); the trees of the wood sing (1Ch 16:33). Nay, the air is the birds' music room, where they chant their musical notes.
2. Singing is the music of ordinances. Augustine reports of himself, that when he came to Milan and heard the people sing, he wept for joy in the church to hear that pleasing melody. And Beza confesses, that at his first entrance into the congregation, and hearing them sing Ps 91:1-16 he felt himself exceedingly comforted, and did retain the sound of it afterwards upon his heart. The Rabbis tell us, that the Jews, after the feast of the Passover was celebrated, sang Ps 91:1-16, and the five following psalms; and our Saviour and his apostles "sang an hymn" immediately after the blessed supper, (Mt 26:30).
3. Singing is the music of saints. (1) They have performed this duty in their greatest numbers, (Ps 149:1). (2) In their greatest straits, (Is 26:19). (3) In their greatest flight, (Is 42:10-11). (4) In their greatest deliverances, (Is 65:14). (5) In their greatest plenties. In all these changes singing hath been their stated duty and delight. And indeed it is meet that the saints and servants of God should sing forth their joys and
praises to the Lord Almighty; every attribute of him can
set both their song and their tune.
4. Singing is the music of angels. Job tells us, "The morning stars sang together", (Job 38:7). Now these morning stars, as Pineda tells us, are the angels; to which the Chaldee paraphrase accords, naming these morning stars, aciem angelorum, "a host of angels." Nay, when this heavenly host was sent to proclaim the birth of our dearest Jesus, they delivered their message in this raised way of duty, (Lu 2:13). They were ainountwn, delivering their messages in a "laudatory singing", the whole company of angels making a musical choir. Nay, in heaven, there is the angels' joyous music, they there sing hallelujahs to the Most High, and to the Lamb who sits upon the throne, (Re 5:11-12).
5. Singing is the music of heaven. The glorious saints and angels accent their praises this way, and make one harmony in their state of blessedness; and this is the music of the bride chamber, (Re 15:3). The saints who were tuning here their psalms, are now singing hallelujahs in a louder strain, and articulating their joys, which here they could not express to their perfect satisfaction. Here they laboured with drowsy hearts, and faltering tongues; but in glory these impediments are removed, and nothing is left to jar their joyous celebrations.
John Wells(-1676), in "The Morning Exercises."
Ver. 1.
1. It is a good thing to have cause for gratitude. Every one has this.
2. It is a good thing to have the principle of gratitude. This is the gift of God.
3. It is a good thing to give expression to gratitude. This may excite gratitude in others.
G.R.
Ver. 1-3. The blessedness of praise,
Ps 92:1. The theme of praise,
Ps 92:2. The ingenuity of praise,
Ps 92:3. Inanimate nature enlisted in the holy work.
C.A. Davis.
Psalms 92:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 4, 5, 6, 8, 10, 12, 13, 14 It is a good thing to give thanks unto…
Psa_92:1-3
It is a good thing to give thanks unto the Lord.
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Good to be thankful
1. Had we no other motive but our own personal happiness, we should find it a good thing to be thankful. When we have reviewed the mercies of past years, traced the hand of Providence in all our course from infancy onwards, and seen goodness following us all the way, and then have fallen down before our God, with melting hearts and tender eyes, or have poured forth our feelings in some sacred hymn of praise, have we not at such times known the highest luxury this earth can afford? A friend of mine in travelling, happened to lodge in one of the hotels of a neighbourhood city, and in the middle of the night he heard some one in an adjoining room singing in a low but earnest tone of voice, Addisons hymn, When all Thy mercies, O my God, etc., the whole of which he went through, evidently supposing that none heard him but his God. He proved to be a governor of one of our Western States, suffering under an incurable disease, of which he soon after died. But what a frame of mind must that have been which poured forth the gushings of a full heart at the midnight hour, and with a consciousness of approaching death, in such a hymn as that. And as there is no grace which so immediately fills the heart with pleasure, so again it would seem as if none might be more easily cherished than thankfulness. We have so much to make us thankful, that it would appear as if none could resist the impulse. And then, in addition to this, the natural heart is apparently more susceptible of this Christian grace than of any other, so that they who show right feeling in nothing else have seemed moved at times to gratitude to God. And though earth has many trials, yet God has given to us, as well as to everything else in nature, a wonderful restoring power, which makes it easy for us to recover a cheerful and thankful spirit.
3. Again, it is a good thing to be thankful, because such a spirit exhibits religion in a beautiful form to others. We have read of instances of great thankfulness in the midst of great privations, and we may have seen them. We may have gone to some wretched abode of poverty, where it seems, that had it been our lot to dwell there, we could discover nothing but occasion to murmur at our hard fate, and we may have heard there expressions of gratitude and acknowledgments of Gods goodness that have perfectly amazed us. Have we not gone away in love with such a spirit, and ashamed that we possessed no more of it?
4. It is a good thing to give thanks unto the Lord, because it is pleasing to Him. It is true that our returns of praise can add nothing to Gods glory or happiness, and yet He has declared that whoso offereth Him thanks and praise, he glorifieth Him. When we confer a favour on a fellow-man we say that we want no thanks for it, meaning thereby that we did not do it for the sake of the thanks; we want not the thanks for our own sake, but as evidence of a right state of heart in him. And for the same reason God loves the returns of gratitude. (W. H. Lewis, D.D.)
Thankfulness
After the return of the Jews from captivity the liturgy of the temple service was rearranged, and this psalm was selected as the Sabbath psalm, and appointed to be sung in the morning service when, on the offering of the first lamb, the wine was poured out as a drink-offering unto the Lord. We must all feel the appropriateness of the selection. What more proper and profitable Sabbath employment than to sing praises unto the name of the Most High? This Sabbath, then, let us raise this Sabbath psalm. By our thanksgiving we shall worship God; through our thanksgiving God will bless us, and we shall prove, in our own experience, It is a good thing to give thanks unto the Lord.
I. Thankfulness is the best antidote to the evils of life and lightens lifes burdens. The burdens of life are not equally distributed; but no life is without them. Man is born to trouble as the sparks fly upwards. The chief difference between us lies here--while one man gets him to his burden and carries it, another frets and murmurs and magnifies it. Now, thankfulness, perhaps more than anything else, helps us to keep our eye fixed upon the brighter side of life. If every night as we retired to rest we added up and recorded the mercies of the day, and started each following morning with the record in our hands, what a transfiguration of our life there soon would be! The gloom around us would be scattered, the trees would seem to clap their hands, the mountains and the hills to rejoice together, and the meadows to break out into song.
II. Thankfulness quickens spiritual perception and enlarges spiritual capacity. Take a son who accepts every attention and provision of his mother as a matter of course, regards all that she has done for him as her duty and his due, looks upon all her service as simply fulfilling her obligation to him--what will that son know of his mothers heart? She may make some great sacrifice for him, and he will greedily accept the gift without appreciating the cost at which it is given. But take a child whose tender heart is touched with every token of the mothers thoughtfulness and love, that child will understand something of the mothers heart; as it leaves the gift to fly into its mothers arms, it will feel something of the joy the mother feels in giving, and the mothers love will be more to it than the gift itself. It is precisely so with us in our relation to God--the thankful heart discerns and realizes God. The more we are thankful the more we know God as our Friend and our Father. Our thoughts will be nearer the truth and our hearts will be nearer to God because we accept His blessings with gratitude. And thankfulness enlarges spiritual capacity. There are some attitudes of mind and heart in which God cannot bless us. The thirsty man might as well lower a sealed bottle into the well as a man seek blessing from God with a sealed heart. Let us remember this when we think of unanswered prayers. Now, thankfulness opens the heart to God, and Gods blessing fills the open heart as the fresh air rushes through the open window, and the light of heaven fills the unshuttered room. When the heart is thankful for past mercies, new mercies are not far away.
III. Thankfulness fosters confidence and love. The heart that registers mercy received knows there is mercy to follow. The milestones we reach on the Kings highway become guide posts to the Royal City. The ungrateful heart keeps no record of the past, its memory furnishes no evidence of the eternal faithfulness, and every step in life is an untrodden path; but the thankful heart treasures up the record of the past, and travels along as though it had been that way before. That record becomes a guide. With that in our hand we feel no fear, shrink before no difficulty, cringe before no spectre, bow beneath no burden, but trudge along in the confident possession of a strength greater than our own. Soldiers march best to music. They go to face the fatal fire of the musketry, and encounter the keen edge of the sword, but the cheerful and triumphant strain of music quickens their spirit, strengthens their resolve, whets their energy, dissipates their fear, and inspires their courage. Christians live best to praise. It lifts their thoughts from the possibilities of the awful unknown and centres them in the faithfulness of their Father. (F. Wells.)
Thanksgiving--a good thing
I. The spirit of thankfulness, and the audible acknowledgment of mercies received, are good on the part of the individual recipient thereof.
II. It is a good thing for the Church of God to give thanks unto the Lord, in open and special acts of acknowledgment.
III. It is a good thing for a nation to give thanks unto the Lord, and especially when distinguished national mercies are vouchsafed. (T. W. Aveling.)
To sing praises unto Thy name, O Most High.--
Praise
I. The reasonableness of praising God. It is His due; and we defraud Him of that which He has a just claim to, at our hand, if we hold it back. To have minds furnished with scientific acquirements, or stored with historical information, or replenished with theological doctrine, and yet to fail to confess with adoring praise that God, with whose wonders, whether of science or of providence or of redemption, we are daily conversant--this is to be as like Satan as we well can be. While, on the other hand, devoutly to acknowledge God in His great works, to laud and magnify His holy name more and more, in proportion as our knowledge is enlarged--this is to be like the holy angels, who live in the continual contemplation of His excellencies, and in the adoring acknowledgment of them.
II. The advantages which accompany the right discharge of this duty.
1. It is a most cheering and enlivening occupation. It is impossible for any one to enter into it with all his heart, without having his spirit refreshed and invigorated by the exercise. One cannot imagine a person to be habitually dejected who spends much of his time in it.
2. It is an antidote to our natural selfishness. In many of our duties we have an eye to ourselves, even while our thoughts are directed to God or to our neighbour. In prayer, for instance, this is the case, and even in thanksgiving. But praise, as distinct from thanksgiving, is eminently unselfish: it draws away our thoughts from ourselves, and fixes them exclusively upon God. We adore and praise Him not merely for those of His perfections, of the advantage of which to ourselves we are directly conscious, but for others also--such as His majesty and greatness, His justice, His wisdom, His power, the advantage of which to ourselves is less immediate and less obvious. (C. A. Heurtley, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 92
Psalms 92
AUTHORITIES differ in their arrangement of this psalm. Clearly, the first three verses are a prelude; and if these are left out of account, the remainder of the psalm consists of twelve verses, which fall into two groups of six each, the former of which mainly deals with the brief prosperity and final overthrow of the wicked, while the latter paints the converse truth of the security and blessedness of the righteous. Both illustrate the depth of Gods works and purposes, which is the psalmists theme. A further division of each of these six verses into groups of three is adopted by Delitzsch, and may be accepted. There will then be five strophes of three verses each, of which the first is introductory; the second and third, a pair setting forth the aspect of Providence towards the wicked; and the fourth and fifth, another pair. magnifying its dealings with the righteous. Perowne takes the eighth verse, which is distinguished by containing only one clause. as the kernel of the psalm, which is preceded by seven verses, constituting the first division, and followed by seven, making the second. But this arrangement, though tempting, wrenches Psa_92:9 from its kindred Psa_92:7.
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Psa_92:1-3 are in any case introductory. In form they are addressed to Jehovah, in thankful acknowledgment of the privilege and joy of praise. In reality they are a summons to men to taste its gladness, and to fill each day and brighten every night by music of thanksgiving. The devout heart feels that worship is "good," not only as being acceptable to God and conformable to mans highest duty, but as being the source of delight to the worshipper. Nothing is more characteristic of the Psalter than the joy which often dances and sings through its strains. Nothing affords a surer test of the reality of worship than the worshippers joy in it. With much significance and beauty, "Thy lovingkindness" is to be the theme of each morning, as we rise to a new day and find His mercy, radiant as the fresh sunshine, waiting to bless our eyes, and "Thy faithfulness" is to he sung in the night seasons, as we part from another day which has witnessed to His fulfilment of all His promises.
The second strophe contains the reason for praise-namely, the greatness and depth of the Divine works and purposes. The works meant are as is obvious from the whole strain of the psalm, those of Gods government of the world. The theme which exercised earlier psalmists reappears here, but the struggles of faith with unbelief, which are so profoundly and pathetically recorded in Psalms 73, are ended for this singer. He bows in trustful adoration before the greatness of the works and the unsearchable depth of the purpose of God which directs the works. The sequence of Psa_92:4-6 is noteworthy. The central place is occupied by Psa_92:5 -a wondering and reverent exclamation, evoked by the very mysteries of Providence. On either side of it stand verses describing the contrasted impression made by these on devout and on gross minds. The psalmist and his fellows are "gladdened," though he cannot see to the utmost verge or deepest abyss of Works or Plans. What he does see is good; and if sight does not go down to the depths, it is because eyes are weak, not because these are less pellucid than the sunlit shallows. What gladdens the trustful soul, which is in sympathy with God, only bewilders the "brutish man"-i.e., the man who by immersing his faculties in sense, has descended to the animal level; and it is too grave and weighty for the "fool," the man of incurable levity and self-conceit, to trouble himself to ponder. The eye sees what it is capable of seeing. A mans judgment of Gods dealings depends on his relation to God and on the dispositions of his soul.
The sterner aspect of Providence is dealt with in the next strophe (Psa_92:7-9). Some recent signal destruction of evil-doers seems to be referred to. It exemplifies once more the old truth which another psalmist has sung, {Psa_37:2} that the prosperity of evil-doers is short-lived, like the blossoming herbage, and not only short-lived, but itself the occasion of their destruction. The apparent success of the wicked is as a pleasant slope that leads downward. The quicker the blossoming, the sooner the petals fall. "The prosperity of fools shall destroy them." As in the previous strophe the middle verse was central in idea as well as in place, so in this one. Psa_92:8 states the great fact from which the overthrow of the wicked, which is declared in the verses before and after results. Gods eternal elevation above the Transitory and the Evil is not merely contrasted with these, but is assigned as the reason why what is evil is transitory. We might render "Thou, Jehovah, art high (lit. a height) for evermore," as, in effect, the LXX and other old versions do; but the application of such an epithet to God is unexampled, and the rendering above is preferable. Gods eternal exaltation "is the great pillar of the universe and of our faith" (Perowne). From it must one day result that all Gods enemies shall perish, as the psalmist reiterates, with triumphant reduplication of the designation of the foes, as if he would make plain that the very name "Gods enemies" contained a prophecy of their destruction. However closely banded, they "shall be scattered." Evil may make conspiracies for a time, for common hatred of good brings discordant elements into strange fellowship, but in its real nature it is divisive, and, sooner or later, allies in wickedness become foes, and no two of them are left together. The only lasting human association is that which binds men to one another, because all are bound to God.
From the scattered fugitives the psalmist turns first to joyful contemplation of his own blessedness, and then to wider thoughts of the general wellbeing of all Gods friends. The more personal references are comprised in the fourth strophe (Psa_92:10-12). The metaphor of the exalted horn expresses, as in Psa_75:10; Psa_89:17, triumph or the vindication of the psalmist by his deliverance. Psa_92:10 b is very doubtful. The word usually rendered "I am anointed" is peculiar. Another view of the word takes it for an infinitive used as a noun, with the meaning "growing old," or, as Cheyne renders, "wasting strength." This. translation ("my wasting strength with rich oil") is that of the LXX and other ancient versions, and of Cheyne and Baethgen among moderns. If adopted, the verb must be understood as repeated from the preceding clause, and the slight incongruity thence arising can be lessened by giving a somewhat wider meaning to "exalted" such as "strengthen" or the like. The psalmist would then represent his deliverance as being like refreshing a failing old age, by anointing with fresh oil.
Thus triumphant and quickened, he expects to gaze on the downfall of his foes. He uses the same expression as is found in Psa_91:8, with a similar connotation of calm security, and possibly of satisfaction. There is no need for heightening his feelings into "desire," as in the Authorised and Revised Versions. The next clause (Psa_92:11 b) "seems to have been expressly framed to correspond with the other; it occurs nowhere else in this sense" (Perowne). A less personal verse (Psa_92:12) forms the transition to the last strophe, which is concerned with the community of the righteous. Here the singular number is retained. By "the righteous" the psalmist does not exactly mean himself, but he blends his own individuality with that of the ideal character, so that he is both speaking of his own future and declaring a general truth. The wicked "spring like herbage" (Psa_92:7), but the righteous "spring like the palm." The point of comparison is apparently the gracefulness of the tree, which lifts its slender but upright stem, and is ever verdant and fruitful. The cedar in its massive strength, its undecaying vigour, and the broad shelves of its foliage, green among the snows of Lebanon, stands in strong contrast to the palm. Gracefulness is wedded to strength, and both are perennial in lives devoted to God and Right. Evil blooms quickly, and quickly dies. What is good lasts. One cedar outlives a hundred generations of the grass and flowers that encircle its steadfast feet.
The last part extends the thoughts of Psa_92:12 to all the righteous. It does not name them, for it is needless to do so. Imagery and reality are fused together in this strophe. It is questionable whether there are trees planted in the courts of the Temple; but the psalmists thought is that the righteous will surely be found there, and that it is their native soil, in which rooted, they are permanent. The facts underlying the somewhat violent metaphor are that true righteousness is found only in the dwellers with God, that they who anchor themselves in Him as a tree in the earth, are both stayed on, and fed from Him. The law of physical decay does not enfeeble all the powers of devout men, even while they are subject to it. As aged palm trees bear the heaviest clusters, so lives which are planted in and nourished from God know no term of their fruitfulness, and are full of sap and verdant, when lives that have shut themselves off from Him are like an old stump, gaunt and dry, fit only for firewood. Such lives are prolonged and made fruitful, as standing proofs that Jehovah is upright, rewarding all cleaving to Him and doing of His will, With conservation of strength, and ever-growing power to do His will.
Psa_92:15 is a reminiscence of Deu_32:4. The last clause is probably to be taken in connection with the preceding, as by Cheyne ("And that in my Rock there is no unrighteousness"). But it may also be regarded as a final avowal of the psalmists faith, the last result of his contemplations of the mysteries of Providence. These but drive him to cling close to Jehovah, as his sole refuge and his sure shelter, and to ring out this as the end which shall one day be manifest as the net result of Providence-that there is no least trace of unrighteousness in Him.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“A Psalm or Song for the Sabbath-day.” It so…
INTRODUCTION
Superscription.—“A Psalm or Song for the Sabbath-day.” It so far combines the properties of both a psalm and a song that either name may be applied to it. This psalm was appointed for use in the temple service on the Sabbath-day. By reason of its contents it is well adapted for use in the public worship of God. “It celebrates,” says Perowne, “in joyful strain the greatness of God’s works, and especially His righteous government of the world, as manifested in the overthrow of the wicked, and the prosperity and final triumph of the righteous. The apparent success of the ungodly for a time is admitted, but this is a mystery which worldly men, whose understanding has become darkened, cannot penetrate (Psa_92:6).
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The Psalm, therefore, touches upon the same great principles of the Divine government which are laid down in such Psalms as the first, the thirty-seventh, the forty-ninth, and the seventy-third. But here there is no struggle with doubt and perplexity, as in the seventy-third; the Poet is, beyond all doubt, above all perplexity; he has not fallen down to the low level of the brutish man (comp. Psa_73:22 with Psa_92:6 of this Psalm); he is rejoicing in the full and perfect conviction of the righteousness of God.”
Both the author of the Psalm and the occasion of its composition are unknown.
For our Homiletical purpose we shall divide the psalm thus:—The good man’s celebration of the praise of God, Psa_92:1-7; and, The rejoicing of the good man in the government of God, Psa_92:8-15.
THE GOOD MAN’S CELEBRATION OF THE PRAISE OF GOD
(Psa_92:1-7)
In these verses the Poet brings before us the celebration of the praise of God, and presents for our consideration several of the principal features of this celebration. We have—
I. The ground of this exercise. “For Thou, Lord, hast made me glad through Thy works: I will triumph in the works of Thy hands. O Lord, how great are Thy works! and Thy thoughts are very deep.” The works of which the Psalmist is speaking are not God’s works in creation, but His moral government of the world; those doings by which He brought salvation to His people, and destroyed His and their foes. God’s works in creation are great, and His thoughts which are embodied therein are very deep; but these are not the works of which the Psalmist here speaks. “What kind of works and thoughts the Psalmist means,” says Hengstenberg, “is particularly intimated in Psa_92:7, which should be distinguished from Psa_92:5-6 as by inverted commas. It is the works and counsels of God for the deliverance of His people, a deliverance which is secured by the destruction of the wicked, their enemies.” Now concerning these works the Psalmist says that they are—
1. Great in themselves. “O Lord, how great are Thy works!” The Psalmist, as he contemplated God’s doings in the moral government of the world, was overwhelmed with a sense of their vastness, and greatness, and depth of significance. The greatness of the works of God in providence appears from considerations such as these:
(1) The extent of the sphere in which He works. His operations are not limited to any country or countries, or to any particular race or class of men. His moral government of our world extends over the whole world and the entire human race.
(2) The duration of the time through which He works. He began this work with the beginning of time, He has continued it through all the ages and through all the vicissitudes of human history, and He will continue it for ever. To us, who “are but of yesterday and know nothing, because our days upon earth are as a shadow,” how incomprehensibly great are works which are wrought in so extensive a sphere and through so vast a period!
(3) The grandeur of the objects for which He works. His aim is the eradication of evil, the extinction of sin and suffering, the universal reign of truth, righteousness, and love. Glorious object!
(4) The wonderful methods He employs in His works. Out of evil he educes good. He maketh the wrath of man to praise Him. He overrules the evil designs and doings of rebellious angels and men for the accomplishment of His own gracious and sublime purposes. By means of suffering and sacrifice He enriches the race with divine and inestimably precious blessings. He saves mankind by means of the Cross of our Lord Jesus Christ. When we consider God’s moral government of the world in the way we have so very briefly indicated, we speedily receive overwhelming impressions of its greatness; we grow lost in wonder; we can but exclaim: How vast and wonderful and Divine are Thy works! The Psalmist represents these works as—
2. Embodiments of profound thoughts. “Thy thoughts are very deep.” God governs the world by a wise and benevolent design. All His works existed first as thoughts in His own infinite mind. Creation, with its innumerable wonders, and its glory and grandeur, is an embodiment of ideas of the Divine mind. And the moral government of the world is an expression of the thoughts of His mind and the determinations of His will. “God’s counsels as much exceed the contrivances of our wisdom as His works do the efforts of our power.” “There is no sea so deep as these thoughts of God.” He “is wonderful in counsel and excellent in working.” “As the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” “O the depth of the riches both of the wisdom and knowledge of God!” &c. Our puny minds are speedily baffled in the attempt to comprehend the thoughts of God. God’s works are regarded by the Psalmist as—
3. An expression of His loving-kindness and faithfulness. “To show forth Thy loving-kindness in the morning, and Thy faithfulness every night.” These attributes of the Divine Being are conspicuously displayed in His moral government of the world. He manifests His loving-kindness in delivering His people from oppression and danger, in leading them during their earthly pilgrimage, in making all things work together for their good, and in crowning their life with His love. His mercy is manifest also in His treatment of the wicked, in His expostulations with them, in His great patience with them, in His provision for their salvation, and in His desire to save them. He manifests His truth or faithfulness in fulfilling His engagements, in keeping His promises. This He does in the government of the world. There have been times when, to the limited view of man, His promises seemed to fail, but in His own wise time He has made good His word. We cannot take a comprehensive survey of His work without discovering abundant illustrations of both His mercy and His truth. And it is fitting that we should make mention of them in our praises. The Poet represents God’s works as—
4. Not understood by the wicked. “A brutish man knoweth not; neither doth a fool understand this.” The term “brutish man” (literally, a man-brute) indicates a terrible degradation of human nature. A man, as having been created in God’s image; a brutish man, because he has debased himself to brutehood. Man must either soar or sink. Possibilities of unutterable degradation and possibilities of unspeakable glory are within each one of us. As man degrades himself into brutality, his power of recognising the Divine becomes ever less and less, until he is utterly incapable of understanding the ways and works of God. The wicked man is spoken of here as “a fool.” Sin is folly. Neither the “brutish man” nor the “fool” can understand the moral government of God. “Were God’s thoughts less deep and glorious, did He repay the wicked at every particular transgression immediately with His punishment, and did He bestow salvation immediately upon the righteous according to the canon which Job’s friends with their limited views lay down, the government of the world would become plain even to the dark eye of ungodliness. But its depth makes it a secret, the understanding of which very often in times of conflict is withheld even from the pious, as is manifest from the example of Job and the author of the seventy-third Psalm, and in which there is always much that may be learned.” The Psalmist speaks of God’s works as—
5. A source of gladness to the good. “Thou, Lord, hast made me glad through Thy work; I will triumph in the works of Thy hands.” The godly man rejoices in the moral government of God. It appears to him in aspects of righteousness and benevolence and wisdom, which the brutish man and the fool are totally unable to perceive. Many a glorious chapter in the history of God’s providential dealings with our race fills the heart of His people with gladness; and they exult in his sovereignty, and in His mighty and gracious deeds.
II. The manner of this exercise. “To give thanks unto the Lord, and to sing praises unto Thy name, O Most High … upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.” The Most High was praised in holy song with accompaniment of instrumental music. There are persons who are so prejudiced (as it appears to us) that they would exclude all instrumental music from the public worship of God. They allege that it is mechanical, not spiritual; and, therefore, is not to be used in the worship of Him who is a Spirit, and who requires spiritual worship. But may not the mechanical assist the spiritual? To us it seems that instrumental music, when it does not supersede, but supplements vocal music; when it is not a substitute for spiritual worship, but a minister to it, is of great service. It is certain that in the temple-service of the Jews, the details of which were of Divine appointment, instrumental music was used. And in the prophetic and symbolic descriptions of the worship of heaven contained in the Apocalypse, instrumental music is introduced. Instrumental music unquestionably aids us in our attempts to give vocal musical utterance to our praise; and there is no reason whatever, in the nature of things, why it should in the smallest degree diminish the spirituality of our praise.
III. The seasons for this exercise.
1. The Lord’s Day. This Psalm is entitled “a Psalm or Song for the Sabbath-day.” The day of rest is a season eminently suited to meditation upon the great and glorious works of God in providence, and to praise Him because of them. In its quiet, in our freedom from the demands and duties of business, in its high and holy associations and enjoyments, in these and other characteristics of the day, we see how eminently suited it is for the celebration of the praise of God.
2. The morning. “To show forth Thy loving-kindness in the morning.” There is no season more favourable to worship than the morning. The air is fresh and invigorating, and the spirit is refreshed by the repose and sleep of the night. Praise should be the natural expression of the heart every morning, because of God’s loving-kindness. We read of our Lord that “in the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed.”
3. The evening. “To show forth Thy faithfulness in the evening.” As we praise Him in the morning for the mercies of the night, so in the evening we should praise Him for His faithfulness during the day. When the work of the day is done, and we have retired from life’s strain and toil, it is fitting that we should recollect the mercy and truth of God to us, and praise Him for them. Evening, with its quiet and repose, is well suited for meditation, and meditation should lead to grateful praise.
IV. The excellence of this exercise. “It is a good thing to give thanks unto the Lord,” &c.
1. Because it is right. Our praise is due to God. He has a right to our worship. He is supremely great, and therefore we should reverence Him; supremely gracious, and therefore we should be grateful to Him; supremely excellent, therefore we should love Him; supremely glorious, therefore we should adore Him. Not to praise Him indicates the basest ingratitude on our part, and defrauds Him of His right.
2. Because it tends to lessen life’s cares and sorrows. The man who is mindful of the mercies he receives in life, and notes thankfully the truth of God to him, will ever find matter for praise. In every life, not excepting the most tried and sorrowful, there are many things to be thankful for. This will be obvious in the case of the healthful and prosperous. But look at the case of the afflicted and sorrowful, and even here there are matters for thankfulness,—in the recollection of seasons of health and joy, in the hope of that state in which pain and grief are unknown, in the presence of friends and the support of God in affliction, and in the blessings of salvation. To remember these things with gratitude and praise, will lighten life’s burdens and soothe life’s sorrows.
3. Because it elevates the spirit of the worshipper. Gratitude is strengthened by expressing it. If our praise of the mercy and truth of God be sincere, by the expression of it we ourselves shall in a measure become like Him in these respects. Worship is transforming. We become like the object or being whom we truly worship. Thus by the worship of God we are being changed into His image. “It is a good thing to give thanks unto the Lord,” for it purifies, enriches, and exalts our being.
4. Because it is acceptable unto God. When our praise is sincere and spiritual, the Lord takes pleasure in it. He loves to be worshipped by His intelligent creatures; not from any delight in self-aggrandisement, nor for any other selfish reason, but because such worship calls into exercise the noblest faculties of His creatures, and exalts and blesses them. In this way our worship gratifies the Divine Being. The Most High is pleased to accept the praise of thankful hearts.
CONCLUSION.—Is God’s moral government of the world to us a ground of praise? There are many who, in their short-sightedness and unbelief, perceive little but inequalities and anomalies in it, and criticise and complain of its administration. They forget the vastness of the sphere in which it operates, and the long ages through which it operates, and their own incompetence to comprehend the work of the great God; and so when “the workers of iniquity do flourish” they are offended, or at least sorely tried and perplexed. But to the devout believer this government presents a very different aspect. The flourishing of the wicked he perceives to be only brief, very brief, and to be followed by destruction. God’s works are so great, and His thoughts so profound, as to fill him with humble and reverent wonder; and His mercy and truth are so conspicuous as to enkindle his gratitude and praise. Is this the case with us? He doeth all things well. Let us trust Him, praise Him.
ENCOURAGEMENTS TO HOLY SONG
(Psa_92:1)
“It is a good thing to sing praises unto Thy name, O Most High.”
I. Singing is the music of nature. Isa_44:23; Psa_65:13; 1Ch_16:33. The air is the bird’s music-room, where they chant their musical notes.
II. Singing is the music of ordinances. The Rabbis tell us that the Jews, after the feast of the passover was celebrated, sang Psalms 140 and the five following Psalms; and our Saviour and His apostles “sang an hymn” immediately after the blessed Supper (Mat_26:30).
III. Singing is the music of saints.
1. They have performed this duty in their greatest numbers (Psa_149:1).
2. In their greatest straits (Isa_26:19).
3. In their greatest flight (Isa_42:10-11).
4. In their greatest deliverances (Isa_65:14).
5. In their greatest plenties. In all these changes singing hath been their stated duty and delight.
IV. Singing is the music of angels. (Job_38:7; Luk_2:13; Rev_5:11-12).
V. Singing is the music of heaven. (Rev_15:3). Here the saints laboured with drowsy hearts and faltering tongues; but in glory these impediments are removed, and nothing is left to jar their joyous celebration.—JOHN WELLS, abridged from The Treasury of David.
THE SUBJECTS AND SEASONS OF PRAISE
(Psa_92:2)
The Poet here sets before us,—
I. The subjects of praise.
1. The “loving-kindness” of God. The loving-kindness or mercy of God to man is manifest in His forbearance with sinners, in His forgiveness of sinners, in His compassion towards the sorrowful, and in the rich provision He has made for us in nature, providence, and redemption.
2. The “faithfulness” of God. The faithfulness or truth of God is seen in His performing the promises which He has made, in keeping His covenant with His people. We may observe its manifestations in the operations of nature, in the administration of His moral government, and in the salvation of souls.
These subjects of praise are inexhaustible. The loving-kindness and truth of God are infinite. We are ever receiving additional illustrations and expressions of them. These subjects of praise are elevating in their influence upon us. We cannot sincerely praise God for His loving-kindness and truth without growing ourselves in truthfulness and love.
II. The seasons of praise.
1. “In the morning.” Because
(1) The state of the mind is favourable. By the mercy of God we have been preserved through the night, and should therefore be grateful to Him. The mind has been refreshed by the sleep of the night, and is therefore fitted to praise God with freshness and spirit.
(2) The time of the day is suitable. There is a freshness in the morning air which stimulates us to worship. In the morning, before we are immersed in the business of the day, we can praise God with freedom from interruption.
(3) It is needful as a preparation for the engagements of the day. We may have difficulties to encounter, temptations to battle with, disappointments to endure, and we need the calmness and strength which accrue from worship to enable us to meet these things.
2. In the evening. “Every night.” Because
(1) It is helpful to the mind and heart after the toils and trials of the day.
(2) Because the time is favourable. Evening, with its shade, and stillness, and rest, is a favourable season for reflection.
(3) The blessings of the day and the needs of the night incite to it. There is much in every day which ought to be recollected at night with gratitude; and such recollection will help us to rest calmly in the protection of God. And this we should do “every night.” New illustrations of faithfulness should be followed by new songs of praise. “As thou wouldst have God prosper thy labour in the day and sweeten thy rest in the night, clasp them both together with thy morning and evening devotions. He that takes no care to set forth God’s portion of time in the morning, doth not only rob God of His due, but is a thief to himself all the day after, by losing the blessing which a faithful prayer might bring from heaven on his undertakings. And he that closeth his eyes at night without prayer, lies down before his bed is made.”
There are some who interpret the “morning” as signifying prosperity and joy, and the “night,” adversity and grief. And we shall do well in the brightness of prosperity gratefully to recognise and praise the loving-kindness of God; and in the night of adversity the thankful recollection of the faithfulness of God will encourage and strengthen us.
“Praise ye the Lord; for it is good to sing praises unto our God; for it is pleasant; and praise is comely.”
RELIGIOUS GLADNESS
(Psa_92:4)
I. Gladness as the gift of God. “Thou, Lord, hast made me glad.” All true joy proceeds from the ever blessed God. The gladness which comes not from Him is illusory, short-lived, and often leaves dissatisfaction and pain.
II. Gladness as arising from the contemplation of God’s works. “Through Thy work.” God’s work is eminently calculated to inspire gladness by reason of the power, wisdom, goodness, and delight in beauty which it reveals. This is true of creation, providence, redemption.
III. Gladness finding expression in devout song. “I will triumph in the works of Thy hands.” “I will sing for joy, because,” &c. Perowne: “I will rejoice in giving praise, for,” &c. If God has given us joy, it is meet that we should give Him praise.
THE TEMPORAL PROSPERITY OF THE WICKED
(Psa_92:7)
I. Temporal prosperity is not a criterion of character. Rich man and Lazarus the beggar. The prosperous “fool.”
II. Temporal prosperity is not an evidence of the Divine favour.
III. Temporal prosperity is of uncertain duration. “Spring as the grass,” which speedily perishes.
IV. The temporal prosperity of the wicked is followed by eternal ruin. “That they shall be destroyed for ever.” “The prosperity of fools shall destroy them.”
THE REJOICING OF THE GOOD MAN IN THE GOVERNMENT OF GOD
(Psa_92:8-15)
The Poet, having celebrated the praise of God because of His doings in the moral government of the world, proceeds to show what these doings are in relation to the righteous and the wicked. In His just rule God destroys the wicked and blesses the righteous, and this to the Psalmist affords matter for rejoicing. There are two leading ideas here:
I. God is the Supreme Ruler. “But Thou, Lord, art Most High for evermore.” Perowne: “And Thou, O Jehovah, art (throned) on high for evermore.” “This verse, consisting of but one line, expresses the great central fact on which all the doctrine of the Psalm rests. This is the great pillar of the universe and of our faith.” God is supreme, because—
1. He is the greatest Being. How unspeakably great is God! We have no words or symbols adequate to set forth His greatness and glory. The prophet Isaiah, in language of wondrous sublimity, endeavours to set it forth (Isa_40:12-31).
2. He is the best Being. He is not only supremely great, but supremely good. In every moral attribute He is perfect. “God is good.” “God is light.” “God is love.”
3. He is the Creator and Sustainer. “It is He that hath made us, and not we ourselves.” And He who created still sustains His creations. “By Him were all things created; and He is before all things, and by Him all things consist.” Here, then, we have the reason of His supremacy. It is real, a thing of being and character and doing. He is the Supreme Ruler because He is supremely great and good, and because as Creator and Sustainer He has the most absolute right over His creatures. “His kingdom ruleth over all.”
II. God’s supreme rule is unchangeably righteous. To the Psalmist this was a deep conviction. “The Lord is upright; my Rock in whom there is no unrighteousness.” His rule is righteous. Though for a while the wicked may flourish and the righteous be in adversity, yet God’s great plan of government and its administration are true and righteous altogether. “A God of truth, without iniquity, just and right is He.” His rule is unchangeably righteous. The Psalmist says, He is “my rock.” As a rock He is firm, abiding, immutable. “God can no more be moved or removed from doing righteously than a rock can be removed out of its place.” This unchanging righteousness of God’s moral government the Psalmist exhibits as manifest in—
1. The destruction of the wicked. “For, lo, Thine enemies, O Lord, for, lo, Thine enemies shall perish; all the workers of iniquity shall be scattered. Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.” Matthew Henry very properly points out concerning the eleventh verse that “in the Hebrew it is no more than this, My eye shall look on my enemies, and my ears shall hear of the wicked. He does not say what he shall see, or what he shall hear, but he shall see and hear that in which God will be glorified, and in which he will therefore be satisfied.” Concerning the wicked and their destruction let us note—
(1) The enormity of their character. They are “enemies” of God and “workers of iniquity.” To be an enemy of God is to be hostile to truth, righteousness, love; to oppose our highest Benefactor. It implies extreme moral depravity. The term “workers of iniquity” implies terrible activity in evil.
(2) The unity of their efforts. It is implied that the wicked have banded themselves together in their hostility to the Lord. So Milton represents fallen angels—
“Devil with devil damned firm concord holds.”
And the Psalmist says, “The rulers take counsel together against the Lord,” &c.
(3) The utter dissolution of their unity. “All the workers of iniquity shall be scattered.” The cohesion of the wicked in the pursuit of any object is not of long continuance. When God arises against them they shall be scattered like chaff before the tempest, or like a demoralised and rabble army before a mighty and disciplined host.
(4) Their certain destruction. “For, lo, Thine enemies, O Lord, for, lo, Thine enemies shall perish.” The repetition of the word “lo” is emphatic, and indicates the certainty of their destruction. Men must either loyally submit themselves to God or be crushed by Him.
2. The salvation of the righteous. The Poet evidently dwells with delight and triumph upon this part of his theme, and gives to us several particulars of the salvation and blessedness of the righteous.
(1) Their strength and honour. “My horn shalt Thou exalt like the horn of an unicorn.” The horn is the symbol of power. The righteous are blessed with true strength. They “walk in the strength of the Lord God.” He upholds them and honours them.
(2) Their refreshment and comfort. “I shall be anointed with fresh oil.” “Fresh oil,” or green oil, is the best oil. God by His grace will refresh His people when they are weary, and comfort and cheer them when they are depressed and sorrowful. Our Lord gives “the oil of joy for mourning.” The godly may be sorely tried for a time, but in due season they shall be visited by choicest refreshment and joy.
(3) Their Divine planting. They are “planted in the house of the Lord.” “To be planted in the house of the Lord is to be fixed and rooted in the grace communicated by the ordinances of Divine worship. Unless we are planted in the house of the Lord we cannot flourish in His courts.” Hengstenberg’s note is excellent: “By the house of the Lord we can only understand the external sanctuary; in it, however, the servants of God dwell spiritually with him, and are cared for by Him with paternal love. There lies at the bottom an abbreviated comparison: these spiritual trees flourish in the house of God as the natural trees when they are planted in a rich soil (Isa_5:1), or by rivers of water (Psa_1:3).” They draw their supplies from God. They live by Him and in Him.
(4) Their flourishing growth. “The righteous shall flourish like the palm tree,” &c. (Psa_92:12-14). “The date-palm and the cedar are selected as the loveliest images of verdure, fruitfulness, undecaying vigour and perpetuity.” They flourish perennially. “Throughout the year, in the winter’s cold as in the summer’s heat, the palm continues green.” The growth of the godly soul is a continuous thing. “He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.” They flourish notwithstanding oppression. “It has been said of the palm tree, Sub pondere crescit—The more it is pressed down the more it grows: so the righteous flourish under their burdens,—the more they are afflicted the more they multiply.” “We glory in tribulations also, knowing that tribulation worketh patience,” &c. They grow eternally. The growth of the cedar must be counted not by years, but by centuries. The godly soul will continue to grow for ever. God will ever have more of Himself to reveal unto us. And we shall ever continue to grow in likeness to Him. The soul has unlimited capacities for growth.
(5) Their continued fruitfulness. “They shall still bring forth fruit in old age.” The palm-tree yields about three hundred pounds’ weight of dates annually. It has been known to produce even six hundred pounds’ weight. Age makes other things decay, but the godly soul flourishes and is fruitful in age. “They have their fruit unto holiness.” Their last days are rich in the results of a long experience, and their efforts to do good are wise, and are sustained by a deep faith in God. Both in their life and in their work they are fruitful.
CONCLUSION.—
1. Let us not waver in our faith in the wise and righteous and beneficent moral government of God. Under it evil men may flourish for a time in temporal prosperity, but God will destroy all workers of iniquity. Good men for a time may be sorely afflicted, but God will sustain them in their afflictions, make their afflictions the occasion of blessing, and crown them with everlasting joy.
2. What is our relation to this government? Are we enemies or loyal subjects? Let those who are enemies submit to Jehovah at once, and let His subjects rejoice in His gracious rule.
THE PALM TREE AN ANALOGUE OF THE RIGHTEOUS
(Psa_92:12)
“The righteous shall flourish like the palm tree.”
The palm is an analogue of the righteous—
I. In its resolute upward growth. It is tall, slender, and erect. Dr. Thomson says that “neither heavy weights which men place upon its head, nor the importunate urgency of the wind, can sway it aside from perfect uprightness.” It seeks to rise as far as possible from earth and as near as possible to heaven. The good man’s affections are set “on things above;” his “citizenship is in heaven.” While He was yet in this world our Lord spake of Himself as “the Son of Man which is in heaven.” And His followers are not of this world even as He was not of the world.
“A man on earth devoted to the skies,
Like ships on seas, while in, above, the world.”
II. In its growth despite of hindrances. It flourishes where other trees would wither and die. “On the northern borders of the Great Desert, at the foot of the Atlas Mountains, the groves of date palms form the great feature of that parched region, and few trees besides can maintain an existence. The excessive dryness of this arid tract, where rain seldom falls, is such that wheat refuses to grow, and even barley, maize, and Caffre corn afford the husbandman only a scanty and uncertain crop. The hot blasts from the south are scarcely supportable even by the native himself, and yet here forests of date palms flourish.” The palm “does not rejoice overmuch in winter’s copious rain, nor does it droop under the drought and the burning sun of summer.” It will grow, and grow upwards, even if heavy weights are placed upon its head. A picture this of the godly soul. The influences that try him and threaten to crush him are powerless to do so. By the grace of God they even promote his growth. He grows rich by loss, strong by trial, patient by tribulation, joyous by suffering.
III. In its perennial verdure. It is an evergreen. The godly soul shall grow and flourish without intermission. Progress is the rule of its life. The goal attained to-day will be the starting-point of to-morrow (Psa_1:3; Jer_17:8).
IV. In its fruitfulness. On an average the palm yields from three to four hundred pounds’ weight of dates annually, and has been known to produce six hundred pounds’ weight. The godly soul produces the fruits of obedience, purity, charity, and helpfulness to others. “Fruit unto holiness.” “Herein is My Father glorified, that ye bear much fruit.” “They shall still bring forth fruit in old age.”
“But how to secure the realisation of this promise?
1. Who is the righteous? (1Jn_3:7). Righteousness does not consist in profession (Mat_7:21); nor is righteousness a state of opinion; nor is it a state of feeling. It is a state of character. The righteous man is marked by this, that his settled principles, his customary desire, is to do, not what is pleasant, not what is advantageous to self, but what is right.
2. “But how are we to attain this habit of mind and life? Not inherent righteousness, but the possession of the Holy Ghost indwelling; this puts us into a condition to receive the blessing (Rom_8:14; Gal_5:16).
3. “But how to obtain the possession of this Divine indwelling power of becoming righteous? Is there not an obstacle at the very threshold? What are we to say to our past sin? How can that be removed? It may have been committed long ago; but the guilt of sin remains after the sin has been committed. That guilt can only be removed by free pardon. It is only as ‘freely justified by grace’ that we can enter upon the path of spiritual blessing. So we are brought to the foot of the cross.”
THE CEDAR AN ANALOGUE OF SOUL GROWTH
(Psa_92:12)
“He shall grow like a cedar in Lebanon.”
Trees are a precious gift of God to us. How useful! They yield food, shade, fuel, material for furniture, building, &c. How beautiful! What symmetry, sublimity, variety, we see in them! They also present many spiritual analogies. Here the cedar is used as an emblem of the progress of the soul.
I. The cedar grows not by repression, but by development. By developing its forces the cedar grows from the little germ. Everything that aids that development aids its growth. So with the soul. We cannot grow by attempting to crush our nature, our desires, affections, &c, but by their right development. Not by self-mortification and fighting against the evil, but by the cultivation of the good. In ourselves we are to “overcome evil with good.” Wisely and harmoniously developing our powers, we grow.
II. The cedar grows by the appropriation and subordination of the outward elements. Rain, dew sunlight, gases, minerals, all are appropriated by the cedar, and used to promote its growth: it assimilates them to its own substance. It subordinates the outward elements. Stormy wind and hail and rain and frost all help its growth. The storm that threatened to sweep it away leaves it more firmly rooted and more majestically spread than it found it. The hurricane that tests it promotes its stability and strength. So with the godly soul,—to its own character it assimilates thoughts, impressions, beauties, &c. It makes all things help its progress. Gentle influences help its growth. The ministry of prosperity,—success, friendship, health, joy—promotes its progress. Trying influences also help its growth and strength. The ministry of adversity,—failure, desertion, sickness, grief—promotes its firmness, strength, and heroism. “Tribulation worketh patience,” &c. We may make the most adverse circumstances, by the grace of God, aid us in the true development of our souls.
III. The cedar grows slowly. We may form some idea of the slowness of its growth from the fact that it continues to grow for centuries. Many generations come and go, but it grows on. The processes of the Divine economy seem slow to us. The preparation of the world for man; of the race of men for the Saviour; and now of the race for glory, all seem so slow. The greatest and best of things mature very gradually. So with the soul. Proneness to impatience is a mark of imperfection. How impatiently the child awaits the promised pleasure! Much less is the impatience of the man. The wise and good man is truly patient. Patience with thyself, my brother; thy growth is not like that of the gourd, but that of the cedar,—very gradual.
“We have not wings, we cannot soar;
But we have feet to scale and climb,
By slow degrees, by more and more,
The cloudy summits of our time.
“The heights by great men reached and kept
Were not attained by sudden flight;
But they, while their companions slept,
Were toiling upward in the night.”
—Longfellow.
IV. The cedar grows by ceaseless activities. The sap, which is the life of the tree, is ever active: from the roots it passes through the trunk and through every branch, leaf, and fibre; then from the leaves it returns through branches and trunk to the roots, bearing nourishment, strength, &c. So with the soul. By earnest thought, devout feeling, divine worship, holy activity, &c., we grow.
V. The cedar grows to immense size and magnificence. Very great and grand they are. The soul is destined to grow into great strength and beauty. What great and glorious beings John and Peter and Paul must have grown into! How great and glorious are Isaiah and David and Abraham and Enoch by this time! And yet they have not reached the goal. “It doth not yet appear what they shall be.” “Perfect as our Father in heaven is perfect,”—that is the end of our progress. We shall grow into spiritual might, nobility, beauty, and glory. Cedars are most royal trees: under the smile of God we shall grow into royal beings.
VI. The cedar grows during long ages. There are cedars growing now that have been growing while scores of generations of men have come and gone from the earth. While they live they grow. So with the soul. Long as it lives it grows. But the cedars are not everlasting; their life and growth must end. But there is no end to the growth of the soul! We shall live and grow for ever. To advance from grace to grace, from strength to strength, from glory to glory for evermore,—that is our destiny.
THE OLD AGE OF PIETY
(Psa_92:14)
“They shall still bring forth fruit in old age.”
The subject to which the text invites us is, the old age of piety, as distinguished from the old age of the worldling.
I. The old age of the Christian is the old age of a life of faith and communion with God. Amid the infirmities of decaying nature the good man’s judgment may begin to fail, his active energy for one work and another may fail, but his faith fails not, and the charity—the holy love—which is communion with God, “never faileth.”
II. The old age of the Christian, as distinguished from the old age of the ungodly, is characterised by hope. To him, indeed, as to others, old age is the evening of life, its dim light still fading into darkness. But to him faith opens a vista through which the soul looks forth in hope beyond the deepening shadows around him.
III. The old age of the Christian is one of cheerfulness. How beautiful is an unrepining, bright, cheerful old age! How doubly beautiful when that calm, bright cheerfulness, lighting up the evening of life, is caught from heaven, and is none other than the cheerfulness of a mind at peace with God, and in communion with His boundless blessedness!
IV. The old age of the Christian, as distinguished from that of the ungodly, is characterised by affection. The old man’s sympathies with those around him are less easily awakened than they once were; and, as he grows older, he feels less and less interest in any of his friends, save those who happen to be essential to his comfort. The Christian in his old age is not exempted from this tendency. But in his case there is a counteracting power. His faith and hope, the habitual cheerfulness of his spirit, and the communion of his soul with the infinite love of God, are like a constant cordial to his nature, that keeps his mind elastic and quickens his better sympathies.
V. The old age of the Christian is characterised to the last by usefulness. How many ways does God find to make His children, amid the infirmities of declining age, useful to others! They shall bring forth fruit in old age, to show that God is faithful to them that trust in Him. How persuasive is the testimony which they give for God and for godliness out of their long experience! How winning are their words of counsel and invitation!
LESSONS.—
1. The consideration of the beauty and happiness of piety in old age is an argument to the young to remember their Creator in the days of their youth.
2. Our subject addresses itself powerfully to those who are old, or are growing old, without piety. What a night is that which is gathering around you!
3. The subject should lead us all to a grateful acknowledgment of the grace of God in the examples which we are permitted to see of aged and venerable piety.—L. Bacon, D.D., Abridged.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 A psalm-song for the Sabbath-day.
Sanctuary-praise.
A psalm-song for the Sabbath-day.
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We have now an outburst of praise consequent upon this. It is not yet the full praise which we shall have before the book closes, and this for a very evident reason. Redemption and the work needed to accomplish this have not yet been seen with any sufficiency. The personal perfection of the Second Man could not of itself lift up the fallen creature. His own words in reference to this are plain, that "except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit" (Joh 12:24). Union with Him is not in incarnation; but as risen from the dead; and only thus can God become the Sanctuary-refuge of fallen men.
Yet we have already had "Jehovah my refuge" from the lips of faith in the preceding psalm; and the present one is clearly sanctuary-praise. The means of accomplishment have not yet been brought out; but the One who accomplishes it has been before us: and as the poor man in Israel might bring his meat-offering for atonement, though "the blood that maketh atonement" was not found in it (Lev 5:11-13), so we are permitted already to rejoice in the fruit of what has not itself become our possession. By and bye we shall be taken out of the ranks of the poor, and enriched with the wealth which has been already secured to us, and able to bring to God the full sin-offering and burnt-offering too. Meanwhile God’s delight is in His Son; and as the Sabbath followed the manna in the wilderness (Exo 16:1-36), so now already have we here a song. He is worthy; although the fullness of His glory has not yet been seen.
1. "Jehovah, the Most High," are titles which connect the present psalm with the last; and the latter we know as God’s millennial name, when He shall be manifestly supreme over all the earth. The time is now in view, and in the next psalm comes: Jehovah reigns, and the earth is subject. Here already the soul celebrates Him in this way, and sees how "good" (or "right") it is to celebrate Him: His loving-kindness in the morning, His faithfulness in the nights. In opposite circumstances He is the same still; in darkness as in light His love works and declares itself.
The various instruments of praise are set in motion therefore: all that is responsive to man’s hand is made to praise Him. We can discriminate little between them; for nothing but an antiquarian interest seems to attach to them in men’s account. The experience of Jehovah’s work has loosed also the tongue in praise; while His works as the expression of the deep thoughts of God, give abundant exercise to all man’s faculties.
2. But there is conflict and opposition; as we well know: there are enemies to God among the creatures He has made. There are brutish men leveled with the animals below, who have shut themselves off from what none but themselves could deprive them of. They understand not even the lot of the wicked which is before their eyes, who spring up as the grass, but to be destroyed; while Jehovah remains the "high place" of His people for ever. To faith it is simple that Jehovah’s enemies must perish; and the workers of vanity incur the doom of vanity. "But my horn," says the psalmist, "shalt Thou exalt like the horn of an aurochs:" the power conferred being not merely what men count that, but the power of the Spirit: "I shall be anointed with fresh oil."
3. Finally, the portion of the saint is given in the last five verses. First, as to his enemies, he will see surely that which comes for them. It is not needful to say what, it is so evident. The common principles of right secure it: if God is, that which is right shall be.
On the other hand. the righteous shall flourish like the palm and grow as the cedar of Lebanon. The soil of their planting is the best surely for this: planted in the house of Jehovah, they flourish in the courts of God Himself. And here we are made to remember that "in Him we live and move and have our being"; for their vigor abides in old age; they have sap and are green. All this is to declare, blessed be God, that Jah, to whom they have been brought back, is upright: -we see how He has pledged Himself to His people; "He is my Rock, and there is no perversity with Him."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This is a Ps. of praise, called forth by…
This is a Ps. of praise, called forth by some special manifestation of God's loving-kindness. This general theme is set forth in Psa_92:1-4. Psa_92:5-11 contain reflections on the meaning of God's works, a meaning which is hidden from the foolish (Psa_92:6). The wicked seem to flourish only that they may be destroyed (Psa_92:7). God is supreme, and His enemies must perish (Psa_92:8-9). This has been proved in the experience of the Psalmist, or of the nation for which he speaks (Psa_92:10-11). Psa_92:12-15 describe the abiding prosperity and blessedness of the righteous. The Ps. contains no definite indication of date, but it may most probably be taken as a song of the return from exile.
4. Works] doings—a different word from 'work' in the same Psa_92:7, Psa_92:8. refer to a definite event which the Psalmist has in view. Read, 'did spring.. did flourish.. it was that they might be,' etc.
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10. Shalt.. exalt] RV 'hast exalted.' Unicorn] RV 'wild-ox.'
Shall be] RV 'am.'
11. Shall see.. shall hear] RV 'hath seen.. have heard.'
13, 14. The righteous are compared to trees in the Temple courts.
14. Fat and flourishing] RV 'full of sap and green.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 92
Psalm 92
A Psalm of Praise
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1. Praise for His works (Psa 92:1-5)
2. The enemies who perish (Psa 92:6-9)
3. The happy lot of the righteous (Psa 92:10-15)
The inscription tells us it is a Psalm for the Sabbath day. The rest for His people comes when the Lord arises, delivers them, and the enemies perish. This Psalm looks forward to that rest, the coming great Lord’s day. The praise is on account of the work Jehovah has done, His redemption work in behalf of His people. “Thou hast made me glad through Thy work--I will triumph in the work of Thy hands.” Then the wicked shall perish, and all the workers of iniquity shall be scattered, while the saints of God shall flourish like the palm tree.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 A Sabbath Meditation.
A Sabbath Meditation.
A psalm or song for the Sabbath-day, used by the Jewish Church on the seventh day of the week, as one of the hymns of liturgical worship.
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v. 1. It is a good thing, a fine and proper custom, of benefit also to the worshiper, to give thanks unto the Lord and to sing praises, in joyful proclamation, unto Thy name, O Most High, making known Jehovah’s perfections, especially in those attributes which are concerned in the salvation of mankind;
v. 2. to show forth Thy loving-kindness in the morning, beginning to praise His grace with the very dawn of the morning, as the light of the Redeemer which penetrates the night of sin and condemnation, and Thy faithfulness, whereby He keeps the promises concerning our salvation, every night, for it is in the afflictions and terrors of the night that the thought of God’s unswerving faithfulness upholds the spirit,
v. 3. upon an instrument of ten strings, the ten-stringed harp, or lyre, and upon the psaltery, in joyful improvisations dictated by his happy mood; upon the harp, a smaller, zitherlike instrument, with a solemn sound, in an instructive composition.
v. 4. For Thou, Lord, hast made me glad through Thy work, particularly by the acts of His creation and His providence; I will triumph in the works of Thy hands, exulting with a loud voice over the entire revelation of God, in both the works of creation and of redemption.
v. 5. O Lord, how great are Thy works! and Thy thoughts are very deep, powerfully deep, beyond the understanding of man, unless enlightened by the Spirit of the Lord.
v. 6. A brutish man, one whose understanding does not go beyond the intelligence of beasts, in knowing only the desires of this life, knoweth not, neither doth a fool understand this, he cannot really enter into the spirit of the universe, because he does not realize that, in all its manifestations, it is the work of the all-wise and almighty Creator.
v. 7. When the wicked spring as the grass, apparently in the greatest good fortune, and when all the workers of iniquity do flourish, enjoying the fullness of all that this world has to offer; it is that they shall be destroyed forever, their punishment will overtake them in the world to come, in an eternity of damnation, if not before;
v. 8. but Thou, Lord, art most high forevermore, exalted above all creatures in everlasting bliss, no matter what powerful and desperate efforts they make to overthrow His sovereignty.
v. 9. For, lo, Thine enemies, O Lord, for, lo, Thine enemies shall perish, be destroyed utterly; all the workers of iniquity shall be scattered, literally, "be out of joint," become disorganized.
v. 10. But my horn, emblem of powerful strength, and at the same time of stately grace, shalt Thou exalt like the horn of an unicorn, the reference probably being to the antelope, symbol of graceful strength; I shall be anointed with fresh oil, a picture representing the feeling of eventual complete victory which fills the heart of the believers.
v. 11. Mine eye also shall see my desire on mine enemies, witnessing their complete overthrow, and mine ears shall hear my desire of the wicked that rise up against me, hearing that all their hopes of success have been disappointed.
v. 12. The righteous shall flourish like the palm-tree, princess of the trees of the plains and valleys; he shall grow like a cedar in Lebanon, the proudest and mightiest of the trees of the mountains, emblem of evergreen strength.
v. 13. Those that be planted in the house of the Lord, the believers having been transplanted from the desert of the world to the rich garden of the Lord’s Church, shall flourish in the courts of our God, bringing forth the rich fruits of good works growing out of faith.
v. 14. They, unlike ordinary plants, shall still bring forth fruit in old age, their spiritual vitality undiminished in spite of the many vicissitudes of life, because the remembrance of God’s works of righteousness and grace is bound to renew their strength from day to day; they shall be fat, full of strength and vigor, and flourishing, yielding spiritual blossoms and fruit;
v. 15. to show that the Lord is upright, straightforward and dependable in all His dealings; He is my Rock, the believer’s place of refuge, and there is no unrighteousness in Him, He is righteous in all His ways. Cf Deu 32:4. Thus the Christians praise the mercy and faithfulness of the Lord throughout their lives, in preparation for the endless songs of thanksgiving in heaven, where they will enjoy the realization of their hopes.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10, 12, 14 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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to sing praises to your name
The words "your name" are a metonym for "you." AT: "to sing praises to you" (See: Metonymy)
proclaim your covenant faithfulness in the morning
The abstract noun "faithfulness" can be translated with the adjective "faithful." AT: "proclaim in the morning that you are faithful to your covenant" (See: Abstract Nouns)
your truthfulness every night
The verb may be supplied from the previous phrase. The abstract noun "truthfulness" can be translated with the adjective "true." AT: "proclaim every night that everything you say is true" (See: Ellipsis and Abstract Nouns)
translationWords
psalm
Sabbath
Yahweh
praise
name
Most High
preach
covenant faithfulness
true
harp
lute
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 5, 7, 8, 10, 11, 12, 13, 15 Ps 92 Thanksgiving and praise open this psalm. The…
Ps 92 Thanksgiving and praise open this psalm. The Lord—the Most High—is faithful and just in discerning between the godly and the wicked. The godly will enjoy a glorious, vigorous future, while the wicked will perish. The wise see and understand the Lord’s works as they reveal his justice (92:6-7, 11, 15). The wicked, like grass, are quickly destroyed (92:7-10).
92:title on the Sabbath Day: Jewish tradition assigned one psalm to each day of the week: Sunday (Ps 24), Monday (Ps 48), Tuesday (Ps 82), Wednesday (Ps 94), Thursday (Ps 81), Friday (Ps 93), and the Sabbath (Ps 92). This is the only psalm that indicates this use in its title.
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92:1-3 The psalmist offers praise and thanksgiving for God’s unfailing love and faithfulness.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.