Psalms 92

Psalms 921. A Psalm. A Song. For the Sabbath-Day. The second title designates the psalm as one of praise, in strict conformity to its contents. The immediate subject of the praise is the exhibition of God’s power and wisdom in his providential dealings, both with the wicked and the righteous. As one main design of the Sabbath was to afford an opportunity for the admiring contemplation of God’s works or doings, the psalm before us was peculiarly appropriate at such a time, and the third clause of the inscription is evidently correct.

2. (Psalms 92:1) Good (is it) to give thanks unto Jehovah, and to make music to thy name, Most High! The duty about to be performed is here described as not only right but pleasant. For the meaning of the two verbs, see above, on Psalms 7:17.

3. (Psalms 92:2) To declare in the morning thy mercy, and thy faithfulness in the nights. The sentence is continued from the preceding verse, the infinitive with which this opens being governed by the phrase it is good. In, the morning, taken by itself, implies eagerness and promptness, and with the parallel phrase (in the nights) unremitting diligence and constancy. See above, on Psalms 16:7; Psalms 42:8; Psalms 77:6; Psalms 88:13; Psalms 90:13. Faithfulness in the fulfilment of promises. Faithfulness and mercy are here combined like truth and mercy in Psalms 89:14.

4. (Psalms 92:3) On decachord and on lyre, on meditation with a harp. The first word in Hebrew means a decade, a group or set of ten, and then an instrument of ten strings. See above, on Psalms 33:2. In the last clause, by a bold but intelligible figure, meditation is referred to as an instrument, precisely as the lyre and harp are, the latter being joined with it as a mere accompaniment.

5. (Psalms 92:4) For thou hast gladdened me, Jehovah, with thy work; in the doings of thy hands I will rejoice. This verse introduces the theme or subject of the praise proposed, to wit, the work and doings of the Lord, i.e. his pro vidential dealings. See above, on Psalms 90:16-17. The last verb denotes properly the vocal expression of an inward joy.

6. (Psalms 92:5). How great are thy doings, Jehovah, (how) exceedingly deep thy thoughts! Thoughts and doings are correlative expressions, signifying plan and execution. Deep, not mysterious, but vast, immense, and inexhaustible, corresponding to great in the otlhr clause. With this verse, compare Psalms 40:5, Isaiah 55:9, Romans 11:23.

7. (Psalms 92:6) A man-brute will not know, and a fool will not understand this. The compound term at the beginning means a man who is no better than a brute, i.e. equally irrational. See above, on Psalms 73:22, and below, on Psalms 94:8. Will not, cannot, or does not know. This, i.e. what has just been said as to the depth of God’s providential plans and purposes.

8. (Psalms 92:7) In the springing up of wicked (men) like grass, and (when) all the doers of iniquity bloom, (it is) that they may be destroyed for ever. The infinitive, as well as the future, indicates the time of action. The literal translation of the last words is, for them to be destroyed until eternity.

9. (Psalms 92:8) And thou (art) Most High to eternity, Jehovah! This brief but pregnant proposition is the centre of the psalm, and at the same time a summary of its contents. The superlative expression Most High is here used to translate a single Hebrew word which strictly means a height or high place, but here denotes that which holds the highest place in the scale of being. For other applications of the same word, see above, on Psalms 7:7; Psalms 10:5; Psalms 18:16.

10. (Psalms 92:9) For lo, thine enemies, Jehovah— for lo, thine enemies shall perish; dispersed shall be all the doers of iniquity. Jehovah must be the Most High, because his enemies not only yield to him, but perish in his presence. Here, as in Psalms 89:10; Psalms 89:51, the enemies of God and of his people are identified. The last verb is properly a reflective, and may be translated, they shall scatter (or disperse) themselves, implying more activity and eagerness than the simple passive, shall be scattered. Compare Job 4:11.

11. (Psalms 92:10) And thou hast raised, like the unicorn’s, my horn; I am anointed with fresh oil. He now contrasts his own experience with that of his enemies and God’s. With the figure of the first clause compare Psalms 8:2; Psalms 75:4-5; Psalms 75:10; Psalms 89:17; Psalms 89:24. I am anointed or I anoint (my head), the Hebrew verb being elsewhere always active. The figure is borrowed from the ancient custom of anointing the head on festive occasions. See above, on Psalms 23:5. Fresh oil, literally green, i.e. verdant, a quality properly belonging to the tree being here transferred to its most valuable product.

12. (Psalms 92:11) And my eye has looked upon my enemies; of those rising up against me, evil-doers, my ears shall hear. The sense is that he sees and hears what is become of them. Their destruction is implied, though not expressed. The word translated enemies occurs only here. According to the most probable etymology it means watchers, liers in wait or ambush. See above, on Psalms 27:11; Psalms 54:5; Psalms 56:2; Psalms 59:10, where a cognate form occurs. My insurgents, or those rising up against me, expresses the accessory idea of rebellion against rightful authority. See above, on Psalms 3:1; Psalms 54:3; Psalms 86:14. The addition of malefactors, evil-doers, shews that it is not merely as his enemies, but on account of their transgressions against God, that he expects his foes to perish

13. (Psalms 92:12) A righteous (man) like a palm-tree shall sprout, like a cedar in Lebanon shall grow. Some suppose an allusion to the fact that these trees thrive even in the most unfavourable situations. All that it is necessary to assume, however, is that as trees in general are natural and common emblems of a prosperous existence, so the same idea is conveyed with still more emphasis by the noblest species. The supposition of a reference to the decorations of the temple is gratuitous and far-fetched

14. (Psalms 92:13) Planted in the house of Jehovah, in the courts of our God they shall bloom (or flourish). See above, on Psalms 52:8, where the same image is presented, in a still more specific form, the olive-tree being there particularly mentioned.

15. (Psalms 92:14) Still shall they bear fruit in old age; fat and green shall they be. In old age, literally in grey or hoary hair. Of the epithets in the last clause one properly denotes an animal, the other a vegetable quality. The essential idea is that of the foregoing verse carried out into detail.

16. (Psalms 92:15) To declare that Jehovah is just— my Rock–and no unrighteousness in Him. See above on Psalms 18:2, and compare Deuteronomy 32:4. The epithet just denotes the essential rectitude of God, including his veracity and faithfulness to his engagements. See above, on Psalms 25:8. My Rock may be simply in apposition with Jehovah, Jehovah my Rock is just, or a second predicate, Jehovah is just (and) my Rock.