Psalm 92

Introduction.—Ps. 92 is a liturgical anthem celebrating the destruction of evil and the triumph and happiness of God’s faithful children. The psalm was inspired by the poet’s communion with the Creator on the Sabbath day and his observation of God’s power in nature (see DA 281, 282). Tradition says that it was sung by the Levites in the morning at the time of the drink offering, on the offering of the first lamb (see Num. 28:3–9). It is one of the psalms in the Sephardic liturgy. On the Sabbath it is well that we turn our eyes from the perplexing questions of this world to the eternal world, where we shall be above all doubt and perplexity.

On the superscription see p. 627.

1. To sing praises. Praise is especially appropriate on the Sabbath day (see Ed 251).

Name. See on Ps. 5:11; 7:17.

Most High. Heb. ФElyon (see Vol. I, p. 173).

2. In the morning. See on Ps. 5:3; cf. Lam. 3:23; SC 74, 75.

Every night. Literally, “in the nights” (see on Ps. 4:4; cf. Ps. 16:7). The Mosaic law provided for worship morning and evening by the establishment of the morning and evening sacrifice (see Ex. 29:38, 39).

3. Upon an instrument. See on Ps. 33:2; cf. Ps. 57:8. The verse suggests the use of the psalm in public worship. Instruments were probably not generally used in private devotions.

4. Through thy work. Either the work of creation, celebrated by the Sabbath institution (see DA 282), or God’s works in general, or some particular demonstration of God’s power.

I will triumph. Or, “I will cry for joy.”

5. Thy works. See on Ps. 40:5.

Thoughts. God’s purposes, His designs, as revealed in creation and in His continual providences, are beyond the comprehension of man (see Isa. 55:8, 9; Rom. 11:33, 34; cf. 1 Cor. 2:9).

6. A brutish man. Men, rude, uncultivated, stupid, dull of perception, cannot understand.

7. As the grass. The problem that disturbed Job (Job 21:7–21) and that appears so often in the Psalms (see Ps. 73:2–15) does not disturb the author of this psalm. It is stated and immediately solved in the realization that the destruction of the wicked follows their triumph (see Ps. 73:18–20). Destruction is the natural and inevitable result of wickedness.

8. Art most high. God, unaffected by the prosperity or downfall of the wicked, remains enthroned on high (see Ed 173; MH 417).

9. Shall perish. The repetition of the phrase “for, lo, thine enemies” lends emphasis to the idea that, since God must be exalted, the wicked must perish.

Workers of iniquity. See v. 7.

10. Horn. A symbol of strength (see Deut. 33:17). The psalmist had such confidence in his friendship with God that he trusted God to lift him up.

Unicorn. A wild ox (see on Job. 39:9).

Fresh oil. Not oil that is old and rancid (see Ps. 23:5).

12. Shall flourish. See Ps. 1:3; Ps. 52:8; Hosea 14:5, 6; MH 286.

Like the palm tree. The palm was celebrated for its ability to remain green through winter and summer alike (see S. of Sol. 7:8; Jer. 10:5). Note the contrast with vs. 7, 9, 11.

Like a cedar. See Ps. 29:5; 104:16, 17; see 5T 514, 515.

14. In old age. The righteous will continue to be productive and glorify God by their good works. Old age may be the most fruitful part of a man’s life. The years of retirement may be the most productive.

Fat and flourishing. They will be healthy and vigorous. The metaphor begun in v. 12 is sustained.

15. To shew. The fact that the old age of the righteous is happy and productive proves the faithfulness of God, and shows that He keeps His promises.

No unrighteousness. The last two clauses of the verse probably depend upon the first clause of the verse, “to shew that the Lord is upright.”

Ellen G. White comments

1–48T 12

2 ML 200

4 MH 463

4, 5 DA 282

12 Ed 116; PP 450; 5T 514

12–14MH 286

13 2T 466