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a Bible passage
92. Psalm 92
1It is a good thing to give thanks unto Jehovah,
And to sing praises unto thy name, O Most High;
2To show forth thy lovingkindness in the morning,
And thy faithfulness every night,
3With an instrument of ten strings, and with the psaltery;
With a solemn sound upon the harp.
4For thou, Jehovah, hast made me glad through thy work:
I will triumph in the works of thy hands.
5How great are thy works, O Jehovah!
Thy thoughts are very deep.
6A brutish man knoweth not;
Neither doth a fool understand this:
7When the wicked spring as the grass,
And when all the workers of iniquity do flourish;
It is that they shall be destroyed for ever.
8But thou, O Jehovah, art on high for evermore.
9For, lo, thine enemies, O Jehovah,
For, lo, thine enemies shall perish;
All the workers of iniquity shall be scattered.
10But my horn hast thou exalted like the horn of the wild-ox:
I am anointed with fresh oil.
11Mine eye also hath seen my desire on amine enemies,
Mine ears have heard my desire of the evil-doers that rise up against me.
12The righteous shall flourish like the palm-tree:
He shall grow like a cedar in Lebanon.
13They are planted in the house of Jehovah;
They shall flourish in the courts of our God.
14They shall still bring forth fruit in old age;
They shall be full of sap and green:
15To show that Jehovah is upright;
He is my rock, and there is no unrighteousness in him.
9 For, lo! thine enemies, O Jehovah! From what was already said in the verse preceding, the Psalmist concludes it to be impossible that God should not overthrow his enemies. This, as I have already observed, clearly shows that it was his design to establish our faith under the strong temptations to which it is subjected, and, more especially, to remove that offense out of the way, which has disturbed the minds of many, and led them astray; — we refer to the prosperity of the wicked, and its effect in attaching a certain perplexity to the judgments of God. As our faith is never called to a more sharp and arduous trial than upon this point, the Psalmist delivers the truth, which he announces with much force of expression, using both exclamations and repetition. First, he declares the destruction of God’s enemies to be as certain as if it had already taken place, and he had witnessed it with his own eyes; then he repeats his assertion: and from all this we may see how much he had benefited by glancing with the eye of faith beyond this world to the throne of God in the heavens. When staggered in our own faith at any time by the prosperity of the wicked, we should learn by his example to rise in our contemplations to a God in heaven, and the conviction will immediately follow in our minds that his enemies cannot long continue to triumph. The Psalmist tells us who they are that are God’s enemies. God hates none without a cause; nay, so far as men are the workmanship of his hand, he embraces them in his fatherly love. But as nothing is more opposed to his nature than sin, he proclaims irreconcilable war with the wicked. It contributes in no small degree to the comfort of the Lord’s people, to know that the reason why the wicked are destroyed is, their being necessarily the objects of God’s hatred, so that he can no more fail to punish them than deny himself. 595595 “Qu’il faut necessairement qu’ils soyent hays de Dieu, lequel ne se peut renoncer soy mesme.”
The Psalmist, shortly afterwards, shows that he intended this to be a ground of comfort and hope under all cares, griefs, anxieties, and embarrassments. He speaks under the figure of oil of enjoying Divine blessings, and by green or fresh oil is meant, such as has not become corrupted, or unfit for use by age. It is noticeable that he appropriates, and improves for his own individual comfort, that grace of God which is extended to all the Lord’s people without exception; and would teach us by this that mere general doctrine is a cold and unsatisfactory thing, and that each of us should improve it particularly for himself, in the persuasion of our belonging to the number of God’s children. In one word, the Psalmist promises himself the protection of God, under whatever persecutions he should endure from his enemies, whether they were secret, or more open and violent, that he may encourage himself to persevere with indefatigable spirit in the world’s conflict. We may judge from this how absurd is the opinion of the Rabbin, who conjectured that Adam was the author of this psalm 596596 These Rabbins say that Adam composed it immediately after the creation before the Sabbath. The Chaldee paraphrase entitles the psalm, “A hymn or song which the first man spoke concerning the Sabbath-day.” But had it been a composition of Adam’s, one would think it should have been placed at the head of this collection of psalms. Besides, there were no musical instruments at that time for this psalm to be sung upon, (see verse 3;) for Tubal was the father of them that handle the harp and organ; nor, as Calvin observes, had Adam numerous enemies and wicked men who rose up against him, to which reference is made in verses 7, 9, 11. We may therefore justly regard the Jewish tradition, which ascribes the composition of this psalm to Adam, as fabulous, having no other foundation but the invention and fancy of some of their Rabbins. — as if it were credible that his posterity should have set themselves up in rebellion against him.