and show him my salvation; Jesus Christ, the author of salvation, whom God appointed to do it, and who has finished it; salvation itself, wrought out by him; its fulness and suitableness, and interest in it; and also eternal glory and happiness, the completion and consummation of salvation: the former is shown unto and seen by faith here; the latter will be seen and enjoyed in heaven to all eternity. Aben Ezra and Kimchi refer this salvation to the days of the Messiah.
INTRODUCTION TO Psalm 92
A Psalm or Song for the Sabbath day. Many of the Jewish writers (a) think that this psalm was written by the first man Adam, and so the Targum,
"a hymn or song which the first man said for the sabbath day.''
But had it been a composure of his, one would think it should have been placed at the head of this collection of psalms, and before that of Moses, Psalm 90, besides there were no musical instruments then for this psalm to be sung on, as in Psalm 92:3, for they say it was made by him quickly after his creation, and his ejection from paradise; for Jubal was the father of them that handle the harp and organ; nor were there any number of enemies and wicked men to rise up against him, as in Psalm 92:7. Nor was it written by Moses, as others have thought; but rather by David, to whom the Arabic version ascribes it; the musical instruments, the number of enemies, and the mention of the house and courts of the Lord, best agree with his times. It was made for the sabbath day, and to be used upon it; and directs to the work and worship of it; praising of God and celebrating his works, attending his house and ordinances; even for the seventh day sabbath, which God instituted and appointed the Jews to observe; and which in David's time was religiously kept; though some understand this of the time of rest which David had from his enemies round about him, and apply it to all such times of rest from tyranny and persecution, which the church of God in any period enjoys; and which is a proper season for praise and thanksgiving. Some Jewish writers refer it to the world to come, which will be all sabbath, even to the days of the Messiah, as Jarchi and others; so Theodorot; see Hebrews 4:9.
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 Ephesians 5:19.
(a) Zohar in Gen. fol. 43. 2. Vajikra Rabba, s. 10. fol. 153. 4. See the Targum in Cant. i. 1.
and thy faithfulness every night: or "in the nights" (b); not the night and goings out of the sabbath only, so Arama; but every other night, observing and declaring the faithfulness and truth of God in his counsels and covenant, in his word and promises, and in the preservation of his people, and the continuance of favours to them; particularly praising his name, and giving thanks unto him openly for the mercies of the day past: morning and night being mentioned may have some respect to the morning and evening sacrifices; and may signify that our sacrifices of praise should be offered up to God continually, Hebrews 13:15.
(b) "in noetibus", Pagninus, Montanus, Tigurine version, &c.
and upon the psaltery; of which See Gill on Psalm 33:2, "upon the harp with a solemn sound"; or "upon higgaon with the harp"; which "higgaon", Aben Ezra says, was either the tune of a song, or an instrument of music; all these instruments of music were typical of the spiritual joy and melody which the saints have in their hearts when they praise the Lord; hence mention is made of harps in particular in this spiritual sense, under the Gospel dispensation, Revelation 5:8.
(c) Suidas in voce Plin. Nat. Hist. l. 7. c. 56. (d) Ibid.
I will triumph in the works of thine hands; those before mentioned; or shout aloud for joy, on account of them; and also triumph over all enemies, as being out of the reach of them, so as to be hurt and ruined by them.
and thy thoughts are very deep; his counsels, purposes, and designs, they are unfathomable and unsearchable; see 1 Corinthians 2:10.
neither doth a fool understand this; what is before said, or else what follows in the next verse, as Jarchi and others interpret it, concerning the end and event of the prosperity of the wicked; Arama interprets it of the Gentiles not knowing this law of the land, the sabbath, and so rejected it: a "fool" is the same with the "brutish" man, one that is so, not in things natural and civil, but in things moral, spiritual, and religious.
and when all the workers of iniquity do flourish; in the health of their bodies; not being afflicted as other men, and their eyes standing out with fatness; while a Job, an upright man, is smitten with boils from the crown of the head to the sole of the foot: in wealth and riches, in which they increase often to such a degree, as to think of pulling down their barns, and building greater, to put their substance in; in their progeny and offspring, having a numerous issue; as well as in their cattle, and the standing of them, and in other stores; likewise in their power and authority, grandeur and glory, being set in high places of honour and profit, though slippery ones: these are the godly, who are "wicked" at heart, and show it by their wicked works; who are continually committing sin, it is the course of their conversation, and yet prosper in the world; which is sometimes a stumblingblock to God's people, and a hardening of sinners, who consider not that
it is that they shall be destroyed for ever they are like brute beasts, made to be taken and destroyed, and as lambs and other creatures are nourished and fattened for the day of slaughter, 2 Peter 2:12, and as land is manured and cultivated, and grass springs up and flourishes, that it may be, when grown, cut down, and become the fodder of beasts, or the fuel of fire; so the prosperity of the wicked issues in their ruin, and is an aggravation of their damnation; their destruction is of soul and body in hell, and is an everlasting one; the Targum is,
"and it shall be that God shall destroy them for ever,''
for, lo, thine enemies shall perish; the Targum adds, in the world to come: "all the workers of iniquity shall be scattered"; one from another, and not be able to unite and combine together against the saints, as they have done; or they shall be separated from them at the last day, being placed at Christ's left hand; and shall not stand in judgment, nor in the congregation of the righteous; and so the Targum,
"and all the workers of iniquity shall be separated from the congregation of the righteous;''
see Psalm 1:5.
I shall be anointed with fresh oil; oil of olive, as the Targum; oil of myrrh, as Aben Ezra; it may respect David's unction to office, as king of Israel; for not only after he had been anointed by Samuel, but even after he was anointed by the men of Judah as king over them, he was afresh anointed by all the tribes of Israel as their king, 2 Samuel 2:4, "oil" often signifies the Spirit of God, his gifts and graces; and "fresh" oil may intend new supplies of his grace out of the fulness of it, which is in Christ; and also the renewed joys and comforts of the Holy Spirit, who is the oil of gladness Christ was anointed with above his fellows, and is given to his people in measure.
"shall see destruction;''
Aben Ezra, shall see "the vengeance of God", as in Psalm 58:10, and Kimchi, as we do, shall "see what I will", or "my desire"; which arose not from a revengeful spirit, or from a spirit of private revenge, but from a regard to the glory of God, and the honour of his name; and in no other view could the destruction of fellow creatures, though his enemies, be grateful to him:
and mine ears shall hear my desire of the wicked that rise up against me; he should see the ruin of some, and hear of the destruction of others; that which his eyes saw not, his ears should hear; the report would be brought to him; as in the latter day the voice of the angel will be heard, "Babylon is fallen"; and other voices heard in heaven, giving glory to God; an account of which will be acceptable to the saints, because of the justice of God, and the honour of it, as well as because it will make for their future peace and comfort, Revelation 18:2.
he shall grow like a cedar in Lebanon; where the best, tallest, largest, and strongest cedars grow; See Gill on Isaiah 37:24 to which the righteous are compared, who grow up by degrees higher and higher, even to the measure of the stature of the fulness of Christ; and, stronger and stronger in him, go from strength to strength, having their spiritual strength renewed by him; and cast forth their roots in him, like Lebanon, and the cedars there; and spread their boughs and branches, like them, in the exercise of grace and discharge of duty; and grow in every grace, of faith, hope, love, humility, self-denial, and submission to the will of God, and in the knowledge of Jesus Christ; and are durable as the cedar, never die, their life being hid with Christ in God. Kimchi refers this to the days of the Messiah.
(e) Plutarch. apud A. Gell. Noct. Attic. l. 3. c. 6. (f) Set Sandys's Travels, l. 2. p. 80. (g) Texelii Phoenix, l. 1. c. 4. p. 14.
"his children shall be planted in the sanctuary of the Lord:''
and though it may seem strange that trees should be planted in an house, it should be remembered that the house of the Lord, or the church, is a garden, whose plants are an orchard of pomegranates, Sol 4:12, and such are not mere education plants, or such as are merely by outward profession, or only ministerially, planted, but are planted by the Lord himself; and so are choice and pleasant ones, by which God is glorified, and which shall never be plucked up: and these
shall flourish in the courts of our God; like trees in courtyards before houses; alluding to the courts in the tabernacle or temple, where the people worshipped: here the righteous flourish like palm trees, as in the preceding verse, being rooted in Christ, who is the righteous man's root, that yieldeth fruit, and from whom all his fruit is found; but this flourishing is not merely in the leaves of profession, but in the fruits of grace and righteousness, being watered with the dews of divine grace, and having the benefit of the word and ordinances; which are the waters of the sanctuary, that refresh and quicken the trees of righteousness that grow by it; see Ezekiel 47:1. This is referred to the times of the Messiah, and the resurrection, by the ancient Jews (f).
(e) "plantati", Pagninus, Montanus, Junius & Tremellius, &c. (f) Zohar in Leviticus 7. 1.
they shall be fat and flourishing; or "green", full of sap and moisture, abound with green leaves and precious fruit; or, in other words, abound in grace, and be fruitful in every good work: being ingrafted into the true olive, the church of God, they partake of the root and fatness of it; having a place in the house of the Lord, they are satisfied with the goodness and fatness thereof, and are made to drink of the river of divine pleasure; and being in the courts of the Lord, where a feast of fat things is provided for them, they eat and feed, and so thrive and flourish; the allusion is to fat and flourishing palm trees (g).
(g) "Praeferat Herodis palmetis pinguibus----". Horat. Ep. l. 2. Ep. 2. v. 148.