서론
無標題
英文原文
It is a groundless opinion of some of the Jewish writers (who are usually free of their conjectures) that this psalm was penned and sung by Adam in innocency, on the first sabbath. It is inconsistent with the psalm itself, which speaks of the workers of iniquity, when as yet sin had not entered. It is probable that it was penned by David, and, being calculated for the sabbath day, I. Praise, the business of the sabbath, is here recommended, Ps 92:1-3. II. God's works, which gave occasion for the sabbath, are here celebrated as great and unsearchable in general, Ps 92:4-6. In particular, with reference to the works both of providence and redemption, the psalmist sings unto God both of mercy and judgment, the ruin of sinners and the joy of saints, three times counterchanged. 1. The wicked shall perish (Ps 92:7), but God is eternal, Ps 92:8. 2. God's enemies shall be cut off, but David shall be exalted, Ps 92:9,10. 3. David's enemies shall be confounded (Ps 92:11), but all the righteous shall be fruitful and flourishing, Ps 92:12-15. In singing this psalm we must take pleasure in giving to God the glory due to his name, and triumph in his works.
1-6
Incitements to Praise of God
對神讚美的激發
安息日的詩歌。
¹ 稱謝耶和華，歌頌你至高者的名，這本為美事。
² 早晨傳揚你的慈愛，每夜傳揚你的信實，
³ 用十弦的樂器和瑟，用琴彈幽雅的聲音。
⁴ 因你耶和華藉著你的作為叫我高興；我要因你手的工作歡呼。
⁵ 耶和華啊，你的工作何其大！你的心思極其深！
⁶ 畜類人不曉得，愚頑人也不明白。
本篇被指定——至少通常是——在聖所中安息日唱誦的；那安息之日乃是為紀念創造之工、神從那工中安息、以及他在護理中持續這工而設立的；因為父作事直到如今。 請注意，1. 安息日不僅當是聖潔安息的日子，更當是聖潔作工的日子；而安息乃是為著作工。2. 安息日當作的工，就是讚美神；每一個安息日都當是感恩之日；那日其他的事奉都是為這目的，所以絕不可把這工擠到角落裡去。一位猶太作者將本篇歸於彌賽亞的國度，稱之為來世的詩歌或頌歌，那時全是安息。信徒藉著基督，得以享受那留給神百姓的安息（來4:9）——永遠安息的初熟果子。在這幾節經文裡，
一、 我們蒙召、蒙鼓勵讚美神（詩92:1-3）：稱謝耶和華，這本為美事。 讚美神是善工：它本身是善的，對我們也是善的。這是我們的本分，是我們當向我們大君王所繳納的租、所獻的貢；我們若扣留不獻，就是不義。我們得蒙允准讚美神、並有盼望在其中蒙悅納，這是我們的特權。這是美善的，因為既令人愉悅，又使人得益；這工的本身就是它的工價；這是天使之工、天堂之工。為我們所領受的憐憫而感恩，本是美事，因為那是得著更大憐憫的途徑；向那至高、超乎一切稱頌與讚美的主唱詩，原是合宜的。如今請注意，1. 我們當怎樣讚美神。我們當藉著傳揚他的慈愛與他的信實來如此行。我們既確信他榮耀的屬性與完全，就當傳揚它們——我們自己既大受感動，也盼望感動別人。我們當傳揚的，不僅是他的偉大與威嚴、聖潔與公義——這些尊他為大、使我們生畏——更是他的慈愛與信實；因為他的良善就是他的榮耀（出33:18、19），他也以這些宣告他的名。他的憐憫與誠實是我們信心與盼望的大支持，也是我們愛與順服的大鼓勵；所以我們當傳揚它們，作為我們禱告中的理由、並我們喜樂的內容。那時這事不僅藉著歌唱，更藉著與之相配的音樂來作——用十弦的樂器（詩92:3）；但那時必須是用幽雅的聲音，不是那輕浮而使人精神渙散的，而是那莊重而使人心思堅定的。2. 我們當何時讚美神——在早晨，在每夜；不僅在安息日，更是每日；這是每日本分所要求的。我們當讚美神，不僅在公開聚會中，更在隱密處、在我們的家中，向我們自己和周圍的人傳揚他的慈愛與信實。我們當以讚美神開始並結束每一天；每早晨——當我們精神清爽、日間事務尚未湧入之時——當向他感恩；每夜——當我們再得安靜退修、回味省察之時——也當如此；我們當每早晨為夜間的憐憫感謝他，每夜為日間的憐憫感謝他；出入之間都當稱頌神。
二、 我們面前有詩人自己的榜樣，既激發我們作這工，又指教我們當如何作（詩92:4）：耶和華啊，你藉著你的作為叫我高興。 請注意，1. 那些最能向人推薦讚美本分的人，正是自己已經歷其中甘甜的人。「神的作為當受讚美，因為它們已多次使我心喜樂；所以無論別人怎樣看，我必看之為善、說之為善。」2. 神既以他的作為使我們喜樂，我們就萬分有理由以榮耀歸給他的作為。他既使我們心中喜樂嗎？我們就當使他的讚美為大。神既藉他為我們所作的護理之工、並他在我們裡面所作的恩典之工——兩者都是藉著那偉大的救贖之工——使我們喜樂嗎？（一）我們就當從中為我們的信心與盼望得著鼓勵；詩人正是如此：我要因你手的工作歡呼。 從喜樂地記念神為我們所作的，我們可生髮對他將要作之工的喜樂盼望，並因確信而誇勝——誇勝過一切反對（帖後2:13、14）。（二）我們就當從中得著聖潔敬拜與驚奇的內容（詩92:5）：耶和華啊，你的工作何其大！ ——大得超乎構想，超乎言辭；是極大能力與智慧的傑作，後果與影響極其重大！人的工作與之相比，等於無有。我們既不能測度神作為的偉大，就當以敬畏戰兢的心为之驚奇，甚至為其壯麗而驚歎。「人的工作微小瑣碎，因為他的思想淺薄；但主啊，你的工作何其大，是無法度量的；因為你的心思極其深，是無法測透的。」神的籌算之超乎我們智慧的計謀，正如他的作為超乎我們能力的努力。他的意念高過我們的意念，正如他的道路高過我們的道路（賽55:9）。深哉神的設計！（羅11:33）。神作為的偉大當引導我們思想他心思的深邃——就是他憑以成就萬事的他旨意的謀略——他的思想所涉何等廣闊、所及何等深遠！
三、 我們受警戒不要忽略神的作為，所用的方法就是指出那些忽略者的為人（詩92:6）。那些不明白神的作為何其大的人——不肯去認識、也不肯將榮耀歸給他的人——是愚頑人，是畜類人；他們不留意耶和華的作為，也不思念他手所作的（詩28:5）；特別地，他們不懂得自己亨通的意義（這在詩92:7論到）；他們以之為自己有福的憑據，其實那正是為他們的傾覆所作的預備。若如此多人不曉得、也不肯曉得護理的旨意，那麼靠恩典得以認識又樂意認識的人，就更當感恩。
英文原文
Incitements to Praise of God
A psalm or song for the sabbath day.
¹ It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:
² To show forth thy lovingkindness in the morning, and thy faithfulness every night,
³ Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.
⁴ For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.
⁵ O LORD, how great are thy works! and thy thoughts are very deep.
⁶ A brutish man knoweth not; neither doth a fool understand this.
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 (Ps 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 (Ex 33:18,19), 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 (Ps 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.
II. We have an example set before us in the psalmist himself, both to move us to and to direct us in this work (Ps 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, 2Th 2:13,14. (2.) Let us thence fetch matter for holy adorings and admirings of God (Ps 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! Ro 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, Ps 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 (Ps 28:5); particularly, they understand not the meaning of their own prosperity (which is spoken of Ps 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.
7-15
The Triumph of the Righteous; The Happiness of the Righteous
義人的誇勝；義人的福樂
詩人曾說（詩 92:4），他要从神的作為中得着誇勝的因由；此處他正是如此行。
一、他勝過神的仇敵（詩 92:7、9、11）——他因預見他們的毀滅而誇勝，不是把這看為同胞的災禍，而是看為神公義與聖潔的榮耀。他對罪人的傾覆深信不疑：1。 儘管他們一時興盛（詩 92:7）：惡人發旺如草——如春天的草（如此繁多、如此密植、如此青綠、生長如此迅速），一切作孽之人也都興旺，得着權勢、尊榮，並各樣外在興盛的印證，安逸豐足，諸事亨通——人以為這一切都是為了他們的幸福，是神恩寵的確據，是更大美事的預嘗；其實不然，這一切都是為要使他們永遠沉淪。 愚頑人的發旺必毀滅自己（箴 1:32）。預備宰殺的羊，必放牧在最肥美的草場。2。 儘管他們膽大妄為（詩 92:9）。他們是你的仇敵，又厚顏無恥地自認如此。他們與神為敵，又與神爭戰。他們背叛祂的寶座和尊榮，因此不難預見他們必滅亡；因為誰向神存剛硬的心而得亨通呢？ 請注意，一切不悔改的作孽之人必被視為、也被當作神的仇敵，並且必如此滅亡、被驅散。基督看那些不願祂作王治理他們的人為仇敵；他們必被帶來在祂面前被殺。作孽的人如今彼此聯合，緊密結盟，共謀抵擋神和信仰；但他們必被驅散，在神公義的審判之下彼此無力相救。在來世他們必從義人的會中被分別出來（參詩 1:5，亞蘭文他爾根如此譯）。3。 儘管他們特別仇恨詩人，他本可因此被試探而懼怕他們，然而他仍勝過他們（詩 92:11）：「我眼要看見我仇敵遭報；我要聽見那起來攻擊我的惡人受罰。」 我要看見他們不僅不能再加害於我，還要看見他們因所加於我的害而受報，被帶到悔改或毀滅之中——這便是他對他們的心願。希伯來文不過是：我的眼要看見我的仇敵，我的耳要聽見那惡人。 他沒有說要看見甚麼、聽見甚麼，但他必看見、聽見那使神得榮耀、也使他在其中得滿足的事。這話或許指着基督——指着祂勝過撒但、死亡和陰間的權勢，指着祂對那些逼迫、釘死祂、抵擋祂福音之人的毀滅，以及指着祂對不悔改之人在末日的終局審判。那起來攻擊基督的，必倒在祂面前，被作成祂的腳凳。
二、他以神的榮耀與恩典誇勝。1。 以神的榮耀誇勝（詩 92:8）：「但耶和華啊，你卻永遠為至高。」 那些與我們爭戰的作孽之人或可一時高高在上，想要以高傲的手掌管一切，但你卻為高、至高、直到永遠。 他們的高度必被降卑，你的崇高卻是永遠的。所以我們不要懼怕惡人的驕傲和權勢，也不要因他們無力的威嚇而灰心，因為蛀蟲必如吃衣服般將他們吃盡，神的公義卻永遠長存（賽 51:7-8）。2。 以神的恩典——祂的恩寵和恩寵的果子——誇勝：（1）對他自己（詩 92:10）：「耶和華啊，你自己是至高的，卻高舉了我的角。」 至大的神乃是尊榮的源頭；祂自己永遠為高，也必永遠高舉祂的百姓，因為祂是祂一切聖民所誇耀的（詩 148:14）。惡人被禁止舉角（詩 75:4-5），但那些以自己的尊榮或權力事奉神和祂國度利益、又將之交託給神來保守、高舉、使用和支配的人，可以指望祂必高舉他們的角，如獨角獸的角，達到極高的地步——或在今世，或在來世：你必高舉我的角，當你的仇敵滅亡之時；因為那時義人必發光如太陽，惡人卻必被定罪受永遠的羞辱和憎惡。 他又說：我必被新油膏抹——這表明他在受膏的職任上得着新的堅立，或表明豐盛有餘，可以隨意得着新油，或表明在他靈性低落時得着更新的安慰使他甦醒。恩典就是聖靈的膏抹；當這膏抹在需要之時賜下，又從基督耶穌的豐盛中按時領受，我們便是被新油膏抹了。有人譯作：「我年老時，你必用新油膏我。我的晚年你必以豐盛的憐憫使之尊榮」（七十士譯本如此）。試與詩 92:14 比較：他們年老的時候仍要結果子。 神聖靈的安慰和祂救恩的喜樂，對那在義路上發現的白髮之人，必如令人舒暢的膏油。（2）對眾聖徒。他們在此被描繪為公義樹（賽 61:3；參詩 1:3）。請留意：[1] 他們被栽種的佳美之處；他們栽於耶和華的殿中（詩 92:13）。公義樹不是自己生長出來的；他們是被栽種的，不是栽在尋常的泥土中，而是栽在樂園裏，栽於耶和華的殿中。 樹木通常不栽在房屋之內；但神的樹之所以說是栽在祂的殿中，是因為他們乃是從祂的恩典——藉着祂的道和聖靈——領受一切維持他們存活、使他們結果子的汁漿和力量。他們扎根於聖潔的律例，持守其中，順服神的保護，並將一切果子歸於神的榮耀。[2] 他們必蒙保守的美好光景。此處應許：第一， 他們必生長（詩 92:12）。神賜下真恩典之處，必賜下更多恩典。神的樹必長得更高，如香柏樹——如利巴嫩那些高大的香柏樹；他們必更靠近天堂，以聖潔的志向嚮往上界；他們必更強壯，如香柏樹一般，更合乎使用。手潔心清的人必力上加力。 第二， 他們必茂盛——既在信仰見證的聲望上，也在自己心靈的安慰喜樂上。他們自己快樂，也受周圍一切人的敬重。他們要茂盛如棕樹——棕樹有挺拔的樹幹（歌 7:7），又有寬大的枝葉（利 23:40；士 4:5）。棕樹的果子——棗——十分甘美，但此處特別以棕樹為喻，因它是常青的。惡人發旺如草（詩 92:7），很快就枯乾；義人卻如棕樹，壽命長久，冬天也不改變。有人論棕樹說：Sub pondere crescit——越被壓下，越發生長； 義人也是如此在重擔之下茂盛；越受苦，越繁多。他們既栽於耶和華的殿中（他們的根在那裏），就在我們神的院內茂盛——他們的枝條在那裏伸展。他們的生命與基督一同藏在神裏面。 但他們的光也照在人前。凡在神家中有分的人，也當在神的殿內和祂的牆垣之內有名號（賽 56:5），這是可羨慕的。願基督徒立志追求卓越，使自己突出而茂盛，如此便裝飾了我們救主神的道理，如茂盛的樹裝飾房屋的庭院。願那些在神院中茂盛的人將榮耀歸於神；這是因着這應許的緣故：他們仍結果子，滿了汁漿而茂盛。 他們外面的茂盛來自裏面的豐滿——來自好橄欖的根和肥汁（羅 11:17）。心中若無恩典的活潑原則，外面的信仰見證不能長久茂盛；但只要有這原則，葉子也不枯乾（詩 1:3）。耶和華的樹木都滿了汁漿（詩 104:16）。見何 14:5-6。第三， 他們必結果子。若只有葉子，便不是有價值的樹；但他們仍要結果子。 成聖的果子——一切活潑敬虔和有益生活的表現，以及神因此得榮耀、人因此得造就的善行——這些就是義的果子；義人能多結這果子，既是他們的特權，也是他們的本分；他們多結果子，既是應許，也是命令。應許說他們在年老時仍要結果子。別的樹老了便不再結果，但神的樹，恩典的力量並不隨天然力量一同衰殘。聖徒末後的日子，有時是他們最好的日子；他們末後的工作，有時是他們最好的工作。這確實表明他們是正直的；忍耐到底是真誠最確實的證據。但這裏說是為要顯明耶和華是正直的（詩 92:15）——祂對自己的應許信實，對自己所說的每一句話忠誠，祂對自己所開始的工作始終如一。正如信徒最初是藉着應許得以與神的性情有分，那神聖的性情也是藉着應許得以保存和維持；因此這性情所發揮的能力，正是耶和華正直的證據；祂也必以完全待那完全人（詩 18:25）。詩人以此誇勝：「他是我的磐石，在他毫無不義。」 我揀選他為我所倚靠的磐石，在其裂縫中藏身，在其頂上立足。我發現他是磐石，堅定穩固，祂的話如磐石般牢靠。我發現（願各人照自己所經歷的說）「在他毫無不義。」 祂正如祂的話所描述的那樣有大能，也那樣慈愛。一切信靠神的人都發現祂信實、豐盛，無人因指望祂而蒙羞。
英文原文
The Triumph of the Righteous; The Happiness of the Righteous
⁷ 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:
⁸ But thou, LORD, art most high for evermore.
⁹ For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
¹⁰ But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.
¹¹ 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.
¹² The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.
¹³ Those that be planted in the house of the LORD shall flourish in the courts of our God.
¹⁴ They shall still bring forth fruit in old age; they shall be fat and flourishing;
¹⁵ To show that the LORD is upright: he is my rock, and there is no unrighteousness in him.
The psalmist had said (Ps 92:4) that from the works of God he would take occasion to triumph; and here he does so.
I. He triumphs over God's enemies (Ps 92:7,9,11), triumphs in the foresight of their destruction, not as it would be the misery of his fellow-creatures, but as it would redound to the honour of God's justice and holiness. He is confident of the ruin of sinners, 1. Though they are flourishing (Ps 92:7): When the wicked spring as the grass in spring (so numerous, so thickly sown, so green, and growing so fast), and all the workers of iniquity do flourish in pomp, and power, and all the instances of outward prosperity, are easy and many, and succeed in their enterprises, one would think that all this was in order to their being happy, that it was a certain evidence of God's favour and an earnest of something as good or better in reserve: but it is quite otherwise; it is that they shall be destroyed for ever. The very prosperity of fools shall slay them, Pr 1:32. The sheep that are designed for the slaughter are put into the fattest pasture. 2. Though they are daring, Ps 92:9. They are thy enemies, and impudently avow themselves to be so. They are contrary to God, and they fight against God. They are in rebellion against his crown and dignity, and therefore it is easy to foresee that they shall perish; for who ever hardened his heart against God and prospered? Note, All the impenitent workers of iniquity shall be deemed and taken as God's enemies, and as such they shall perish and be scattered. Christ reckons those his enemies that will not have him to reign over them; and they shall be brought forth and slain before him. The workers of iniquity are now associated, and closely linked together, in a combination against God and religion; but they shall be scattered, and disabled to help one another against the just judgment of God. In the world to come they shall be separated from the congregation of the righteous; so the Chaldee, Ps 1:5. 3. Though they had a particular malice against the psalmist, and, upon that account, he might be tempted to fear them, yet he triumphs over them (Ps 92:11): "My eye shall see my desire on my enemies that rise up against me; I shall see them not only disabled from doing me any further mischief, but reckoned with for the mischief they have done me, and brought either to repentance or ruin:" and this was his desire concerning them. In the Hebrew it is no more than thus, My eye shall look on my enemies, and my ear 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. This perhaps has reference to Christ, to his victory over Satan, death, and hell, the destruction of those that persecuted and crucified him, and opposed his gospel, and to the final ruin of the impenitent at the last day. Those that rise up against Christ will fall before him and be made his footstool.
II. He triumphs in God, and his glory and grace. 1. In the glory of God (Ps 92:8): "But thou, O Lord! art most high for evermore. The workers of iniquity who fight against us may be high for a time, and think to carry all before them with a high hand, but thou art high, most high, for evermore. Their height will be humbled and brought down, but thine is everlasting." Let us not therefore fear the pride and power of evil men, nor be discouraged by their impotent menaces, for the moth shall eat them up as a garment, but God's righteousness shall be for ever, Isa 51:7,8. 2. In the grace of God, his favour and the fruits of it, (1.) To himself (Ps 92:10): "Thou, O Lord! that art thyself most high, shalt exalt my horn." The great God is the fountain of honour, and he, being high for evermore, himself will exalt his people for ever, for he is the praise of all his saints, Ps 148:14. The wicked are forbidden to lift up the horn (Ps 75:4,5), but those that serve God and the interest of his kingdom with their honour or power, and commit it to him to keep it, to raise it, to use it, and to dispose of it, as he pleases, may hope that he will exalt their horn as the horn of a unicorn, to the greatest height, either in this world or the other: My horn shalt thou exalt, when thy enemies perish; for then shall the righteous shine forth as the sun, when the wicked shall be doomed to shame and everlasting contempt. He adds, I shall be anointed with fresh oil, which denotes a fresh confirmation in his office to which he had been anointed, or abundance of plenty, so that he should have fresh oil as often as he pleased, or renewed comforts to revive him when his spirits drooped. Grace is the anointing of the Spirit; when this is given to help in the time of need, and is received, as there is occasion, from the fulness that is in Christ Jesus, we are then anointed with fresh oil. Some read it, When I grow old thou shalt anoint me with fresh oil. My old age shalt thou exalt with rich mercy; so the LXX. Compare Ps 92:14, They shall bring forth fruit in old age. The comforts of God's Spirit, and the joys of his salvation, shall be a refreshing oil to the hoary heads that are found in the way of righteousness. (2.) To all the saints. They are here represented as trees of righteousness, Isa 61:3, Ps 1:3. Observe, [1.] The good place they are fixed in; they are planted in the house of the Lord, Ps 92:13. The trees of righteousness do not grow of themselves; they are planted, not in common soil, but in paradise, in the house of the Lord. Trees are not usually planted in a house; but God's trees are said to be planted in his house because it is from his grace, by his word and Spirit, that they receive all the sap and virtue that keep them alive and make them fruitful. They fix themselves to holy ordinances, take root in them, abide by them, put themselves under the divine protection, and bring forth all their fruits to God's honour and glory. [2.] The good plight they shall be kept in. It is here promised, First, That they shall grow, Ps 92:12. Where God gives true grace he will give more grace. God's trees shall grow higher, like the cedars, the tall cedars in Lebanon; they shall grow nearer heaven, and with a holy ambition shall aspire towards the upper world; they shall grow stronger, like the cedars, and fitter for use. He that has clean hands shall be stronger and stronger. Secondly, That they shall flourish, both in the credit of their profession and in the comfort and joy of their own souls. They shall be cheerful themselves and respected by all about them. They shall flourish like the palm-tree, which has a stately body (So 7:7), and large boughs, Le 23:40, Jdg 4:5. Dates, the fruit of it, are very pleasant, but it is especially alluded to here as being ever green. The wicked flourish as the grass (Ps 92:7), which is soon withered, but the righteous as the palm-tree, which is long-lived and which the winter does not change. 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. Being planted in the house of the Lord (there their root is), they flourish in the courts of our God—there their branches spread. Their life is hid with Christ in God. But their light also shines before men. It is desirable that those who have a place should have a name in God's house, and within his walls, Isa 56:5. Let good Christians aim to excel, that they may be eminent and may flourish, and so may adorn the doctrine of God our Saviour, as flourishing trees adorn the courts of a house. And let those who flourish in God's courts give him the glory of it; it is by virtue of this promise, They shall be fat and flourishing. Their flourishing without is from a fatness within, from the root and fatness of the good olive, Ro 11:17. 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, Ps 1:3. The trees of the Lord are full of sap, Ps 104:16. See Ho 14:5,6. Thirdly, That they shall be fruitful. Were there nothing but leaves upon them, they would not be trees of any value; but they shall still bring forth fruit. The products of sanctification, all the instances of a lively devotion and a useful conversation, good works, by which God is glorified and others are edified, these are the fruits of righteousness, in which it is the privilege, as well as the duty, of the righteous to abound; and their abounding in them is the matter of a promise as well as of a command. It is promised that they shall bring forth fruit in old age. Other trees, when they are old, leave off bearing, but in God's trees the strength of grace does not fail with the strength of nature. The last days of the saints are sometimes their best days, and their last work is their best work. This indeed shows that they are upright; perseverance is the surest evidence of sincerity. But it is here said to show that the Lord is upright (Ps 92:15), that he is true to his promises and faithful to every word that he has spoken, and that he is constant to the work which he has begun. As it is by the promises that believers first partake of a divine nature, so it is by the promises that that divine nature is preserved and kept up; and therefore the power it exerts is an evidence that the Lord is upright, and so he will show himself with an upright man, Ps 18:25. This the psalmist triumphs in: "He is my rock and there is no unrighteousness in him. I have chosen him for my rock on which to build, in the clefts of which to take shelter, on the top of which to set my feet. I have found him a rock, strong and stedfast, and his word as firm as a rock. I have found" (and let every one speak as he finds) "that there is no unrighteousness in him." He is as able, and will be as kind, as his word makes him to be. All that ever trusted in God found him faithful and all-sufficient, and none were ever made ashamed of their hope in him.
有些猶太作者（他們通常擅長臆測）以為本篇是亞當在無辜之時、於第一個安息日所作並所唱——這意見毫無根據。這與本篇本身相悖，因本篇論及作孽的人，而那時罪尚未進入世界。本篇很可能是大衛所作，既為安息日而寫：一、此處推薦安息日的事——讚美（詩 92:1-3）；二、為設立安息日的緣由——神的作為——此處頌讚其總體上的偉大與難測（詩 92:4-6）。特別地，就著護理與救贖兩方面的作為，詩人向神歌頌慈愛與審判、罪人的傾覆與聖徒的喜樂，前後三次對比交錯：1. 惡人必要滅亡（詩 92:7），惟耶和華至高，永遠長存（詩 92:8）；2. 祂的仇敵必要滅沒，大衛卻要被高舉（詩 92:9,10）；3. 大衛的仇敵必要羞愧（詩 92:11），義人卻必發旺結實、青翠繁茂（詩 92:12-15）。我們唱這詩時，當以將神的名當得的榮耀歸給祂為樂，並因祂的作為而誇勝。