Albert Barnes Commentary Psalms 92

It is a good thing to give thanks to the Lord – literally, “Good is it to give thanks to Jehovah.” That is, the act is appropriate; the effect is good.

1. The thing itself is appropriate, for there is much, under all circumstances, to be thankful for: life, health, food, clothing, air, water, friends, recollections, hopes—and, above all, the blessings of redemption, and the assurance that we may be happy forever. Many of these things may be found in the condition of all; but if all else fails, the hope of heaven, the fact that the Redeemer died, and the offer of salvation cannot fail. That is ours, and cannot be taken away.

2. The effect is good. It is a desirable state of mind. It tends to happiness, contentment, peace. A gloomy mind makes all things around more gloomy; an unthankful mind is an unhappy mind; a murmuring, complaining, dissatisfied mind makes its possessor wretched, and all around him miserable.

3. It is good as it is due to God. For all His favor we should be thankful—and all that we enjoy is His gift.

4. It does much to lessen the real troubles and afflictions of life to dwell on those things for which we should be thankful.

And to sing praises to your name – To you. As this psalm was designed for the “Sabbath day,” this proves that one of the appropriate services of the Sabbath is “praise.” It is a day when it is fitting to recall the mercies of God to our recollection; and the remembrance of those mercies, and their celebration by appropriate songs, tend to diffuse joy over all the coming days of the week.

O Most High – God exalted over all. The fact that “He” is exalted over all—over us, over our friends, over all worlds—is an appropriate thought when we come before Him to praise Him; appropriate at all times, and in all circumstances of life.

To show forth your loving-kindness - To celebrate your mercy; your goodness; your love.

In the morning - That is, there is a fitness in doing this in the morning; or, there are special reasons why we should do this at that time.

1. We have been preserved through the dangers of the night; dangers when we were asleep, unconscious, and defenseless.
2. Life is then, as it were, a new gift—for we are raised from the image of death—sleep—and we should regard life then as if we had been raised from the dead.
3. To praise God in the morning will have a good influence on us, in promoting cheerfulness; in making us benevolent and kind; in preparing us for the toils and trials of the day.

There is no better preparation for a day, in view of its burdens, cares, toils, and trials, than a thankful, cheerful mind in the morning. He who begins a day with a sour, a morose, a complaining, an irritable spirit—who has been preserved through the night, and sees nothing to be thankful for in the morning—will be a miserable man through the day, and will make all miserable around him. He who sees nothing to be thankful for in the morning will see nothing to hope for in the day; he who has no gratitude for the past, will have no bright anticipations of the future.

And your faithfulness - Faithfulness in the laws of nature; in your promises; in your character: in your providential dealings with people.

Every night - A marginal note reads, in the nights. The reference is to the return of evening; and the meaning is, that it is a good thing, or that it is appropriate to contemplate the faithfulness of God at the close of every day.

1. The mind is then calm, after the toils of the day are over.
2. The time—evening—its stillness—its twilight—its approaching darkness—all is favorable for reflection.
3. There is much in every day to be thankful for, and it is well to recall it at night.
4. It has a happy effect on the mind when we are about to lie down to rest, to recall the mercies of God; to reflect on what he has done for us; to gather, from his kindness in the past, lessons of confidence and hope for the times to come.

We lie down at night more calmly in proportion as we are disposed at the close of a day to think of the mercies which we have received at the hand of God; and the recalling of those mercies to remembrance with the voice, and with instruments of praise, is always an appropriate mode of closing a day.

Upon an instrument of ten strings - The general idea in this verse is, that instruments “of all kinds” are to be employed in celebrating the praises of God. On the instrument here referred to, see the notes at Psalm 33:2.

And upon the psaltery - Or “lyre.” See the notes at Isaiah 5:12. The word is there translated viol.

Upon the harp with a solemn sound - Margin, “upon the solemn sound with the harp.” Prof. Alexander renders this, “On meditation with a harp.” On the word rendered “harp,” see the notes at Isaiah 5:12. The Hebrew word rendered “solemn sound” is הגיון higgâyôn, which means properly “murmur;” then, the sound of a harp; and then, meditation. See the notes at Psalm 9:16. Here the meaning seems to be, “with murmurs upon the harp;” that is, with the sound of the harp—its murmuring tones. It does not denote here a distinct instrument of music, but it refers to the tones of the harp: not to the meditations of the mind—of the worshipper—but to the low and gentle sounds of the instrument itself.

For you, Lord, have made me glad—You have made me happy; you have given me such a state of feeling as finds an appropriate expression in “praise.”

Through your work—This refers to either the work of creation, the finishing of which the Sabbath was designed particularly to commemorate; or the works of God in general—the universe; or the general dealings of his providence; or some particular interpositions of Providence on his behalf that called for special praise.

All these are appropriately combined in the celebrations—the praises—of the Sabbath.

To these should be added, as among the most marvelous of his works, and that which furnishes special occasion for praise on the Christian Sabbath, the wonderful work of redemption—that which of all the “works” of God makes a heart rightly affected most “glad.”

I will triumph—I will exult or rejoice.

In the works of your hands—In all your works; in all that you have done.

O Lord, how great are thy works! — Compare Psalms 8:3; Psalms 40:5. See also the notes at Job 11:7. The meaning here is this: The psalmist, on the Sabbath, in giving himself to meditation on the works of God, is overwhelmed with a sense of their vastness, their incomprehensible nature, and the depth of wisdom demonstrated, far beyond the grasp of man, in what God had done. How soon is man lost; how soon does he get beyond his depth; how soon does he feel that here is greatness which he cannot comprehend, and wisdom which he cannot fathom, and goodness which he cannot appreciate, when he sits down to meditate on the works of God!

And thy thoughts are very deep — Compare Isaiah 28:29; Romans 11:33–34. The meaning is that the plans or the purposes of God, as demonstrated in the works of creation and providence, are too profound for man to understand them. Who but God himself can comprehend them?