Embrace the Word for Monday, July 20, 2026

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Psalm 92 is a joyful expression of praise. While the superscription does not indicate the author, it does provide some other information: “A Psalm. A Song for the Sabbath.” This is the only Psalm in the Psalter that expressly states that it was for the Sabbath. But that should not be taken to mean that this was the only Psalm of the 150 that was to be sung on the Sabbath. Designating Psalm 92 as a Sabbath Psalm probably has something of greater significance than simply that it was sung only on the Sabbath. The content of the Psalm itself, along with its placement in Book 4 of the Psalter suggests a deeper significance. Given that the Sabbath was a sign of God’s completed creation (See Genesis 2:1-3), as well as the fact that redemption ultimately entails a new creation, perhaps this designation of a Sabbath song is anticipatory. Thus, both creation and redemption are works of God that are followed up with the notion of Sabbath. Therefore, the triumph of redemption conveyed in Psalm 91 leads to the celebration of God’s completed work conveyed in Psalm 92. With these considerations in mind, perhaps Psalm 92 anticipates a final Sabbath rest that will be fully experienced in the eternal state. There are multiple links between Psalm 92 and Psalm 91 as well as Psalm 90. Some of these common links include: “the Most High” (91:1,9; 92:1), “gladness” (90:14-15; 92:1-3), “steadfast love” (90:14; 92:2), “faithfulness” (91:4, 92:3), mankind like “grass” (90:5-6; 92:7), terms for seeing (90:16; 91:8; 92:11), old age and long life (90:10-11; 91:16; 92:14), and God’s dwelling (90:1; 92:13). What Psalm 90 laments, Psalm 91 promises, and Psalm 92 celebrates. Psalm 92 begins and ends with expressions of glad praise (92:1-3; 12-15; note the term “declare” is in verse 2 and 15). And what is found in between the introduction and conclusion is an exposition on the power of God (92:4-11).

Psalm 92 opens with an estimation about the nature of worshipping God: “It is good to give thanks to the LORD, to sing praises to your name, O Most High” (92:1). Giving thanks and singing praise to God is a “good” thing. Perhaps this estimation of the goodness of worship is meant to be understood with two perspectives in mind. First, it is good to worship God because it is the right thing to do. There is a fundamental rightness to anything that God designs and/or commands. God designed and commanded humanity to praise Him, thus, worshipping God is the morally correct thing to do. But, it is also good to worship God because it is beneficial for humanity and a blessing to humanity. Worship, as with anything that God designs and/or commands is not only fitting (from His standpoint), but it is fulfilling (from a human standpoint). God has never designed anything for mankind, nor has He ever given any command to mankind that is not advantageous, satisfying, and favorable. So, the duty and design to give thanks and sing praises should be seen as a delight. Through giving thanks and singing praises, the Psalmist adds that such good things are declarative: “to declare your steadfast love in the morning, and your faithfulness by night, to the music of the lute and the harp, to the melody of the lyre” (92:2-3). Whether its night or day, which is basically saying it is always a good time to do this good thing, worship consists of declaring true and wonderful things about the LORD. Specific mention of the LORD’s steadfast love and faithfulness reflects the appropriate influence of Exodus 34:6-7 as the LORD revealed how glorious of a God that He is. The LORD is always and only true to His Word and lovingly loyal to His people. When God’s glory is grasped, that is, when it is genuinely impactful and seen as exceedingly impressive, praise will erupt.

As the Psalmist has opened with the goodness of worshipping God, he next elaborates on some of the LORD’s praiseworthy actions. First, the Psalmist describes the impact of the LORD’s works in general: “For you, O LORD, have made me glad by your work; at the works of your hands I sing for joy” (92:4). Notice the mood that the works of the LORD has invoked. Seeing the work of the LORD promotes gladness and recognizing the works from the LORD’s hand prompts happy singing. Perhaps it is an intentional irony that a Psalm designated as a Sabbath song, is a song associated with humanity resting from their work, and a song that satisfyingly celebrates God’s work. The Psalmist next provides a verbal example of what is declared when God’s works are detected: “How great are your works, O LORD! Your thoughts are very deep!” (92:5). The magnificent works of the LORD originate in His unsearchable wisdom. The vast intentions and plans and purposes of the LORD are displayed through His works. Declaring the works of the LORD also includes declaring the incredible counsel of the LORD.

Although the LORD’s deep thoughts are shown through His great works, they do not make sense to everyone: “The stupid man cannot know; the fool cannot understand this” (92:6). The term “stupid” means something like lacking good sense, not thinking straight. The imagery is that of an animal in the sense that they do not operate fully like a human is designed to think and discern properly. The term is not an attack on their intelligence per se, but an acknowledgment of how their intellectual functioning is impaired by their moral persuasion. Without a proper recognition of the LORD there is an impediment to what can be truly known and fully understood. When humanity sets their hearts against the LORD, they actively suppress the truth (See Romans 1:18ff) and the result is a distorted way of thinking about the LORD and all that He has done. One example of stupidity in action is the inability to grasp the difference between doing fine one moment but things taking a turn nevertheless, and not ending well: “that though the wicked sprout like grass and all evildoers flourish, they are doomed to destruction forever” (92:7). The fool enjoys his wickedness and even seems to be doing just fine in such a life, but a fool cannot (because he will not), and will not (because he cannot) properly decipher his ultimate outcome.

While the stupid man is doomed to destruction forever, the LORD exists in an altogether different experience of forever: “but you, O LORD, are on high forever” (92:8). And because He is in the lofty position that He is in, the outcome of the wicked is certain: “For behold, your enemies, O LORD, for behold, your enemies shall perish; all evildoers shall be scattered” (92:9). The wicked, in their foolishness, will perish and be scattered forever, while the LORD will forever be exalted. The Psalmist uses terms at this point that take us back to Psalm 1 as it declared that “the way of the wicked will perish” (See Psalm 1:6), and be scattered: “The wicked are not so, but are like chaff that the wind drives away” (See Psalm 1:4).

Not only does the Psalmist describe the outcome of the wicked, he enjoins that to the future of the righteous: “But you have exalted my horn like that of the wild ox; you have poured over me fresh oil. My eyes have seen the downfall of my enemies; my ears have heard the doom of my evil assailants” (92:10-11). The magnificent works of the LORD not only throw down the wicked, they also lift up His people, specifically—the representative of His people—the king. In between verses 9 and 11, which pertain to the defeat of His enemies, verse 10 highlights the victory of His king (which of course means victory for the people). The language of verse 10 echoes the language of the promised king in Psalm 2. The LORD will grant His king an exalted horn, that is strength and power and authority. The imagery of a horn speaks of a horned animal, such as an ox, who is referenced here, who portrays tremendous power. The description of the LORD pouring fresh oil upon the king also connotes the imagery of the anointing with which God blesses the king, as He sets him apart. As the LORD equips the king, he becomes the LORD’s instrument for defeating His enemies. Though not restricted to just these aforementioned matters, it is the exaltation of the king who will defeat the wicked, that comprises the mighty works of the LORD that in turn, gladdens the heart of the Psalmist to praise the LORD.

While the wicked are like grass who sprout quickly, flourish briefly, and then perish, the righteous have a different testimony: “The righteous flourish like the palm tree and grow like a cedar in Lebanon. They are planted in the house of the LORD; they flourish in the courts of our God. They still bear fruit in old age; they are ever full of sap and green, to declare that the LORD is upright; he is my rock, and there is no unrighteousness in him” (92:12-15). Once again, with language reminiscent of Psalm 1, the righteous are likened to trees, but in this case, they are not planted by streams of water, but in the house of the LORD. The imagery of a stream gives way to what that picture truly represents: the LORD Himself supplying the grace necessary to flourish forever. The process of aging is not the ultimate factor in the evidences of life and fruit; it is the reality of the LORD’s presence that sustains, strengthens, and satisfies the heart. Such a heart declares the LORD’s praise. To praise the LORD is essentially declaring that there is nothing better than the LORD Himself—there is nothing more satisfying than obeying His commands and nothing more to be desired than what He has promised. It is His presence in the lives of His people that stirs these convictions and as His people are stirred to praise Him, they evidence the ultimate point of a Sabbath.

As we reflect on Psalm 92, we can consider the Sabbath that the Lord Jesus Christ provides for His people. While there are aspects of the Sabbath Day that were integrally tied to the Old Covenant, as it was a sign of the Old Covenant (See Exodus 31:13-17), the writer of Hebrews reminds us that the Sabbath is not completely a past phenomenon: “So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his” (See Hebrews 4:9-10). However, there are some important aspects of the Sabbath that have been adjusted in the New Covenant. While Jesus was upsetting the sensibilities of some of the Jewish leaders, due to some of His acts on the Sabbath Day, Jesus must have shocked them when He said: “For the Son of Man is Lord of the Sabbath” (See Matthew 12:8). As Lord of the Sabbath (and everything else), Jesus draws attention to the Sabbath as no longer being something experienced merely on a day of the week, but through a person—Himself: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (See Matthew 11:28-30). Jesus is the Lord of the Sabbath for He is the ultimate Sabbath, and He alone provides rest, that is, Sabbath. As Jesus provides Sabbath for His people—not just once a week, but continually, then His people can flourish like a palm tree and grow like a cedar of Lebanon. As the Lord’s people flourish in the Lord, they declare the Person who is the source of such flourishing.

That’s all for Embrace the Word for Monday, July 20, 2026. I look forward to being back with you for the Wednesday, July 22, 2026 episode of Embrace the Word as we take a look at Psalm 93.