that though the wicked sprout like grass, and all evildoers flourish, they will be forever destroyed. when the wicked sprout like grassThis phrase uses the imagery of grass to describe the temporary and fleeting nature of the wicked's prosperity. In Hebrew, the word for "sprout" (פָּרַח, parach) conveys the idea of flourishing or blossoming, often used in the context of plants. Grass, in the ancient Near Eastern context, was known for its rapid growth and equally rapid withering, symbolizing the transient success of the wicked. The psalmist contrasts this with the enduring righteousness of the faithful, suggesting that while the wicked may appear to thrive momentarily, their prosperity is not lasting. and all evildoers flourish
The term "flourish" (עָלוּם, alum) in Hebrew is often associated with abundance and prosperity. However, in the biblical context, it carries an ironic undertone when applied to evildoers. The historical context of the psalm reflects a time when the apparent success of the wicked could be a source of confusion or discouragement for the righteous. Yet, the psalmist reassures the faithful that this flourishing is superficial and temporary. The prosperity of evildoers is not a sign of divine favor but rather a prelude to their ultimate downfall. they will be forever destroyed
The phrase "forever destroyed" (לְעוֹלָם יִשָּׁמְדוּ, le'olam yishamedu) emphasizes the finality and permanence of the wicked's end. The Hebrew word for "destroyed" (שָׁמַד, shamad) implies complete annihilation or ruin. This serves as a stark reminder of the ultimate justice of God. While the wicked may seem to prosper for a time, their end is certain and eternal. This assurance provides comfort to the righteous, affirming that God's justice will prevail and that the apparent success of the wicked is but a fleeting illusion. The psalmist encourages believers to maintain their faith and trust in God's righteous judgment. Persons / Places / Events 1. The WickedRefers to those who live in opposition to God's will and righteousness. In the context of this Psalm, they are compared to grass that quickly sprouts but lacks permanence. 2. EvildoersA specific group within the wicked, characterized by their actions that are contrary to God's commands. They may appear to prosper temporarily. 3. The PsalmistTraditionally attributed to David, the Psalmist is the one who observes and reflects on the temporary success of the wicked in contrast to their ultimate fate. 4. God's JudgmentAn event that is implied in the verse, where the ultimate destruction of the wicked is assured by God's righteous judgment. 5. The RighteousAlthough not directly mentioned in this verse, they are the implied contrast to the wicked, whose ultimate fate is different. Teaching Points The Temporary Nature of WickednessThe prosperity of the wicked is like grass: it may appear lush and vibrant, but it is ultimately short-lived. This reminds us not to envy those who seem to succeed through unrighteous means. God's Sovereign JusticeGod's justice is assured. While the wicked may flourish temporarily, their end is destruction. This should encourage believers to trust in God's timing and justice. The Importance of Righteous LivingIn contrast to the wicked, the righteous are called to live in accordance with God's will, knowing that their reward is eternal. This should motivate us to pursue holiness and integrity. Eternal PerspectiveBelievers are encouraged to maintain an eternal perspective, focusing on the lasting rewards of righteousness rather than the fleeting success of wickedness. Bible Study Questions 1. How does the imagery of grass in Psalm 92:7 help us understand the temporary nature of the wicked's prosperity? 2. In what ways can we be tempted to envy the apparent success of evildoers, and how can Psalm 92:7 help us combat this temptation? 3. How does the assurance of God's ultimate justice in Psalm 92:7 provide comfort in times of injustice or when witnessing the prosperity of the wicked? 4. What are some practical ways we can maintain an eternal perspective in our daily lives, as encouraged by the contrast between the wicked and the righteous? 5. How can the teachings of Psalm 92:7 be applied to our understanding of current events and the apparent success of unrighteousness in the world today? Connections to Other Scriptures Psalm 1This Psalm contrasts the way of the righteous and the wicked, emphasizing the temporary nature of the wicked's prosperity. Matthew 13:24-30The Parable of the Weeds, where Jesus explains the coexistence of the righteous and the wicked until the time of harvest, when judgment will occur. Job 20:5Reflects on the fleeting joy of the wicked, similar to the imagery in Psalm 92:7. People PsalmistPlaces JerusalemTopics Blossom, Destroyed, Destruction, Doomed, Eternal, Evil, Evildoers, Flourish, Flourished, Forever, Forevermore, Grass, Herb, Iniquity, Sinners, Spring, Sprout, Sprouted, Themselves, Though, Wicked, WorkersDictionary of Bible Themes Psalm 92:7 4460 grass Psalm 92:1-8 1090 God, majesty of Psalm 92:5-7 8702 agnosticism Psalm 92:6-7 5135 blindness, spiritual Library December 3. Thy Thoughts are Very Deep (Ps. Xcii. 5).
Thy thoughts are very deep (Ps. xcii. 5). When a Roman soldier was told by his guide that if he insisted on taking a certain journey it would probably be fatal he answered, "It is necessary for me to go, it is not necessary for me to live." That was depth. When we are convicted like that we shall come to something. The shallow nature lives in its impulses, its impressions, its intuitions, its instincts, and very largely in its surroundings. The profound character looks beyond all these and moves …
Rev. A. B. Simpson—Days of Heaven Upon Earth God Alone the Salvation of his People
Look on yon rocks and wonder at their antiquity, for from their summits a thousand ages look down upon us. When this gigantic city was as yet unfounded they were grey with age; when our humanity had not yet breathed the air, tis said that these were ancient things; they are the children of departed ages. With awe we look upon these aged rocks, for they are among nature's first-born. You discover, embedded in their bowels, the remnants of unknown worlds, of which, the wise may guess, but which, nevertheless, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 The Majesty of God. --Ps. Xcii.
The Majesty of God.--Ps. xcii. The Lord is King:--upon His throne, He sits in garments glorious: Or girds for war His armour on, In every field victorious: The world came forth at his command; Built on His word its pillars stand; They never can be shaken. The Lord was King ere time began, His reign is everlasting: When high the floods in tumult ran, Their foam to heaven up-casting, He made the raging waves His path; The sea is mighty in its wrath, But God on high is mightier. Thy testimonies, …
James Montgomery—Sacred Poems and Hymns Dialogue i. --The Immutable.
Orthodoxos and Eranistes. Orth.--Better were it for us to agree and abide by the apostolic doctrine in its purity. But since, I know not how, you have broken the harmony, and are now offering us new doctrines, let us, if you please, with no kind of quarrel, investigate the truth. Eran.--We need no investigation, for we exactly hold the truth. Orth.--This is what every heretic supposes. Aye, even Jews and Pagans reckon that they are defending the doctrines of the truth; and so also do not only the …
Theodoret—The Ecclesiastical History of Theodoret Sweet is the Work, My God, My King
[167]Canonbury: Robert Schumann, 1839 Arr. Psalm 92 Isaac Watts, 1719 Sweet is the work, my God, my King, To praise thy Name, give thanks and sing; To show thy love by morning light, And talk of all thy truth at night. Sweet is the day of sacred rest; No mortal cares shall seize my breast; O may my heart in tune be found, Like David's harp of solemn sound. My heart shall triumph in my Lord, And bless his works, and bless his word; Thy works of grace, how bright they shine! How deep thy counsels, …
Various—The Hymnal of the Protestant Episcopal Church in the USA Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is …
Charles Grandison Finney—Systematic Theology Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity The Knowledge of God Conspicuous in the Creation, and Continual Government of the World.
1. The invisible and incomprehensible essence of God, to a certain extent, made visible in his works. 2. This declared by the first class of works--viz. the admirable motions of the heavens and the earth, the symmetry of the human body, and the connection of its parts; in short, the various objects which are presented to every eye. 3. This more especially manifested in the structure of the human body. 4. The shameful ingratitude of disregarding God, who, in such a variety of ways, is manifested within …
John Calvin—The Institutes of the Christian Religion The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 92:7 NIVPsalm 92:7 NLTPsalm 92:7 ESVPsalm 92:7 NASBPsalm 92:7 KJV
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