Psalm 92:2
To show forth your loving kindness in the morning, and your faithfulness every night,
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(2) Lovingkindness . . . faithfulness.—The two most prominent features in the display of the covenant relation of God towards His people. The connection of lovingkindness or grace with the morning, and faithfulness or truth with the evening, is only a result of the Hebrew poetic style; and yet there is a fitness in the association. Love breaks through the clouds of doubt as the morning light rises on the night; and thoughts of God’s unerring and impartial justice best suit the evening—the trial time of the day.

92:1-6 It is a privilege that we are admitted to praise the Lord, and hope to be accepted in the morning, and every night; not only on sabbath days, but every day; not only in public, but in private, and in our families. Let us give thanks every morning for the mercies of the night, and every night for the mercies of the day; going out, and coming in, let us bless God. As He makes us glad, through the works of his providence for us, and of his grace in us, and both through the great work of redemption, let us hence be encouraged. As there are many who know not the designs of Providence, nor care to know them, those who through grace do so, have the more reason to be thankful. And if distant views of the great Deliverer so animated believers of old, how should we abound in love and praise!To show forth thy loving-kindness - To celebrate thy mercy; thy goodness; thy 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.

(a) We have been preserved through the dangers of the night; dangers when we were asleep, unconscious, and defenseless.

(b) 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.

(c) To praise God in the morning will have a good influence on us, in promoting cheerfulness; in making us benignant 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 thy faithfulness - Faithfulness in the laws of nature; in thy promises; in thy character: in thy providential dealings with people.

Every night - Margin, 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.

(a) The mind is then calm, after the toils of the day are over.

(b) The time - evening - its stillness - its twilight - its approaching darkness - all is favorable for reflection.

(c) There is much in every day to be thankful for, and it is well to recall it at night.

(d) 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.

2. in the morning, … every night—diligently and constantly (Ps 42:8).

loving kindness—literally, "mercy."

faithfulness—in fulfilling promises (Ps 89:14).

To adore and celebrate thy goodness and truth continually, and especially at those two solemn times of morning and evening, which on every day, and especially upon the sabbath day, were devoted to the worship and service of God. To show forth thy lovingkindness in the morning,.... God has shown forth his lovingkindness in Christ, and Christ has shown it in a ministerial way; and saints should show it forth also with their lips, to warm the hearts of one another, and encourage distressed minds; this should be a part, and a considerable one, of their thanksgiving and praise; as it will appear to be, when the objects of it are considered, not angels, but men, and these the worst and vilest; the instances of it in election, redemption, calling, adoption, and eternal life; and the freeness, earliness, and immovableness of it; and this is to be done in the "morning", not of the sabbath day only, but every other day, giving praise and thanks for the mercies of the night. Jarchi interprets it of the time of salvation:

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.

To shew forth thy lovingkindness in the {b} morning, and thy faithfulness every night,

(b) For God's mercy and fidelity in his promises toward his, bind them to praise him continually both day and night.

2. Morning and evening are natural times for prayer (Psalm 5:3; Psalm 63:6; Psalm 55:17, &c.); lovingkindness and faithfulness are the attributes which move God to make and keep His covenant with His people (Psalm 89:1, note). The division of the verse into two parallel clauses is rhythmical, not logical (cp. Psalm 90:16), but there is an appropriateness in the connexion of lovingkindness with the morning (Psalm 30:5; Psalm 59:16; Psalm 90:14; Lamentations 3:23), and faithfulness with the night.Verse 2. - To show forth thy loving kindness in the morning, and thy faithfulness every night. The suitableness of worship every morning and evening has been almost universally felt. The Mosaic Law provided for it by the establishment of the morning and evening sacrifice (Exodus 29:38, 39), with the accompanying ritual. Jewish piety added a noonday prayer (Psalm 55:17; Daniel 6:10), and Christian zeal established the "seven hours of prayer." Morning and evening still, however, remain, by common acknowledgment, the most appropriate times for worship. The first voice continues this ratification, and goes on weaving these promises still further: thou hast made the Most High thy dwelling-place (מעון); there shall not touch thee.... The promises rise ever higher and higher and sound more glorious. The Pual אנּה, prop. to be turned towards, is equivalent to "to befall one," as in Proverbs 12:21; Aquila well renders: ου ̓ μεταχθήσεται πρὸς σὲ κακία. לא־יקרב reminds one of Isaiah 54:14, where אל follows; here it is בּ, as in Judges 19:13. The angel guardianship which is apportioned to him who trusts in God appears in Psalm 91:11, Psalm 91:12 as a universal fact, not as a solitary fact and occurring only in extraordinary instances. Haec est vera miraculorum ratio, observes Brentius on this passage, quod semel aut iterum manifeste revelent ea quae Deus semper abscondite operatur. In ישּׂאוּנך the suffix has been combined with the full form of the future. The lxx correctly renders Psalm 91:12: μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου, for נגף everywhere else, and therefore surely here too and in Proverbs 3:23, has a transitive signification, not an intransitive (Aquila, Jerome, Symmachus), cf. Jeremiah 13:16. Psalm 91:13 tells what he who trusts in God has power to do by virtue of this divine succour through the medium of angels. The promise calls to mind Mark 16:18, ὄφεις ἀροῦσι, they shall take up serpents, but still more Luke 10:19 : Behold, I give you power to tread ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. They are all kinds of destructive powers belonging to nature, and particularly to the spirit-world, that are meant. They are called lions and fierce lions from the side of their open power, which threatens destruction, and adders and dragons from the side of their venomous secret malice. In Psalm 91:13 it is promised that the man who trusts in God shall walk on over these monsters, these malignant foes, proud in God and unharmed; in Psalm 91:13, that he shall tread them to the ground (cf. Romans 16:20). That which the divine voice of promise now says at the close of the Psalm is, so far as the form is concerned, an echo taken from Psalm 50. Psalm 50:15, Psalm 50:23 of that Psalm sound almost word for word the same. Genesis 46:4, and more especially Isaiah 63:9, are to be compared on Psalm 50:15. In B. Taanith 16a it is inferred from this passage that God compassionates the suffering ones whom He is compelled by reason of His holiness to chasten and prove. The "salvation of Jahve," as in Psalm 50:23, is the full reality of the divine purpose (or counsel) of mercy. To live to see the final glory was the rapturous thought of the Old Testament hope, and in the apostolic age, of the New Testament hope also.
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