For thou hast given me, O Lord, a delight in thy doings: and in the works of thy hands I shall rejoice.

For Thou hast caused me to rejoice, O Jehovah, in Thy work, Concerning the works of Thy hands I sing.

For you, O Lord, have made me glad through your work; I will have joy in the works of your hands.

With an instrument of ten strings, and with the psaltery; With a solemn sound upon the harp.

Because thou, Jehovah, hast made me glad. The Psalmist repeats the truth that the Sabbath was not prescribed as a day of idleness, but a season when we should collect our whole energies for meditation upon the works of God. He intimates, at the same time, that those are best qualified for celebrating the praises of God who recognize and feel his fatherly goodness, and can undertake this service with willing and joyful minds. His language implies that the goodness and faithfulness of God, which he had already mentioned, are apparent in his works upon a due examination of them. What produces joy in our hearts is the exhibition which God gives of himself as a Father, and of his deep and watchful anxiety for our welfare; as, on the other hand, the cause of our brutish indifference is our inability to savor or relish the end designed in the works of God. [1] As the universe proclaims throughout that God is faithful and good, it becomes us to be diligently observant of these tokens, and to be excited by a holy joy to the celebration of his praise.

Footnotes

1 - "Comme aussi la cause de nostre paresse brutale est, que nous avons perdu tout goust quand il est question dee savourer la fin des oeuvres de Dieu."

For thou, Lord, hast made me glad - Thou hast made me happy; thou hast given me such a state of feeling as finds an appropriate expression in "praise."
Through thy work - 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 in 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 thy hands - In all thy works; in all that thou hast done.

For thou, Lord, hast made me glad through thy work - I am delighted with thy conduct towards me; with the work of thy providence, the works of thy grace, and thy works of creation.

For thou, LORD, hast made me glad through thy (d) work: I will triumph in the works of thy hands.
(d) He shows the use of the Sabbath day: that is, to meditate God's works.

For thou, Lord, hast made me glad through thy work,.... Either of creation, which work is mentioned in the precept of the sabbath, as an argument for it; and therefore a very proper work to be remembered and observed on that day; or of providence, which in general extends to all men, but especially to them that believe; or of the work of redemption wrought out by Christ, which is cause of great joy and gladness; or of the work of grace upon the soul, which when a man is satisfied of, gives him infinite pleasure, as knowing it will be performed until the day of Christ; and when a man is in such a joyful frame of spirit, he is in a very suitable one to sing the praises of God, James 5:13,
I will triumph in the works of thine hands; those before mentioned; or shout aloud for joy, on account of them; and also triumph over all enemies, as being out of the reach of them, so as to be hurt and ruined by them.

thy work--that is, of providence (Psalm 90:16-17).

Statement of the ground of this commendation of the praise of God. Whilst פּעל is the usual word for God's historical rule (Psalm 44:2; Psalm 64:10; Psalm 90:16, etc.), מעשׂי ידיך denotes the works of the Creator of the world, although not to the exclusion of those of the Ruler of the world (Psalm 143:5). To be able to rejoice over the revelation of God in creation and the revelation of God in general is a gift from above, which the poet thankfully confesses that he has received. The Vulgate begins Psalm 92:5 Quia delectasti me, and Dante in his Purgatorio, xxviii. 80, accordingly calls the Psalm il Salmo Delectasti; a smiling female form, which represents the life of Paradise, says, as she gathers flowers, she is so happy because, with the Psalm Delectasti, she takes a delight in the glory of God's works. The works of God are transcendently great; very deep are His thoughts, which mould human history and themselves gain from in it (cf. Psalm 40:6; Psalm 139:17., where infinite fulness is ascribed to them, and Isaiah 55:8, where infinite height is ascribed to them). Man can neither measure the greatness of the divine works nor fathom the depth of the divine thoughts; he who is enlightened, however, perceives the immeasurableness of the one and the unfathomableness of the other, whilst a אישׁ־בּער, a man of animal nature, homo brutus (vid., Psalm 73:22), does not come to the knowledge (לא ידע, used absolutely as in Psalm 14:4), and כּסיל, a blockhead, or one dull in mind, whose carnal nature outweighs his intellectual and spiritual nature, does not discern את־זאת (cf. 2-Samuel 13:17), id ipsum, viz., how unsearchable are God's judgments and untrackable His ways (Romans 11:33).