Psalm 92:12 Komentář

It is a groundless opinion of some of the Jewish writers (who are usually free of their conjectures) that this psalm was penned and sung by Adam in innocency, on the first sabbath. It is inconsistent with the psalm itself, which speaks of the workers of iniquity, when as yet sin had not entered. It is probable that it was penned by David, and, being calculated for the sabbath day, I. Praise, the business of the sabbath, is here recommended (Psa 92:1-3). II. God's works, which gave occasion for the sabbath, are here celebrated as great and unsearchable in general (Psa 92:4-6). In particular, with reference to the works both of providence and redemption, the psalmist sings unto God both of mercy and judgment, the ruin of sinners and the joy of saints, three times counterchanged. 1. The wicked shall perish (Psa 92:7), but God is eternal (Psa 92:8). 2. God's enemies shall be cut off, but David shall be exalted (Psa 92:9, Psa 92:10). 3. David's enemies shall be confounded (Psa 92:11), but all the righteous shall be fruitful and flourishing (Psa 92:12-15). In singing this psalm we must take pleasure in giving to God the glory due to his name, and triumph in his works. A psalm or song for the sabbath day.

INTRODUCTION TO PSALM 92 A Psalm or Song for the Sabbath day. Many of the Jewish writers (a) think that this psalm was written by the first man Adam, and so the Targum, "a hymn or song which the first man said for the sabbath day.'' But had it been a composure of his, one would think it should have been placed at the head of this collection of psalms, and before that of Moses, Psalm 90, besides there were no musical instruments then for this psalm to be sung on, as in Psa 92:3, for they say it was made by him quickly after his creation, and his ejection from paradise; for Jubal was the father of them that handle the harp and organ; nor were there any number of enemies and wicked men to rise up against him, as in Psa 92:7. Nor was it written by Moses, as others have thought; but rather by David, to whom the Arabic version ascribes it; the musical instruments, the number of enemies, and the mention of the house and courts of the Lord, best agree with his times. It was made for the sabbath day, and to be used upon it; and directs to the work and worship of it; praising of God and celebrating his works, attending his house and ordinances; even for the seventh day sabbath, which God instituted and appointed the Jews to observe; and which in David's time was religiously kept; though some understand this of the time of rest which David had from his enemies round about him, and apply it to all such times of rest from tyranny and persecution, which the church of God in any period enjoys; and which is a proper season for praise and thanksgiving. Some Jewish writers refer it to the world to come, which will be all sabbath, even to the days of the Messiah, as Jarchi and others; so Theodorot; see Heb 4:9.

Those that be planted in the house of the Lord,.... Or being planted (e), that is, everyone of the righteous before mentioned; such are they that are planted out of the wilderness of the world, and into Christ, and are rooted in him, and are planted together in the likeness of his death and resurrection; have the graces of the Spirit of God implanted in them, have received the ingrafted word; and, in consequence of all this, are grafted into the olive tree, the church; or have a place and name there, better than that of sons and daughters, where they are as plants grown up in their youth; and which is here meant by "the house of the Lord", in allusion to the tabernacle, or temple, which had the figure of palm trees on the walls of it: so the Targum interprets it the temple, rendering it, "his children shall be planted in the sanctuary of the Lord:'' and though it may seem strange that trees should be planted in an house, it should be remembered that the house of the Lord, or the church, is a garden, whose plants are an orchard of pomegranates, Sol 4:12, and such are not mere education plants, or such as are merely by outward profession, or only ministerially, planted, but are planted by the Lord himself; and so are choice and pleasant ones, by which God is glorified, and which shall never be plucked up: and these shall flourish in the courts of our God; like trees in courtyards before houses; alluding to the courts in the tabernacle or temple, where the people worshipped: here the righteous flourish like palm trees, as in the preceding verse, being rooted in Christ, who is the righteous man's root, that yieldeth fruit, and from whom all his fruit is found; but this flourishing is not merely in the leaves of profession, but in the fruits of grace and righteousness, being watered with the dews of divine grace, and having the benefit of the word and ordinances; which are the waters of the sanctuary, that refresh and quicken the trees of righteousness that grow by it; see Eze 47:1. This is referred to the times of the Messiah, and the resurrection, by the ancient Jews (f). (e) "plantati", Pagninus, Montanus, Junius & Tremellius, &c. (f) Zohar in Lev. 7. 1.

Accordingly, it is not proper to adore God outside of this holy court, but only within it, lest anyone who is outside of it and is attracted by those outside of it might lose the right to be in the court of the Lord. Many assume an attitude of prayer, but they are not in the court because of the wandering of their mind and the distraction of their thoughts coming from vain solicitude. It is possible to consider the court in a still loftier sense as the heavenly way of life. Therefore, “They that are planted” here “in the house of the Lord,” which is the church of the living God, they “shall flourish in the courts of our God.” But one who makes his belly a god, or glory, or money or anything else which he honors more than all things, neither adores the Lord nor is in the holy court, even though he seems to be worthy of the visible assemblies.

The grass withers, the flower of sinners dies away: what of the righteous? "The righteous shall flourish like a palm tree" [Psalm 92:12]. The ungodly are green as grass; "The righteous shall flourish like a palm tree." By the palm tree he signifies height. Possibly he had also this meaning in the palm, that in its extremities it is beautiful: so that you may trace its beginning from the earth, its end in its topmost branches, wherein its whole beauty dwells. The rough root appears in the earth, the beautiful foliage toward the sky. Your beauty too, then, shall be in the end. Your root is fixed fast: but our root is upward. For our root is Christ, who has ascended into heaven. Humbled, he shall be exalted; "he shall spread abroad like a cedar in Libanus." See what trees he spoke of: the righteous shall flourish like a palm-tree: and shall spread abroad like a cedar in Libanus. When the sun has gone forth, does the palm-tree wither? Does the cedar die? But when the sun has been glowing for some hours, the grass dries up. The judgment, therefore, shall come, that sinners may wither, and the faithful flourish.

"Such as are planted in the house of the Lord, shall flourish in the courts of the house of our God" [Psalm 92:12]. "They shall be yet more increased in fruitful old age, and shall be quiet, that they may show it forth" [Psalm 92:13]. Such is the Sabbath, which but a little while ago I commended unto you, whence the Psalm has its title. "They shall be quiet, that they may show it forth." Wherefore are they quiet that show it forth? The grass of sinners moves them not: the cedar and palm-tree not even in tempests are bent. They are therefore quiet, that they may show it forth: and with reason, since at present they must show it forth even unto men who mock at it. O wretched men, who are lovers of the world! Those who are planted in the house of the Lord, show it to you: those who praise the Lord with song and lute, in word and deed, show it forth to you, and tell you. Be not seduced by the prosperity of the wicked, admire not the flower of grass: admire not those who are happy only for a season, but miserable unto eternity....If you wish to flourish like a palm-tree, and to spread abroad like a cedar in Libanus, and not to wither like grass when the sun is hot; as those who appear to flourish when the sun is absent. If then ye wish not to be as grass, but as the palm-tree and the cedar, what will you show forth? "How true the Lord my strength is: and that there is no unrighteousness in Him." How is it there is no unrighteousness? A man commits so great crimes; he is well, he has sons, a plentiful house, he is full of pride, is exalted by his honours, is revenged on his enemies, and does every evil deed; another man, innocent, attending to his own affairs, not robbing another's goods, doing nothing against any one, suffers in chains, in prison, tosses and sighs in poverty. How is it that there is no unrighteousness in Him? Be quiet, and you shall know: for you are disturbed, and in your chamber thou dost darken your light. The eternal God does wish to shine upon you: do not then make you cloudy weather from your own disturbed mind. Be quiet within yourself, and see what I say unto you. Because God is eternal, because for the present He spares the bad, bringing them to repentance: He scourges the good, instructing them in the way unto the kingdom of heaven: "There is no unrighteousness in Him:" fear not....What, if He leaves this man unpunished now, because he is doomed to hear, "Depart into everlasting fire." But when? When you shall be placed at the right hand, then shall it be said to those placed on the left, "Depart into the everlasting fire, which is prepared for the devil and his angels." Let not therefore those things move you: Be quiet, keep Sabbath, and show "how true the Lord my strength is: and that there is no unrighteousness in Him."

An old man used to say, “It is written, ‘The righteous one shall blossom like the palm tree.’ ” Now these words make known that the soul acquires height, and straightness of stature and sweetness from beautiful deeds. But there is another quality that is found in the palm, that is, a single, white heart, which is wholly suitable for work (or useful for being worked). And this must be found in the righteous person, for his heart must be single and simple, and it must be accustomed to look toward God only. Now the heart of the palm tree is also white by reason of that fire that it possesses naturally, and all the service of the righteous person is in his heart; and the hollowness and the evenness of the tops of the leaves [typify] the setting up of sharpness of the soul of the righteous person against the calumniator.

This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God's supremacy in creation and providence. (Psa 93:1-5) God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.

The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;