Psalm 92:4 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.

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, Jam 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.

"For Thou, Lord, hast made me glad through Your works; and I will rejoice in giving praise for the operations of Your hands" [Psalm 92:4]. You see what he says. You have made me living well, You have formed me: if by chance I do anything of good, I will rejoice in the work of Your hands: as the Apostle says, "For we are His workmanship, created unto good works." [Ephesians 2:10] For unless He formed you to good works, you would not know any works but evil....Because you can not have truth from your own self, it remains that thou drink it thence, whence it flows: as if you have gone back from the light, you are in darkness: as a stone glows not with its own heat, but either from the sun or fire, and if you withdraw it from the heat, it cools: there it appears, that the heat was not its own; for it became heated either by the sun or by fire: thus thou also, if you withdraw from God, wilt become cold; if you approach God, you will warm: as the Apostle says "fervent in spirit." [Romans 12:11] Also what says he of the light? If you approach Him, you will be in light; therefore says the Psalm, "Look upon Him, and be lightened; and your faces shall not be ashamed." Because therefore you can do no good, unless lightened by the light of God, and warmed by the spirit of God; when you shall see yourself working well, confess unto God, and say what the Apostle says; say unto yourself, that you be not puffed up, "For what have you that thou did not receive?" [1 Corinthians 4:7] ...

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.

thy work--that is, of providence (Psa 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 (Psa 44:2; Psa 64:10; Psa 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 (Psa 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 Psa 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. Psa 40:6; Psa 139:17., where infinite fulness is ascribed to them, and Isa 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., Psa 73:22), does not come to the knowledge (לא ידע, used absolutely as in Psa 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. Sa2 13:17), id ipsum, viz., how unsearchable are God's judgments and untrackable His ways (Rom 11:33).