Psalm 92:5 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.

O Lord, how great are thy works!.... Of nature, providence, and grace, both for quantity and for quality, for number, excellency, and glory, as they are a display of God's wisdom, power, and goodness; see Psa 104:24, and thy thoughts are very deep; his counsels, purposes, and designs, they are unfathomable and unsearchable; see Co1 2:10.

Teaching us this, what says he? "O Lord, how glorious are Your works: Your thoughts are made very deep" [Psalm 92:5]. Verily, my brethren, there is no sea so deep as these thoughts of God, who makes the wicked flourish, and the good suffer: nothing so profound, nothing so deep: therein every unbelieving soul is wrecked, in that depth, in that profundity. Do you wish to cross this depth? Remove not from the wood of Christ's Cross: you shall not sink: hold yourself fast to Christ. What do I mean by this, hold fast to Christ? It was for this reason that He chose to suffer on earth Himself. You have heard, while the prophet was being read, how He "did not turn away His back from the smiters, and His face from the spittings of men," how "He turned not His cheek from their hands;" [Isaiah 50:6] wherefore chose He to suffer all these things, but that He might console the suffering? He could have raised His flesh at the last day: but then you would not have had your ground of hope, since you had not seen Him. He deferred not His resurrection, that you might not still be in doubt. Suffer then tribulation in the world with the same end as that which you have observed in Christ: and let not those who do evil, and flourish in this life, move you. "Your thoughts are very deep." Where is the thought of God? Rejoice not as the fish who is exulting in his bait: the fisherman has not drawn his hook: the fish has as yet the hook in his jaws. And what seems to you long, is short; all these things pass over quickly. What is the long life of man to the eternity of God? Do you wish to be of long-suffering? Consider the eternity of God. For you regard your few days, and in your few days thou dost wish all things to be fulfilled. What things? The condemnation of all the wicked: and the crowning of all the good: do you wish these things to be fulfilled in your days? God fulfills them in His own time. Why do you suffer weariness? He is eternal: He waits: He is of long-suffering: but you say, I am not of long-suffering, because I am mortal. But you have it in your power to become so: join your heart to the eternity of God, and with Him you shall be eternal....

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.

great . . . works--correspond to deep or vast thoughts (Psa 40:5; Rom 11:23).