Psalm 92:6 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.

A brutish man knoweth not,.... The lovingkindness of the Lord, and his faithfulness, nor how to show them forth, nor his great works and deep thoughts; man was made originally far above the brute creatures, and had them all under his dominion; but, sinning, became like the beasts that perish; and is in Scripture often compared to one or other of them, as the horse, ass, &c. a brutish man is one that only knows things naturally, as brute beasts do, and in which also he corrupts himself; he is governed by sense, and not by reason, and much less by faith, which he has not; one that indulges his sensual appetite, whose god is his belly, and minds nothing but earth and earthly things; and, though he has an immortal soul, has no more care of it, and concern about it, than a beast that has none; he lives like one, without fear or shame; and in some things acts below them, and at last dies, as they do, without any thought of, or regard unto, a future state: neither doth a fool understand this; what is before said, or else what follows in the next verse, as Jarchi and others interpret it, concerning the end and event of the prosperity of the wicked; Arama interprets it of the Gentiles not knowing this law of the land, the sabbath, and so rejected it: a "fool" is the same with the "brutish" man, one that is so, not in things natural and civil, but in things moral, spiritual, and religious.

For this reason, after saying, "Your thoughts are very deep," he at once subjoins: "An unwise man does not well consider this, and a fool does not understand it" [Psalm 92:6]. What are the things which an unwise man does not well consider, and which a fool does not understand? "When the ungodly are green as the grass." What is, "as the grass"? They flourish when it is winter, but they will wither in the summer. Thou observest the flower of the grass? What more quickly passes by? What is brighter? What is greener? Let not its verdure delight you, but fear its withering. You have heard of the ungodly being green as the grass: hear also of the righteous: "For lo." In the mean while, consider the ungodly; they flourish as the grass; but who are they who understand it not? The foolish and unwise. "When the ungodly are green as the grass, and all men look upon the workers of iniquity" [Psalm 92:7]. All who in their heart think not aright of God, look upon the ungodly when they are as green as grass, that is, when they flourish for a time. Why do they look upon them? "That they may be destroyed for ever." For they regard their momentary bloom, they imitate them, and wishing to flourish with them for a time, perish for evermore: this is, "That they may be destroyed for ever."

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.

A brutish man knoweth not--that is, God's works, so the Psalmist describes himself (Psa 73:22) when amazed by the prosperity of the wicked, now understood and explained.