The Deep Thoughts of God (1)

O LORD, how great are thy works! and thy thoughts are very deep (Ps. 92:5).

The Psalmist, having spoken of the works of God in general, proceeds to speak more particularly of his justice in the government of the world. Though God may postpone the punishment of the wicked, he shows, in due time, that in conniving at their sins, he did not overlook or fail to perceive them; and though he exercises his own children with the cross, he proves in the issue, that he was not indifferent to their welfare.

His reason for touching upon this particular point seems to be, that much darkness is thrown upon the scheme of Divine Providence by the inequality and disorder which prevail in human affairs. We see the wicked triumphing, and applauding their own good fortune, as if there was no judge above, and taking occasion from the Divine forbearance to run into additional excesses, under the impression that they have escaped his hand. The temptation is aggravated by that stupidity and blindness of heart which lead us to imagine that God exerts no superintendence over the world, and sits idle in heaven.

It is known, too, how soon we are ready to sink under the troubles of the flesh. The Psalmist, therefore, intentionally selects this as a case in which he may show the watchful care exerted by God over the human family. He begins, by using the language of exclamation, for such is the dreadful distemper and disorder by which our understandings are confounded, that we cannot comprehend the method of God’s works, even when it is most apparent. We are to notice, that the inspired penman is not speaking here of the work of God in the creation of the heavens and earth, nor of his providential government of the world in general, but only of the judgments which he executes amongst men. (Commentaries)

Sabbath Purpose

It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High (Ps. 92:1).

As the psalm’s inscription bears, upon the Sabbath-day, and it is apparent, from different passages, that other psalms were applied to this use. As the words may be read literally in the Hebrew, it is good for giving thanks unto the Lord. Understand the Psalmist to mean that it was good to have a certain day set apart for singing the praises of God—that it was a useful arrangement by which one day had been chosen to be occupied by the Lord’s people in celebrating his works.

The reason why the Psalmist appropriated this psalm to the Sabbath is sufficiently obvious. That day is not to be holy, in the sense of being devoted to idleness, as if this could be an acceptable worship to God, but in the sense of our separating ourselves from all other occupations, to engage in meditating upon the Divine works. As our minds are inconstant, we are apt, when exposed to various distractions, to wander from God.

We need to be disentangled from all cares if we would seriously apply ourselves to the praises of God.

The Psalmist then would teach us that the right observance of the Sabbath does not consist in idleness, as some absurdly imagine, but in the celebration of the Divine name. The argument which he adduces is drawn from the profitableness of the service, for nothing is more encouraging than to know that our labor is not in vain, and that what we engage in meets with the Divine approbation. (Commentaries)

Directing the Work of Our Hands

God has promised that the Church will be perpetuated even to the end of the world, — a subject which was brought under our notice in the preceding psalm, — this ought, in a special manner, to lead us in all the prayers by which we commend the welfare of the Church to him, to include, at the same time, our posterity who are yet unborn. Farther, the words glory and beauty are to be particularly noticed: from which we learn that the love which God bears towards us is unparalleled. Although, in enriching us with his gifts he gains nothing for himself; yet he would have the splendor and beauty of his character manifested in dealing bountifully with us, as if his beauty were obscured when he ceases to do us good.

In the clause immediately succeeding, Direct the work of our hands upon us, Moses intimates that we cannot undertake or attempt anything with the prospect of success, unless God become our guide and counsellor, and govern us by his Spirit. Whence it follows, that the reason why the enterprises and efforts of worldly men have a disastrous issue is, because, in not following God, they pervert all order and throw everything into confusion.

Although God converts to good in the end whatever Satan and the reprobate plot and practice against him or his people; yet the Church, in which God rules with undisturbed sway, has in this respect a special privilege. By his providence, which to us is incomprehensible, he directs his work in regard to the reprobate externally; but he governs his believing people internally by his Holy Spirit; and therefore he is properly said to order or direct the work of their hands. (Commentaries)

Keeping an Eternal Perspective

For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night (Ps. 90:4).

Although we are convinced from experience that men, when they have completed their circle, are forthwith taken out of the world, yet the knowledge of this frailty fails in making a deep impression upon our hearts, because we do not lift our eyes above the world. Moses awakens us by elevating our minds to the eternity of God, without the consideration of which we perceive not how speedily our life vanishes away.

The imagination that we shall have a long life, resembles a profound sleep in which we are all benumbed, until meditation upon the heavenly life swallow up this foolish fancy respecting the length of our continuance upon earth. As men are thus blinded, Moses sets before their view God as their judge. “O Lord!” as if he had said, “if men would duly reflect upon that eternity from which thou beholdest these inconstant circlings of the world, they would not make so great account of the present life.”

As the indulgence in pleasures to which unbelievers yield themselves is to be traced to this, that having their hearts too much set upon the world, they do not taste the pleasures of a celestial eternity; so impatience proceeds from the same source.

Hence we learn the true use of this doctrine. To what is it owing that we have so great anxiety about our life, that nothing suffices us, and that we are continually molesting ourselves, but because we foolishly imagine that we shall nestle in this world for ever?

Moses does not simply contrast a thousand years with one day, but he contrasts them with yesterday, which is already gone; for whatever is still before our eyes has a hold upon our minds. But we are less affected with the recollection of what is past. (Commentaries)

Kindness Even in Punishment

Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail (Ps. 89:32–33).

Since God does not adopt us as his children, to encourage us to take liberty to commit sin with the greater boldness, mention is here made at the same time of chastisement, by which he shows that he hates the sins of his children, and, warning them of what they have deserved in offending him, invites and exhorts them to repentance. This fatherly chastisement then, which operates as medicine, holds the medium between undue indulgence, which is an encouragement to sin, and extreme severity, which precipitates persons into destruction.

Whenever God punishes the sins of true believers, he will observe a wholesome moderation; and it is therefore our duty to take all the punishments which he inflicts upon us, as so many medicines. But God has nothing else in view than to correct the vices of his children, in order that, after having thoroughly purged them, he may restore them anew to his favor and friendship; according to the words of Paul in 1 Corinthians 11:33, which affirm that the faithful “are chastened of the Lord, that they should not be condemned with the world.” For this reason, lest they should be overwhelmed with the weight of chastisement, he restrains his hand, and makes considerate allowance for their infirmity.

Thus the promise is fulfilled, That he does not withdraw his loving-kindness from his people, even when he is angry with them; for, while he is correcting them for their profit and salvation, he does not cease to love them. (Commentaries)