TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 92:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
This psalm was appointed to be sung, at least it usually was sung, in the house of the sanctuary on the sabbath day, that day of rest, which was an instituted memorial of the work of creation, of God's rest from that work, and the continuance of it in his providence; for the Father worketh hitherto. Note, 1. The sabbath day must be a day, not only of holy rest, but of holy work, and the rest is in order to the work. 2. The proper work of the sabbath is praising God; every sabbath day must be a thanksgiving-day; and the other services of the day must be in order to this, and therefore must by no means thrust this into a corner. One of the Jewish writers refers it to the kingdom of the Messiah, and calls it, A psalm or song for the age to come, which shall be all sabbath. Believers, through Christ, enjoy that sabbatism which remains for the people of God (Heb 4:9), the beginning of the everlasting sabbath. In these verses,
I.We are called upon and encouraged to praise God (Psa 92:1-3):
It is a good thing to give thanks unto the Lord. Praising God is good work: it is good in itself and good for us. It is our duty, the rent, the tribute, we are to pay to our great Lord; we are unjust if we withhold it. It is our privilege that we are admitted to praise God, and have hope to be accepted in it. It is good, for it is pleasant and profitable, work that is its own wages; it is the work of angels, the work of heaven. It is good to give thanks for the mercies we have received, for that is the way of fetching in further mercy: it is fit to sing to his name who is Most High, exalted above all blessing and praise. Now observe here,
1.How we must praise God. We must do it by showing forth his lovingkindness and his faithfulness. Being convinced of his glorious attributes and perfections, we must show them forth, as those that are greatly affected with them ourselves and desire to affect others with them likewise. We must show forth, not only his greatness and majesty, his holiness and justice, which magnify him and strike an awe upon us, but his lovingkindness and his faithfulness; for his goodness is his glory (Exo 33:18, Exo 33:19), and by these he proclaims his name. His mercy and truth are the great supports of our faith and hope, and the great encouragements of our love and obedience; these therefore we must show forth as our pleas in prayer and the matter of our joy. This was then done, not only by singing, but by music joined with it, upon an instrument of ten strings (Psa 92:3); but then it was to be with a solemn sound, not that which was gay, and apt to dissipate the spirits, but that which was grave, and apt to fix them.
2.When we must praise God - in the morning and every night, not only on sabbath days, but every day; it is that which the duty of every day requires. We must praise God, not only in public assemblies, but in secret, and in our families, showing forth, to ourselves and those about us, his lovingkindness and faithfulness. We must begin and end every day with praising God, must give him thanks every morning, when we are fresh and before the business of the day comes in upon us, and every night, when we are again composed and retired, and are recollecting ourselves; we must give him thanks every morning for the mercies of the night and every night for the mercies of the day; going out and coming in we must bless God.
II.We have an example set before us in the psalmist himself, both to move us to and to direct us in this work (Psa 92:4):
Thou, Lord, hast made me glad through thy work. Note, 1. Those can best recommend to others the duty of praise who have themselves experienced the pleasantness of it. "God's works are to be praised, for they have many a time rejoiced my heart; and therefore, whatever others may think of them, I must think well and speak well of them." 2. If God has given us the joy of his works, there is all the reason in the world why we should give him the honour of them. Has he made our hearts glad? Let us then make his praises glorious. Has God made us glad through the works of his providence for us, and of his grace in us, and both through the great work of redemption? (1.) Let us thence fetch encouragement for our faith and hope; so the psalmist does: I will triumph in the works of thy hands. From a joyful remembrance of what God has done for us we may raise a joyful prospect of what he will do, and triumph in the assurance of it, triumph over all opposition, Th2 2:13, Th2 2:14. (2.) Let us thence fetch matter for holy adorings and admirings of God (Psa 92:5): O Lord! how great are thy works - great beyond conception, beyond expression, the products of great power and wisdom, of great consequence and importance! men's works are nothing to them. We cannot comprehend the greatness of God's works, and therefore must reverently and awfully wonder at them, and even stand amazed at the magnificence of them. "Men's works are little and trifling, for their thoughts are shallow; but, Lord, thy works are great and such as cannot be measured; for thy thoughts are very deep and such as cannot be fathomed." God's counsels as much exceed the contrivances of our wisdom as his works do the efforts of our power. His thoughts are above our thoughts, as his ways are above our ways, Isa 55:9. O the depth of God's designs! Rom 11:33. The greatness of God's works should lead us to consider the depth of his thoughts, that counsel of his own will according to which he does all things - what a compass his thoughts fetch and to what a length they reach!
III.We are admonished not to neglect the works of God, by the character of those who do so, Psa 92:6.
Those are fools, they are brutish, who do not know, who do not understand, how great God's works are, who will not acquaint themselves with them, nor give him the glory of them; they regard not the work of the Lord nor consider the operation of his hands (Psa 28:5); particularly, they understand not the meaning of their own prosperity (which is spoken of Psa 92:7); they take it as a pledge of their happiness, whereas it is a preparative for their ruin. If there are so many who know not the designs of Providence, nor care to know them, those who through grace are acquainted with them, and love to be so, have the more reason to be thankful.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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."
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Summary
Psalms 92:6 serves as a profound counterpoint to the preceding verses, which extol the magnificent works and unfathomable thoughts of God. This verse starkly illuminates the spiritual insensitivity and intellectual dullness of those described as "brutish" and "foolish," asserting their inherent inability to grasp the divine wisdom and providential actions of the Lord. It lays the groundwork for the psalm's subsequent declaration of God's unwavering justice, where the transient prosperity of the wicked is sharply contrasted with the enduring stability and flourishing of the righteous.
Context
Literary Context
Psalms 92 is uniquely designated "A Psalm or Song for the sabbath day," underscoring its intended use in worship and contemplative reflection on God's character and deeds, particularly His creative and providential work. The psalm commences with an exuberant call to praise the Lord for His lovingkindness and faithfulness, emphasizing the appropriateness of such praise "in the morning" and "every night" (Psalms 92:1-2). The psalmist then pivots to celebrate God's "great works" and "very deep" thoughts (Psalms 92:5), highlighting the unfathomable nature of divine wisdom. Immediately following this declaration of divine profundity, verse 6 introduces the "brutish man" and "fool," presenting them as utterly incapable of comprehending these spiritual realities. This sharp contrast sets the stage for the subsequent verses, which detail the temporary flourishing and ultimate destruction of the wicked (Psalms 92:7-9), juxtaposed with the enduring strength and prosperity of the righteous (Psalms 92:12-15).
Historical & Cultural Context
While Psalms 92 does not allude to a specific historical event, its designation for the Sabbath day highlights its integral role in Israelite worship and spiritual formation. The Sabbath was a sacred day of rest, consecrated for reflection and remembrance of God's creation and His redemptive deliverance (Exodus 20:8-11). On this day, the community was encouraged to meditate deeply on God's sovereignty and His ongoing work in the world. The concepts of the "brutish man" and "fool" were pervasive in ancient Near Eastern wisdom literature, particularly within Israelite thought, where true wisdom was understood not merely as intellectual acumen but as moral and spiritual discernment rooted in the fear of the Lord (Proverbs 1:7). Those who lacked this divine wisdom were perceived as living contrary to God's established order, often leading to self-destructive paths. The psalm articulates a worldview where divine justice, though sometimes seemingly delayed, is ultimately certain, a recurring and foundational theme within the broader wisdom tradition.
Key Themes
The central theme of Psalms 92:6 is spiritual blindness and the profound inability to discern divine truth. It draws a stark dichotomy between God's unfathomable, profound wisdom and the limited, often self-destructive, understanding of those who willfully reject or ignore divine revelation. This verse powerfully underscores the theme of divine wisdom versus human folly, illustrating how a lack of spiritual perception prevents individuals from appreciating God's magnificent works and deep thoughts, as so eloquently described in Psalms 92:5. Furthermore, it implicitly introduces the crucial theme of the consequences of ignorance, setting the stage for the psalm's overarching message: while the wicked may experience fleeting prosperity, their ultimate destiny is destruction, a fate that stands in sharp contrast to the enduring prosperity and stability of the righteous who genuinely understand and embrace God's ways, a truth extensively elaborated in Psalms 92:7-15.
Exposition and Analysis
Key Word Analysis
Derived from a root signifying "to be dull" or "like a beast," this term describes someone who is spiritually and morally unintelligent. Such an individual operates primarily on instinct or superficial understanding, lacking reflection or insight into divine matters. They are insensitive to the deeper realities of God's presence and work, akin to an animal that lacks rational thought and spiritual capacity, failing to grasp the profound.
This is a significant biblical term for a person who is not merely intellectually deficient but morally and spiritually perverse. A kᵉçîyl is characterized by an active choice of folly, a contempt for wisdom, and an obstinate refusal to acknowledge God's will and truth. Unlike a simpleton, the kᵉçîyl is defined by their willful rejection of divine instruction, often leading to self-inflicted harm and ultimate destruction, a concept richly explored in the wisdom literature of Proverbs.
This verb denotes "to discern," "to perceive," or "to have insight." It implies a deep, intuitive comprehension that extends beyond mere intellectual assent to a profound grasp of truth. When the text states that the brutish man and fool "understand not," it signifies their complete inability to grasp the profound truths about God's works and thoughts mentioned in the preceding verse, indicating a fundamental spiritual incapacity rather than simple ignorance.
Verse Breakdown
"A brutish man knoweth not;"
This initial clause introduces the first category of individuals characterized by spiritual unperception. The "brutish man" is one whose understanding is dulled, whose spiritual senses are undeveloped or atrophied. They lack the capacity to truly "know" or perceive the deeper spiritual realities of God's existence, His character, and His active involvement in the world. Their knowledge is confined to the superficial, the material, and the immediate, failing to recognize the divine hand at work in creation and providence.
"neither doth a fool understand this."
This second clause powerfully reinforces and intensifies the first. The "fool" (kᵉçîyl) is not merely ignorant but actively resists and despises wisdom. The demonstrative pronoun "this" explicitly refers back to "the great works of the Lord, and thy thoughts are very deep" (Psalms 92:5). This signifies that the fool cannot comprehend God's magnificent creation, His providential care, His intricate plans, or His ultimate justice. Their lack of understanding is a willful blindness, a moral and spiritual perversity that fundamentally prevents them from grasping divine truth.
Literary Devices
Psalms 92:6 masterfully employs several potent literary devices to convey its message. Parallelism is prominently featured in the two clauses, "A brutish man knoweth not; neither doth a fool understand this." This synonymous parallelism serves to reinforce the central idea of profound spiritual ignorance by presenting two distinct yet similar categories of individuals ("brutish man" and "fool") who share the same fundamental deficiency ("knoweth not" and "understand not"). The verse also utilizes powerful Contrast, setting the spiritual dullness and willful ignorance of humanity against the unfathomable depth and grandeur of God's works and thoughts described in the preceding verse. This stark juxtaposition highlights the immense chasm between divine wisdom and human folly. Furthermore, an element of Irony pervades the psalm's broader context: the very individuals who are most preoccupied with worldly success and fleeting prosperity are precisely those who fail to comprehend the true nature of God's justice, which will inevitably lead to their downfall, while the righteous, who may appear less powerful or successful in the world's eyes, are the ones who truly thrive and endure.
Theological and Thematic Connections
Psalms 92:6 profoundly articulates the biblical concept of spiritual discernment, drawing a clear distinction between those who are receptive to divine truth and those who remain willfully blind. It underscores that understanding God's works and thoughts is not merely an intellectual exercise but a spiritual capacity, a divine gift granted to those who fear the Lord and earnestly pursue wisdom. The "brutish man" and "fool" represent humanity's fallen state, where sin darkens the mind and hardens the heart against God's revelation. This verse serves as a sober warning against intellectual and spiritual arrogance, reminding us that true wisdom commences with acknowledging God's sovereignty and seeking His understanding, rather than relying solely on finite human reason. It also sets the stage for the psalm's broader theological message: God's justice will ultimately prevail, and those who reject His wisdom will face destruction, while the righteous will flourish in His presence.
Reflection and Application
Psalms 92:6 issues a profound challenge, compelling us to examine the true state of our own hearts and minds. Are we genuinely seeking to understand God's "great works" and His "very deep thoughts," or are we content with a superficial engagement with spiritual truth, allowing our spiritual senses to remain dull? The verse calls us decisively away from the spiritual insensitivity of the "brutish man" and the willful ignorance of the "fool." It serves as a vital reminder that true wisdom is not merely academic or intellectual but involves a profound, Spirit-led discernment of God's sovereign hand in creation, providence, and redemption. To avoid being "brutish" or "foolish," we must cultivate a posture of humility, actively seeking God through diligent engagement with His Word, fervent prayer, and contemplative reflection on His majestic character. This intentional pursuit of divine wisdom enables us to see beyond the fleeting realities of this world and grasp the eternal truths that govern all things, leading to a life of deeper worship, unwavering trust, and joyful obedience.
Questions for Reflection
FAQ
What does it mean to be a "brutish man" or a "fool" in the context of this verse?
In Psalms 92:6, a "brutish man" (Hebrew: baʻar') refers to someone who is dull, stupid, or animal-like in their understanding, particularly concerning spiritual matters. They lack the capacity for moral and spiritual insight, operating on a superficial level without appreciating God's profound works or thoughts. A "fool" (Hebrew: kᵉçîyl') is a more severe designation. This is not merely someone intellectually deficient, but a person who is morally and spiritually perverse, actively choosing folly and despising wisdom. The kᵉçîyl willfully rejects divine truth and acts contrary to God's will, often leading to self-destructive behavior. Both terms describe individuals who are spiritually unperceptive and unable to grasp the deeper realities of God's nature and actions, particularly "this" – referring to God's "great works" and "very deep thoughts" mentioned in Psalms 92:5.
Christ-Centered Fulfillment
Psalms 92:6, with its lament over the inherent spiritual blindness of the "brutish man" and "fool," finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. Humanity's inherent inability to truly "know" or "understand" God's profound works and deepest thoughts is a direct consequence of the Fall, which has rendered us spiritually dead and darkened in our understanding (Ephesians 4:18). Jesus, however, is the very embodiment of God's wisdom and the perfect revelation of His deepest thoughts and purposes. He definitively declared, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). Through His perfect life, atoning death, and glorious resurrection, Christ not only fully reveals God's magnificent works but also provides the sole means for spiritual sight and understanding. The Holy Spirit, whom Jesus promised to send, illuminates the hearts and minds of believers, enabling them to comprehend the "things of God" that the "natural man receiveth not" (1 Corinthians 2:10-14). Thus, what was utterly impossible for the brutish and the foolish is made gloriously possible for those who are "born again" (John 3:3), receiving new spiritual eyes to perceive and understand the glorious wisdom and works of God, all centered in the person and redemptive work of Christ, "in whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3).