5 Many, Yahweh, my God, are the wonderful works which you have done, and your thoughts which are toward us. They can't be declared back to you. If I would declare and speak of them, they are more than can be numbered.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Many are thy wonderful works which thou hast done, O Jehovah! Interpreters are not entirely agreed as to these words; but it is generally admitted that David here contemplates with admiration the providence of God in the government of mankind. And first of all, he exclaims that the wonders of God's works are great or many; meaning by this, that God in his inscrutable wisdom so governs human affairs, that his works, which come to be little thought of by men, from their constant familiarity with them, far surpass the comprehension of the human understanding. Thus we find, that from one particular species he ascends to the whole class; as if he had said, God has proved not only by this particular act the paternal care which he exercises towards men, but that, in general, his wonderful providence shines forth in the several parts of creation. Then he adds, that the counsels of God concerning us are so high and so hidden, that it is impossible to reckon them up in order distinctly and agreeably to their nature. Some think that the word 'lynv, elenu, towards us, is employed by way of comparison, in this sense, The counsels of God are far beyond the reach of our understanding, (but David rather commends the care which God vouchsafes to take of us;) and as, in this way, the connection of the words is broken, they are constrained to render the word rvd, aroch, which I have rendered to count in order, differently, namely, that none is equal to God, or can be compared with him. [1] But that I may not enter upon any lengthened refutation, the intelligent reader will agree with me in considering that the true meaning is this: That God, by his incomprehensible wisdom, governs the world in such a manner that we cannot reckon up his works in their proper order, seeing our minds, through their very dulness, fail us before we can reach to so great a height. It follows, to thee, for although we should in so far reflect how wonderfully the Lord can make provision for our wants, yet this consideration is limited by the imperfection of our understanding: and hence it falls far short of the infinite glory of God. Those who give this explanation, that the counsels of God are not referred to him, because the greatest part of men imagine that every thing is subject to chance and fortune, as if David meant in passing to censure the ingratitude of those who defraud God of his praise, are no doubt mistaken as to the meaning. In stating, as David does, immediately after, that however much he might set himself to rehearse the works of God, he yet would fail ere he could declare the half of them; -- in stating this he shows with sufficient plainness that the godly and devout meditation, in which the children of God are often engaged, gives them only, as it were, a slight taste of them and nothing more. We have now arrived then at the Psalmist's meaning. Having spoken before of the deliverance which God had vouchsafed to him, he takes occasion from it to set forth the general providence of God in nourishing and sustaining men. It is also his design in this to exhort the faithful to a consideration of God's providence, that they may not hesitate to cast all their cares upon it. Whilst some are in constant pain by reason of their own anxiety and discontent, or quake at the slightest breeze that blows, and others labor hard to fortify and preserve their life by means of earthly succours, -- all this proceeds from ignorance of the doctrine, that God governs the affairs of this world according to his own good pleasure. And as the great majority of men, measuring the providence of God by their own understanding, wickedly obscure or degrade it, David, placing it on its proper footing, wisely removes this impediment. The meaning of the sentence, therefore, amounts to this, that in the works of God men should reverently admire what they cannot comprehend by their reason; and whenever the flesh moves them to contradiction or murmuring, they should raise themselves above the world. If God cease to work, he seems to be asleep, because, binding up his hands to the use of outward means, we do not consider that he works by means which are secret. We may therefore learn from this place, that although the reason of his works may be hidden or unknown to us, he is nevertheless wonderful in his counsels. This verse is closely connected with the preceding. No man places, as he ought, entire trust in God, but he who, shutting his eyes upon external circumstances, suffers himself to be governed by him according to his good pleasure. Moreover, having spoken hitherto in the third person, David now suddenly addresses his discourse, not, however, unadvisedly, to God, that he might lead us the more effectually to this sobriety and discretion. When, however, he affirms that the works of God cannot be distinctly known by us, it is not for the purpose of deterring us from seeking the knowledge of them, or from the examination of them, but only to lay a restraint upon our rashness, which would otherwise go beyond the proper boundaries in this respect. To this end, the words to thee, or before thee, are expressly employed, by which we are admonished that however diligently a man may set himself to meditate upon the works of God, he can only attain to the extremities or borders of them. Although then so great a height be far above our reach, we must, notwithstanding, endeavor, as much as in us lies, to approach it more and more by continual advances; as we see also the hand of God stretched forth to disclose to us, so far as it is expedient, those wonders, which we are unable of ourselves to discover. There is nothing so preposterous as to affect, of one's own accord, a gross ignorance of the providence of God, because as yet we cannot comprehend it perfectly, but only discern it in part; even as at this day we find some who employ all their endeavors to bury it in oblivion, for no other pretense than that it surpasses our understanding, as if it were unreasonable to allow to God anything more than what appears right and proper, according to our carnal reason. David acts very differently regarding it. Feeling all his senses absorbed by an inconceivable majesty and brightness, which he could not bear to look upon, he confesses frankly that these are wonderful things of which he could not comprehend the reason; but still he does not abstain wholly and everywhere from making mention of them, but, according to the measure of his capacity, sets himself devoutly to meditate upon them. From this we learn how foolish and vain a thing it is to say, by way of caution, that none should speak of the counsels or purposes of God, because they are high and incomprehensible. David, on the contrary, though he was ready to sink under the weight, ceased not to contemplate them, and abstained not from speaking of them, because he felt unequal to the task of rehearsing them, but was content, after having declared his faith on this subject, to finish his discourse in admiration.
1 - "This verb," says Ainsworth, "is sometimes used for matching or comparing." In this sense the word occurs in Psalm 89:7; and this is the sense in which the Septuagint understands it here: "Kai tois dialogismois sou ouch esti tis homoiothesetai soi;" -- "and in thy thoughts there is none who shall be likened to thee." Street reads, "There is none to be compared to thee;" and observes, that "above sixty copies of Dr Kennicott's collection have rvk, the passive participle here, instead of rk."
Many, O Lord my God, are thy wonderful works which thou hast done - literally, "Many (things), O Lord my God, hast thou done; thy wonderful things and thy thoughts toward us, it is not (possible) to state unto thee." The recollection of the particular kindness shown to the speaker, as referred to in the previous verses, suggests the recollection of the great number of wonders that God had done for his people - the acts of his kindness which it would be hopeless to attempt to recount before him. And who "could" enumerate and record all the acts of God's benevolence toward men in the works of creation, providence, and redemption; all that he has done in the history of the Church, and for the individual members of the Church in past times; all that he has done to save his people in the days of persecution; all that has been accomplished in our own individual lives? Obviously these things are beyond all power of enumeration by man. They can be admired now only in the gross; eternity alone will be sufficient for us to look at them and to recount them in detail. The phrase "wonderful works" means here remarkable interventions; things fitted to excite astonishment; things that surpass what man could have anticipated; things that could have been done only by God.
And thy thoughts which are to us-ward - Toward us; or which pertain to us. The word "thoughts" here refers to the plans, purposes, arrangements of God designed for our welfare; the things that are the result of his thinking of our wants - of what we need - of what would do us good. See Psalm 40:17.
They cannot be reckoned up in order unto thee - Margin, "None can order them unto thee." Literally, "There is no putting them in order before thee;" that is, there is no such arranging of them, or disposing of them in order, that they can all be brought into their proper place, so as to be perceived or numbered. The Hebrew word - ערך ‛ârak - means properly, to place in a row; to put in order; to arrange; as, to put an army in battle array, or to draw it up for battle, Judges 20:20, Judges 20:22; to put words in order for an argument, or to arrange thoughts so as to present an argument, Job 32:14; to set a cause in order before a judge, or to lay it before him, Job 13:18. The word also means to place together with anything, or by the side of anything - that is, to make a comparison. Gesenius (Lexicon) supposes that this is the idea here, and that the proper interpretation is, "Nothing can be compared unto thee." But the other interpretation seems best to accord with the connection, as referring to the wonderful works of God, and to his thoughts of mercy and goodness as being beyond the power of computation, or as too numerous to be brought into order and arrangement before the mind.
If I would declare and speak of them - If I should attempt to speak of them; or to recount them.
They are more than can be numbered - More than man can enumerate. They go beyond the power of language to express them. This is literally true. No language of man can describe what God has done and has purposed in fitting up this world as an abode for people, and in his mercy toward them.
Many - are thy wonderful works - The psalmist seems here astonished and confounded at the counsels, loving-kindnesses, and marvellous works of the Lord, not in nature, but in grace; for it was the mercy of God towards himself that he had now particularly in view.
Many, (e) O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered.
(e) David goes from one king of God's favour to the contemplation of his providence over all, and confesses that his counsels toward us are far above our capacities, we cannot so much as tell them in order.
Many, O Lord my God, are thy wonderful works which thou hast done,.... This is the "new song", as Aben Ezra rightly observes, which is said in Psalm 40:3, to be put in the mouth of the Messiah; who sometimes speaks in the plural number, being the representative of his people, and sometimes in the singular; for it is the same person that speaks here who is continued speaking in Psalm 40:6, and following; and which are applied to Christ, Hebrews 10:5; the "works" here said to be done, and to be "many" and "wonderful", are not the creation of the world, the dividing of the sea, and feeding the people of Israel forty years in the wilderness, as Jarchi interprets them; but the incarnation of Christ, redemption by him, the resurrection of him from the dead; regeneration and conversion, and the preservation of the saints from the evil of the world, safe to the kingdom and glory of God; all which, as they are many and various, and display the manifold wisdom and grace of God, so they are marvellous, and will be the subject of the wonder of saints to all eternity;
and thy thoughts which are to us-ward; that is, the decrees of God, as Aben Ezra truly explains them; the purposes, counsels, and intentions of God; which, though mentioned last, are before his works, and are the spring of them: these were in the mind of God from everlasting, were unknown till revealed, were thoughts of peace, and not of evil, and are unfrustrable, and ever fulfilled, and are manifold, precious, and amazing, Psalm 139:17; and these were concerning all the elect of God as considered in Christ, and members of his; and therefore he says to us-ward; and all the works before mentioned were done to them, or for them, and on their account; and so Jarchi and Aben Ezra interpret the phrase, "because of us", or "for our sakes"; even the incarnation, sufferings, death, and resurrection of Christ, and the thoughts of them, were for them;
they cannot be reckoned up in order to thee; or "there is none can order them unto thee" (l); there is no power in man to do it, as Aben Ezra observes; or "there is none like unto thee", as Jarchi and the Oriental versions; see Exodus 15:11; though this sense seems to break in upon the account of the wonderful works and thoughts of God, which are still designed in the following clause;
if I could declare and speak of them, they are more than can be numbered; that is, by men: from this general account of, the many and wonderful works and thoughts of God, the Messiah passes on to take notice of one particular design and work of the Lord, the redemption of his people by the sacrifice of himself.
(l) "non est qui ordinet apud te", Pagninus; "none can count them in order to thee", Ainsworth.
be reckoned up in order--(compare Psalm 5:3; Psalm 33:14; Isaiah 44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
He esteems him happy who puts his trust (מבטחו, with a latent Dagesh, as, according to Kimchi, also in Psalm 71:5; Job 31:24; Jeremiah 17:7) in Jahve, the God who has already made Himself glorious in Israel by innumerable wonderful works. Jeremiah 17:7 is an echo of this אשׁרי. Psalm 52:9 (cf. Psalm 91:9) shows how Davidic is the language. The expression is designedly not האישׁ, but הגּבר, which is better adapted to designate the man as being tempted to put trust in himself. רהבים from רהב (not from רהב) are the impetuous or violent, who in their arrogance cast down everything. שׂטי כזב, "turners aside of falsehood" (שׁוּט = שׂטה, cf. Psalm 101:3), is the expression for apostates who yield to falsehood instead of to the truth: to take כּזב as accusative of the aim is forbidden by the status construct.; to take it as the genitive in the sense of the accusative of the object (like תם הלכי, Proverbs 2:7) is impracticable, because שׂוט (שׂטה) does not admit of a transitive sense; כזב is, therefore, genit. qualit. like און in Psalm 59:6. This second strophe contains two practical applications of that which the writer himself has experienced. From this point of view, he who trusts in God appears to the poet to be supremely happy, and a distant view of God's gracious rule over His own people opens up before him. נפלאות are the thoughts of God realized, and מחשׁבות those that are being realized, as in Jeremiah 51:29; Isaiah 55:8. רבּות is an accusative of the predicate: in great number, in rich abundance; אלינוּ, "for us," as e.g., in Jeremiah 15:1 (Ew. 217, c). His doings towards Israel were from of old a fulness of wondrous deeds and plans of deliverance, which was ever realizing and revealing itself. There is not ערך אליך, a possibility of comparison with Thee, οὐκ ἔστι (Ew. 321, c) ἰσουν τί σοι - ערך as in Psalm 89:7; Isaiah 40:18 - they are too powerful (עצם of a powerful sum, as in Psalm 69:5; Psalm 139:17, cf. Jeremiah 5:6) for one to enumerate. According to Rosenmller, Stier, and Hupfeld, אין ערך אליך even affirms the same thing in other words: it is not possible to lay them forth to Thee (before Thee); but that man should "lay forth" (Symmachus ἐκθέστηαι) before God His marvellous works and His thoughts of salvation, is an unbecoming conception. The cohortative forms, which follow, אגּידה ואדבּרה ,wollof h, admit of being taken as a protasis to what follows, after the analogy of Job 19:18; Job 16:6; Job 30:26; Psalm 139:8 : if I wish to declare them and speak them forth, they are too powerful (numerous) to be enumerated (Ges. 128, 1, d). The accentuation, however, renders it as a parenthetical clause: I would (as in Psalm 51:18; Psalm 55:13; Psalm 6:10) declare them and speak them forth. He would do this, but because God, in the fulness of His wondrous works and thoughts of salvation, is absolutely without an equal, he is obliged to leave it undone - they are so powerful (numerous) that the enumeration of them falls far short of their powerful fulness. The words alioqui pronunciarem et eloquerer have the character of a parenthesis, and, as Psalm 40:7 shows, this accords with the style of this Psalm.
Many - This verse seems to be interposed as a wall of partition, between that which David speaks in his own person, and that which he speaks in the person of the Messiah, in the following verses.
*More commentary available at chapter level.