11. I will remember the works of God: surely I will remember thy wonderful works from the beginning. 12. I will also meditate on all thy works, and I will muse on thy doings. 13. Thy ways, O God! are in the sanctuary: who is so great a God as our God? 14. Thou art the God that doest wonders: thou hast made known thy strength among the peoples.
11. I will remember the works of God. The prophet now, inspired with new courage, vigorously resists the temptations, which had so far prevailed against him as well nigh to overwhelm his faith. This remembering of the works of God differs from the remembering of which he had previously spoken. Then he contemplated from a distance the divine benefits, and he found the contemplation of them inadequate to assuage or mitigate his grief. Here he takes hold of them, so to speak, as assured testimonies of God's everlasting grace. To express the greater earnestness, he repeats the same sentence, interjecting an affirmation; for the word yk, ki, is here used simply to confirm or enhance the statement. Having then, as it were, obtained the victory, he triumphs in the remembrance of the works of God, being assuredly persuaded that God would continue the same as he had shown himself to be from the beginning. In the second clause, he highly extols the power which God had displayed in preserving his servants: I will remember thy wonderful works from the beginning. He employs the singular number, thy secret, or thy wonderful work; but I have not hesitated to correct the obscurity by changing the number. We will find him soon after employing the singular number to denote many miracles. What he means in short is, that the wonderful power of God which he has always put forth for the preservation and salvation of his servants, provided we duly reflect upon it, is sufficient to enable us to overcome all sorrows. Let us learn from this, that, although sometimes the remembrance of the works of God may bring us less comfort than we would desire, and our circumstances would require, we must nevertheless strive, that the weariness produced by grief may not break our courage. This is deserving of our most careful attention. In the time of sorrow, we are always desirous of finding some remedy to mitigate its bitterness; but the only way by which this can be done is, to cast our cares upon God. It, however, often happens, that the nearer he approaches us, the more, to outward appearance, does he aggravate our sorrows. Many, therefore, when they derive no advantage from this course, imagine that they cannot do better than forget him. Thus they loathe his word, by the hearing of which their sorrow is rather embittered than mitigated, and what is worse, they desire that God, who thus aggravates and inflames their grief, would withdraw to a distance. Others, to bury the remembrance of him, devote themselves wholly to worldly business. It was far otherwise with the prophet. Although he did not immediately experience the benefit which he could have desired, yet he still continued to set God. before his view, wisely supporting his faith by the reflection, that as God changes neither his love nor his nature, he cannot but show himself at length merciful to his servants. Let us also learn to open our eyes to behold the works of God; the excellence of which is of little account in our estimation, by reason of the dimness of our eyes, and our inadequate perception of them; but which, if examined attentively, will ravish us with admiration. The Psalmist repeats in the 12th verse, that he will meditate continually upon these works, until, in due time, he receive the full advantage which this meditation is calculated to afford. The reason why so many examples of the grace of God contribute nothing to our profit, and fail in edifying our faith, is, that as soon as we have begun to make them the subjects of our consideration, our inconstancy draws us away to something else, and thus, at the very commencement, our minds soon lose sight of them.
13. Thy ways, O God! are in the sanctuary. Some translate in holiness, and they are led to do this, because it seems to them a cold and meagre form of expression to say, that God's ways are in his sanctuary. But as the rules of grammar will not easily admit of this, we must inquire whether a profitable truth may not be drawn from the term sanctuary, which is the proper signification of the original word sdqb, bakkodesh. Some are of opinion that this is an abrupt exclamation, as if it had been said, O God, who art in the sanctuary! O thy ways! but of this I do not approve; for they do violence to the words of the prophet. The clause should be read in one connected sentence, and the word sanctuary is to be taken either for heaven or for the temple. I am rather inclined to refer it to heaven, conceiving the meaning to be, that the ways of God rise high above the world, so that if we are truly desirous to know them, we must ascend above all heavens. Although the works of God are in part manifest to us, yet all our knowledge of them comes far short of their immeasurable height. Besides, it is to be observed, that none enjoy the least taste of his works but those who by faith rise up to heaven. And yet, the utmost point to which we can ever attain is, to contemplate with admiration and reverence the hidden wisdom and power of God, which, while they shine forth in his works, yet far surpass the limited powers of our understanding. If it is objected, that it is wrong to attempt to confine to heaven the ways of God, which are extended through the whole world, the answer is easy; for although there is not a single corner of the globe in which God does not exhibit some proof of his power and operation, yet the wonderful character of his works escapes the eyes of men. If any would rather understand sanctuary as meaning the temple, it may be noticed, that we have met with an almost similar sentence in Psalm 73:16, 17,
"When I thought to know this, it was too painful for me,
until I went into the sanctuary of God."
The temple, indeed, in which God manifested himself was, as it were, a heaven on earth.1 It is now obvious that the meaning of the inspired writer is, that as at the commencement he had uttered distressing complaints, so now, having attained to a calm and settled state of mind, he admires and adores the high ways of God, and conscious of his own weakness, quietly and modestly keeps himself within the bounds prescribed to him, not permitting himself to judge or pass sentence upon the secret judgments of God according to the dictates of his carnal understanding. He therefore immediately after exclaims, Who is so great a God as our God? By this comparison, he does not mean that there are many gods, but he indirectly rebukes the deep infatuation of the world who, not contented with the only true God whose glory is so conspicuous, invent for themselves many gods. If men would look upon the works of God with pure eyes, they would be led without much difficulty to rest with satisfaction in him alone.
14. Thou art the God that doest wonders. The Psalmist confirms the preceding sentence, proving the greatness of God from the wonderful character of his works. He does not speak of the hidden and mysterious essence of God which fills heaven and earth, but of the manifestations of his power, wisdom, goodness, and righteousness, which are clearly exhibited, although they are too vast for our limited understandings to comprehend. Literally, the words are, Thou art the God that doest a Wonder; but the singular number is here evidently put for the plural, an instance of which we have seen before. From this we learn that the glory of God is so near us, and that he has so openly and clearly unfolded himself, that we cannot justly pretend any excuse for ignorance. He, indeed, works so wonderfully, that even the heathen nations are inexcusable for their blindness. For this reason it is added, Thou hast made known thy strength among the peoples. This has an immediate reference to the deliverance of the Church; but, at the same time, it shows that the glory of God, which he had clearly and mightily displayed among the nations, could not be despised without the guilt of grievous impiety having been incurred.