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BOOK III

(Psalms 73–89)

Psalm 73

Plea for Relief from Oppressors

A Psalm of Asaph.

1

Truly God is good to the upright,

to those who are pure in heart.

2

But as for me, my feet had almost stumbled;

my steps had nearly slipped.

3

For I was envious of the arrogant;

I saw the prosperity of the wicked.

 

4

For they have no pain;

their bodies are sound and sleek.

5

They are not in trouble as others are;

they are not plagued like other people.

6

Therefore pride is their necklace;

violence covers them like a garment.

7

Their eyes swell out with fatness;

their hearts overflow with follies.

8

They scoff and speak with malice;

loftily they threaten oppression.

9

They set their mouths against heaven,

and their tongues range over the earth.

 

10

Therefore the people turn and praise them,

and find no fault in them.

11

And they say, “How can God know?

Is there knowledge in the Most High?”

12

Such are the wicked;

always at ease, they increase in riches.

13

All in vain I have kept my heart clean

and washed my hands in innocence.

14

For all day long I have been plagued,

and am punished every morning.

 

15

If I had said, “I will talk on in this way,”

I would have been untrue to the circle of your children.

16

But when I thought how to understand this,

it seemed to me a wearisome task,

17

until I went into the sanctuary of God;

then I perceived their end.

18

Truly you set them in slippery places;

you make them fall to ruin.

19

How they are destroyed in a moment,

swept away utterly by terrors!

20

They are like a dream when one awakes;

on awaking you despise their phantoms.

 

21

When my soul was embittered,

when I was pricked in heart,

22

I was stupid and ignorant;

I was like a brute beast toward you.

23

Nevertheless I am continually with you;

you hold my right hand.

24

You guide me with your counsel,

and afterward you will receive me with honor.

25

Whom have I in heaven but you?

And there is nothing on earth that I desire other than you.

26

My flesh and my heart may fail,

but God is the strength of my heart and my portion forever.

 

27

Indeed, those who are far from you will perish;

you put an end to those who are false to you.

28

But for me it is good to be near God;

I have made the Lord G od my refuge,

to tell of all your works.


By the sanctuaries of God some, even among the Hebrews, understand the celestial mansions in which the spirits of the just and angels dwell; as if David had said, This was a painful thing in my sight, until I came to acknowledge in good earnest that men are not created to flourish for a short time in this world, and to luxuriate in pleasures while in it, but that their condition here is that of pilgrims, whose aspirations, during their earthly pilgrimage, should be towards heaven. I readily admit that no man can form a right judgment of the providence of God; but he who elevates his mind above the earth; but it is more simple and natural to understand the word sanctuary as denoting celestial doctrine. As the book of the law was laid up in the sanctuary, from which the oracles of heaven were to be obtained, that is to say, the declaration of the will of God, 190190     “C’est a dire, la declaration de la volonte de Dieu.” — Fr. and as this was the true way of acquiring profitable instruction, David very properly puts entering into the sanctuaries, 191191     “It is remarkable,” observes Horsley, “that the original word for ‘sanctuary,’ in this place, is plural, which is unexampled when the sanctuary is literally meant.” He considers the expression, “Until I went into the sanctuary of God,” as meaning, “Till I entered into the secret grounds of God’s dealings with mankind.” Cresswell explains it — “Until I entered into the grounds of God’s dealings with men, as explained by the sacred writings, which are laid up in the place dedicated to his worship.” for coming to the school of God, as if his meaning were this, Until God become my schoolmaster, and until I learn by his word what otherwise my mind, when I come to consider the government of the world, cannot comprehend, I stop short all at once, and understand nothing about the subject. When, therefore, we are here told that men are unfit for contemplating the arrangements of Divine Providence until they obtain wisdom elsewhere than from themselves, how can we attain to wisdom but by submissively receiving what God teaches us both by his Word and by his Holy Spirit? David by the word sanctuary alludes to the external manner of teaching, which God had appointed among his ancient people; but along with the Word he comprehends the secret illumination of the Holy Spirit.

By the end of the wicked is not meant their exit from the world, or their departure from the present life, which is seen of all men — for what need was there to enter into the sanctuaries of God to understand that? — but the word end is to be regarded as referring to the judgments of God, by which he makes it manifest that, even when he is commonly thought to be asleep, he only delays to a convenient time the execution of the punishment which the wicked deserve. This must be explained at greater length. If we would learn from God what is the condition of the ungodly, he teaches us, that after having flourished for some short time, they suddenly decay; and that although they may happen to enjoy a continued course of prosperity until death, yet all that is nothing, since their life itself is nothing. As, then, God declares that all the wicked shall miserably perish, if we behold him executing manifest vengeance upon them in this life, let us remember that it is the judgment of God. If, on the contrary, we do not perceive any punishment inflicted on them in this world, let us beware of thinking that they have escaped, or that they are the objects of the Divine favor and approbation; 192192     “Gardons-nous de penser qu’ils soyent eschappez, ou que Dieu leur favorise.” — Fr. but let us rather suspend our judgment, since the end or the last day has not yet arrived. In short, if we would profit aright, when we address ourselves to the consideration of the works of God, we must first beseech him to open our eyes, (for these are sheer fools who would of themselves be clear-sighted, and of a penetrating judgment;) and, secondly, we must also give all due respect to his word, by assigning to it that authority to which it is entitled.


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