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73. Psalm 73

1 Surely God is good to Israel,
   to those who are pure in heart.

    2 But as for me, my feet had almost slipped;
   I had nearly lost my foothold.

3 For I envied the arrogant
   when I saw the prosperity of the wicked.

    4 They have no struggles;
   their bodies are healthy and strong. With a different word division of the Hebrew; Masoretic Text struggles at their death; / their bodies are healthy

5 They are free from common human burdens;
   they are not plagued by human ills.

6 Therefore pride is their necklace;
   they clothe themselves with violence.

7 From their callous hearts comes iniquity Syriac (see also Septuagint); Hebrew Their eyes bulge with fat;
   their evil imaginations have no limits.

8 They scoff, and speak with malice;
   with arrogance they threaten oppression.

9 Their mouths lay claim to heaven,
   and their tongues take possession of the earth.

10 Therefore their people turn to them
   and drink up waters in abundance. The meaning of the Hebrew for this verse is uncertain.

11 They say, “How would God know?
   Does the Most High know anything?”

    12 This is what the wicked are like—
   always free of care, they go on amassing wealth.

    13 Surely in vain I have kept my heart pure
   and have washed my hands in innocence.

14 All day long I have been afflicted,
   and every morning brings new punishments.

    15 If I had spoken out like that,
   I would have betrayed your children.

16 When I tried to understand all this,
   it troubled me deeply

17 till I entered the sanctuary of God;
   then I understood their final destiny.

    18 Surely you place them on slippery ground;
   you cast them down to ruin.

19 How suddenly are they destroyed,
   completely swept away by terrors!

20 They are like a dream when one awakes;
   when you arise, Lord,
   you will despise them as fantasies.

    21 When my heart was grieved
   and my spirit embittered,

22 I was senseless and ignorant;
   I was a brute beast before you.

    23 Yet I am always with you;
   you hold me by my right hand.

24 You guide me with your counsel,
   and afterward you will take me into glory.

25 Whom have I in heaven but you?
   And earth has nothing I desire besides you.

26 My flesh and my heart may fail,
   but God is the strength of my heart
   and my portion forever.

    27 Those who are far from you will perish;
   you destroy all who are unfaithful to you.

28 But as for me, it is good to be near God.
   I have made the Sovereign LORD my refuge;
   I will tell of all your deeds.


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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