Psalm 73:11 Komentář

INTRODUCTION TO PSALM 73 A Psalm of Asaph. It seems by the title that Asaph was the penman of this psalm, as it is certain that he was a composer of psalms and hymns; see Ch2 29:30, though it may be rendered, "a psalm for Asaph", or "unto Asaph" (a); and might have David for its author, as some think, who, having penned it, sent it to Asaph, to be made use of by him in public service; see Ch1 16:7, and so the Targum paraphrases it, "a song by the hands of Asaph;'' the occasion of it was a temptation the psalmist fell into, through the prosperity of the wicked, and the afflictions of the righteous, to think there was nothing in religion, that it was a vain and useless thing; under which he continued until he went into the house of God, and was taught better; when he acknowledged his stupidity and folly, and penned this psalm, to prevent others falling into the same snare, and to set forth the goodness of God to his people, with which it begins.

And they say, how doth God know?.... Owning there is a God, but questioning his knowledge; for the words are not an inquiry about the way and manner of his knowing things; which is not by the senses, as hearing and seeing; eyes and ears are improperly ascribed to him; nor in a discursive way, by reasoning, and inferring one thing from another; for he knows things intuitively, beholding all things in his own eternal mind and will: but they are a question about his knowledge itself, as follows: and is their knowledge in the most High? they acknowledge God to be the most High, and yet doubt whether there is knowledge in him; and indeed the higher with respect to place, and at the greater distance he was from them, the less they imagined he knew of affairs below; see Job 22:13 for the knowledge called in question is to be understood of his providential notice of human affairs, which they thought he did not concern himself with, as being below his regard; see Eze 9:9 and therefore concluded that their acts of oppression and violence, and their insolent words against God and men, would pass unobserved, and with impunity. If these are the words of good men, of the people of God under affliction, they are to be considered as under a temptation from their affliction, and the prosperity of the wicked, to call in question the providence of God in the government of the world, and his love to them, which is sometimes expressed by his knowledge of them, Psa 1:6.

Therefore those who were in sin said, “How has God known? And is there all knowledge in the most High?” Indeed, they suppose that knowledge is not in God, because sinners abound in worldly prosperity. And the Scripture still represents such individuals as saying, “Behold, these are sinners, and abounding in the world they have obtained riches.” You find this more clearly portrayed in the Gospel where Simon the Pharisee, seeing that the sinful woman had come into his house and had poured ointment over Christ’s feet, said to himself, “This man, were he a prophet, would surely know who and what manner of woman this is who is touching him, for she is a sinner.” But God’s patience is not prejudicial to truth, while his foreknowledge and providence are proved even more by this very fact, that one who is in sin abounds in worldly prosperity and success. Seeing this, one who is stronger laughs, but one who is incautious is moved and led astray.

"And they said, How has God known, and is there knowledge in the Most High?" [Psalm 73:11]. See through what thought they pass. Behold unjust men are happy, God does not care for things human. Does He indeed know what we do? See what things are being said. We are inquiring, brethren, "How has God known," etc. (no longer let Christians say it). For how does it appear to you that God knows not, and that there is no knowledge in the Most High? He replies, "Lo! Themselves they are sinners, and in the world they have gotten abundant riches" [Psalm 73:12]. Both sinners they are, and in the world they have gotten abundant riches. He confessed that he willed not to be a sinner in order that he might have riches. A carnal soul for things visible and earthly would have sold its justice. What sort of justice is that which is retained for the sake of gold, as if gold were a more precious thing than justice herself, or as if when a man denies the deposit of another man's goods, he to whom he denied them should suffer a greater loss, than he that denies them to him. The former does lose a garment, the latter fidelity. "Lo! They are themselves sinners, and in the world they have gotten abundant riches." On this account therefore God knows not, and on this account there is no knowledge in the Most High.

Why, you have it here in so many words: Look, these are sinners, and prospering always; they have become rich. "Is it to no purpose that I set my heart right or washed my hands among the innocent and was scourged every day?" I worship God; they blaspheme God. For them good fortune, for me misfortune. Where is the justice of it? That is why feet were shaken, that is why steps were almost pulled from under, that is why destruction was looming. Yes, just notice please what a dangerous position he had got into. He adds, "And I said, How did God know? Can there be knowledge in the most High?" Notice what a dangerous position he has got into by looking for earthly good fortune from God as though it were of great value.

If the historical allusions of Psa 74:6-8, &c., be referred, as is probable, to the period of the captivity, the author was probably a descendant and namesake of Asaph, David's contemporary and singer (compare Ch2 35:15; Ezr 2:41). He complains of God's desertion of His Church, and appeals for aid, encouraging himself by recounting some of God's mighty deeds, and urges his prayer on the ground of God's covenant relation to His people, and the wickedness of His and their common enemy. (Psa. 74:1-23) cast . . . off--with abhorrence (compare Psa 43:2; Psa 44:9). There is no disavowal of guilt implied. The figure of fire to denote God's anger is often used; and here, and in Deu 29:20, by the word "smoke," suggests its continuance. sheep . . . pasture--(Compare Psa 80:1; Psa 95:7).

The persons speaking are now those apostates who, deluded by the good fortune and free-thinking of the ungodly, give themselves up to them as slaves. concerning the modal sense of ידע, quomodo sciverit, vid., Psa 11:3, cf. Job 22:13. With וישׁ the doubting question is continued. Bצttcher renders thus: nevertheless knowledge is in the Most High (a circumstantial clause like Pro 3:28; Mal 1:14; Jdg 6:13); but first of all they deny God's actual knowledge, and then His attributive omniscience. It is not to be interpreted: behold, such are (according to their moral nature) the ungodly (אלּה, tales, like זה, Ps 48:15, Deu 5:26, cf. המּה, Isa 56:11); nor, as is more in accordance with the parallel member Psa 73:12 and the drift of the Psalm: behold, thus it befalleth the ungodly (such as they according to their lot, as in Job 18:21, cf. Isa 20:6); but, what forms a better connection as a statement of the ground of the scepticism in Psa 73:11, either, in harmony with the accentuation: behold, the ungodly, etc., or, since it is not הרשׁעים: behold, these are ungodly, and, ever reckless (Jer 12:1), they have acquired great power. With the bitter הנּה, as Stier correctly observes, they bring forward the obvious proof to the contrary. How can God be said to be the omniscient Ruler of the world? - the ungodly in their carnal security become very powerful and mighty, but piety, very far from being rewarded, is joined with nothing but misfortune. My striving after sanctity (cf. Pro 20:9), my abstinence from all moral pollution (cf. Pro 26:6), says he who has been led astray, has been absolutely (אך as in Sa1 25:21) in vain; I was notwithstanding (Ew. 345, a) incessantly tormented (cf. Psa 73:5), and with every morning's dawn (לבּקרים, as in Psa 101:8, cf. לבקרים in Job 7:18) my chastitive suffering was renewed. We may now supply the conclusion in thought in accordance with Psa 73:10 : Therefore have I joined myself to those who never concern themselves about God and at the same time get on better.