Psalm 73:24 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.

Thou shalt guide me with thy counsel,.... Which is wise and prudent, wholesome, suitable, and seasonable, hearty, sincere, and faithful, and which is freely given, and when taken, infallibly succeeds: or "according to thy counsel" (a); the determinate counsels, purposes, and will of God, which were of old faithfulness and truth; who does all things after the counsel of his own will in providence and grace: or "by thy counsel" (b); by the Scriptures of truth, the revealed word, which contains the will of God, and directions for a holy walk and conversation; by the Gospel and truths of it, called the whole counsel of God, Act 20:27, and by his Holy Spirit, which is a spirit of counsel as well as of might; and by which the Lord guides his people in the ways of peace, truth, righteousness, and holiness, through this world, to the heavenly glory, as follows: and afterward receive me to glory; into a glorious place, an house not made with hands, a city whose builder and maker is God, into a kingdom and glory, or a glorious kingdom; and into glorious company, the company of Father, Son, and Spirit, angels and glorified saints, where glorious things will be seen, and a glory enjoyed both in soul and body to all eternity; for this glory is eternal glory, a glory that passes not away: or "in glory" (c); in a glorious manner: some render it, "after glory thou wilt receive me" (d); that is, after all the glory and honour thou hast bestowed upon me here, thou wilt take me to thyself in heaven; so the Targum, "after the glory is completed, which thou saidst thou wouldst bring upon me, thou wilt receive me:'' but rather the sense is, "after" thou hast led and guided me by thy counsel through the wilderness of this world; "after" all the afflictions and temptations of this present life are over; "after" I have passed through the valley of the shadow of death, or "after" death itself, thou wilt receive me into everlasting joy and happiness; see Pe1 5:10. (a) "pro consilio tuo", Michaelis. (b) "Consilio tuo", Junius & Tremellius, Piscator, Cocceius. (c) "in gloria", Gejerus. (d) "post gloriam", Hammond.

For this reason David says, as if visited by him,” “You have held my right hand, and in your will you have conducted me and have taken me up with glory.” This is the text we have received, and it is in accord with the Greek, for the Greek said, ekratēsas tēs cheiros, that is, “you have held the hand,” tēs dexias mou, “my right hand.” A person receives good guidance when God takes hold of his right hand with his own hand. Such a one can say, “The Lord is at my right hand, that I be not moved.” Had Adam chosen to have the Lord at his right hand, he would not have been deceived by the serpent. But because he forgot God’s command and fulfilled the will of the serpent, the devil took hold of his hand and made it to reach out to the tree of the knowledge of good and evil, to pluck things that were forbidden. In him, judgment was passed beforehand on all people, and the adversary began to stand by the right hand of every person. From this, there also came that model of the curse against Judas, “And may the devil stand at his right hand.” If that curse is severe, that blessing, whereby the bonds of the harsh curse are undone, is very momentous. For that reason the Lord Jesus, who had taken up humanity’s cause and condition, set the devil at his right hand, just as we read in the book of Zechariah. And so, where the inheritance of Adam stood, there Christ stood. Like a good athlete, he permitted Satan to stand at his right hand so that he could drive him back, and he said, “Be gone, Satan.” Consequently, the adversary was cast down from his place and departed; so that the devil may not stand at your right hand, Christ says, “Come, follow me.” Therefore, David foresaw the coming of the Lord, who came down from heaven to free us from the power of the adversary, and he said, “The Lord is at my right hand, that I be not moved.” But one who had the devil at his right hand was moved. David was justified, then, in saying this also, “You have held my right hand,” that is, so that now I cannot sin, so that I can take my stand in a trusty place, while before I was swaying and my step was unsure. How aptly the apostle said this! For the Lord, seeing that he was troubled, stretched out his right hand and did not allow him to falter but steadied him to walk without fear. And on his deliverance, what else did Peter say but these prophetic lines, “You have held my right hand, and in your will you have conducted me and have taken me up with glory”? What is the right hand but the power of the soul in operation? And if it is guided by the will of the Lord, it desires nothing and is in want of nothing; it demands none of the helps or aids of this world.

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).

All doubts are silenced in confidence of divine guidance and future glory. receive me to glory--literally, "take for (me) glory" (compare Psa 68:18; Eph 4:8).