Psalm 73:27 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.

For, lo, they that are far from thee,.... Who are alienated from the life of God, far from the law of God, and subjection and obedience to it; and from righteousness either moral or evangelical, and from the love and fear of God, and worship of him: shall perish; not merely at death, as even righteous men do, but be lost eternally: thou hast destroyed all them that go a whoring from thee; that follow after other gods, and worship them; which is spiritual adultery and fornication, the Scriptures often speak of, and intend by it idolatry; see Deu 31:16 or who set their hearts and affections upon the creature, and have them alienated from God; and love the creature more and besides the Creator: the past tense seems to be put for the future, and so some render it, "thou shalt destroy", or "cut off" (i); destroy them soul and body, and punish them with an everlasting destruction in hell; the Targum is, "that wander from thy fear;'' that is, from the worship of God. (i) "perdes", Tigurine version, Musculus, so some in Vatablus; "exscindes", Michaelis.

“Behold,” [the psalmist] says, “people who separate themselves far from you [God] will perish.” For every individual either unites or separates himself from your mercy by his deeds. The person who does things he fears will be discovered flees from God, just as the person who is protected by walls or surrounded by darkness thinks he will not be seen by God. On the contrary, he is seen, as it says: “You destroyed everyone who fornicates himself away from you.” … And so, whoever does not cling to God but devotes himself to the vain worship of idols separates himself far from the Lord by perverse sacrilege. Whoever is separated from the Lord perishes. Therefore, the saintly person who greatly fears the judgment of God always wants to cling to Christ and to put his hope in him so that he may praise the Lord, to whom belongs honor, glory and infinity from all ages, both now and into all eternity.

Indeed, when we are abandoned by God, we are given over to the devil. When we have been given over to the devil, we are afflicted with countless terrible consequences. Well, then, in order to frighten his hearers the sacred writer said, “He has hardened” and “He has given up.” Listen to what he was really saying, when he said that he himself not only does not give us up but does not abandon us, either, unless we wish it: “Have not your iniquities caused a division between me and you?” And again, “They who withdraw from you perish.” Furthermore, Hosea declared, “You have forgotten the law of your God; I also will forget you.” And he himself said in the Gospels, “How often would I have gathered your children together, but you would not!” Isaiah, also, in another place said, “I came, and there was no one: I called, and there was no one that would hear.”

"Behold, they that put themselves afar from You shall perish" [Psalm 73:27]. He therefore departed from God, but not far: for "I have become as it were a beast," he says, and "I am always with You." But they have departed afar, because not only things earthly they have desired, but have sought them from demons and the Devil. "They that put themselves afar from You shall perish." And what is it, to become afar from God? "You have destroyed every man that commits fornication away from You." To this fornication is opposed chaste love. What is chaste love? Now the soul does love her Bridegroom: what does she require of Him, from Her Bridegroom whom she loves? Perchance in like manner as women choose for themselves men either as sons-in-law or as bridegrooms: she perchance chooses riches, and loves his gold, and estates, and silver and cattle and horses, and household, and the like. Far be it. He does love Him alone, for nought he does love Him: because in Him he has all things, for "by Him were made all things." [John 1:3]

Therefore, the human being began to sin in the matter by which he departed from God. For it is written that “the beginning of human pride is to forsake the Lord.” And in another place, “Indeed those who are far from you will perish; you put an end to those who are false to you.” Therefore, they who are far from God and are false to him indeed perish by sinning through their evil will that is not from God. God will destroy them by his just judgments as is proper to God. For God would not destroy them by his judgment, unless they had perished through their iniquities. For it is written, “How they are destroyed in a moment, swept away utterly by terrors.”

But, if there are any who say that sins are only superficially put away in baptism, what can be more against the faith than such preaching, whereby they would fain undo the very sacrament of faith, wherein principally the soul is bound to the mystery of heavenly cleanness, that, being completely absolved from all sins, it may cleave to Him alone of Whom the Prophet says, "But it is good for me to cleave to God"? For certainly the passage of the Red Sea was a figure of holy baptism, in which the enemies behind died, but others were found in front in the wilderness. And so to all who are bathed in holy baptism all their past sins are remitted, since their sins die behind them even as did the Egyptian enemies. But in the wilderness we find other enemies, since, while we live in this life, before reaching the country of promise, many temptations harass us, and hasten to bar our way as we are wending to the land of the living. Whosoever says, then, that sins are not entirely put away in baptism, let him say that the Egyptians did not really die in the Red Sea. But, if he acknowledges that the Egyptians really died, he must needs acknowledge that sins die entirely in baptism, since surely the truth avails more in our absolution than the shadow of the truth. In the Gospel the Lord says, "He that is washed needeth not to wash, but is clean every whit." If, therefore, sins are not entirely put away in baptism, how is he that is washed clean every whit? For he cannot be said to be clean every whit, if he has any sin remaining. But no one can resist the voice of the Truth, "He that is washed is clean every whit." Nothing, then, of the contagion of sin remains to him whom He Himself who redeemed him declares to be clean every whit.

What is so finite and limited as a fulfilling [of the law]? Therefore, whatever you do, do it for the love of Christ, and let the intention or end of all your actions look to him. Do nothing for the sake of human praise, but everything for love of God and the desire for eternal life. Then you will see the end of all perfection, and when you have reached it you will wish for nothing more. When the psalm is read and you hear, “Unto the end, a psalm of David,” do not understand it except as Christ, for the apostle says, “Christ is the consummation of the law for the achievement of justice.” If you come to anything else, pass beyond it until you reach the end. What is the end? “But for me, to be near God is my good.” Have you adhered to God? You have finished your journey and will remain in your true country.

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 lot of apostates, described by a figure of frequent use (Jer 3:1, Jer 3:3; Eze 23:35), is contrasted with his, who finds happiness in nearness to God (Jam 4:8), and his delightful work the declaration of His praise. Next: Psalms Chapter 74

The poet here once more gives expression to the great opposites into which good fortune and misfortune are seemingly, but only seemingly, divided in a manner so contradictory to the divine justice. The central point of the confirmation that is introduced with כּי lies in Psa 73:28. "Thy far removing ones" was to be expressed with רחק, which is distinct from רחוק. זנה has מן instead of מתּחת or מאחרי after it. Those who remove themselves far from the primary fountain of life fall a prey to ruin; those who faithlessly abandon God, and choose the world with its idols rather than His love, fall a prey to destruction. Not so the poet; the nearness of God, i.e., a state of union with God, is good to him, i.e., (cf. Psa 119:71.) he regards as his good fortune. קרבה is nom. act. after the form יקהה, Arab. waqhat, obedience, and נצּרה, a watch, Psa 141:3, and of essentially the same signification with ḳurba (קרבה), the Arabic designation of the unio mystica; cf. Jam 4:8, ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν. Just as קרבת אלהים stands in antithesis to רחקיך, so לי טּוב stands in antithesis to יאבדו and הצמתה. To the former their alienation from God brings destruction; he finds in fellowship with God that which is good to him for the present time and for the future. Putting his confidence (מחסּי, not מחסי) in Him, he will declare, and will one day be able to declare, all His מלאכות, i.e., the manifestations or achievements of His righteous, gracious, and wise government. The language of assertion is quickly changed into that of address. The Psalm closes with an upward look of grateful adoration to God beforehand, who leads His own people, ofttimes wondrously indeed, but always happily, viz., through suffering to glory.