Psalm 73:6 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.

Therefore pride compasseth them about as a chain, Which was the sin of the devils, and of our first parents, and of Sodom, and is the sin of antichrist; and which, of all sins, is most hateful to God; this arises from, at least is increased by, outward prosperity. Jeshurun waxed fat and kicked; pride and fulness of bread went together in Sodom; and, where it is predominant, it binds as a chain; such who are under the power of it are slaves unto it, they are chained and fettered by it, and it possesses them wholly; it shows itself in the several members of their bodies, in their eyes and feet, their walk and gait, and in their conduct and behaviour, and in the several actions of their lives, and is rightly called "the pride of life"; or rather they bind it about themselves as a chain, fancying it to be an ornament to them, what sets them off, and makes them look great in the eyes of others; whereas the reverse is what is of great price, and in high esteem with God and good men; namely, the ornament of a meek and quiet spirit: violence covereth them as a garment; wicked men that are prosperous and proud are generally oppressive to others; and are very often open in their acts of violence, which are as openly done and to be seen of all men, as the clothes upon their backs; and frequently the clothes they wear are got by rapine and oppression, so that they may properly be called garments of violence; see Isa 59:6.

Hence we should know that the Holy Spirit has condemned those detestable people who hold such views. For what other people does he specifically condemn except the Arians, who say that the Son of God does not experience periods of time and years? For there isn’t anything with which that God is not familiar. If, however, Christ is God and Christ is the highest God, then he is God above all things. Notice how outraged the blessed David was with such people who limit the Son of God’s knowledge. He says, “They do not share the troubles common to human beings, and they will not be plagued like other people. They are burdened with their pride; they are clothed in iniquity and impiety. Their iniquity is proportionate with their portliness. They extend into the condition of the heart.” Without a doubt he condemns those who believe that divine things must be determined from the “condition of the heart.” For God is not subject to [any temporal] condition or order because these are things that are peculiar to human beings and according to succeeding generations. But we know that they do not always occur according to some formal plan but more often happen according to some secret and hidden mystery.“They have thought,” he says, “and they have spoken wickedly and sinfully against God. They have set their mouth against heaven.” And so we see that he condemns those who are responsible for impious blasphemy and who claim for themselves the right to arrange the secrets of heaven according to the manner of human nature.

“Therefore their pride has gripped them; they are covered with their iniquity and their wickedness.” Iniquity affords a bad covering, and if anyone wishes to hold it over us, we ought to remove it; else he may begin to come into judgment with us. And if anyone tries to carry off our spiritual tunic that we have received, remove the cloak of iniquity and take up the covering of faith and of patience, with which David covered himself in fasting, so that he would not lose the garment of virtue. Fasting is itself a covering. Indeed, unless a sober fasting had served to cover the holy Joseph, he would have been stripped by the wanton adulteress. Had Adam chosen to cover himself with that fasting, he would not have been made naked. But because he tasted of the tree of the knowledge of good and evil contrary to heaven’s prohibition and violated the fast imposed on him by taking the food of incontinence, he knew that he was naked. Had he fasted, he would have kept the clothing of faith and would not have beheld himself uncovered. Let us not, therefore, clothe ourselves with iniquity and wickedness; else it may be said about one of us, “He clothed himself in cursing.” Adam clothed himself badly; while he searched for coverings of leaves, he received the sentence of a curse. The Jews clothed themselves with a curse, for in regard to them it is written, “Their injustice will go forth as from fat; it has passed into the condition of their heart.” For from “fat” is derived “fatty,” that is, “rich.” For just as a soul that is fed on good things and stuffed with virtues is filled “as with fat and richness,” as it is written, so iniquity, which proceeds, as it were, from fat, is not symbolized as thin and poor but as filled with vices. In fact, they did not fall into error by some chance misstep but passed into sacrilege by plan and intent.

Wherefore on this account what do these men, while they are not scourged, while they labour not with men? "Therefore," he says "there has holden them pride" [Psalm 73:6]. Observe these men, proud, undisciplined; observe the bull, devoted for a victim, suffered to stray at liberty; and to damage whatever he may, even up to the day of his slaughter. Now it is a good thing, brethren, that we should hear in the very words of a prophet of this bull as it were, whereof I have spoken. For thus of him the Scripture does make mention in another place: he says that they are, as it were, made ready as for a victim, and that they are spared for an evil liberty. [Proverbs 7:22] "Therefore," he says, "there has holden them pride." What is, "there has holden them pride"? "They have been clothed about with their iniquity and ungodliness." He has not said, covered; but, "clothed about," on all sides covered up with their ungodliness. Deservedly miserable, they neither see nor are seen, because they are clothed about; and the inward parts of them are not seen. For whosoever could behold the inward parts of evil men, that are as it were happy for a time, whosoever could see their torturing consciences, whosoever could examine their souls racked with such mighty perturbations of desires and fears, would see them to be miserable even when they are called happy. But because "they are clothed about with their iniquity and ungodliness," they see not; but neither are they seen. The Spirit knew them, that says these words concerning them: and we ought to examine such men with the same eye as that wherewith we know that we see, if there is taken from our eyes the covering of ungodliness....

Perhaps someone may say, Why did God cause Pharaoh to be hardened by sparing him, and why did he remove his scourges? At this point I reply with assurance: God removed his scourges so often because by the immense number of his sins Pharaoh did not merit to be rebuked as a son for the amendment of his life, but like an enemy he was allowed to become hardened. Such great sins of his had preceded, and he had despised God so often with wicked boldness, that in him was fulfilled what the Holy Spirit said concerning such people: “They are free from the burdens of mortals and are not afflicted like the rest of humanity. So pride adorns them as a necklace; as a robe violence clothes them. Out of their crassness comes iniquity.” Behold how a person is hardened if he does not deserve to be chastised by our Lord for his correction. Moreover, what is written concerning those whom God’s mercy does not allow to become hardened? “God scourges every son whom he receives”;28 furthermore, “Those whom I love I rebuke and chastise”; and again, “For whom God loves he reproves.” Concerning this hardening the prophet also exclaims to the Lord in the person of the people: “Why do you harden our hearts so that we do not fear you?” Surely, this is nothing else than: You have abandoned our heart, that we should not be converted to you.

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).