Psalmen 73:9 Kommentar

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.

They set their mouth against the heavens,.... Against God in heaven, see Dan 4:26, against his being, saying, there is no God; against his perfections, thinking him to be such an one as themselves; against his purposes and decrees, replying against him, and charging him with insincerity, cruelty, and unrighteousness; and against his providence, either denying it, or affirming it to be unequal; and against his doctrines, ordinances, and ministers. Aben Ezra interprets it also of the angels of heaven, who are spoken against, when it is denied that there are any such beings, as were by the Sadducees; and blasphemed, when the worshipping of them is introduced. The Targum understands it of the saints of heaven, with which compare Rev 13:6 it may be applied to civil magistrates, the higher powers, who represent on earth God in heaven; and there are some that despise dominion, and speak evil of such dignities: and their tongue walketh through the earth: sparing none, high nor low, but injures all sorts of persons with their lies and calumnies. This denotes the unbridled liberty which wicked men take with their tongues; there is no restraint upon them, no stopping of them; see Psa 12:5 the universal mischief they are continually doing, and the diabolical influence of their detraction and falsehood; like Satan, their tongues walk to and fro in the earth, doing all the injury to the credit and characters of men they possibly can.

Let us come also, if you wish, to the circumcision of lips. I think that he would be "uncircumcised in lips" who has not yet ceased from silly talk, from obscene language, who disparages good people, who slanders his neighbors, who instigates quarrels, who promotes false accusations, who sets brothers against themselves by making false statements, who utters vain words, inept words, profane words, shameless words, filthy words, injurious words, wanton words, blasphemous words, and other words that are unworthy of a Christian. But if anyone curbs his mouth from all these things and "orders his words with judgment," if he restrains verbosity, governs his tongue, keeps his words in due bounds, that person deservedly is said to be circumcised in lips. But also those "who speak iniquity on high and stretch out their tongue against heaven," as the heretics do, are to be called uncircumcised and unclean in their lips. But he is circumcised and clean who always speaks the word of God and brings forward sound doctrine fortified with evangelic and apostolic norms. In this way, therefore, also circumcision of lips is given in the church of God.

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.

“They have set their mouth against heaven, and their tongue has passed over the earth.” We learn the meaning of “to set one’s mouth against heaven” from the younger of the two brothers, who returned to his father and said, “Father, I have sinned against heaven and before you.” But those who think that freedom to sin is given to them by some inevitability of birth are setting their mouth against heaven. Such people usually spare neither heaven nor earth, that they may believe that people’s lives are governed by the course of the stars, as it were. They leave nothing to providence, nothing to good character. And would that they also had returned like that one of the two young men—the good Lord would not have denied them a remedy! And yet, even if they do not wish to be healed, the Lord keeps open the option of a return, so that those in Israel who were driven out by the blindness of their own hearts may come back through the fullness of the church. Thus they may spend the days of their lives, not in emptiness but filled with good works and faith, when the Lord has filled them with his spiritual favor. Learn how they may return. “A partial blindness only has befallen Israel, until the full number of the Gentiles should enter and thus all Israel should be saved.” But it was fitting that the mystery be fulfilled, that God should shut up all things in unbelief, that is, that he should refute and convict them. (For when two parties contend, if one is the stronger, it is said, “He has shut up the other.”)45 And thus, by his mercy, that people indeed went back among the heirs, so that the world might be made subject to God. But they were led astray by the delusion of their late wickedness, so that they would not believe that God had foreknowledge of things hidden. But that they may be redeemed at some time, the Lord has kept open for them the option of future salvation and has said, “Therefore will my people return here.” What is “here”? It is “to me, to my equity and justice, to my worship.” “And full days will be procured for them.” This you will interpret as follows, that the people who have believed are assuredly redeemed. According to this, even though those who have not believed are not redeemed, still the redemption of the people is granted as a special favor of God.

"They have set against Heaven their mouth, and their tongue has passed over above the earth" [Psalm 73:9]. For this, "has passed over above the earth" is, they pass over all earthly things? What is it to pass over all earthly things? He does not think of himself as a man that can die suddenly, when he is speaking; he does menace as if he were always to live: his thought does transcend earthly frailty, he knows not with what sort of vessel he is enwrapped; he knows not what has been written in another place concerning such men: "His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his thoughts." But these men not thinking of their last day, speak pride, and unto Heaven they set their mouth, they transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more monstrous than he: and yet he might escape. Whither do you flee to escape death? Certain will that day be. What is the long time which you have to live? How much is the long time which has an end, even if it were a long time? To this there is added that it is nought: and the very thing which is called long time is not a long time, and is uncertain. Why does he not think of this? Because he has set against Heaven his mouth, and his tongue has passed over above the earth. "And full days shall be found in them."

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).