Salmi 73:25 Commento

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.

Whom have I in heaven but thee,.... Which includes God the Father, Son, and Spirit; God the Father, as his only covenant God and Father; Christ as his only Mediator, Saviour, and Redeemer, Head, Husband, Advocate, and Intercessor; the Spirit as his only sanctifier, Comforter, earnest, and sealer; and is expressive of their being the one and only Lord God, the sole object of worship, trust, and confidence; his only helper and guide; and in whom his supreme happiness and glory lay; and it excludes the sun, moon, and stars, in the lower heavens, from being the object of worship and trust; and angels and glorified saints in the highest heavens: the words may be rendered, "who is for me in heaven?" (e) on my side, my protector and defender; see Rom 8:31. and there is none upon earth that I desire besides thee; or "with thee" (f); there are many things on earth desirable, as riches, health, friends, food, raiment, &c. but not to be compared with God and Christ, and the blessed Spirit; with the love of God, the grace of Christ, and the communion of the Holy Ghost; there are none to be loved and delighted in as they, nor anything so desirable as fellowship with them: or "with thee I desire not the earth" (g); the whole world, and all things in it, are nothing in comparison of God; if a man was possessed of the whole of it, and had not interest in the Lord, he would be miserable; and if he has an interest in him, he has enough without it; for all things are his, God is all in all; wherefore he is willing to leave all, and be with him for ever: the Targum is, "who is like unto thee, that is, mine in heaven but thee? and with thee I do not desire a companion on earth.'' See Psa 89:6. (e) "quis pro me?" Gejerus. (f) "tecum", Pagninus, Montanus, Tigurine version, Masculus, Gejerus. (g) "nec terram totam diligo tecum", Gejerus.

Therefore the holy man says, “For what awaits me in heaven? And besides you what do I desire on earth?” This means: You are my portion, you are abundant to me for all things, I have sought nothing but that I might possess you as my share, I have not made myself subject to any creature in the heavens, as the Gentiles do, and I have desired none of the wealth and enticing pleasures of this world. I have no want, for I have been taken up by you, and there is nothing further for me to seek in the heavenly bodies. Possessing nothing, I possess all things, because I possess Christ, and him the Father on high “has not spared, but he has delivered him for us all; how has he not, then, given us all things with him?” even as the apostle said. For all things are in Christ, through whom are all things and in whom all things hold together. Therefore, possessing all things in him, I seek no other reward, because he is the reward of all. And so, Christ said to him that was made perfect, “Take up your cross and follow me.” For one who follows him is not led to perfection by the reward, but by perfection he is made perfect for the reward. For the imitators of Christ are not good by reason of hope but for their love of virtue; for Christ is good by nature, not by reason of a desire for a reward. And, therefore, he suffered because it pleased him to do good, and not because he sought an increase of glory from his passion. Thus one who desires to imitate him does not do what is for his own advantage but what is for the advantage of others. It is not without reason, therefore, that he fails for himself, while for others he grows strong by the increase of virtue.

It is good for us to cleave to the Lord, and to put our hope in the Lord God, so that when we have exchanged our present poverty for the kingdom of heaven, we may be able to exclaim, “Whom have I in heaven but you? and there is none upon earth that I desire beside you.” Surely if we can find such blessedness in heaven we may well grieve to have sought after poor and passing pleasures here on earth.

And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he has been a beast, and has longed for things earthly. "For what have I in Heaven, and from You what have I willed upon earth?" [Psalm 73:25]. By your voice I see that you have understood. He compared with his earthly will the heavenly reward which he is to receive; he saw what was there being reserved for him; and while thinking and burning at the thought of some ineffable thing, which neither eye has seen, nor ear heard, nor into the heart of man has ascended, [1 Corinthians 2:9] he has not said, this or that I have in Heaven, but, "what have I in Heaven?" What is that thing which I have in Heaven? What is it? How great is it? Of what sort is it? "And," since that which I have in heaven does not pass away, "from You what have I willed upon earth?". . You reserve, he says, for me in Heaven riches immortal, even Yourself, and I have willed from You on earth that which even ungodly men have, which even evil men have, which even abandoned men have, money, gold, silver, jewels, households, which even many wicked men have: which even many profligate women have, many profligate men: these things as a great matter I have desired of my God upon earth: though my God reserves Himself for me in Heaven!

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).

God is his only satisfying good.