Psalm 72 for what they read. their eyes rolled out from the fat, thoughts roam in the heart
Psalm of Asaph
The psalm belongs to Asaph, a contemporary of David. In the circumstances of the life of this king, especially in the history of Absalom, his rapid rise and fall, the writer could find material both for the main idea of the content of the psalm and for some of its particular provisions (3, 4, 6, 19).
The Lord is good to with a pure heart... I doubted this truth at the sight of the prosperity of the wicked, as a result of which they become arrogant, arrogant (1-9). They are followed by the people who come to the point of denying the Providence of God on earth (10-13). I too was hesitant - why do I care about my purity? But the consciousness of responsibility before people kept me from preaching these hesitations (14-15). When I began to ponder and entered the sanctuary, I learned how quickly such wicked people fell (16-20). My hesitation was an expression of my ignorance, but now I know that only in God and approaching Him is true life and reward, and those who move away from Him will perish (21-28). 
1 How good God is to Israel, to the pure in heart!
1 tbsp. presents an introduction to the entire content of the psalm, including the conclusion that the author came to through his doubts and hesitations.
2 But I - my feet almost tottered, my feet almost slipped, -
3 I envied the insane, seeing the prosperity of the wicked,
4 For they have no suffering until their death, and their strength is strong;
5 they are absent at human work, and since other people are not hit.
6 Therefore pride, like a necklace, overlaid them, and insolence, how outfit, dresses them up;
6. The pride of the wicked and the arrogant attitude towards other people are the result of their outward prosperity.
7 Their eyes are rolled out from the fat; thoughts roam in their hearts;
7. "Thoughts roam in the heart"- they freely surrender to their desires, not caring about checking their purity and consistency with the instructions of the will of God.
8they scoff at everything, spitefully divulge slander, speak downwardly;
9They lift up their lips to heaven, and their tongue walks the earth.
9. "Lift up their lips to heaven"- they arrogantly look at the Commandments of God, considering themselves entitled to evaluate and criticize them, that is, they check the will of God with their judgment, thus elevating themselves to the place of the supreme legislator.
10 For this reason his people turn there, and they drink water in a full cup,
11 and say: "How does God know? And does the Most High have knowledge?"
11. The impunity of the wicked and their outward predominance is imitated among the people. The latter also begins to "drink with a full cup", surrender himself uncontrollably to his evil inclinations, and even to the point of doubt: "how does God know?" and "Does the Highest have knowledge?" that is, is a person under divine influence and is there justice on earth?
12 And behold, these wicked ones prosper in this age, they multiply riches.
13 [And I said,] Was it not in vain that I cleansed my heart, and washed my hands in innocence?
14 And exposed himself to wounds every day and reproof every morning?
15
But if I said, "I will reason so," then I would be guilty before the generation of Thy sons.
13-15. “To cleanse your heart, wash your hands in innocence, expose yourself to wounds and reproofs” means vigilantly watching not only your actions, but also the purity of your thoughts. Such solicitude for spiritual neatness requires constant and strong limitation of one's sinful impulses, which is painful. The facts of the well-being of the wicked, living according to their desires and not caring about their moral purity, raised the question before the writer - is there any sense in his self-restraint? Doubts tormented him, but he considered himself not entitled to voice these doubts and instill them in others; if he himself does not have firmness in his convictions, then it is his direct duty not to instill hesitation in others. An act of the latter kind makes him "guilty before the generation of Thy sons," that is, before the Jews, whom the Lord loves and cares about as a father cares for children. To instill in them your doubts would mean turning children away from the Father, depriving them of His wholesome and loving care, depriving others of the good to which you yourself have no right.
16 And I thought how to comprehend this, but it was difficult in my eyes,
17 Until I entered the sanctuary of God and understood their end.
18 So! Thou didst set them up on slippery roads, and Thou didst cast them into the abyss.
19 How unwittingly they came to ruin, disappeared, perished from horrors!
20 As a dream upon awakening, so are You, Lord, having awakened their, destroy their dreams.
18-20. The writer was one-sided in his observations of reality; he judged only on the basis of the facts of the well-being of the wicked, and did not pay attention to how quickly and unexpectedly they perish, how often their dreams of happiness are deceived.
21 When my heart was seething, and my bowels were tormented,
22 then I was ignorant and did not understand; I was like a cattle before you.
23 But I am always with You: You hold me for right hand;
24 You guide me with your counsel, and then you will receive me to glory.
25 Who is in heaven for me? and with you I want nothing on earth.
25. "Who is in heaven for me?" What can heaven give me if I'm not there with God? - "And I want nothing with you on earth"- I want nothing else on earth except You. The meaning of the whole expression - besides God, the writer does not want to have any other attachments, since apart from Him nothing can give him satisfaction.
26 My flesh and my heart fail; God is the strength of my heart and my portion for ever.
27 For behold, they that distance themselves from thee are perishing; You destroy everyone who apostates from You.
28 But it is good for me to draw near to God! In the Lord God I have put my hope in order to declare all Thy works [at the gate of the daughter of Zion].
27-28. Since those who live outside of God perish, the true good is to draw closer to Him. Then a person receives "a part for ever" (26), that is, an eternal, inalienable reward, which remains after his death, or - eternal life.
If the God of Israel is good, with a righteous heart. Mine, however, does not move in the small; my feet do not move in the small. As if jealous of the wicked, the world of sinners in vain. As if there is no exclamation in their death, and the affirmation in their wound, in human labor, is not the essence, and from humans they will not take wounds. For this, for the sake of restraining, I am their pride to the end: I am clothed with unrighteousness and my wickedness. It seems that their untruth comes out of fat, passing into the love of the heart. Thought and verb in deceit, untruth in the height of the verb. I put my mouth in heaven, and their tongue will go over the earth. For this, my people will be converted, and the days of fulfillment will be found in them. And resha: how will God take away? And do you have intelligence in Vyshny? These are these sinners and those who gobble up in the age, having kept the wealth. And reh: food in vain justifies my heart, and are wise in my innocent hands, and were ulcerated all day, and my reproof in the morning. If we use verbs, we will say this: for the family of Thy sons, it was promised to him, and not to understand: this work is before me, until I will enter into the holy of God and I mean into their last. For their flattering, you put them evil for them, I put them down, always getting puffed up. How desolate? Suddenly disappeared, perishing for his iniquity. Like a rising sleepyhead, Lord, in Thy city you despise their image. As if my heart was kindled, and my womb was changed. And I am humbled and do not understand, the cattle were with you. And I will take it out with you, you have held my right hand, and with your advice you have guided me, and with glory you have received me. What is there in heaven? And from Thee what delight on earth? Disappeared is my heart and my flesh, O God of my heart, and my part, O God, for ever. As for those who remove themselves from You, they will perish; Thou hast consumed every one who commits adultery from Thee. But God cleaves to me, God is good, put my hope on the Lord, proclaim all Your praises to me in the gates to the daughter of Sioni.
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Interpretation of Psalm 72
III. Book III (Psalms 72-88)
Eleven of the 17 psalms that make up this book are attributed to Asaph (Ps. 72-82), one to David (Ps. 85), three to the sons of Korah (Ps. 83, 84, 86), one to Heman (Ps. 87) and one to Etham (Ps. 88). Asaph, Heman and Ephram were Levite musicians living in the days of King David (1 Chron. 15: 17,19).
The motives of this psalm echo those of Psalm 48; the thoughts of their author - Asaph are similar. Both of them can be referred to as the so-called "psalms of wisdom".
In Ps. 72 Asaph admits that doubts almost overcame him, because for a long time he compared the life of the atheists with his own, and this comparison was not in his favor. Doubts did not recede until in the sanctuary of God the erroneousness of his reasoning and conclusions was revealed to him, for there he suddenly "understood" that the fate of the wicked was truly unenviable (verses 17-18).
A. Thoughts on the prosperity of the wicked (72: 1-14)
Ps. 72: 1-3... The thought of the goodness of God for the pure of heart unites the first and last verses of this psalm. God ... is good to them and to Israel, exclaims Asaph in verse 1, but then admits that he almost staggered in faith in the Lord (the image of "slipping feet" in verse 2), comparing the prosperity of the wicked with the difficult circumstances of "other people" including obviously his own.
Why do those who resist God live better than those who trust in Him? he asked himself. The expressiveness of the questions and doubts that arose in the psalmist was emphasized stylistically: he begins verses 2, 22-23 and 28 with an expression corresponding to "A I" (in the Russian text it is preserved only in verse 2).
Ps. 72: 4-12... So, Asaph was tormented by the fact that those who do not fear God, as if they did not even know suffering until death, and they were not subjected to blows ... on an equal basis with other people (verses 4-5); at human work they are not in verse 5 should be understood in the meaning of "there are no human burdens on them, they do not know the difficulties." In verse 6 - the image of pride and insolence, which, as it were, became "second nature" of people, not knowing God("insane"; verse 3). Thoughts wandering in the heart (verse 7) means that those of whom the author speaks are at the mercy of their impure thoughts and do not care about their incompatibility with the will of God.
The wicked are cynical and arrogant. They spread slander everywhere (throughout the earth), rejoicing in its evil consequences (verses 8-9). At the same time, they decide to boldly think and talk about the Lord Himself (they lift their lips to heaven; perhaps they mean the "critical" perception of the commandments of God by the "mad").
It is difficult to translate verse 10. But, obviously, its meaning is that the infectious example of the "successful wicked" is followed by the people of God, who for the most part do not oppose bad human inclinations and passions, commit, without knowing the measure, iniquities of various kinds (drinks this water in a full bowl). Those who do all this "console" themselves with the hope that God will not know anyway, they reach a daring doubt in His omniscience.
Ps. 72: 13-14... Asaph confesses the doubt that gripped him, which was not avoided by many who trusted in God before and after him: if the Lord allows the wicked to flourish and allows the righteous to suffer, then was it not in vain that he tried to cleanse his heart of evil thoughts and not do evil deeds (wash in innocence your hands)? Was it not in vain that he constantly denounced himself and thereby inflicted pain on himself (exposed himself to wounds)?
B. Until ... did not understand their end (72: 15-28)
Ps. 72: 15-20... Tormented by doubts, the psalmist, however, did not make them "available to the public," for he realized that if he began to reason like this out loud, he would harm the people of God ("the family of thy sons"). For a long time he struggled with that which confused him, it was difficult for him ... to comprehend this (verse 15-16). The psalmist's hesitation left when he once entered ... the sanctuary (verse 17).
It seems that at that time he offered up a prayer at the altar, to which he received an answer, and his eyes were opened to the true fate of those who are not afraid of God. He suddenly realized that their ways are unreliable ("slippery"), and the Lord suddenly casts them down into the abyss, and their prosperity is fleeting, like a dream
Ps. 72: 21-26... With this "enlightenment" came to Asaph another, no less important: he realized that only being an "ignorant" could he doubt the correctness of God's decisions and deeds; when his heart was seething with indignation, and his soul was tormented, he was ... before God, like cattle, incapable of thinking. And now he is comforted by the knowledge that, although he "slipped", but, in essence, he always remained with God, who holds his right hand (verses 21-23) and gives him advice, to which he listens.
And then you will take me into glory can be read and how "you will lead me with glory" (meaning "you will lead me through trials with honor"). In light of the fact that in Old Testament the concept of glory as applied to individuals rarely meant heavenly glory; the psalmist rather means here his dwelling under the blessings of God during his earthly life. Unlike the Old Testament, the New Testament believers know that the wicked are punished, and the righteous are rewarded by God outside of earthly existence.
Asaph declares that apart from God, there is nothing truly desired for him, neither in heaven nor on earth (verse 25). Let him suffer physically and mentally (verse 26: My flesh and my heart are exhausted), only in God, with whom he is inseparable (God ... my part forever) does he draw support and strength (He is the rock of my heart). In Him is the spiritual wealth of the psalmist, which is much more valuable than that material well-being, which many wicked people enjoy, for his wealth is eternal.
Ps. 72: 27-28... Now he does not doubt this, as well as that "those who move away from God" are doomed to destruction. Asaph perceives his striving for God and his trust in Him as a true blessing for himself.
This has always been the case: closeness to the Lord helped and helps believers to correctly measure the value of the material and spiritual and to beware of excessive enthusiasm for the "material", so as "not to deviate from God."
The psalm belongs to Asaph, a contemporary of David. In the circumstances of this king's life, especially in the history of Absalom, his rapid rise and fall, the writer could find material both for the main idea of the content of the psalm, and for some of its particular provisions (Ps. 72_3, 4, 6, 19).
The Lord is good to the pure in heart. I doubted this truth at the sight of the prosperity of the wicked, as a result of which they become arrogant, arrogant (1-9). They are followed by the people who come to the point of denying the providence of God on earth (10-13). I too was hesitant - why do I care about my purity? But the consciousness of responsibility before people kept me from preaching these hesitations (14-15). When I began to ponder and entered the sanctuary, I learned how quickly such wicked people fell (16–20). My hesitation was an expression of my ignorance, but now I know that only in God and approaching Him is true life and reward, and those who move away from Him will perish (21–28).
. How good it is to Israel, to the pure in heart!
It is an introduction to the entire content of the psalm, including the conclusion that the author came to through his doubts and hesitations.
. Therefore, pride, like a necklace, overlaid them, and insolence, how outfit, dresses them up;
The pride of the wicked and the arrogant attitude towards other people are the result of their outward prosperity.
. their eyes rolled out from the fat, thoughts wander in the heart;
"Thoughts roam in the heart"- they freely surrender to their desires, not caring about checking their purity and consistency with the instructions of the will of God.
. They lift up their lips to heaven, and their tongue walks the earth.
"Lift up their lips to heaven"- they arrogantly look at the Commandments of God, considering themselves entitled to evaluate and criticize them, that is, they check the will of God with their judgment, thus elevating themselves to the place of the supreme legislator.
. Therefore, His people turn to the same place, and they drink water in a full cup,
. and they say: “How does God know? and does the Highest have knowledge? "
The impunity of the wicked and their outward predominance causes imitation among the people. The latter also begins to "drink ... with a full cup", surrender himself uncontrollably to his evil inclinations, and even to the point of doubt: "How will God know?" and "Does Vyshny have knowledge?" that is, is a person under divine influence and is there justice on earth?
. [And I said:] Was it not in vain that I cleansed my heart and washed my hands in innocence,
. and exposed himself to wounds every day and reproof every morning?
. But if I said, “I will reason thus,” then I would be guilty before the generation of Thy sons.
"Cleanse the heart", "wash in the innocence of the hand ", "expose myself to wounds ... and reproofs "- means vigilantly watching not only your actions, but also the purity of your thoughts. Such solicitude for spiritual neatness requires constant and strong limitation of one's sinful impulses, which is painful. The facts of the well-being of the wicked, living according to their desires and not caring about their moral purity, raised the question before the writer - is there any sense in his self-restraint? Doubts tormented him, but he considered himself not entitled to voice these doubts and instill them in others; if he himself does not have firmness in his convictions, then it is his direct duty not to instill hesitation in others. An act of the latter kind makes him "guilty before the generation of your sons ", that is, before the Jews, whom the Lord loves and cares about, like a father takes care of children. To instill in them your doubts would mean turning children away from the Father, depriving them of His wholesome and loving care, depriving others of the good to which you yourself have no right.
. And I thought how to comprehend this, but it was difficult in my eyes,
. until I entered the sanctuary of God and understood their end.
. So! Thou didst set them up on slippery roads, and Thou didst cast them into the abyss.
. How unwittingly they came to ruin, disappeared, perished from horror!
. As a dream upon awakening, so are You, Lord, having awakened their, destroy their dreams.
The writer was one-sided in his observations of reality; he judged only on the basis of the facts of the well-being of the wicked, and did not pay attention to how quickly and unexpectedly they perish, how often their dreams of happiness are deceived.
. Who is in heaven for me? and with you I want nothing on earth.
"Who is in heaven for me?" What can heaven give me if I'm not there with God? - "And I want nothing with you on earth"- I want nothing else on earth except You. The meaning of the whole expression - besides God, the writer does not want to have any other attachments, since apart from Him nothing can give him satisfaction.
(26), that is, an eternal, inalienable reward that remains after his death, or - eternal life.
This psalm and the next ten are attributed to Asaph, as their title says, and if he composed them, as many believe, then we can rightly call them the psalms of Asaph. If he was only the head of the choir to whom they were transferred, then (according to the notes in the margins) it would be more correct to call them psalms for Asaph. It is possible that he wrote them, as we read about the words of David and Asaph the seer, which were used to glorify God in the time of Hezekiah (2 Chron. 29:30). Although the Spirit of prophecy through sacred songs descended mainly on David, who on this basis was called the sweet singer of Israel, at the same time God gave a little of this Spirit to those who surrounded him. This psalm is very helpful. He describes the psalmist's struggle with a strong temptation to envy the prosperity of the wicked, and he begins the psalm with a sacred principle that he adheres to and with which he succeeds in standing and achieving his goal (v. 1). Then he tells us
(I) How he received this temptation (v. 2-14).
II.How he got rid of temptation and won a victory over it (vv. 15-20).
(III) What he gained by this temptation, and how he got better (vv. 21-23). If, by singing this psalm, we strengthen ourselves against the temptations of life, then we do not use it in vain. The experience of others should be a guide to us.
Psalm of Asaph.
Verses 1-14... This psalm begins somewhat unexpectedly: “How good God is to Israel” (read in the margin). At that time he thought about the prosperity of the wicked, but while he was thinking, the fire flared up and he uttered these words to test himself after these reflections. "Anyway, but God is good." Although the wicked receive many gifts from His bounty through providence, we must nevertheless acknowledge that He in a special way good to Israel. His people have a favor that others do not.
The psalmist is about to describe the temptation that hit him hard - jealousy of the prosperity of the wicked. This was a common temptation that experienced the grace of many saints. In this description:
I. He sets forth, first of all, the great principle by which he decides to live and which he wishes to adhere to while he understands this temptation (v. 1). Job, experiencing a similar temptation, concentrated on the principle of God's omniscience: “Times are not hidden from the Almighty” (Job 24: 1). Jeremiah's principle is the justice of God: “You will be righteous, Lord, if I will plead with You” (Jer 12: 1). Habakkuk's principle is the holiness of God: “It is not natural for Thy eyes to look at atrocities” (Hab. 1:13). And the principle of this psalmist is the goodness of God. These are the truths that cannot be shaken, according to which we must live and with which we must die. While we may not be able to agree with them all the manifestations of providence, we must believe that they are. Note:
(1.) Good thoughts of God will strengthen you against Satan's many temptations. God is truly good; he had many thoughts about the providences of God, but this word finally confirmed him: "In spite of everything, God is good, God is good to Israel, to pure hearts!" Point out that God's Israel includes those who have a pure heart, whose heart has been cleansed by the blood of Christ, cleansed from the defilements of sin, and totally dedicated to the glory of God. Right heart purely; purity is the truth of the inner man.
(2) God, who is good to all, is in a special way good to His Church and to His people, just as He was previously good to Israel. The goodness of God towards Israel was manifested in the fact that He redeemed him from Egypt, entered into a covenant with him, gave him laws and regulations, as well as in various providences concerning him. Likewise, God is good to all who are pure in heart; and no matter what happens, we must not think differently.
II. He goes on to tell the shock of his faith in God's distinctive goodness toward Israel when he was tempted to envy the prosperity of the wicked and he thought that the Israel of God was no happier than other nations and God was no more merciful to him than to others.
1. He says that he barely managed to resist and not allow the temptation to overthrow and destroy him (v. 2): “And although I was satisfied with the goodness of God to Israel, at the same time my feet almost swayed (temptation almost knocked my feet), my feet almost slipped (that is, I was close to giving up religion and the hope of getting some benefit from it), for I envied the insane. " Point out, (1.) That even the faith of strong believers is sometimes severely hit and is about to fall under them. These storms test the strength of the anchors.
(2) Even those who never perish sometimes find themselves very close to perishing and, in their own opinion, almost perished. Many precious souls, who will live forever, were once close to a complete turn in life: they almost died - they were only a step away from a fatal apostasy; at the same time, they were snatched like a brand out of the fire, and now they will forever glorify the greatness and riches of divine grace in the saved nations. And now:
2. Let's pay attention to the process of temptation of the psalmist - how he was tempted and why.
(1.) He noticed that the wicked madmen sometimes flourish noticeably. He saw with sorrow the prosperity of the wicked (v. 3). The wicked are indeed insane and act against reason and their true values, but at the same time everyone sees their prosperity.
It seems that they are less than others in this life subjected to troubles and difficulties (v. 5): “They do not live in poverty like others, even the wise and good people, and with other people they are not subjected to blows, but it seems that, thanks to some special privilege, they are freed from the common sad lot. If they do face adversity, it is nothing compared to what others endure - not like them, sinners, but at the same time great sufferers.
They seem to have more comfort in this life. They live carefree and bathe in pleasure, so that their eyes rolled out from the fat (v. 7). " Pay attention to what excessive pleasures lead to: moderate use of them enlightens the eyes, and the eyes of those who are fed up with sensual pleasures are ready to roll out of the head. The Epicureans are actually their own tormentors, using violence against their own nature, pretending to delight it. And, of course, the one who has more than the heart can desire can be sucked to failure (they have thoughts in their hearts). They have more than they wanted; they never expected to own it all. At least they have more than a humble, calm, contented heart could wish for, but not as much as they desired for themselves. There are many people who hold in their hands most this life, but in their heart there is nothing that belongs to another life. They are wicked, have no fear of God and do not worship God, but at the same time they prosper and prosper in this life; not only are they rich, but they also multiply wealth (v. 12). They are viewed as successful people, while others struggle to maintain their lives. To what they have, they apply even more - more honors, power, pleasures, thereby increasing their wealth. They prosper in this age (we read in some translations).
It looks like their end will be peaceful. This is mentioned primarily as the greatest oddity, because peaceful death was perceived by everyone as a special privilege of the pious (Ps. 37:37), at the same time it often seems that such is the fate of the wicked (v. 4): “They have no suffering until their death ". They do not lose their lives by violent death; they are madmen, but they do not die like madmen, since their hands were not tied, and their feet were not in chains (2 Sam.3: 33,34). They are not subject to untimely death, like a fruit that is stripped from a tree before ripening, but are left hanging until old age, until they themselves calmly fall. They do not die from a cruel and painful disease; they have no suffering and mortal torment until their death, and their strength is strong to the very end, so that they almost do not feel the coming of death. They belong to those who die in the fullness of their strength, completely calm and peaceful, and not to those who die with a grieved soul, not having tasted good (Job 21: 23,25). Moreover, they are not subject to the horrors of conscience in their hour of death, are not frightened by the memories of their previous sins or the prospect of future misfortunes, and die in peace. We cannot judge the position of a person on the other side of death by the nature of their death or the disposition of their spirit at the time of death. People can die like lambs, and after death they can be among the goats.
(2.) He noticed that they misused outward prosperity, and because of it they became hardened in their wickedness, which greatly increased the temptation and provoked irritation. If prosperity made them better, if they became less annoying to God and oppressing people, then it would never annoy him, but in fact its result was the opposite.
Prosperity made them proud and arrogant. Since they lived in carelessness, pride, like a necklace, overlaid them (v. 6). They defiantly boasted of their prosperity, like people showing off their jewelry. The expression on their faces testifies against them (Isa 3: 9; Hos 5: 5). "Pride is attached to their necklace" - as reads this place dr Hammond. There is nothing wrong with wearing a chain or necklace, but if pride is attached to it, if it is worn to please a vain mind, it ceases to be an ornament. It is not so important what kind of dress or jewelry you wear (although there is a rule for this too, 1 Tim 2: 9), but the accompanying principle and spirit with which it is worn. And as the pride of the sinner is shown in his dress, so in his conversation: “They speak downwardly (v. 8);
uttering puffed-up idle talk ”(2 Pet. 2:18), exalting himself and despising those around him. Because of the excess of pride in their hearts, they talk a lot.
This makes them oppressors of their poorer neighbors (v. 6): "... and insolence, like an outfit, dresses them up." The wealth obtained by fraud and oppression they preserve and increase by the same unholy methods. They are not worried that they can harm others by using violence; the main thing is enrichment and self-exaltation. They are vicious like giants - sinners of the old world, when the earth was filled from them with atrocities (Genesis 6: 11,13). They are not worried about what kind of evil they do - either for the sake of evil itself, or for their own good. They scoff at everything, maliciously divulge slander; they oppress others and justify themselves in this. Anyone who speaks well of sin speaks maliciously. They are vicious, that is, completely absorbed in pleasures and luxuries (as some read), mock others and speak maliciously. They don't care who they hit with the poisoned arrows of slander; they speak downwardly.
This made their behavior insolent towards God and towards man (v. 9): "They lift their lips to heaven, expressing contempt for God himself and His honor, challenging Him, His power and justice." They cannot reach heaven with their own hands in order to shake the throne of God, otherwise they would have done it, but they show their ill will by opening their mouths against heaven. Their language walks the earth and insults everyone who meets on their way. Neither greatness nor piety can protect a person from the scourging of an evil tongue. They cater to pride and delight in deceiving all of humanity; they are a curse for the country, since they are not afraid of either God or man.
In all this, they act like absolute atheists and worldly people. They would not have been so wicked if they had not learned to say, “How does God know? and does the Highest have knowledge? " They are so far from wanting to know God, who gave them all the blessings that they have and would teach them to use them correctly, that they do not want to believe that God knows them, sees their evil deeds and then calls them to account. As if, being the Most High, He cannot or does not want to see them (Job 22: 12,13). Precisely because He is the Most High, He can and knows everything about the children of men - about what they do, say and think. What an insult for God of unlimited knowledge, from which all knowledge emanates, to hear the question: "Does the Most High have knowledge?" He can quite rightly say: "Behold, these wicked ones ..." (v. 12).
(3.) He noted that while the wicked thrive in their wickedness and become more wicked by prosperity, the godly (himself) experience great suffering, which greatly increases the temptation to argue with providence.
He looks around him and sees that the multitude of God's people are perplexed (v. 10): “Since the wicked are so impudent, then His people turn to the same place; they are as confused as I am. They know no more what to say, and therefore they drink water in a full cup. They are not only forced to drink, but also to drink a full cup of bitter suffering. They must drink whatever is meant for them. They take care not to lose a single drop of this unpleasant drink; these waters flow to them so that a sediment remains in the bowl. They shed many tears when they hear the wicked blaspheme God and insult them, ”as was the case with David (Ps. 119: 136). These waters flow to them.
He looked at himself and felt that he was experiencing a constant displeasure of providence, while the wicked bathed in his smile (v. 14): “I exposed myself every day - this or that suffering - and reproof every morning; it was a must. " His sufferings were great: he exposed himself to wounds and reproaches, they were constant and began every morning, continuing without interruption all day. He considered it wrong that those who blaspheme God prospered while he who worships Him suffered. He speaks with great feeling, talking about his troubles; no one can question his logic except his faith.
(4) The result is a strong temptation to abandon religion.
Some who watched the prosperity of the wicked, especially comparing it to the suffering of the righteous, were tempted to deny providence and accept that God had forsaken the earth. In this sense, they agreed with Article 11. Even among the confessing people of God, there are people who will say: “How will God know? All events in life are arranged so as to obscure the future, and they are not in the power of the all-seeing God. " Some pagans, after such a remark, asked: "Quis putet esse deos - who will believe that there are gods?"
Although the psalmist did not go so far as to question God's omniscience, at the same time he was tempted to doubt the usefulness of religion and ask (v. 13): “Was it not in vain that I purified my heart and washed my hands aimlessly in innocence? my?" Note what it means to be religious. This means: to cleanse your heart, first, by repentance and rebirth, and then - to wash your hands in innocence by the general reformation of your life. We do not do this in vain, we do not serve God in vain and fulfill His commandments, although pious people, seeing the prosperity of the wicked, are sometimes tempted to say: “All this is in vain. Religion gives us nothing ”. But no matter how things are now, when the pure in heart and the blessed see God (Mat.5: 8), then they will not say that they have purified their hearts in vain.
Verses 15-20... We see the great temptation the psalmist felt when he saw prosperity worldly people; and these verses tell how he stood and won the victory.
I. He retained respect for the people of God, and thus did not allow himself to speak aloud his wrong thoughts (v. 15). He won the victory gradually - and this is the first victory he won. He was already ready to say: “I have purified my heart in vain” and thought that he had a reason to say so, but he kept his mouth with the following reflection: “But if I said:“ I will reason this way, ”it would mean disobedience and apostasy from faith, then I would have been a temptation and would have been guilty before the generation of Your sons. " Note:
(1.) Although he thought wrong, he took care not to speak out loud the bad thoughts that were born in him. Please note that it is not good to think badly, but it is even worse to say these thoughts, as this gives the bad thought imprimatur - official approval. In doing so, we allow it to exist, agree with it, and distribute it to harm others. But if we suppress it and the error does not spread, then this is a good sign that we have repented of the wicked thoughts of our hearts. Therefore, if you were so stupid that you thought evil, then be wise and put your hand on your mouth (Prov 30:32). But if I said, “I will reason this way” ... Note that although the wicked heart made a similar conclusion based on the prosperity of the wicked, at the same time the psalmist did not mention it, regardless of whether it was appropriate or not. Note, We must think twice before speaking once; twice, because some things can be thought of but not said, and also because second thinking can correct the mistakes of the first.
(2) The fear of seducing those whom God considers to be His children was the reason why he did not speak out loud. Note:
There are people in the world who belong to the generation of God's children who listen to and love God as their Father.
We must be very careful (not to say or do anything that might tempt one of these little ones, Matthew 18: 6), especially if these words can tempt a whole race of sons, grieve their hearts, weaken their hands and shake their aspirations.
Nothing can tempt the generation of God's children more than the statement that they have purified their hearts in vain or served God in vain, for nothing else contradicts their common opinion and grieves more than such words about God.
(4) Anyone who wishes to live like a wicked person actually refuses to live in the tents of the children of God.
II. He foresaw the death of wicked people. In this way, he overcame the temptation in the same way as in the previous verse he was able to control it a little. Since he did not dare to utter his thoughts out loud, fearing divine punishment, he began to reflect on whether he had a good reason for such a thought (v. 17): “I tried to understand the meaning of these incomprehensible actions of providence, but it was difficult in my eyes my. I couldn't handle it with the power of my mind. " If the issue cannot be resolved by ordinary human ability, then this is a problem, because if there were no other life after this, we would not be able to reconcile the prosperity of the wicked with the justice of God. But (v. 17) the psalmist goes into the sanctuary of God; he worships God, reflects on the attributes of God, on what is revealed to us and our sons. He examines the Scriptures and consults with the priests who visit the sanctuary; he prays to God to explain this contradiction and help to understand this issue. Finally, the psalmist understands the plight of the wicked, which he now clearly foresees. Despite their prosperity, they are more likely to deserve pity than envy, as they are ripe for death. Please note that there are many great truths that you need to know, but it is possible to realize only through word and prayer, coming to the sanctuary of God. Therefore, the sanctuary should be a refuge for the tempted soul. Note further, we are to judge people and things in the light of divine revelation, and then our judgment will be righteous; we will be able to judge correctly by the end. All's well that ends well is good for eternity. But what cannot be called good is that which ends badly — bad for all eternity. The sufferings of the righteous end in peace for the soul, and therefore he is happy; the joys of the wicked end in destruction, and therefore he is unhappy.
1. The prosperity of the wicked is short and precarious. The high places to which providence raises them are slippery paths (v. 18), where the foot will not last long; when they decide to climb higher, they are in danger of slipping, and each attempt may end in a fall. Their prosperity does not have a solid foundation, as it does not rest on God's favor or His promise. They do not have satisfaction and the feeling that it rests on a solid foundation.
2. Their death is undeniable and sudden. She amazes with her grandeur. This does not mean some kind of temporary ruin; they were going to spend their days in happiness, and death did not creep into their thoughts, but they instantly descend into the underworld, so that it can hardly be called death. Therefore, here most likely the other side of death is meant - hell and destruction. They thrive for a while, and Then perish forever.
(1) Their death is certain and inevitable. The psalmist speaks of her as a fait accompli: "You overthrow them, for their destruction is just as inevitable as if it had already happened." He talks about her like God's work and therefore it will not be possible to resist: "You bring them down." It is desolation from the Almighty (Joel 1:15), from the glory of His might (2 Thess 1: 9). Who can support those whom God casts down, on whom God lays burdens?
(2) Their death will be sudden and precipitous; their curse does not slumber, for they accidentally came to ruin (v. 19). She easily acts, surprising them and those around them.
(3.) Their destruction is harsh and terrible. This is a complete and final death: "They disappeared, perished from horrors!" The misfortunes of the condemned are borne by the horrors of the Almighty, whom they made their enemy. These horrors are firmly attached to a guilty conscience that cannot find refuge from them or strengthen itself in the fight against them. Therefore, not the wicked themselves, but their bliss will perish from horrors. There will be no consolation or hope left for them, and the higher they ascend in their prosperity, the more painful the fall will be when they are cast into the abyss (plural) and inadvertently fall into ruin.
3. Therefore, one should not envy their prosperity, but rather neglect it; quod erat demonstrandum - what should be the stated goal (v. 20). “As a dream upon awakening, so, Lord, having awakened them (or in some translations“ when they awaken ”), you will destroy their dreams; they will disappear like a shadow. " On the day of the great judgment (as it is written in the Chaldean translation), when they awaken from the tombs, You will destroy their image in anger, for they will rise to shame and eternal contempt. Notice here, (1) what their current prosperity is - these are only dreams, an empty notion, an image of this world that is passing through. It is unreal, but is present only in the imagination, and only a vicious imagination can consider it happiness. It has no essence, but is only a shadow; it is not what it seems and will not bring us what we expect. This dream, while we sleep, may please us for a while, but even then it disturbs our rest. However, no matter how pleasant it may be, it is only a deception, a lie; when we wake up, we will see it. A hungry man dreams that he is eating, but he wakes up, and his soul is thin (Is 29: 8). A person does not become richer and more revered from the fact that he dreams about it. Then who will be the envy of the person enjoying the dream?
(2) What will come of it. God will awaken them to judgment, to defend His cause and to intercede for His wronged people. They will have to wake up from carnal careless sleep - and then God will destroy their dreams; He will show the whole world how despicable they are, and then the righteous will laugh at them (Ps 51: 7,8). How God despises the dreams of a rich man if He says: “… insane! this night they will take your soul from you ”(Luke 12: 19,20)! We must have the same thoughts as God, for His judgment is carried out in truth, and not admire and envy those whom God despises, because sooner or later the whole world will think like Him.
Verses 21-28... Let's re-interpret the riddle of Samson: “... out of the eater came out of the eater, and out of the strong came out of the sweet,” since here is described how a severe temptation that came down and almost overcame him, corrected and improved the psalmist. The one who stumbles and does not fall, after he regains consciousness, takes a longer step forward. So it was with the psalmist in in this case... Through temptation, fighting him, defeating him, he learned many lessons. God would never have allowed His people to be tempted if His grace were not enough for them. He not only saves them from evil, but this evil benefits them; even evil contributes to their good.
I. He learned to think humbly of himself, to be submissive, and to blame himself before God (v. 21,22). With shame, the psalmist recalls his mistakes and the danger in which he found himself, the discontent to which he succumbed, cherishing the temptation and discussing it: "Then my heart was boiling, and my insides were tormented, like a person suffering from acute pain from kidney stones." If evil thoughts enter the mind at some time good man, then he does not roll them under his tongue like candy, but they cause him grief and pain. Paul compares his temptation to a thorn in the flesh (2 Cor. 12: 7). It was this temptation that produced dissatisfaction and envy that was unusually painful; if it constantly dwells in a person, it becomes rotten to the bones (Prov. 14:30), and if it appears from time to time, it torments the insides. Irritability is a vice that needs fixing. And now, reflecting on him, (1) the psalmist admits that it was foolish to irritate himself in this way: “Then I was an ignoramus and a fool; I was my own tormentor. " Let dissatisfied people in this way blame themselves for this quality and be ashamed of their dissatisfaction. "What a fool I am, since I forced myself to worry for no reason!"
(2) He admits that his own ignorance was the cause of the discontent: “I did not know what I should have known, and that correct knowledge could stifle my murmurings; I was like a cattle before you. Animals are only aware of the present situation, but they never foresee the future; that's what I was. If I had not been a great fool, I would never have allowed such a senseless temptation to overpower me. How can you be jealous of the wicked because of their prosperity! Wish to be one of them and live like them! Then I was ignorant. " Note, If a godly person at any time, because of the unexpectedness and power of temptation, thought, said, or acted wrongly, when he sees his mistake, he will reflect on it with sorrow and shame, disgust with himself, and call himself ignorant for it. ... Indeed, I am more ignorant than any human being (Prov 30: 2; Job 42: 5,6). David said the same thing (2 Samuel 24:10).
II. The psalmist uses this opportunity to acknowledge his trust in the grace of God and his responsibilities to it (v. 23): “But no matter how foolish I am, I am always with You and in Your favor; You are holding my right hand. " This may imply (1) God's concern for him or shown mercy to him throughout this time. In the hour of temptation, he said (v. 14): “I exposed myself to wounds every day,” and here he adds the correct remark to his passionate complaint: “Although God punished me, He did not drive me out; despite all the suffering that befell me, I am always with you. I felt Your presence, and You were close to me always when I called on You. And therefore, although I am at a loss, but not in despair. Although God sometimes writes bitter words to me, He holds my right hand to hold me back, so that I do not leave and fall away from Him, so that I do not become weak, do not die under my burdens and do not lose my way in the desert, because which I am going. " If we have kept on the path of God, have been able to fully fulfill our duty and maintain integrity, then we must realize that we are debtors to the grace of God for our safety: "But, having received help from God, I stand to this day." And if He similarly preserved our spiritual life - a pledge eternal life- then we should not complain, no matter what difficulties we have to face at the present time.
(2) The last time he was convinced of the power of divine grace, which helped him to cope with this strong temptation and made him a winner: “I was foolish and ignorant, but You took pity on me and taught me (Heb. 5: 2), You took me under Your protection ", since the unworthiness of a person is not an obstacle to free God's grace... We must attribute our own safety during temptation and the victory won over him, not to our own wisdom, for we are stupid and ignorant, but to the merciful presence of God with us and the mighty intercession of Christ for us, so that our faith does not fade away: “My feet almost swayed and I would have fallen and not got out if You had not held my right hand and prevented my fall "
III. He encouraged himself with the hope that the same God who delivered him from evil would save for His Heavenly kingdom, as did St. Paul (2 Tim 4:18): “Now You support me, and therefore You are leading me with Your advice, leading me, as You have done until now, through many difficulties. And since I am constantly with You, then you will receive me into glory ”(v. 24). This complements the bliss of the saints, and they have no reason to envy the prosperity of sinners. Note:
(1.) Whoever commits himself to God will be guided by His counsel — the counsel of the Word, and the counsel of His Spirit — the best counselors. It seems that the psalmist paid dearly for following his own counsel during this temptation, and therefore chooses to listen to God's counsel in the future, which one who sincerely seeks it will never need by choosing to follow it.
(2.) Everyone who is guided and led by God's counsel in this world will be accepted into glory in the other world. If we make the glory of God in us our goal, then He will make our glory with Him our part, in which we will be eternally happy. Therefore, on reflection, let us never envy sinners, but bless ourselves in our own bliss. If God guides us on the path of our duty and does not allow us to deviate from it, then later, when our state of testing and preparation comes to an end, He will accept us into His Kingdom and glory, a hope, faith and vision of which will reconcile us with all dark providences. that surprise and overwhelm us now. He will ease the pain we have experienced in harsh temptations.
IV. Through such thoughts, the psalmist was urged to cleave even more to God; he is even more comforted and confirmed by the choice he has made (v. 25, 26). Now his thoughts are delighted to realize his own bliss in God, which is much greater than the bliss of the wicked who flourish in this world. He sees no reason to envy them and what they have in this created world, realizing how much more, better, more reliable and more pleasant he has in the Creator, and what reason he has to thank himself for this. He complained about his suffering (v. 14), but these thoughts made them easy and bearable. It's okay if God belongs to me. These words speak about the striving of the sanctified soul for God, about how it rests in Him, and the fact that for a godly person the prosperity of the wicked is a deception and a play of the imagination: "Who is in heaven for me?" In all the psalms, it is difficult to find a verse that would more than this express the reverent and pious feelings of the soul for God. Here she ascends to Him, thirsts for Him and at the same time has complete contentment and complacency in Him.
1. These verses speak of the fact that only God is bliss and the main good for man. Only the One who created the soul can make it happy. No one in heaven or earth can do this.
2. These verses also express the soul's actions and longings for God. If God is our bliss, then:
(1) Then we must have Him (Who is in heaven to me?);
we must choose Him and be sure of our part in Him. What good is it to us that He is bliss for souls, if He is not bliss for our souls, if we do not make Him our own by living faith, having united with Him in an everlasting covenant?
(2) Then our desires should be directed towards Him, and our pleasures should be in Him (the word emphasizes both of these concepts). We should enjoy what we have from God and strive for what we hope for in the future. Our desires should not only ascend to God, but also end in Him, not wanting more than God, but wanting Him more and more. This implies all our prayers: “Lord, give yourself to us”, as well as all the promises: “I will be their God. The striving of our souls for your name. "
(3) In our choice we must give Him preference and desire nothing else.
“Who is in heaven for me? There is no one else to look for and no one to rely on; there is no one but You, whose disposition is worth seeking and communication with someone other than You is worth striving for ”. God in himself is a more glorified Person than any other heavenly body(Psalm 88: 7), and in our eyes He must be the most desirable object. There are wonderful creatures in heaven, but only God can make us happy. His favor is infinitely more pleasing to us than the refreshing effect of the heavenly dew or the favorable influence of the heavenly stars; it is more important than friendship with the saints in heaven or the gracious ministry of angels.
I want nothing with You on earth, that is, not only in heaven - a rather remote place, about which we have a very vague idea, but also here on earth, where we have many friends, to which our current interests and concerns are directed. “Earthly interests swallow the desires of most people, but on earth I have neither people, nor things, nor possessions, nor pleasures that I would desire without You or together with You, which could compare or compete with You." Besides God, we should not desire anything, but only what we desire for His sake (nil praeter te nisi propter te - nothing but You, except that we desire for Your sake);
we must desire only from Him and be content with only what we can find in Him. We should not desire anything other than God, since in Him we must find a partner with the help of whom we would become happy.
(4.) Then we must rely on God with full satisfaction (v. 26). Here, notice the great suffering and difficulty: "My flesh and my heart are exhausted." Others have already experienced, and we must be prepared to experience exhaustion of the flesh and heart. The body is exhausted from disease, age and death; and the flesh and blood part is about our tender part - the part we like too much. When the flesh grows weak, the heart is also ready to grow weak - then nobility, courage and consolations leave a person.
But for such mental suffering, powerful help is provided: "God is the strength of my heart and my part forever." Note, Gracious souls, in their greatest suffering, rely on God as their spiritual strength and eternal part. First, “God is the rock of my heart, the rock of my heart, a solid foundation that will withstand the weight and will not fall under its weight. God is the rock of my heart; I saw that He is like that; I believe in it and I hope that He will always be that way. " Being in suffering, the psalmist speaks of the exhaustion of the flesh and heart, and having received relief, he becomes attached to the only support: he throws away the flesh and reflections on it, since it is enough for him that God be the stronghold of his heart. He speaks like a person who is indifferent to the body (let it faint if there is no means), but worried about the soul in order to gain strength in the inner man... Second, “God is my part forever; He will support me not only here on earth, but also make me happy when I leave here. " The saints choose God as their part, they make Him their part, and their happiness lies in the fact that He will be their part, which will last as long as the immortal soul lives.
V. The psalmist is absolutely convinced of the plight of the wicked. In this case, he learned about it in the sanctuary, and he will never forget it (v. 27): “Behold, they that distance themselves from You; people who keep their distance and alienation from You, who want the Almighty to withdraw from them, perish. This will be their fate. They have chosen their position, want to be away from You and will forever be away from You. You justly destroy everyone who deviates from You, that is, all apostates who, by their confession, became engaged to You, but left You, their duty to You and their fellowship with You. They chose the fate of a wanderer. " Their fate is a foregone conclusion - this is nothing but destruction and destruction. It is universal: "They will all be exterminated without exception." It is certain: “You destroy; it will be done for sure, as if it had already happened, and the collapse of some of the wicked is a guarantee of their death in hell. " God himself decides to deal with them, and we know that it is scary to fall into His hands: “Although You are unlimited in mercy, you will reward what you deserve for insulted honor and abuse of patience. You will destroy those who commit adultery and leave You. "
Vi. He is greatly encouraged to cleave to God and trust in Him (v. 28). “If those who depart from God are destroyed, then (1.) May this induce us to live in fellowship with God. If such a bad fate awaits those who live at a distance from Him, then it is good, very good and important for a person in this life (and above all this concerns me) to make more efforts to draw closer to God, and God will thus draw closer to him. " ; the original can be perceived in one way or another. And it is good for me (I would have read) to draw closer to God! Our approach to the Lord follows from the fact that He approaches us, and bliss consists in our happy meeting. These words set out great truth: it is good to draw closer to God, but the vitality of this truth lies in its application to oneself: "But it is good for me ..." Wise are those people who know what will serve their good. “And to me,” says the psalmist (and each kind person agree with him), - it is good to draw close to God. This is my duty and my benefit. "
(2) Therefore, let us live constantly trusting in Him: “In the Lord God I have put my trust; I will never depart from Him and will not put my trust in creatures. " If the wicked, despite their prosperity, perish and be destroyed, then let us put our trust in the Lord God; on Him, not on them (see Ps 145: 3-5), on Him, and not on their worldly prosperity. Let's put our trust in God and never be irritated or afraid of them. Let's put our trust in God so that our lot will be better than theirs.
(3.) As we do so, let us be confident that we will always have an occasion to glorify His name. Let's put our trust in God, and then we can proclaim all His works. Note that someone who trusts with a right heart in God will always have a cause for thanksgiving.
