Although Psa. 73, which begins the Third Book of Psalms, refers directly to the temporal judgment of God in Israel as satisfying the anxieties of heart among the faithful; yet, as these anxieties are of all times, we shall find something to note here.
We see the ungodly having their way, so that God seems to have forgotten, and the heart is curious. But it shows in our case too often that the heart would yet have its portion here at least a portion here as well as one to come. The sorrow at the power of evil in the world is right, but it mingles itself in our minds with liking to have one’s own way and judgment in setting it aside. When the will mixes itself up with the sense of the success of evil, it is either irritated or disheartened so as to give up perseverance in good.
The ungodly prosper in the world. What a riddle! Where is God’s government? What is the use of good? No doubt it was more directly trying when temporal blessings had been made a sign of divine favor. But Christians are seldom separated enough from this world not to feel the success of wickedness, and a desire to take vengeance on it. Mere indifference to it is utterly evil. Thus the path is narrow, and grace must work in the heart to lead us in it to feel the evil in itself, to feel God’s glory cast in the dust by it; but to abide God’s time and way, as Christ did when He suffered.
There is no place of learning but in the sanctuary. There the will is bowed: there God is known: there the eye is not obscured by the passions of the world, and an ignorance of how to do what God alone could do—make allowance for any good, have perfect patience with evil, so that judgment shall be simply on evil, and be true judgment on evil without excuse. Our impatience would be nothing of this, even where the evil as such is justly judged. But in the sanctuary will is silent and God is listened to. His ways are right, and we see things with His eye. The evil is worse, the compassion right, the patience adorable, yet the judgment sure; so that the sense of righteousness is not crossed in the heart, though the will of vengeance is; for the wrath of man does not work the righteousness of God. The judgment is righteous because patience is perfect —far more terrible because there is no passion in it. It refers to God. When we desire that fire may even come down from heaven, self is in it. We do not know what manner of spirit we are of; yet, in one sense, they really deserved it. When God awakes in His own just time, they are as a dream. Their pride, pretensions, all is as a departed image. Faith has to believe this, and leave them there.
But another blessed truth comes out here. He had been foolish, ignorant— “as a beast,” so he says, “before God”; yet there had been integrity and conscience. If he had let his thoughts loose when half disposed to say godliness was no use, he would have offended against the generation of God’s children. This checked him.
How beautiful to see in the waywardness of man’s will these holy affections, this conscience of putting a stumbling-block of the weakest of God’s children, check[ing] the heart, and show[ing] where the affections really are, and that fear of God which shows He is lovingly known—that the new nature is there! It is a great mark of good that God is owned. But what he knows of himself is that he was as a beast in his heart’s reasoning as it did. But, then, mark what is seen. He comes to see that, in spite of all this, while owning his folly, he was continually with God.
Oh, how the full knowledge of self, when we know as we are known, will show the patient unvarying grace of God waiting on us all the way in adorable love and interest in us! Through all his foolishness he was continually with God, and God had holden him by his right hand. Blessed grace! God loves us, cares for us, watches over us, is interested in us; because of His sovereign love, we are necessary to His satisfaction. He withdraweth not His eyes from the righteous. This is a wondrous thought of constant grace. But He is God, and not man. And so, the heart here counts on Him.
Up to this, through all his shortcoming in faith, he could say, “Thou hast holden”; now he says, as in communion, “Thou wilt guide me by thy counsel.” This is not merely holding up unconsciously; it is the mind and will of God guiding us in communion. Hence it is seen when he has judged himself and is in communion; it is not that God does not guide us—make us go according to His own counsels, when we are not in communion, holding our mouths with bit and bridle; for He does. But the soul does not understand it, then cannot speak, as here, in the knowledge of His doing it by His counsel. This He does.
Here we meet, in the full force of the passage, the plain distinction of the Jewish position— “after the glory, thou wilt receive me.” It has been altered [in our Authorized Version] to make more of it for Christian ideas, and the true meaning is lost. Compare Zech. 2:88For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. (Zechariah 2:8). After the glory, when this is set up, Israel will be received; but in that glory we shall come with Christ. The heart is now set right by this visit to the sanctuary: “Who in heaven but the Lord?” We, indeed, may have our thought expanded by the knowledge of the Father and the Son; still, the truth abides, only better known. Who in heaven but God, the center and source and all of blessing? On earth, where with such as us not thus fixed on God, there might he distracting desires, there is no source of delight with Him; that is, He is the only one. Singleness of eye is complete. As we are in the world, it does make us feel alone, but alone with God.
So the blessed Savior. “All ye shall be offended in me this night, and shall leave me alone; but I am not alone, for the Father is with me.” In one sense, the heart accepts the dominancy of evil and is blessedly abstracted from all to God. See thus the blessing of this seeming evil. Were all peaceful and good, prosperous in the present and imperfect state of things, the heart would sink into that imperfect state and be really worldly; but the prevalence of evil, though pressing on the spirit (the will checked by the feeling that one cannot dissociate oneself from God’s people), drives to the sanctuary of God. The heart is weaned from this world, and, in a world where evil does prevail, looks up to God, has Himself for its portion alone in heaven, and so nothing along with Him on the earth. He holds the one sovereign place in the heart. Nothing competes with Him at all. As in the New Testament, “Christ is all.”
But this brings in another blessing. This endures. Heart and flesh fail; surely they do. God is the strength of my heart. He stays with divine strength and goodness, and sustains the heart, and is not only a present stay, but an everlasting portion, our portion forever. This leads to a sweet and earnest conclusion. It is good for me to draw near to God. There we learn truth; there we find comfort. He has put his trust in the Lord Jehovah, in One sovereign in power, abiding and faithful in promise. He who does will surely have to declare all His wondrous works. He will be in the place to see and experience them, have the heart to notice and understand them, the joy of testifying the faithfulness of One the heart has trusted. In ver. 20 we have only sovereign power [Adonai]; in the last verse, covenant faithfulness also [Adonai Jehovah].
J. N. D.