Psalms 73 · The Lantern

Truly God is loving unto Israel: even unto such as are of a clean heart.

"How good is God to Israel, to them that are right in heart!" Growth in moral perfection is evident as a theme from the beginning of the psalm. Indeed, no one can truly proclaim that God is good but one who knows that goodness is not from his own successes and profits but out of the depth of the heavenly mysteries and the height of God's plan.

"How good is the God of Israel!" But to whom? "To men right in heart" (ver. 1). To men perverse what? Perverse He seemeth. So also in another Psalm He saith: "With a holy man holy Thou shalt be, and with the innocent man innocent Thou shalt be, and with the perverse man perverse Thou shalt be." What is, perverse Thou shalt be with the perverse man?

David sheweth in a psalm that the grace of God aboundeth specially with the pure in heart, saying, "God is good to Israel, even to the pure in heart;" now he uniteth purity of heart with the sight of God, for the name Israel is interpreted "He hath seen God". And whosoever is simple and pure in heart is able to see God.

Nevertheless, my feet were almost gone: my treadings had well-nigh slipt.

If someone speaks like this: "If ever someone is deceived or snatched away in one of these [abysses], is he already lost and has he no longer repentance," I will tell him that a person who has repentance and a true understanding regarding the faith and God's commandments, with a zeal for this, even if he comes close to falling through negligence, yet the Lord will not let him b…

But what to you? "But my feet were almost moved" [Psalm 73:2]. When were the feet moved, except when the heart was not right? Whence was the heart not right?

Although the hearts of all the faithful do not doubt that divine providence is never absent in any part of the world or at any time or that success in temporal affairs does not rest on the power of the stars (which is no power) but it acknowledges that all things are disposed according to the most just and most kind decision of the King on High, as it is written: "All the paths…

And why? I was grieved at the wicked: I do also see the ungodly in such prosperity.

For they are in no peril of death: but are lusty and strong.

They come in no misfortune like other folk: neither are they plagued like other men.

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.

"In the labours of men they are not, and with men they shall not be scourged" [Psalm 73:5]. Does not even the devil himself escape scourging with men, for whom nevertheless an eternal punishment is being prepared?

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.

And this is the cause that they are so holden with pride: and overwhelmed with cruelty.

Their eyes swell with fatness: and they do even what they lust.

They corrupt other, and speak of wicked blasphemy: their talking is against the most High.

For they stretch forth their mouth unto the heaven: and their tongue goeth through the world.

Therefore fall the people unto them: and thereout suck they no small advantage.

Tush, say they, how should God perceive it: is there knowledge in the most High?

Lo, these are the ungodly, these prosper in the world, and these have riches in possession: and I said, Then have I cleansed my heart in vain, and washed my hands in innocency.

All the day long have I been punished: and chastened every morning.

And therefore I conferred with my heart and I said to myself, "if I will speak thus, that I have justified my heart in vain," and the voice of God replied to me and said, "Behold the generation of your children, to which I have made distribution." This means: Behold, you find in the Scriptures, O you son of Adam, that I have made distribution to the generation of your children,…

Indeed, you have there: "Behold, these are the sinners, and they prosper in the world; they have obtained riches. Surely in vain have I justified my heart, and in innocence washed my hands, and been scourged all day long?" I worship God, they blaspheme God. They have happiness, I have calamity. Where is the fairness?

And again when David sheweth concerning the purity of his thoughts he likeneth them unto hands, and their freedom from iniquity he compareth unto the washing of the hands, saying, "I have washed my hands in innocency," that is to say, I have cleansed and purified my thoughts, and I have remembered Thy altar, O Lord.

Yea, and I had almost said even as they: but lo, then I should have condemned the gene ration of thy children.

Then thought I to understand this: but it was too hard for me,

Until I went into the sanctuary of God: then understood I the end of these men;

Namely, how thou dost set them in slippery places: and castest them down, and destroyest them.

O how suddenly do they consume: perish, and come to a fearful end!

Yea, even like as a dream when one awaketh: so shalt thou make their image to vanish out of the city.

Therefore, in regard to the latter, David also says, "They have ceased to be and have perished by reason of their iniquity as the dream of one that wakes up." This means: The wicked cease to be, and they disappear as a dream does when one first wakes up from sleep, "because they are in darkness and have walked in darkness";7 not a trace of their good work remains, but they are…

"How have they become a desolation suddenly?" (ver. 19). He is wondering at them, understanding unto the last things. "They have vanished." Truly like smoke, which while it mounteth upward, doth vanish, so they have vanished. How doth he say, "They have vanished"? In the manner of one who understandeth the last things: "they have perished because of their iniquity."

Thus my heart was grieved: and it went even through my reins.

So foolish was I, and ignorant: even as it were a beast before thee.

Nevertheless, I am alway by thee: for thou hast holden me by my right hand.

And hear how. "And I was brought unto nothing, and I knew not" [Psalm 73:22]. I, the very man, who now say these things of rich men, once longed for such things: therefore "even I was brought to nothing" when my steps were almost overthrown. "And I was brought unto nothing, and I knew not." We must not therefore despair even of them, against whom I was saying such things.

And again that same prophet testifieth concerning the simplicity of his soul, and how he was with God, saying, "I was innocent and ignorant, and I was like a beast before Thee;" and he was brought down to such ignorance like the beast with man, which by reason of its irrational and indiscriminating nature is unable to judge one of his deeds or actions; even thus was the knowled…

Abbot Pimenius asked Abbot Nesteron, who was sitting in the monastery, "Where did you acquire this virtue, brother, that, whenever a quarrel arises in the monastery, you neither speak nor interfere as mediator?" Though he was unwilling to speak, he was compelled by the old man and said, "Forgive me, father, for in the beginning when I entered here I said to my thought: 'Lo, you…

Thou shalt guide me with thy counsel: and after that receive me with glory.

For this reason David says, as if visited by him," "You have held my right hand, and in your will you have conducted me and have taken me up with glory." This is the text we have received, and it is in accord with the Greek, for the Greek said, ekratēsas tēs cheiros, that is, "you have held the hand," tēs dexias mou, "my right hand." A person receives good guidance when God tak…

What is, "I knew not"? "As it were a beast I became to You, and I am always with You" [Psalm 73:23]. There is a great difference between this man and others. He became as it were a beast in longing for earthly things, when being brought to nothing he knew not things eternal: but he departed not from his God, because he did not desire these things of demons, of the devil.

Whom have I in heaven but thee: and there is none upon earth that I desire in comparison of thee.

My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.

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 pleasur…

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.

But grace which lifts up is obtained through hope. The Psalm reads: "For what have I in heaven? And besides Thee what do I desire upon earth?" And elsewhere: "I say, You are my refuge, my portion in the land of the living," so that a man be kept whole in view of this fatherland.

For lo, they that forsake thee shall perish: thou hast destroyed all them that commit fornication against thee.

And the psalmist says, appropriately, "My heart and my flesh have failed, God of my heart." Indeed, abiding things cannot follow unless earthly things have failed. Therefore the flesh falls when fleshly things are put to death.

"My heart and my flesh has failed, O God of my heart" [Psalm 73:26]. This then for me in Heaven has been reserved, "God of my heart, and my portion is my God." What is it, brethren? Let us find out our riches, let mankind choose their parts.

But if you ask how these things come about, ask grace, not doctrine; desire, not understanding; the groaning of prayer, not the study of reading; the Bridegroom, not the master; God, not man; darkness, not clarity; not light, but the fire that wholly inflames and carries into God through ecstatic anointings and most ardent affections.

But it is good for me to hold me fast by God, to put my trust in the Lord God: and to speak of all thy works in the gates of the daughter of Sion.

"Behold," [the psalmist] says, "people who separate themselves far from you [God] will perish." For every individual either unites or separates himself from your mercy by his deeds. The person who does things he fears will be discovered flees from God, just as the person who is protected by walls or surrounded by darkness thinks he will not be seen by God.

Therefore, the human being began to sin in the matter by which he departed from God. For it is written that "the beginning of human pride is to forsake the Lord." And in another place, "Indeed those who are far from you will perish; you put an end to those who are false to you." Therefore, they who are far from God and are false to him indeed perish by sinning through their evi…

But, if there are any who say that sins are only superficially put away in baptism, what can be more against the faith than such preaching, whereby they would fain undo the very sacrament of faith, wherein principally the soul is bound to the mystery of heavenly cleanness, that, being completely absolved from all sins, it may cleave to Him alone of Whom the Prophet says, "But i…

Psalms73