John Calvin Commentary Psalms 73:16

"When I thought how I might know this, It was too painful for me;" — Psalms 73:16 (ASV)

Although I applied my mind to know this. The first verb, חשב, chashab, which he uses, properly signifies to reckon or count, and sometimes to consider or weigh. But the words that follow in the sentence require the meaning I have given: that he applied his mind to know the aspect of Divine Providence being discussed.

He has already condemned himself for having transgressed; but still he acknowledges that, until he entered into the sanctuaries of God, he was not entirely disentangled from the doubts with which his mind had been perplexed. In short, he intimates that he had reflected on this subject from all sides and yet, with all his reasoning, could not comprehend how God, amidst such great disorders and confusions, continued to govern the world.

Moreover, in speaking of himself in this way, he teaches us that when people are guided solely by their own understanding, the inevitable consequence is that they sink under their trouble, unable to reach any certain or fixed conclusions through their own deliberations and reasoning. For there is no doubt that he puts the sanctuaries of God in opposition to carnal reason.

Hence it follows that all the knowledge and wisdom people possess on their own is vain and unsubstantial, since all true wisdom among humankind—all that deserves to be so called—consists in this one point: that they are teachable and unreservedly submit to the teaching of the Word of God.

The Psalmist does not speak of unbelievers who are willfully blind, who involve themselves in errors, and are also very glad to find some semblance of a reason or pretext for taking offense, so that they may distance themselves from God. He speaks of himself. Although he applied his mind to investigating divine subjects, not only earnestly but with all humility, and at the same time contemplated God's high judgments to the best of his limited ability—not only with attention but also with reverence—he still confesses that he did not succeed. For the word trouble here implies unprofitable or lost labor.

Therefore, anyone who, in applying themselves to examining God’s judgments, expects to understand them by their natural understanding alone will be disappointed and will find themselves engaged in a task that is both painful and profitless. And, therefore, it is indispensably necessary to rise higher and to seek illumination from heaven.

By the sanctuaries of God, some, even among the Hebrews, understand the celestial mansions in which the spirits of the just and angels dwell. This is as if David had said, "This was a painful thing in my sight, until I came to acknowledge earnestly that people are not created to flourish for a short time in this world and to luxuriate in its pleasures, but that their condition here is that of pilgrims, whose aspirations during their earthly pilgrimage should be towards heaven."

I readily admit that no one can form a right judgment of God's providence unless they elevate their mind above the earth. However, it is simpler and more natural to understand the word sanctuary as denoting celestial doctrine.

Since the book of the law was kept in the sanctuary, from where the oracles of heaven (that is, the declaration of God's will) were to be obtained, and since this was the true way of acquiring profitable instruction, David very properly equates entering into the sanctuaries, with coming to the school of God.

It is as if his meaning were this: "Until God becomes my schoolmaster, and until I learn by His word what my mind otherwise cannot comprehend when I consider the government of the world, I stop short and understand nothing about the subject."

When, therefore, we are told here that people are unfit for contemplating the arrangements of Divine Providence until they obtain wisdom from a source other than themselves, how can we attain wisdom except by submissively receiving what God teaches us both by His Word and by His Holy Spirit? David, by the word sanctuary, alludes to the external manner of teaching which God had appointed among His ancient people; but along with the Word, he includes the secret illumination of the Holy Spirit.

By the end of the wicked is not meant their exit from the world or their departure from the present life, which is seen by all people—for what need was there to enter into the sanctuaries of God to understand that? Rather, the word end is to be regarded as referring to the judgments of God, by which He makes it clear that, even when He is commonly thought to be asleep, He only delays until a fitting time the execution of the punishment which the wicked deserve.

This must be explained at greater length. If we wish to learn from God what the condition of the ungodly is, He teaches us that after having flourished for a short time, they suddenly decay. He also teaches that although they may happen to enjoy a continued course of prosperity until death, all that is nothing, since their life itself is nothing.

Since, then, God declares that all the wicked shall miserably perish, if we see Him executing manifest vengeance upon them in this life, let us remember that it is the judgment of God. If, on the contrary, we do not perceive any punishment inflicted on them in this world, let us be careful not to think that they have escaped or that they are the objects of divine favor and approval. Instead, let us suspend our judgment, since the end or the last day has not yet arrived.

In short, if we wish to profit rightly when we turn our attention to considering God's works, we must first implore Him to open our eyes (for those who presume to be clear-sighted and to have penetrating judgment on their own are sheer fools). Secondly, we must also give all due respect to His word, by assigning to it the authority to which it is entitled.