Exegetical and Hermeneutical Commentary of Psalms 73:24
Thou shalt guide me with thy counsel, and afterward receive me [to] glory.
24. with thy counsel ] Tacitly he contrasts the course of his life with that of the wicked, for counsel is an attribute of the Divine Wisdom (Pro 8:14), which the wicked despise (Pro 1:25; Pro 1:30).
to glory ] Or, with glory (R.V. marg.); or, as the word is often translated, with honour.
The meaning of this verse is much disputed. Can we suppose that the words bore for the Psalmist the sense which they naturally bear for the Christian in the fuller light of the Gospel? Do they express his faith that God’s guidance of him through this life will be followed by reception into the glory of His Presence after death? Or do they simply express his confidence that God will guide him safely through his present troubles, so that in the end honour, not shame, will be his lot, and his acceptableness to God will be demonstrated to the world? Dclitzsch finds in them the larger hope, and thinks that here, as in Psa 49:15, there is a reference to the assumption of Enoch (Gen 5:24); but he admits that there was as yet no divine promise holding out the prospect of a heavenly triumph to the struggling church on earth upon which such a hope could rest. If the Psalmist possessed this definite hope, we might have expected that he would lay more stress upon it as affording a solution of his perplexities. Such a hope moreover would rise far above the general level of the O.T. view of a future life, at any rate till the latest period. And no parallel can be quoted for the absolute use of ‘glory’ in the sense of ‘heavenly’ or ‘eternal glory.’ Elsewhere in the Psalter kbd is used in the sense of ‘honour’ (Psa 42:7; Psa 84:11; Psa 112:9; Psa 149:5); and in Job and Proverbs, to which it is natural to turn for the elucidation of the language of a Psalm so closely connected with the reflections of the ‘Wise,’ it bears the same sense. It is often coupled with riches and life, and contrasted with shame. See Job 19:9; Job 29:20; Pro 3:16; Pro 3:35; Pro 8:18; Pro 15:33; Pro 21:21; Pro 22:4.
It seems therefore that as the Psalmist anticipates that judgement will overtake the wicked in this world, so he looks for such a deliverance and advancement in this world as will visibly demonstrate that he is the object of God’s loving favour, and prove that “there is a reward for the righteous.” Cp. Psa 71:20-21. This life is for him the scene of God’s dealings with men, and a full vindication of God’s moral government is looked for within the limits of individual experience. See further in Introd. pp. xciii ff.: and consult Oehler’s O.T. Theology, 246, and Schultz’s O.T. Theology, ch. xlii.
It may be noted that the LXX, followed of course by the Vulg., sees no reference here to a future life, but renders, “In thy counsel didst thou guide me, and with glory didst thou receive me.”
If this view is correct, the Psalmist’s faith is even grander than if he looked forward to glorification in a future life. He rises victorious over the world of sense and appearance in the inward certainty of the reality of his communion with God, and the absolute conviction that this is the highest good and the truest happiness of which man is capable. Such a knowledge is eternal life; and the possibility of it is in itself a pledge that the communion thus begun cannot suddenly be interrupted by death, but must be carried on to an ever fuller perfection.
Fuente: The Cambridge Bible for Schools and Colleges
Thou shalt guide me with thy counsel – With thy advice; with thy teaching. This implies two things:
(a) his belief that God would do this, notwithstanding his folly; and
(b) his purpose that God should be his guide now.
He would no longer murmur or complain, but would entrust all to God, and allow himself to be led as God should be pleased to direct him.
And afterward receive me to glory – After thou hast led me along the path of the present life in the way in which thou wouldst have me to go, thou wilt then receive me to thyself in heaven – to a world where all shall be clear; where I shall never have any doubts in regard to thy being, to the justice of thy dispensations, or to the principles of thy government.
Fuente: Albert Barnes’ Notes on the Bible
Psa 73:24
Thou shalt guide me with Thy counsel, and afterward receive me to glory.
God-guided freedom
Some, as the Church of Rome, would deny to men the right of free thought. They appeal to authority, and think it better that men should hearken only to their appointed guides. Now, I say that a Church which hinders and destroys thought curses the world. The men who think make progress; they become inventors, owners of the land they till and of the houses in which they dwell; they become foremen and masters; while the men who do not think are carriers of the hod, the hewers of wood and the drawers of water.
I. That a god-guided life is a pilgrimage.
II. Divine counsel is given to all who try to do Gods will.
III. Let the resolve of the psalmist be repeated in your soul. Thou shalt guide me and receive me. If you resolve to be true to yourself, by acting up to the light you have, then God will guide you by His counsel, and afterward receive you to glory. Our heavenly Guide will never steer us wrong. Trust Him. (W. Birch.)
Guidance and glory
In this psalm troubled men find help.
I. How shall we meet our troubles?
1. There is no better way than to go into the sanctuary of God. Sorrow is almost a blessing if it drives us there.
2. Next, we may well look on to the end of things.
3. Best of all, we must be careful to maintain the blessed life. To be continually with God, cultivating the momentary sense of His presence.
II. But why are these experiences not more permanent? We read that Daniel continued. Oh to be steadfast and unmovable!
1. We must always distinguish between our emotions and our attitude. The one may die off our lives like the sunset glory from the ridges of the Alps, that seem so grey and cold when it is gone; but the other should resemble the changeless perpetuity of the everlasting hills, unaltered by the transitions of the ages, dr the alternations of day and night. You may not always feel as happy, but you can always say Yes to the will of God, and realize your attitude in the risen, ascended, loving Jesus, amongst the thousand thousands that minister to Him. In moments of depression, be sure to live in your will and His will.
2. We must be careful to maintain this attitude of the will unaltered. God is constantly putting into our lives little or greater occasions of testing. Unless we are watchful in applying to each new point the principle of surrender, which we have assumed, we may drift from full face, to three-quarter, and half-face, before we are aware.
3. We must exercise ourselves to have the conscience void of offence toward God and toward men. Not a scrupulous, but a sensitive, conscience. Conscience and the Holy Ghost are expressly allied by the apostle–the crystal stone ever bathed in the translucent glory of heaven.
4. We must ever keep our heart open to the Holy Spirit. It is His province and prerogative to nurture the inner life, and to fill it with the realized presence of the Lord.
5. We must be very careful to maintain unbroken the habits of the devout life. Too many are like the slip-carriage, which runs for a little from the impulse received from the engine, but then slackens till it comes to a stand; instead of resembling that which keeps its connection with the speed and strength of the locomotive. In a laundry, the other day, I saw two kinds of irons. One, the usual sort, needing to be put on a heated surface at frequent intervals to fit them for their work. The other, in which the iron was attached by a flexible gutta-percha tube to the gas-pipe, so that it was easy to use it, and inside the iron a jet of flame, fed by the gas, which maintained it at a regular temperature, and counteracted the chilling effects of its work. Is not this what we want? Not depending on the outside stimulus of a convention, a mission, or a sermon; but receiving straight from God Himself that inward fire of the Holy Ghost, to give and perpetuate which is the dearest passion of the heart of Jesus. All this will cost us something; the daily dying to self; saying No to the flesh; the cutting-off of hand or foot; the dropping down into the earth to die: but these sufferings are not worthy to be compared with the growing glory of our life, or its blessedness. (F. B. Meyer, B. A.)
Guidance to grace and glory
I. The conviction which led the psalmist to take a guide. Happily for him, that conviction came very early. If I am to have a guide on my journey, I should like to have one at the beginning, for it is the starting that has so much to do with all the rest of the way.
1. ] suppose it was because of a work of grace upon his heart; for, naturally, we do not like being guided. It is a fine piece of knowledge when you have learned that you are not fit to take care of yourself, but need somebody to lead you all the way through life.
2. I suppose that the psalmist said to the Lord, Thou shelf guide me, because he had been convinced of his own folly, and therefore felt that it was well to commit himself into wiser hands; and also that he had obtained some knowledge of the difficulties of the way. To no one of us is the path of life an easy one, if we desire to be pure, and clean, and upright, and accepted with God.
3. The psalmists desire to have a guide also showed his great anxiety to be right. I wish that all men began life with an earnest desire to act rightly in it; and that each one would say, I shall never live this life again, I should like to make it a good one so far as I can. If this were the intense desire of every one of us, we should be driven at once to this conclusion, I must have a guide. I want to live a glorious life; and if I am to do so, I must be helped in it, for I am incompetent for the task by myself.
II. The confidence winch led him to take God as his guide. If we were but in our right senses, we should all do so.
1. A man, looking about wisely for a guide, will prefer to have the very best; and is not God, who is infinitely wise, the best Guide that we can have? Who questions it? Is not the Lord also the most loving, the most tender, the most considerate, who can be chosen aa a guide?
2. Choose Him also because of His constant, unceasing, infallible care. If I choose a guide who may die on the road, I am likely to be unhappy; but God will never die. If I choose a guide who, being my friend at the starting, will not care for me when I have advanced halfway on my journey, I am unwise in my choice; but God cannot change, He will ever be the same. But will God guide us?
3. Well, it were vain to choose Him if He would not; but of all beings God is most easy of access.
III. The heavenly commerce which now reigns between the soul and its guide. How does God guide us?
1. By the general directions of His Word. Obey the Ten Commandments. Imitate Christ.
2. There are great principles infused in every man who takes God for his Guide.
(1) Avoid everything that is evil.
(2) Live for the glory of God alone.
(3) Show love to your fellow-men.
3. God guides His people on the way of life by giving a certain balance of the faculties. When we come to God in penitence, when we are born again of the Spirit, and live by faith in Christ, then, first of all, fear is banished and faith takes its place. We are then better able to judge which is the right road. Above all, the grace of God guides us very much by the dethroning of self as the traitorous lord of our being, and makes us loyal to Christ When a man acts out of loyalty to Christ, he is pretty sure to act very wisely and rightly.
4. There is a special illumination of mind which comes from dwelling near to God.
5. At the very worst times, when all these things will fail you as a guide, you may expect mysterious impulses, for which you can never account, which will come to you, and guide you aright.
IV. The sure result of this guidance: Thou shalt . . . afterward receive me to glory. On earth, there is no real glory for us unless we are guided by Gods counsel. There is no true glory for any man who takes his own course. Afterward He will receive you to glory. This is a delightful thought, but I can now only answer this one question. When we die, who will receive us into glory? Well, I do not doubt that the angels will. John Bunyans description of the shining ones, who come down to the brink of the river to help the pilgrims up on the other side of the cold stream, I doubt not is all true; but the text tells us of somebody better than the angels who will come and receive us. Our dying prayer to our Lord will be, Into Thy hands I commend my spirit, and His answer will be, I receive thee to glory. (C. H. Spurgeon.)
The Lord the Guide of His people
I. In what way The Lord conducts and guides His people in this present state.
1. By His providence.
2. By His Word.
3. By His Spirit.
The Spirit of God does not reveal any new truths different from, or in addition to, those recorded in the written Word. He does not guide by impressions on the mind, the nature and tendency of which cannot be explained. But He opens the understandings to understand the Scriptures. He enables and disposes clearly to perceive, and faithfully to apply the truths already revealed in His Word, as the various cases and circumstances of His people require.
II. What is implied in that glory into which The Lord will receive His people, after He has led and conducted them through the present life.
1. Heaven may be represented by the term glory, because it is a glorious place. If this earth which we inhabit, defiled as it is with sin, exhibit to a careful observer such evident marks of the most consummate wisdom and design–what must be the majesty of that place, where the whole art of creation has been employed, and where God has chosen to show Himself in the most magnificent manner to the view of all its blessed inhabitants?
2. Oh! how glorious is the company that fill the mansions in our Fathers house above!
3. The employments of heaven are glorious.
4. The enjoyments of heaven infinitely transcend our highest conceptions. (A. Ramsay, M. A.)
A new years resolve
I. Man requires a guide in the path of life.
1. Mans ignorance of the future.
2. Mans proneness to consult false guides.
3. Mans frequent mistakes.
4. The awful consequences of mistakes.
II. God is the only true guide for man in the path of life.
1. He alone knows all the future.
2. He alone understands the full relation of the present to the future.
3. He alone has capacity be provide for our future.
4. He alone has manifested that interest that would warrant our perfect confidence for the future.
III. God himself will guide man individually in the path of life. Thou shalt guide me, etc. The psalmist did not believe in the Pantheists god, he speaks of a person–Thou. Nor in the Deists god who cares only for the vast; it was for the individual Me. Every man requires special guidance. Each man is a world in himself and has an orbit of his own. No two are alike.
IV. Under the guidance of God the path of life becomes glorious. What does the world call glory? Conquest? You have conquest over evil when guided by God. Exalted fellowship? The greatest spirits of all worlds and times are the society of those whom God guides. Dignified position? They are kings and priests. (Homilist.)
Guidance and glory
I. Guidance here.
1. He confesses his need of guidance, It is a grand thing if God compels us to seek direction.
2. He professes confidence in God.
3. He announces his belief in Gods willingness to lead him. This is not included in the other; it is a distinct step. Are you sure that God will guide you? You may be sure, for He who wings an angel guides the sparrow; He who tells the number of the stars heals the broken in heart, and binds up their wounds.
4. He declares himself willing to be led.
II. Glory hereafter.
1. We are just as sure that it is to be revealed as we are that guidance is ours moment by moment. The glory seems more wonderful than the guidance, but it is not really so The flower is more beautiful than the bud, yet the flower was in the bud, and glory is but grace developed and revealed. The glory to which we are to be received is part and parcel of the guidance which we daily enjoy.
2. The only uncertainty is as to the time, and I think we ought to bless God that there cannot be full knowledge in this respect. It is enough that we know that He will receive us to glory afterward. Blessed word, afterward!–after the pain, after the struggle, after the toil, after the cross, after the temptations, after the work is done, that is when He will receive us. Do not ask to know more than that.
3. Did you notice that the arrival is called a reception? And afterward receive me to glory. Thank God for this! There is a welcome awaiting us there. I have known what it is, occasionally, to arrive unexpectedly in a strange place. The vessel draws up to the wharf, there is a crowd of folks to meet their friends, and one looks anxiously for a familiar face, but no, the message had miscarried, or there was some mistake about the time and there is nobody to extend a welcome. Oh, you do not run any such risk as regards heaven.
4. And what is there beyond the reception? Just this–glory! I was wondering what was the Scriptural use of this term glory. I find that in the Word of God it stands for riches, authority, sumptuous buildings and garments, and in some instances for hosts of warriors. Well, all these things are yonder in illimitable degree. (T. Spurgeon.)
Mans constitution declares his need of Divine guidance
Suppose a man were to say about a steamship, the structure of this vessel shows that it is meant that we should get up a roaring fire in the furnaces, and set the engines going at full speed, and let her go as she will. Would he not have left out of account that there was steering apparatus which was as plainly meant to guide as are the engines to draw? What are the rudder and the wheel for? Do they not imply a pilot? And is not the make of our souls as plainly suggestive of subordination and control? (A. Maclaren, D. D.)
The guidance of the Holy Spirit as compared to a compass
A mariner who puts out to sea, losing sight of land, beholds nothing but a waste of waters around him. The night comes on, and clouds and darkness gather in upon him. But in his chart and compass he has an infallible guide. He regulates the sail as the wind requires, and holds to the rudder, never losing sight of the compass, and watchfully keeps the narrow way to which it confines him by night and by day. So the wise Christian looks up as one continually dependent on the inspiration of the Holy Spirit, the one source of all his spiritual life and motion. He is careful to watch the least breathing of the Spirit upon his soul that he may not quench it, but yield himself up to its full impression. And adding to this, his faith, all diligence and watchfulness, he is wafted onwards in safety, amidst the storms and wrecks around him in an evil world. (H.G. Salter.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. Thou shalt guide me with thy counsel] After we have suffered awhile, receiving directions and consolations from thy good Spirit, by means of thy prophets, who are in the same captivity with ourselves; thou wilt grant us deliverance, restore us to our own land, and crown us with honour and happiness. Any sincere follower of God may use these words in reference to this and the coming world. Thy counsel – thy WORD and SPIRIT, shall guide me through life; and when I have done and suffered thy righteous will, thou wilt receive me into thy eternal glory.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou shalt guide me: as thou hast kept me hitherto in all my trials, so I am assured thou wilt lead me still into right paths, and keep me from wandering or straying from thee, or falling into mischief.
With thy counsel; partly, by thy gracious providence, executing thy purpose of mercy to me, and watching over me; partly, by thy word, which thou wilt open mine eyes to understand, as Psa 119:18; and principally, by thy Holy Spirit, sanctifying and directing me in the whole course of my life.
Receive me to glory; either,
1. Advance me to honour here. Or rather,
2. Translate me to everlasting glory in heaven. For,
1. Thus God doth for his people most constantly and certainly, whilst all the occurrences of the present life do happen indifferently to good and bad; which was the common observation of Job, and David, and Solomon, and other holy men of God in Scripture.
2. This is far more considerable than the former, and the more satisfactory relief against the present prosperity of the wicked, and the afflictions of good men.
3. This future glory is that mystery which was to be learned only in Gods sanctuary, Psa 73:17.
4. As the destruction of the wicked, mentioned Psa 73:18-20, looks beyond this life, so doth the glory of Gods people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. All doubts are silenced inconfidence of divine guidance and future glory.
receive me togloryliterally, “take for (me) glory” (comparePsa 68:18; Eph 4:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou shalt guide me with thy counsel,…. Which is wise and prudent, wholesome, suitable, and seasonable, hearty, sincere, and faithful, and which is freely given, and when taken, infallibly succeeds: or “according to thy counsel” a; the determinate counsels, purposes, and will of God, which were of old faithfulness and truth; who does all things after the counsel of his own will in providence and grace: or “by thy counsel” b; by the Scriptures of truth, the revealed word, which contains the will of God, and directions for a holy walk and conversation; by the Gospel and truths of it, called the whole counsel of God, Ac 20:27, and by his Holy Spirit, which is a spirit of counsel as well as of might; and by which the Lord guides his people in the ways of peace, truth, righteousness, and holiness, through this world, to the heavenly glory, as follows:
and afterward receive me to glory; into a glorious place, an house not made with hands, a city whose builder and maker is God, into a kingdom and glory, or a glorious kingdom; and into glorious company, the company of Father, Son, and Spirit, angels and glorified saints, where glorious things will be seen, and a glory enjoyed both in soul and body to all eternity; for this glory is eternal glory, a glory that passes not away: or “in glory” c; in a glorious manner: some render it, “after glory thou wilt receive me” d; that is, after all the glory and honour thou hast bestowed upon me here, thou wilt take me to thyself in heaven; so the Targum,
“after the glory is completed, which thou saidst thou wouldst bring upon me, thou wilt receive me:”
but rather the sense is, “after” thou hast led and guided me by thy counsel through the wilderness of this world; “after” all the afflictions and temptations of this present life are over; “after” I have passed through the valley of the shadow of death, or “after” death itself, thou wilt receive me into everlasting joy and happiness; see 1Pe 5:10.
a “pro consilio tuo”, Michaelis. b “Consilio tuo”, Junius & Tremellius, Piscator, Cocceius. c “in gloria”, Gejerus. d “post gloriam”, Hammond.
Fuente: John Gill’s Exposition of the Entire Bible
24. Thou shalt guide me with thy counsel. As the verbs are put in the future tense, the natural meaning, in my opinion, is, that the Psalmist assured himself that the Lord, since by his leading he had now brought him back into the right way, would continue henceforth to guide him, until at length he received him into His glorious presence in heaven. We know that it is David’s usual way, when he gives thanks to God, to look forward with confidence to the future. Accordingly, after having acknowledged his own infirmities, he celebrated the grace of God, the aid and comfort of which he had experienced; and now he cherishes the hope that the Divine assistance will continue hereafter to be extended to him. Guidance by counsel is put first. Although the foolish and inconsiderate are sometimes very successful in their affairs, (for God remedies our faults and errors, and turns to a prosperous and happy issue things which we had entered upon amiss;) yet the way in which God ordinarily and more abundantly blesses his own people is by giving them wisdom: and we should ask him especially to govern us by the Spirit of counsel and of judgment. Whoever dares, in a spirit of confident reliance on his own wisdom, to engage in any undertaking, will inevitably be involved in confusion and shame for his presumption, since he arrogates to himself what is peculiar to God alone. If David needed to have God for his guide, how much more need have we of being under the Divine guidance? To counsel there is added glory, which, I think, ought not to be limited to eternal life, as some are inclined to do. It comprehends the whole course of our happiness from the commencement, which is seen here upon earth, even to the consummation which we expect to realize in heaven. David then assures himself of eternal glory, through the free and unmerited favor of God, and yet he does not exclude the blessings which God bestows upon his people here below, with the view of affording them, even in this life, some foretaste of that felicity.
Fuente: Calvin’s Complete Commentary
(24) To glory.Better, With honour, as LXX. and Vulg.; or achar may be taken as a preposition: Lead me after honour, i.e., in the way to get it.
The thought is not of a reward after death, but of that true honour which would have been lost by adopting the views of the worldly, and is only to be gained by loyalty to God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. Thou shall guide me This is at once the language of restored confidence and consecration. Henceforth the wisdom of God, not his own sinister reasonings, should be the governing and directing power of his life.
And afterward receive me to glory “Glory,” here, must be understood in its spiritual and eschatological sense as the blessedness which the godly shall receive after death, and is the opposite of the pleasures and rewards of wicked men. The whole context requires this, and it is implied in the verb “receive,” the same word as is used of Enoch, (Gen 5:24,) “For God took him,” and Psa 49:15, “God shall redeem my soul from the power of the grave, for he shall receive me;” instances in which no other sense can be given than that of final blessedness with God. , ( ahhar,) translated after, (which is sometimes used adverbially, as Jdg 19:5, and sometimes as a preposition, as Zec 2:8,) must here be taken as an adverb. This accords with commentators generally, and with the authorized English Version. All attempts to translate the word prepositionally are obscure and unsatisfactory, as in the following examples: “ After honour (glory) thou takest me,” that is, after it as an aim, and so “Thou takest me and bringest me in its train,” (Hengstenberg,) or, “Thou leadest me after glory,” (Hitzig, Ewald.) Such renderings give no appreciable sense, and are as opposed to the scope of the author as to the analogy of revelation and the facts of history. It is not to any state or result in this life that God has ever yet led his suffering, spiritual Church, as the ultimate goal of spiritual aim and desire, or as an antidote to temptation such as had well nigh stumbled the psalmist. Besides, as translations, the quotations just given cannot be accepted. The first, (“after honour [as an aim] thou takest me,”) is unintelligible; and the second, (“Thou leadest me after glory,”) uses , ( lakahh,) in an unauthorized sense. The word occurs about nine hundred and fifty times in the Old Testament, and never means lead, but always to take, take away, receive, bring, etc. The proper word for lead, , ( nahhah,) had already been used in the previous member of the verse. “Thou shall guide [ lead ] me with thy counsel.” The life to come alone can explain the words of the psalmist. The counsel of God, which was to “guide” him henceforth, still involved that mysterious purpose of providence which allowed the wicked to prosper in contempt of God, while the righteous should often remain in affliction and oppression. But the discovery of the “end” of the wicked (see on Psa 73:17) had corrected his error and restored his staggering faith. In this faith he now submissively walks on, led by “the counsel of God,” still unexplained, till the rewards of a future life should unfold all and compensate all. See notes on Psalms 37. With this view the closing verses coincide.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 73:24. Thou shalt guide me with thy counsel, &c. See Psa 49:15. That the future wretched state of wicked men is understood in the preceding verses, seems further evident, from its being opposed to the happy state of the righteous in this verse; where the very term glory is used, whereby the happiness of heaven is described in the New Testament. The two next verses are no less remarkable; for no Christian could express his hope of being for ever with God in more apt words. It follows, Psa 73:27. They that forsake thee shall perish. What can be meant by this, but the future perdition of wicked men? For, do they perish? i.e. Are they certainly punished here? Are they so universally? if not, How is it possible to understand these words of any thing temporal? or how, in short, can this knot be untied, this difficulty solved, which has so often perplexed good men, but by the doctrine of future rewards and punishments? This was then that doctrine of the sanctuary, which set the Psalmist’s heart at rest. If it be still asked, What was there in the sanctuary to quiet and compose the Psalmist’s doubts, or to confirm him in the belief of another life? The answer is easy; that his entering the sanctuary of God would naturally turn his thoughts towards heaven, the habitation of God and his holy angels; of which the tabernacle and temple were a sort of standing symbol or memorial. The figures of the cherubim, which were not only placed in the Holy of Holies, but sculptured on the walls of the temple round about, have been generally believed, both by Jews and Christians, except a few moderns perhaps, to represent the hosts of angels that attend upon the divine Majesty as his ministers to do his pleasure; and there is so near an affinity between the doctrine of angels and that of the human soul subsisting after death, that they who believed the one, could scarcely be ignorant of, or disbelieve, the other. There is, I think, a promise made to Joshua the high-priest, Zec 3:7 that if he discharged his office with fidelity, God would hereafter give him a place in heaven among the blessed angels his attendants. I will give thee places to walk among them that stand by; or among these ministering angels. See Peters, p. 292.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 73:24 Thou shalt guide me with thy counsel, and afterward receive me [to] glory.
Ver. 24. Thou shalt guide me with thy counsel ] We had his repentance, Psa 73:21-22 , his faith, Psa 73:23 , and here we have his hope of safety here and salvation hereafter.
And afterwards receive me
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thou: Psa 16:7, Psa 25:9, Psa 32:8, Psa 48:14, Psa 143:8-10, Pro 3:5, Pro 3:6, Pro 8:20, Isa 30:21, Isa 48:17, Isa 58:8, Isa 58:11, Luk 11:13, Joh 16:13, Jam 1:5
receive: Psa 49:15, Psa 84:11, Luk 23:46, Joh 14:3, Joh 17:5, Joh 17:24, Act 7:59, 2Co 5:1, 1Pe 1:4, 1Pe 1:5
Reciprocal: Gen 24:7 – angel Num 9:17 – and in the Num 9:22 – abode Deu 18:2 – the Lord 2Ch 32:22 – guided Psa 23:6 – and I Psa 31:19 – Oh Psa 37:18 – their Psa 41:12 – settest Psa 107:11 – contemned Psa 140:13 – the upright Pro 3:35 – wise Pro 10:28 – hope Mat 2:22 – being Rom 5:2 – the glory Rom 12:12 – Rejoicing 2Co 4:17 – far Phi 1:23 – far Phi 3:20 – our Col 3:4 – ye 1Th 4:17 – and so 2Ti 4:18 – and will 1Pe 5:1 – a partaker Rev 3:18 – counsel
Fuente: The Treasury of Scripture Knowledge
Psa 73:24. Thou shall guide me, &c. As thou hast kept me hitherto, in all my trials, so I am persuaded thou wilt lead me still into, and in, the right way, and keep me from straying from thee, or falling into evil or mischief; with thy counsel By thy gracious providence, executing thy purpose of mercy to me, as being one of thy believing and obedient people, and watching over me, by thy word, which thou wilt open my eyes to understand; and principally by thy Holy Spirit, sanctifying and directing me in the whole course of my life. And afterward receive me to glory Translate me to everlasting glory in heaven. As all those who commit themselves to Gods conduct shall be guided by his counsel, so all those who are so guided in this world shall be received to his glory in another world. If God direct us in the way of our duty, and prevent our turning aside out of it; enabling us to make his will the rule, and his glory the end of all our actions, he will afterward, when our state of trial and preparation is over, receive us to his kingdom and glory; the believing hopes and prospects of which will reconcile us to all the dark providences that now puzzle and perplex us, and ease us of the pain into which we may have been put by some distressing temptations. Here we see, that he, who but a little while ago seemed to question the providence of God over the affairs of men, now exults in happy confidence of the divine mercy and favour toward himself; nothing doubting but that grace would ever continue to guide him upon earth, till glory should crown him in heaven. Such are the blessed effects of going into the sanctuary of God, and consulting the lively oracles, in all our doubts, difficulties, and temptations. Horne.