Psalm 73:11
Parallel Verses
New American Standard Bible
They say, "How does God know? And is there knowledge with the Most High?"

King James Bible
And they say, How doth God know? and is there knowledge in the most High?

Darby Bible Translation
And they say, How can �God know, and is there knowledge in the Most High?

World English Bible
They say, "How does God know? Is there knowledge in the Most High?"

Young's Literal Translation
And they have said, 'How hath God known? And is there knowledge in the Most High?'

Psalm 73:11 Parallel
Barnes' Notes on the Bible

And they say - His people say. The connection demands this interpretation. The meaning is, that his people, as they return again and again to this subject Psalm 73:10, are constrained to put this question. They are compelled by these facts to start such painful inquiries about God; and distressing as the inquiries are, and as are the doubts which they involve, these thoughts will pass through their mind, even though to avoid giving needless pain to those who have no such perplexities and difficulties they keep these thoughts to themselves, Psalm 73:15.

How doth God know? - That is, How can these facts be reconciled with God's omniscience? How can it be that he sees all this, and yet suffers it to occur, or that he does not interpose to prevent it? Is it not a fair inference from these facts that God does "not" see them, and that he is "not" an Omniscient Being? Can it be explained, can it be believed, that God sees all this, and that he calmly looks on, and does nothing to prevent it? If he sees it, why does he not interpose and put an end to it? These perplexities were not confined to the psalmist. They are such as have been felt by good people in all ages; and no one yet has been able to furnish a solution of them that is wholly free from difficulty.

And is there knowledge in the Most High? - Can there be in God a knowledge of these facts? Are we not driven to the conclusion that he must be ignorant of them? for, if he knew them, would he not interpose to prevent them? How "can" it be consistent with the idea that he "knows" them, and "sees" them, that he does "not" interpose, and that he suffers these things to take place without any attempt to check such evils? Who, even now, can answer these questions?

Psalm 73:11 Parallel Commentaries

"Let us Pray"
Nevertheless, prayer is the best used means of drawing near to God. You will excuse me, then, if in considering my text this morning, I confine myself entirely to the subject of prayer. It is in prayer mainly, that we draw near to God, and certainly it can be said emphatically of prayer, it is good for every man who knoweth how to practice that heavenly art, in it to draw near unto God. To assist your memories, that the sermon may abide with you in after days, I shall divide my discourse this morning
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Of a Low Estimation of Self in the Sight of God
I will speak unto my Lord who am but dust and ashes. If I count myself more, behold Thou standest against me, and my iniquities bear true testimony, and I cannot gainsay it. But if I abase myself, and bring myself to nought, and shrink from all self-esteem, and grind myself to dust, which I am, Thy grace will be favourable unto me, and Thy light will be near unto my heart; and all self-esteem, how little soever it be, shall be swallowed up in the depths of my nothingness, and shall perish for ever.
Thomas A Kempis—Imitation of Christ

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety
Augustus Neander—Light in the Dark Places

Cross References
Job 22:13
"You say, 'What does God know? Can He judge through the thick darkness?

Psalm 59:7
Behold, they belch forth with their mouth; Swords are in their lips, For, they say, "Who hears?"

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