This document provides commentary on Psalm 73 from multiple scholars and theologians. It includes: 1) A brief introduction providing context that Psalm 73 deals with the problem of the prosperity of the wicked and suffering of the righteous. 2) Extensive quotes and summaries from various scholars and theologians analyzing themes, divisions, and meanings in the psalm. They discuss topics like the temptation described, the fate of the ungodly, and gaining understanding by entering God's sanctuary. 3) Discussion of the authorship and themes of the psalm, including the temptation to doubt God's providence when seeing injustice in the world, but finding reassurance through faith.

1. PSALM 73 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "TITLE. A Psalm of Asaph. This is the second Psalm ascribed to
Asaph, and the first of eleven consecutive Psalms bearing the name of this eminent
singer. Some writers are not sure that Asaph wrote them, but incline to the belief
that David was the author, and Asaph the person to whom they were dedicated, that
he might sing them when in his turn he became the chief musician. But though our
own heart turns in the same direction, facts must be heard; and we find in 2
Chronicles 29:30, that Hezekiah commanded the Levites to sing "the words of David
and of Asaph the seer; "and, moreover, in ehemiah 12:46, David and Asaph are
mentioned together, as distinct from "the chief of the singers, "and as it would seem,
as joint authors of psalmody. We may, therefore, admit Asaph to be the author of
some, if not all, of the twelve Psalms ascribed to him. Often a great star which seems
to be but one to the eyes of ordinary observers, turns out upon closer inspection to
be of a binary character; so here the Psalms of David are those of Asaph too. The
great sun of David has a satellite in the moon of Asaph. By reading our notes on
Psalm Fifty, in Volume 2, the reader will glean a little more concerning this man of
God.
SUBJECT. Curiously enough this Seventy-third Psalm corresponds in subject with
the Thirty-seventh: it will help the memory of the young to notice the reversed
figures. The theme is that ancient stumbling block of good men, which Job's friends
could not get over; viz. --the present prosperity of wicked men and the sorrows of
the godly. Heathen philosophers have puzzled themselves about this, while to
believers it has too often been a temptation.
DIVISIO S. In Psalms 73:1 the psalmist declares his confidence in God, and, as it
were, plants his foot on a rock while he recounts his inward conflict. From Psalms
73:2-14 he states his temptation; then, from Psalms 73:15-17 he is embarrassed as
how to act, but ultimately finds deliverance from his dilemma. He describes with
awe the fate of the ungodly in Psalms 73:18-20, condemns his own folly and adores
the grace of God, Psalms 73:21-24, and concludes by renewing his allegiance to his
God, whom he takes afresh to be his portion and delight.
ELLICOTT, "The motive of this psalm shows itself clearly in Psalms 73:3—
perplexity at the sight of the prosperity of the wicked. Two psalms have already
dealt with the question at some length, viz., Psalms 37, 49 (See Introduction to those
psalms.) The problem is stated here more fully, the poet trying to account not only
for one, but for both sides of the paradox, the troubles that beset the righteous as
well as the good fortune that befalls the ungodly. The solution, however, on the first
side falls short of that reached in Psalms 49. The author contents himself with the

2. thought that the wicked stand in slippery places, and may at any moment come to
ruin. On the other hand, he is beginning to feel the way towards a higher truth than
was discerned before, the truth that while the success of evil is apparent and
momentary, that of good is real and final; he even catches a glimpse of the still
higher truth revealed in the pages of Job, that communion with God is itself a bliss
above happiness, and that the consciousness of possessing this gives a joy with which
the pleasures of mere temporary prosperity are not to be compared. The
versification is almost regular.
COKE, “Title. ‫מזמור‬ ‫ףּלאס‬ mizmor leasaph.— The Psalmist here considers that great
question, Why wicked men are permitted to prosper, and good men to be miserable
and afflicted; and, to put the case home, he describes these wicked men as profligate
to the last degree; highly impious towards God, and injurious to men; and yet
suffered to live in ease and affluence, and at last to enjoy a death without any great
pain. There are no bands in their death, Psalms 73:4. They have no pains when they
die, says Le Clerc. This had almost tempted him, he says, to doubt the providence of
God; but then he was soon cured of the temptation, when he reflected on the
miracles that God had wrought for his people, which left no room to question a
providence. See on Psalms 73:15. Still he was under some perplexity while he looked
no further than the visible appearances of things; till he entered the sanctuary of
God; then understood he the end of these men: their future wretched state in
another world. See on Psalms 73:17. In consequence of which he expresses his firm
hope and trust in God: Assured of a future state of rewards and punishments, his
heart was so perfectly and entirely at rest, that he seems, to wonder how he could be
so weak as to fall into doubts and perplexities about this matter. See Psalms 73:21-
22, and Peters on Job.
A psalm of Asaph.
1 Surely God is good to Israel,
to those who are pure in heart.

3. BAR ES, "Truly God is good to Israel - That is, to his people; to the righteous; to
those who serve him. That is, God is the “real” friend of the righteous. He has not
forgotten them. He does not abandon them. He is not indifferent to them. He is not the
friend of wicked people; and the administration of his government is not in favor of
wickedness. After all that seems to indicate this, after all that troubles the mind in regard
to his dealings, it is a truth that God is the friend of righteousness, and not of
wickedness, and that there is advantage in his service. To see the force of what is said
here by the psalmist we must realize that the train of thought in the psalm had passed
through his mind, and that his perplexities had been relieved in the manner specified in
the psalm. The margin here is “yet;” “yet God is good to Israel.” This word “yet” would,
in this place, be a happy translation. The psalmist then would be represented as having
been engaged in meditating on the subject and in looking at all its perplexities, and then
he says, “Yet God is good; notwithstanding all the difficulties in the case, it is
nevertheless true that he is the friend of his people - the friend of righteousness.”
Even to such as are of a clean heart - Margin, as in Hebrew, “clean of heart.” See
Psa_73:13. The reference is to those who are truly righteous, for all true righteousness
has its seat in the heart. See Psa_51:10.
CLARKE, "Truly God is good to Israel - Captives as they were, they still had
many blessings from God; and they had promises of deliverance, which must be fulfilled
in due time.
Such as are of a clean heart - Those who have a clean heart must have inward
happiness: and, because they resemble God, they can never be forsaken by him.
GILL, "Truly God is good to Israel,.... To Israel, literally understood; in choosing
them to be his people above all people on earth; in bringing them into a good land; in
favouring them with many external privileges, civil and religious; in giving them his
word, statutes, and ordinances, as he did not to other nations: or, spiritually understood,
the Israel whom God has chosen, redeemed, and called by his special grace; verily of a
truth, God is good to these; there is abundant proof and evidence of it; See Gill on Psa_
34:8,
or "only" God is good to such; though he is good to all in a providential way, yet only to
his chosen and redeemed ones in a way of special favour; the goodness others share is
but a shadow of goodness, in comparison of what they do and shall partake of; they are
blessed with blessings indeed, and are only blessed; so this particle is rendered in Psa_
62:2, or "but", or "notwithstanding" (b), God is good, &c. that is, though he suffers the
wicked to prosper, and his own people much afflicted, yet he is good to them; he
supports them under their afflictions, and makes all to work for their good; gives them
grace here, and glory hereafter;
even to such as are of a clean heart; this character excludes the carnal Israelites,
who were pure in their own eyes, but not cleansed from their filthiness, and describes
the true Israel of God, and explains who are meant by them, such as are pure in heart,
inwardly Jews, Israelites indeed, in whom there is no guile; this is not natural to men,

4. their hearts are by nature unclean, nor is it in their power to make them clean: this is
God's work, he only can create a clean heart, and renew a right spirit; which is done by
the sanctifying influences of his grace, and by the sprinkling of the blood of Jesus, and
thus purifying their heart's by faith; yet so as not to be free from all impurity of spirit,
but as to have a conscience purged from the guilt of sin, and to have the heart sincere
and upright towards God.
HE RY, "This psalm begins somewhat abruptly: Yet God is good to Israel (so the
margin reads it); he had been thinking of the prosperity of the wicked; while he was thus
musing the fire burned, and at last he spoke by way of check to himself for what he had
been thinking of. “However it be, yet God is good.” Though wicked people receive many
of the gifts of his providential bounty, yet we must own that he is, in a peculiar manner,
good to Israel; they have favours from him which others have not.
The psalmist designs an account of a temptation he was strongly assaulted with - to
envy the prosperity of the wicked, a common temptation, which has tried the graces of
many of the saints. Now in this account,
I. He lays down, in the first place, that great principle which he is resolved to abide by
and not to quit while he was parleying with this temptation, Psa_73:1. Job, when he was
entering into such a temptation, fixed for his principle the omniscience of God: Times
are not hidden from the Almighty, Job_24:1. Jeremiah's principle is the justice of God:
Righteous art thou, O God! when I plead with thee, Jer_12:1. Habakkuk's principle is
the holiness of God: Thou art of purer eyes than to behold iniquity, Hab_1:13. The
psalmist's, here, is the goodness of God. These are truths which cannot be shaken and
which we must resolve to live and die by. Though we may not be able to reconcile all the
disposals of Providence with them, we must believe they are reconcilable. Note, Good
thoughts of God will fortify us against many of Satan's temptations. Truly God is good;
he had had many thoughts in his mind concerning the providences of God, but this
word, at last, settled him: “For all this, God is good, good to Israel, even to those that
are of a clean heart.” Note, 1. Those are the Israel of God that are of a clean heart,
purified by the blood of Christ, cleansed from the pollutions of sin, and entirely devoted
to the glory of God. An upright heart is a clean heart; cleanness is truth in the inward
part. 2. God, who is good to all, is in a special manner good to his church and people, as
he was to Israel of old. God was good to Israel in redeeming them out of Egypt, taking
them into covenant with himself, giving them his laws and ordinances, and in the
various providences that related to them; he is, in like manner, good to all those that are
of a clean heart, and, whatever happens, we must not think otherwise.
JAMISO , "Psa_73:1-28. Of Asaph - (see on Introduction). God is good to His
people. For although the prosperity of the wicked, and the afflictions of the righteous,
tempted the Psalmist to misgivings of God’s government, yet the sudden and fearful ruin
of the ungodly, seen in the light of God’s revelation, reassures his heart; and, chiding
himself for his folly, he is led to confide renewedly in God, and celebrate His goodness
and love.
The abrupt announcement of the theme indicates that it is the conclusion of a
perplexing mental conflict, which is then detailed (compare Jer_12:1-4).
Truly — or, “Surely it is so.”
clean heart — (Psa_18:26) describes the true Israel.

5. CALVI , "As to the author of this psalm, I am not disposed to contend very
strongly, although I think it probable that the name of Asaph was prefixed to it
because the charge of singing it was committed to him, while the name of David, its
author, was omitted, just as it is usual for us, when things are well known of
themselves, not to be at the trouble of stating them. How much profit we may derive
from meditation upon the doctrine contained in this psalm, it is easy to discover
from the example of the prophet, who, although he had been exercised in no
ordinary degree in true godliness, yet had great difficulty in keeping his footing,
while reeling to and fro on the slippery ground on which he found himself placed.
ay, he acknowledges that, before he returned to such soundness of mind as enabled
him to form a just judgment of the things which occasioned his trial, he had fallen
into a state of almost brutish stupidity. As to ourselves, experience shows how slight
impressions we have of the providence of God. We no doubt all agree in admitting
that the world is governed by the hand of God; but were this truth deeply rooted in
our hearts, our faith would be distinguished by far greater steadiness and
perseverance in surmounting the temptations with which we are assailed in
adversity. But when the smallest temptation which we meet with dislodges this
doctrine from our minds, it is manifest that we have not yet been truly and in good
earnest convinced of its truth.
Besides, Satan has numberless artifices by which he dazzles our eyes and bewilders
the mind; and then the confusion of things which prevails in the world produces so
thick a mist, as to render it difficult for us to see through it, and to come to the
conclusion that God governs and extends his care to things here below. The ungodly
for the most part triumph; and although they deliberately stir up God to anger and
provoke his vengeance, yet from his sparing them, it seems as if they had done
nothing amiss in deriding him, and that they will never be called to account for it.
(149) On the other hand, the righteous, pinched with poverty, oppressed with many
troubles, harassed by multiplied wrongs, and covered with shame and reproach,
groan and sigh: and in proportion to the earnestness with which they exert
themselves in endeavoring to do good to all men, is the liberty which the wicked
have the effrontery to take in abusing their patience. When such is the state of
matters, where shall we find the person who is not sometimes tempted and
importuned by the unholy suggestion, that the affairs of the world roll on at
random, and as we say, are governed by chance? (150) This unhallowed imagination
has doubtless obtained complete possession of the minds of the unbelieving, who are
not illuminated by the Spirit of God, and thereby led to elevate their thoughts to the
contemplation of eternal life. Accordingly, we see the reason why Solomon declares,
that since “all things come alike to all, and there is one event to the righteous and to
the wicked,” the hearts of the sons of men are full of impiety and contempt of God,
(Ecclesiastes 9:2;) — the reason is, because they do not consider that things
apparently so disordered are under the direction and government of God.
Some of the heathen philosophers discoursed upon, and maintained the doctrine of a
Divine Providence; but it was evident from experience that they had
notwithstanding no real and thorough persuasion of its truth; for when things fell
out contrary to their expectation, they openly disavowed what they had previously

6. professed. (151) Of this we have a memorable example in Brutus. We can hardly
conceive of a man surpassing him in courage, and all who intimately knew him bore
testimony to his distinguished wisdom. Being of the sect of the Stoic philosophers, he
spake many excellent things in commendation of the power and providence of God;
and yet when at length vanquished by Antony, he cried out, that whatever he had
believed concerning virtue had no foundation in truth, but was the mere invention
of men, and that all the pains taken to live honestly and virtuously was only so much
lost labor, since fortune rules over all the affairs of mankind. Thus this personage,
who was distinguished for heroic courage, and an example of wonderful resolution,
in renouncing virtue, and under the name of it cursing God, shamefully fell away.
Hence it is manifest, how the sentiments of the ungodly fluctuate with the
fluctuation of events. And how can it be expected that the heathen, who are not
regenerated by the Spirit of God, should be able to resist such powerful and violent
assaults, when even God’s own people have need of the special assistance of his
grace to prevent the same temptation from prevailing in their hearts, and when they
are sometimes shaken by it and ready to fall; even as David here confesses, that his
steps had well nigh slipped? But let us now proceed to the consideration of the
words of the psalm.
1.Yet God is good to Israel. The adverb ‫אך‬,)152 ) ach, does not here imply a simple
affirmation certainly, as it often does in other places, but is taken adversatively for
yet, notwithstanding, or some similar word. David opens the psalm abruptly; and
from this we learn, what is worthy of particular notice, that before he broke forth
into this language, his mind had been agitated with many doubts and conflicting
suggestions. As a brave and valiant champion, he had been exercised in very painful
struggles and temptations; but, after long and arduous exertion, he at length
succeeded in shaking off all perverse imaginations, and came to the conclusion that
yet God is gracious to his servants, and the faithful guardian of their welfare. Thus
these words contain a tacit contrast between the unhallowed imaginations suggested
to him by Satan, and the testimony in favor of true religion with which he now
strengthens himself, denouncing, as it were, the judgment of the flesh, in giving
place to misgiving thoughts with respect to the providence of God. We see then how
emphatic is this exclamation of the Psalmist. He does not ascend into the chair to
dispute after the manner of the philosophers, and to deliver his discourse in a style
of studied oratory; but, as if he had escaped from hell, he proclaims, with a loud
voice, and with impassioned feeling, that he had obtained the victory. To teach us by
his own example the difficulty and arduousness of the conflict, he opens, so to speak,
his heart and bowels, and would have us to understand something more than is
expressed by the words which he employs. The amount of his language is, that
although God, to the eye of sense and reason, may seem to neglect his servants, yet
he always embraces them with his favor. He celebrates the providence of God,
especially as it is extended towards genuine saints; to show them, not only that they
are governed by God in common with other creatures, but that he watches over
their welfare with special care, even as the master of a family carefully provides for
and attends to his own household. God, it is true, governs the whole world; but he is
graciously pleased to take a more close and peculiar inspection of his Church, which
he has undertaken to maintain and defend.

7. This is the reason why the prophet speaks expressly of Israel; and why immediately
after he limits this name to those who are right of heart; which is a kind of
correction of the first sentence; for many proudly lay claim to the name of Israel, as
if they constituted the chief members of the Church, while they are but Ishmaelites
and Edomites. David, therefore, with the view of blotting out from the catalogue of
the godly all the degenerate children of Abraham, (153) acknowledges none to
belong to Israel but such as purely and uprightly worship God; as if he had said,
“When I declare that God is good to his Israel, I do not mean all those who, resting
contented with a mere external profession, bear the name of Israelites, to which they
have no just title; but I speak of the spiritual children of Abraham, who consecrate
themselves to God with sincere affection of heart.” Some explain the first clause,
God is good to Israel, as referring to his chosen people; and the second clause, to
those who are right of heart, as referring to strangers, to whom God would be
gracious, provided they walked in true uprightness. But this is a frigid and forced
interpretation. It is better to adhere to that which I have stated. David, in
commending the goodness of God towards the chosen people and the Church, was
under the necessity of cutting off from their number many hypocrites who had
apostatised from the service of God, and were, therefore, unworthy of enjoying his
fatherly favor. To his words corresponds the language of Christ to athanael, (John
1:47,) “Behold an Israelite indeed, in whom is no guile!” As the fear of God among
the Jews was at that time well nigh extinguished, and there remained among them
almost nothing else but the “circumcision made with hands,” that is to say, outward
circumcision, Christ, to discriminate between the true children of Abraham and
hypocrites, lays it down as a distinguishing characteristic of the former, that they
are free from guile. And assuredly in the service of God, no qualification is more
indispensable than uprightness of heart.
SPURGEO , "Ver. 1. Truly, or, more correctly, only, God is good to Israel. He is
only good, nothing else but good to his own covenanted ones. He cannot act unjustly,
or unkindly to them; his goodness to them is beyond dispute, and without mixture.
Even to such as are of a clean heart. These are the true Israel, not the ceremonially
clean but the really so; those who are clean in the inward parts, pure in the vital
mainspring of action. To such he is, and must be, goodness itself. The writer does
not doubt this, but lays it down as his firm conviction. It is well to make sure of what
we do know, for this will be good anchor hold for us when we are molested by those
mysterious storms which arise from things which we do not understand. Whatever
may or may not be the truth about mysterious and inscrutable things, there are
certainties somewhere; experience has placed some tangible facts within our grasp;
let us, then, cling to these, and they will prevent our being carried away by those
hurricanes of infidelity which still come from the wilderness, and, like whirlwinds,
smite the four corners of our house and threaten to overthrow it. O my God,
however perplexed I may be, let me never think ill of thee. If I cannot understand
thee, let me never cease to believe in thee. It must be so, it cannot be otherwise, thou
art good to those whom thou hast made good; and where thou hast renewed the
heart thou wilt not leave it to its enemies.

8. EXPLA ATORY OTES A D QUAI T SAYI GS
Whole Psalm. The Seventy-third Psalm is a very striking record of the mental
struggle which an eminently pious Jew underwent, when he contemplated the
respective conditions of the righteous and the wicked. Fresh from the conflict, he
somewhat abruptly opens the Psalm with the confident enunciation of the truth of
which victory over doubt had now made him more and more intelligently sure than
ever, that God is good to Israel, even to such as are of a clean heart. And then he
relates the most fatal shock which his faith has received, when he contrasted the
prosperity of the wicked, who, though they proudly contemned God and man,
prospered in the world and increased in riches, with his own lot, who, though he
had cleansed his heart and washed his hands in innocency, had been plagued all the
day long and chastened every morning. The place where his doubts were removed
and his tottering faith reestablished, was the sanctuary of God. God himself was the
teacher. What, then, did he teach? By what divinely imparted considerations was
the psalmist reassured? Whatever is the proper rendering of Psalms 73:4; whether,
There are no sorrows (tending) to their death, or, There are no sorrows until their
death, --their whole life to the very last is one unchequered course of happiness--that
verse conveys to us the psalmist's mistaken estimate of the prosperity of the wicked,
before he went unto the sanctuary of God. The true estimate, at which he afterwards
arrived, is found in Psalms 73:18-20. ow, admitting (what, by the way, is somewhat
difficult of belief, inasmuch as the sudden and fearful temporal destruction of all or
even the most prosperous, cannot be made out) that the end of these men means only
and always their end in this world, we come to the conclusion that, in the case of the
wicked, this Psalm does not plainly and undeniably teach that punishment awaits
them after death; but only that, in estimating their condition, it is necessary, in
order to vindicate the justice of God, to take in their whole career, and set over
against their great prosperity the sudden and fearful reverses and destruction which
they frequently encounter. But, in turning to the other side of the comparison, the
case of the righteous, we are not met by the thought, that as the prosperity of the
wicked is but the preparation for their ruin, the raising higher the tower that the
fall may be the greater, so the adversity of the godly is but an introduction to
worldly wealth and honour. That though is not foreign to the Old Testament
writers. "Evildoers shall be cut off; "writes one of them, "but those who wait upon
the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not
be: yea, thou shalt diligently consider his place, and it shall not be. But the meek
shall inherit the earth; and shall delight themselves in the abundance of peace."
Psalms 37:9-11. But it is not so much as hinted at here. The daily chastening may
continue, flesh and heart may fail, but God is good to Israel notwithstanding: he is
their portion, their guide, their help while they live, and he will take them to his
glorious presence when they die. evertheless I am continually with thee: thou hast
holden me by my right hand. Thou shalt guide me with thy counsel, and afterward
receive me to glory. The ew Testament has nothing higher or more spiritual than
this. The reference of the last clause to happiness after death is, I believe, generally
acknowledged by Jewish commentators. They left it to the candour of Christian
expositors to doubt or deny it. Thomas Thompson Perowne, in "The Essential
Coherence of the Old and ew Testaments." 1858.
Whole Psalm. In Psalm Seventy-three the soul looks out, and reasons on what it sees

9. there; namely, successful wickedness and suffering righteousness. What is the
conclusion? "I have cleansed my heart in vain." So much for looking about. In
Psalm Seventy-seven the soul looks in, and reasons on what it finds there. What is
the conclusion? "Hath God forgotten to be gracious?" So much for looking in.
Where, then, should we look? Look up, straight up, and believe what you see there.
What will be the conclusion? You will understand the "end" of man, and trace the
"way" of God. From "Things ew and Old, a Monthly Magazine." 1858.
Whole Psalm. In this Psalm, the psalmist (Asaph) relates the great difficulty which
existed in his own mind, from the consideration of the wicked. He observes (Psalms
73:2-3), As for me, my feet were almost gone; my steps had well nigh slipped. For I
was envious at the foolish, when I saw the prosperity of the wicked. In the fourth
and following verses he informs us what, in the wicked, was his temptation. In the
first place, he observed, that they were prosperous, and all things went well with
them. He then observed their behaviour in their prosperity, and the use which they
made of it; and that God, notwithstanding such abuse, continued their prosperity.
Then he tells us by what means he was helped out of this difficulty, viz., by going
into the sanctuary (Psalms 73:16-17), and proceeds to inform us what considerations
they were which helped him, viz., --
1. The consideration of the miserable end of wicked men. However they prosper for
the present, yet they come to a woeful end at last (Psalms 73:18-20).
2. The consideration of the blessed end of the saints. Although the saints, while they
live, may be afflicted, yet they come to a happy end at last (Psalms 73:21-24).
3. The consideration that the godly have a much better portion than the wicked,
even though they have no other portion but God; as in Psalms 73:25-26.
Though the wicked are in prosperity, and are not in trouble as other men; yet the
godly, though in affliction, are in a state infinitely better, because they have God for
their portion. They need desire nothing else: he that hath God hath all. Thus the
psalmist professes the sense and apprehension which he had of things: Whom have I
in heaven but thee? and there is none upon earth that I desire beside thee. In the
twenty-fourth verse the psalmist takes notice how the saints are happy in God, both
when they are in this world and also when they are taken to another. They are
blessed in God in this world, in that he guides them by his counsel; and when he
takes them out of it they are still happy, in that he receives them to glory. This
probably led him to declare that he desired no other portion, either in this world or
in that to come, either in heaven or upon earth. Jonathan Edwards.
Ver. 1. Truly: it's but a particle; but the smallest filings of gold are gathered up.
Little pearls are of great price. And this small particle is not of small use, being
rightly applied and improved. First, take it (as our translators gave it us) as a note
of asseveration. Truly. It's a word of faith, opposite to the psalmist's sense and
Satan's injections. Whatsoever sense sees or feels, whatsoever Satan insinuates and
says; yet precious faith with confidence asserts, Truly, verily God is good. He is not
only good in word, but in deed also. ot only seemingly good, but certainly good.
Secondly, consider it as an adversative particle, Yet, so our old translation.
Ainsworth renders it, yet surely; taking in the former and this together. And then
the sense runs thus: How ill soever things go in the world, how ill soever it fares with
God's church and people amongst men, yet God is good to Israel. Thirdly, some
conceive that the word carries admiration. Oh, how good is God to Israel. Where

10. expressions and apprehensions fail, there the psalmist takes up God's providence
with admiration. Oh, how wonderfully, how transcendently good is God to Israel!
This yet (as I conceive) hath a threefold reference to the body of the Psalm. For as
interpreters observe, though these words are set in the beginning, yet they suggest
the conclusion of the psalmist's conflict. And the psalmist seems to begin somewhat
abruptly. Yet God is good. But having filled his thoughts with his former follies and
fears, and now seeing himself in a safe condition both for the present and the future,
he is full of confidence and comfort; and that which was the strongest and chiefest
in his heart now breaks our first: Yet God is good.
1. This yet relates unto his sufferings, Psalms 73:14 : All the day long have I been
plagued, and chastened every morning. otwithstanding the variety and frequency
of the saint's sufferings, yet God is good. Though sorrow salutes them every
morning at their first awaking, and trouble attends them to bed at night, yet God is
good. Though temptations many and terrible make batteries and breeches upon
their spirits, yet God is good to Israel.
2. This yet reflects upon his sinning, the fretting and wrangling of his distempered
heart (Psalms 73:2-3; Psalms 73:21). Though sinful motions do mutiny in the soul
against God's wise administration, though there be foolish, proud quarrelling with
divine providence, and inexcusable distrust of his faithful promises; though
fretfulness at others prosperity and discontent at their own adversity, yet God is
good. Israel's sinful distempers cause not the Almighty to change the course of his
accustomed goodness. While corruptions are kept from breaking out into scandal,
while the soul contends against them, and is humbled for them (as the psalmist was),
this conclusion must be maintained: yet God is good.
3. This yet looks back upon his misgivings. There had been distrustful despondency
upon the good man's heart. For from both the premises (viz., his sufferings and
sinning) he had inferred this conclusion, Psalms 73:13, Verily I have cleansed my
heart in vain, and washed my hands in innocency. As if he had said, "I have kept
fasts, observed Sabbaths, heard sermons, made prayers, received sacraments, given
alms, avoided sins, resisted temptations, withstood lusts, appeared for Christ and his
cause and servants in vain": yea, his heart had added an asseveration (verily) to this
faithless opinion, but now he is of another mind: Yet God is good. The
administrations of God are not according to the sad surmises of his people's
misgiving hearts. For, though they through diffidence are apt to give up their holy
labours as lost, and all their conscientious care and carriage as utterly cast away;
yet God is good to Israel. Simeon Ash, in a Sermon entitled "God's Incomparable
Goodness unto Israel." 1647.
Ver. 1. David opens the Psalm abruptly, and from this we learn what is worthy of
particular notice, that, before he broke forth into this language, his mind had been
agitated with many doubts and conflicting suggestions. As a brave and valiant
champion, he had been exercised in very painful struggles and temptations; but,
after long and arduous exertion, he at length succeeded in shaking off all perverse
imaginations, and came to the conclusion that yet God is gracious to his servants,
and the faithful guardian of their welfare. Thus these words contain a tacit contrast
between the unhallowed imaginations suggested to him by Satan, and the testimony
in favour of true religion with which he now strengthens himself, denouncing, as it
were, the judgment of the flesh, in giving place to misgiving thoughts with respect to

11. the providence of God. We see, then, how emphatic is this exclamation of the
psalmist. He does not ascend into the chair to dispute after the manner of the
philosophers, and to deliver his discourse in a style of studied oratory; but as if he
had escaped from hell, he proclaims with a loud voice, and with impassioned feeling,
that he had obtained the victory. John Calvin.
Ver. 1. (first clause).
Yet sure the gods are good: I would think so,
If they would give me leave!
But virtue in distress, and vice in triumph,
Make atheists of mankind. Dryden.
Ver. 1. God is good. There is a beauty in the name appropriated by the Saxon
nations to the Deity, unequalled except by his most reverential Hebrew appellation.
They called him "GOD, "which is literally "THE GOOD." The same word thus
signifying the Deity, and his most endearing quality. Turner.
Ver. 1. God is good. Let the devil and his instruments say what they will to the
contrary, I will never believe them; I have said it before, and I see no reason to
reverse my sentence: Truly God is good. Though sometimes he may hide his face for
awhile, yet he doth that in faithfulness and love; there is kindness in his very
scourges, and love bound up in his rods; he is good to Israel: do but mark it first or
last: "The true Israelite, in whom there is no guile, shall be refreshed by his
Saviour." The Israelite that wrestles with tears with God, and values his love above
the whole world, that will not be put off without his Father's blessing, shall have it
with a witness: "He shall reap in joy though he may at present sow in tears. Even to
such as are of a clean heart." The false hearted hypocrite, indeed, that gives God
only his tongue and lip, cap and knee, but reserves his heart and love for sin and the
world, that hath much of compliment, but nothing of affection and reality, why let
such a one never expect, while in such a state, to taste those reviving comforts that I
have been treating of; while he drives such a trade, he must not expect God's
company. James Janeway. 1636-1674.
Ver. 1. Even to such as are of a clean heart. Purity of heart is the characteristic note
of God's people. Heart purity denominates us the Israel of God; it makes us of Israel
indeed; "but all are not Israel which are of Israel." Romans 9:6. Purity of heart is
the jewel which is hung only upon the elect. As chastity distinguishes a virtuous
woman from an harlot, so the true saint is distinguished from the hypocrite by his
heart purity. This is like the nobleman's star or garter, which is a peculiar ensign of
honour, differing him from the vulgar; when the bright star of purity shineth in a
Christian's heart it doth distinguish him from the formal professor...
God is good to the pure in heart. We all desire that God should be good to us; it is
the sick man's prayer: "The Lord be good to me." But how is God good to them?
Two ways.
1. To them that are pure all things are sanctified, Titus 1:15 : "To the pure all things
are pure; " estate is sanctified, relations are sanctified; as the temple did sanctify the
gold and the altar did sanctify the offering. To the unclean nothing is clean; their
table is a snare, their temple devotion a sin. There is a curse entailed upon a wicked
man (De 28:16), but holiness removeth the curse, and cuts off the entail: "to the
pure all things are pure."
2. The clean hearted have all things work for their good. Romans 8:28. Mercies and

12. afflictions shall turn to their good; the most poisonous drugs shall be medicinal; the
most cross providence shall carry on the design of their salvation. Who, then, would
not be clean on heart? Thomas Watson.
ELLICOTT, "(1) Truly.—See ote, Psalms 62:2. This particle often, like the Latin
at, introduces a rejoinder to some supposed statement.
Dryden’s lines express the feeling of this opening—
“Yet sure the gods are good! I would fain think so,
If they would give me leave!
But virtue in distress, and vice in triumph,
Make atheists of mankind.”
The question arises whether the second clause of the verse limits, or only repeats,
the first. o doubt in theory God was understood to be good to Israel generally, but
the very subject of the psalm seems to require a limitation here. The poet sees that a
moral correspondence with their profession is necessary, even in the chosen
people—the truth which St. Paul stated with such insistance, “For they are not all
Israel which are of Israel.”
BE SO , "Psalms 73:1. Truly, or nevertheless, &c. — The beginning is abrupt,
and sufficiently intimates that he had a great conflict within himself about the
matter here spoken of, and that many doubts and objections were raised in his mind
concerning it. But, at last, light and satisfaction broke forth upon him, like the sun
from under a cloud, and overcame and silenced his scruples, in consequence of
which he lays down this conclusion. God is good to Israel — Though he may
sometimes seem negligent of, and harsh and severe toward, his people; yet, if all
things be considered, it is most certain, and hereafter will be made manifest, that he
is really and superlatively good, that is, most kind and bountiful, and a true friend
to them, and that they are most happy in possessing his favour, and have no reason
to envy sinners their present and seeming felicity. Even to such as are of a clean
heart — To all true Israelites, who love God with their whole hearts, and serve him
in spirit, in truth, and uprightness: see John 4:23; Romans 2:28-29. So this clause
limits the former, and takes off a great part of the force of the objection, indeed the
whole of that which was drawn from the calamities which befell the hypocritical and
half-hearted Israelites, who were vastly the greater number of that people.
K&D 1-2, " ְ‫ך‬ፍ, belonging to the favourite words of the faith that bids defiance to
assault, signifies originally “thus = not otherwise,” and therefore combines an
affirmative and restrictive, or, according to circumstances, even an adversative

13. signification (vid., on Psa_39:6). It may therefore be rendered: yea good, assuredly
good, or: only good, nothing but good; both renderings are an assertion of a sure,
infallible relation of things. God appears to be angry with the godly, but in reality He is
kindly disposed towards them, though He send affliction after affliction upon them
(Lam_3:25). The words ‫אלהים‬ ‫ישראל‬ are not to be taken together, after Gal_6:16 (τᆵν
ᅾσραήλ τοሞ Θεοሞ); not, “only good is it with the Israel of Elohim,” but “only good to Israel
is Elohim,” is the right apprehension of the truth or reality that is opposed to what
seems to be the case. The Israel which in every relationship has a good and loving God is
limited in Psa_73:1 to the pure in heart (Psa_24:4; Mat_5:8). Israel in truth are not all
those who are descended from Jacob, but those who have put away all impurity of
disposition and all uncleanness of sin out of their heart, i.e., out of their innermost life,
and by a constant striving after sanctification (Psa_73:13) maintain themselves in such
purity. In relation to this, which is the real church of God, God is pure love, nothing but
love. This it is that has been confirmed to the poet as he passed through the conflict of
temptation, but it was through conflict, for he almost fell by reason of the semblance of
the opposite. The Chethîb ‫י‬ ַ‫ל‬ְ‫ג‬ ַ‫ר‬ ‫טוּי‬ְ‫נ‬ (cf. Num_24:4) or ‫טוּי‬ְ‫נ‬ (cf. 2Sa_15:32) is erroneous.
The narration of that which is past cannot begin with a participial clause like this, and
‫ט‬ ַ‫ע‬ ְ‫מ‬ ִⅴ, in such a sense (non multum abfuit quin, like ‫ן‬ִ‫י‬ፍ ְⅴ, nihil abfuit quin), always has the
perfect after it, e.g., Psa_94:17; Psa_119:87. It is therefore to be read ‫יוּ‬ ָ‫ט‬ָ‫נ‬ (according to
the fuller form for ‫טוּ‬ָ‫,נ‬ which is used not merely with great distinctives, as in Psa_36:8;
Psa_122:6; Num_24:6, but also with conjunctives out of pause, e.g., Psa_57:2, cf. Psa_
36:9, Deu_32:37; Job_12:6): my feet had almost inclined towards, had almost slipped
backwards and towards the side. On the other hand the Chethîb ‫ה‬ ָ‫כ‬ ְ ֻ‫שׁ‬ is unassailable; the
feminine singular is frequently found as predicate both of a plural subject that has
preceded (Psa_18:35, cf. Deu_21:7; Job_16:16) and also more especially of one that is
placed after it, e.g., Psa_37:31; Job_14:19. The footsteps are said to be poured out when
one “flies out or slips” and falls to the ground.
SBC, "First, there is in this Psalm a description of the prosperity of the wicked, and of
that hauteur and pride which they in their prosperity manifested, then of the afflictions
of the godly, operating in the Psalmist, and he supposed in others, as a temptation. In
ver. 21 we have the recovery, and the thoughts of the recovery.
I. The first-fruit of the Divine deliverance is self-loathing. "Truly Thou art good," and I
was ignorant; I ought to have known that always.
II. The second fruit is gratitude to Him who had guided him: "Thou hast holden me by
my right hand."
III. From the experience of past blessings, the experience of this great vouchsafed
deliverance, he rises to hope: "Thou shalt guide me with Thy counsel, and afterward
receive me to glory."
IV. The next step is wondering adoration: "Whom have I in heaven but Thee?"
V. He sums up the Psalm by an act of faith: "I have put my trust in the Lord God, that I
may declare all Thy works." His faith reposed in God not only for what God would do for
him, but for what God would graciously employ him for doing, and fit him to do in some
good measure.

14. J. Duncan, The Pulpit and Communion Table, p. 236.
WHEDON, "1. Truly God is good to Israel—The psalmist has now passed through his
temptation, and, being reassured, can “set to his seal [set his seal to it] that God is true.”
John 3:33. The “truly,” certainly, here, is his amen or verily to the divine dealings, which
now he perceives are “good,” not only in the sense of benevolence, but of moral fitness.
This had been the point of his wavering. “Good to Israel,” here, indicates that he is not
speaking on his own behalf merely, as reciting only a personal experience, but as the
spokesman of the nation. It was God’s dealing with the nation that had stumbled him,
which now he acknowledges “good.” The Hebrew word here rendered “good” is a broad
term, and signifies the quality of perfect moral excellence.
A clean heart—The pure of heart. Such was Israel by profession, and the really pure
should receive the promise.
This Psalm is the work of a believer, and yet it is the expression of a soul who has passed
through doubt and experienced all its bitterness.
I. Consider what made Asaph doubt. Asaph had seen the course of this world: he had
seen the prosperity of the wicked; he had seen those who feared God suffering in
desertion and in despair. His soul was troubled; and in a gloomy hour he called in
question the righteousness, the wisdom, and also the action of God. The spectacle of this
world is a great school for unbelief, a school which makes more impious people than all
the books of atheists. If we contemplate the world, our gaze wavers, for we seek in vain
there for that law of love and of righteousness which, it seems to us, God should have
marked on all His works. As children, we believed we should find it there, for a science
had been made for our use. History for us was a drama of which God was the living
Hero: if the righteous suffered, it was a transitory trial and soon to be explained; if the
wicked triumphed, it was the dazzling flash of a day. Later on our view was enlarged, and
God had receded from us. Between Him and us was raised the immense, inexorable wall
of fatality. (1) Fatality in nature, for its smile is deceptive; and when we have seen it
shine on a grave in presence of which our heart is torn, it appears to us implacable even
in its very beauty. We study it, and everywhere we find a savage law in it, the law of
destruction, which pursues its silent work each day and each minute. (2) Fatality in
history. Progress? Where is it in the old world? What plan is there in the history of those
races who are sinking today, dragged down by an incurable barbarism, in those lucky
strokes of force, in those startling immoralities, which success strengthens and
sanctions? Is it consoling to tell us that the blood of the righteous is a fruitful seed? Over
how many countries has it not flowed, leaving only the barrenness of the desert! (3)
Fatality in life. Even here the moral law wavers and is often effaced. There is no need to
be a philosopher in order to encounter the problems of life; trial, sooner or later, places
them before us. For some it is the trial of poverty, for others the trial of ailment; but
what excites excessively all these doubts is injustice.
II. For a moment Asaph’s conscience wavered; for a moment giddiness seized him. How
is it that he did not fall into the abyss? Asaph believed in God. He could not believe in
chance, for in his people’s language there is not even a word to designate chance. Asaph

15. tried to deny God and His action in the world. "I was tempted to say it," he exclaimed,
"but I felt that in saying it I should be unbelieving, and should offend against the
generation of Thy children." I should offend against my race—that is the thought which
withheld him.
III. Notice how God enlightened and strengthened Asaph. In the sanctuary of God light
was waiting for him. There he learned "the end of those men." Asaph saw the end of the
designs of God. His eyes were opened, and he altered his language. Gratitude has
succeeded to his murmuring; instead of the trials beneath whose weight he succumbed,
he has seen, he sees always better, the favours which are eternally his inheritance. "Thou
hast holden me by my right hand. Thou shalt guide me with Thy counsel, and afterwards
receive me to glory."
E. Bersier, Sermons, vol. i., p. 165.
BI 1-28, "Truly God is good to Israel, even to such as are of a clean heart.
The trouble of Asaph
In human biographies men are wont to cover up their heroes’ imperfections. They see no
reason why they should be recalled, but many why they should not. And in religious
biographies what evident exaggeration there often is. But this can never be said of the
lives of the men told of in the Bible. They are evidently men like ourselves. They have
known our misery, passed through our struggles, and often, like us, have had to bow
their heads in repentance. By this single trait I recognize the book of God. Nothing but
the guidance of the Spirit of truth could have held back these writers from glorifying
their national heroes. Now, this psalm tells of one who undoubtedly was a believe, but
nevertheless passed through doubt and knew all its bitterness. See—
I. What made asaph doubt. It was the sorrow Of those who feared God combined with
the prosperity of the wicked. The spectacle of this world is a great school for unbelief,
and makes more unbelievers than all the books of atheists. Instinctively we believe in the
God of holiness and love; but when we look out into the world we cannot find Him.
Fatality is what we see. In nature, for it cares neither for our prayers nor our tears. In
history, for if now and then there seems to be a providential law therein, more often
there is no trace of anything of the kind See the fate of those vast empires which for ever
have passed away. In life: was not the old prophet deceived when he said he had never
seen the righteous forsaken? How often our prayers are not heard. Fatalism is what the
world teaches every hour. Antiquity was fatalistic, and so are our chief thinkers of to-
day. What problems are brought before us by the sorrows that befall the godly. Poverty,
sickness, injustice—this most unendurable of all.
II. What saved him from his doubt.
1. He believed in God, the God of his race and people. He came—and it is a blessed
thing to come—of a holy race.
2. But he could not explain these problems. Human reason cannot. There are the
mysteries, insoluble, of affliction; yet more of sin; and of the future life. Science has
no answer for them.
3. But Asaph went into the sanctuary of God, and then he understood the end, the
purpose of God in all this which the future alone, and not the short-lived present, can
unfold. Now, Asaph saw God’s purpose in regard to the wicked, and his tone changed
from bitterness to pity, as he thought of the “slippery places” in which they stood,

16. and of the “destruction” which was their end. How all changes to our eyes when we
consider things from God’s point of view. And he saw God’s purpose in regard to
those who wait on Him and fear Him. Even now consolation, sweetness, peace are
theirs. The meanest calling is invested with grandeur when God is served in it.
Without doubt the struggles of God’s people have been terrible. But consider their
end—“Nevertheless I am continually with thee.” Asaph has come out of the
sanctuary, and his face is beaming; his tears are effaced. His look is brightened by a
divine hope, and it is a song of thanks which comes from his lips. And so shall it be
with all them whose trust is in Asaph’s God. (E. Bersier.)
The Asaph psalms
Here in the beginning of the third book of the Psalter we have eleven psalms which are
grouped together as being Asaph’s psalms. Those psalms have very much of a common
character and a common style; they are the production of some oriental Bacon, of some
Tacitus of grace. They are obscure if you will, they are oracular, they are sententious,
they are occasionally, it must be admitted, sublime. And, first of all, Asaph’s was no
affected scepticism; Asaph was a real doubter. In a certain sense he may be looked upon
as the St. Thomas of the Old Testament, but the doubt of St. Thomas, as we all know,
was about a fact and about a dogma which underlay that fact—the resurrection of Jesus
Christ from the dead—the doubt of Asaph was about the moral truth of the government
of God, for the cause of his doubt about the goodness of God was the inequality of
human society, the fatal injustice as it appears to some in the distribution of the good
things of this life. It was the base and mean character of many of those who are the most
tremendous winners in what seems to be the ignoble lottery sometimes of a successful
life. These men did not repeatedly hear the summons of the grim sergeant, Death; they
were not repeatedly dragged by chains; “there are no bands in their death;” that
oppressive burden that lies on the rest of our suffering humanity—they seem for a time
clean outside of it; they are not in trouble as other men. And then there comes the
deterioration of character, the encompassing pride, being robed with violence; the
fulfilment of the words of that fierce satire, “Their eyes stand out with fatness, they have
more than their hearts can wish.” There are hearts and hearts, and they have all, more
than all, that hearts like theirs can wish for. Now, the means of removing Asaph’s doubt
we find to have been these four.
1. In the first place, there was his own spiritual life. If these haunting doubts about
the goodness and the justice of God were real, if there was no good God in the heaven
above, then his whole spiritual life was worthless. Well might he say in the thirteenth
verse, if it were so, “Verily I have cleansed my heart in vain, and washed my hands in
innocency.”
2. And the second means of the removal of this doubt was the spiritual life of the
children of God—“If I say I will speak thus, behold I should offend against the
generation of Thy children”—he would be doing wrong to them, he would be
breaking faith with the saints of God, who had lived this life upon earth and who had
passed into the home beyond with this full faith.
3. Then a third means of removing this doubt we find in the closing part of the psalm
(Psa_73:23-28). The spiritual life is also an eternal life, an eternal life in God and
with God. Now, this psalm might almost be marked as the great psalm of the Hebrew
“Summum Bonum, The Highest Good.” We are told by St. Augustine that the ancient
classical philosophy had worked out no less than two hundred and eighty-eight

17. different views or solutions of the “Summum Bonum,” the highest good of man. It
was, we have been told on great authority, a sort of scholastic theology of the Pagans,
but here is Asaph’s view of the “Summum Bonum,” hero is the view of all the saints
of God. How nobly the psalm begins! The prophet had long been encompassed about
with the shadows of darkness and doubt. At last he looks upward and he says, “And
yet, after all, God is good to Israel, even to those who are of a clean heart”; and as the
psalm begins so it ends: “It is good for me to draw nigh unto God.” Take this in, take
in the eternal life with God in the home above, take in that and no doubt will arise
about the distribution of God’s good things, and we shall say with the psalmist: “So
foolish was I and ignorant, I was as a beast before Thee.”
4. And then the fourth means was this—it was a revelation in the sanctuary: “When I
thought upon this, it was too painful for me, until I went into the sanctuary of God.”
All of us who love the Psalter have critical friends who tell us not to be too mystical in
our views, not to think of Christ or Heaven in the psalms; but when they comment
upon this verse they begin to turn mystical and say, “Think of some inward sanctuary
in your mind, think of some place where you may be alone with God”; to which I only
reply, “My literal friend, you must be literal here at all events.” The word
unquestionably means the outward sanctuary of God, the visible sanctuary built up
upon Mount Zion, the place upon which men walked with human feet, and listened
with human ears. This was where Asaph learned to find the solution of his difficulty.
(A. Alexander.)
A perplexing problem, and satisfactory solution
I. A perplexing problem. We live under the government of God, and His government
extends to all persons, and all interests in every life. This is a fundamental fact. From
what we know of the character of God as good and just, and seeing that He has power to
carry out all His decisions, we might expect that in every instance virtue would be
rewarded and vies would be punished. But, in observing the circumstances of men, this
expectation is falsified. For a time, at least, some of the wicked prosper, and some of the
righteous do not prosper, until bad men say, and good men are tempted to say in their
depression and doubt, surely the sympathy of the Divine Ruler must be on the side of
vies, the reins of government must have fallen out of His hands, and what ought to be an
orderly creation is simply a chaos. Why is the life of many a good man embittered by the
wickedness of his son, whilst the ungodly father in some instances is surrounded by the
best children? Why is the breadwinner taken away when the family seem to need most
the strength of his arm, the intelligence of his mind, and the influence of his example?
Why is it that some of the beautiful and noble, full of intellectual and Christian promise,
are out off in youth, whilst not a few of the stained and mean are allowed to drag their
ignominy through a long, stained and dishonoured life? Why is it that sunshine and
sorrow seem in so many eases to follow no rule of effort or desert? Ah! those are some of
the dark riddles, the strange perplexities, of which many a life is full. Here we are
confronted with a business problem. Now, nothing is more clear than that in worldly
affairs the battle is not always to the strong. Whatever we may say in our conceit, worldly
success does not always reflect commercial genius. It is surprising indeed with how little
brains some business men succeed. They ought to succeed in business, for they exhaust
themselves in the one supreme and strenuous effort of money-making, and have no time
or taste for anything else. Some of the most shallow and superficial men I have met are
men of this mould. Beecher said of such: “They resemble a pyramid, which is broad
where it touches the ground, but grows narrower as it reaches the sky.” In saying this I

18. do not wish it to be understood that the righteous man is less fit and likely to succeed in
temporal affairs than the unrighteous. No, religion helps a man to get on in the world.
Other things being equal in the man, that man who is honest, industrious and
persevering is more likely to succeed than his neighbour, who may have the same
natural ability, but no Christian principle. Undoubtedly religion quickens and expands
the whole man, and fertilizes the wide area of life. A man who is formed, reformed, and
informed by religion will do far more effectual work than the same man without religion.
Another fact must also be borne in mind. Some good men, whom we like to hear sing
and pray in the “sanctuary,” are not strong and smart at the “receipt of customs.”
Business is not their forte. They are estimable men in their home and Church relations,
but they lack the keenness, suspicion, alertness, push, and enterprise so greatly
necessary in these days of keen competition and quick movement. One can easily see
why some easy, confiding, unsuspicious men who do not adapt themselves to certain
changed conditions in business do not succeed. The wonder would be if they did. But
baying said this, we all know worthy men who comply with the conditions Of worldly
success, and are even then disadvantaged, kept down and back by the greedy, avaricious
worldlings, with whom they do not and cannot compete in certain questionable and
wicked practices. Some are too delicately fibred, too considerate of justice, generosity,
handsome behaviour, too Scripturally conscientious to chord in practice with those who
do not scruple at lying advertisements, fictitious capital, adulterated articles. And so they
secretly and silently suffer in mind and state. They are beaten and baffled, not simply by
the greedy and gigantic monopolies, which appear to be the order of the day, but by the
positive wrong-doing of the unscrupulous, who will have gain by means fair or foul. And
so it is in my pastoral round, I have seen the good man—a struggling tradesman
“fretting” because of evil-doers, “envious” against the “workers of iniquity.”
1. It tries his trust. It is easy to trust God when the “cup runneth over.” But it is very
hard for a man with an ill-stocked larder, and an ill-furnished wardrobe, to lean his
whole weight upon God.
2. It proves his zeal. “Money is a defence.” The rich man is protected by earthworks
against much that beats pitilessly and cruelly upon the poor man.
3. It tests his humility. To retrench the pleasant superfluities of life, to abridge his
sphere of usefulness, to curtail his gifts, to live in a smaller house, to miss his name
from the subscription list, to rank among the unfortunates and be quiet—all this goes
against the grain of a spirited, mettled man, who, although poor, is still a man of
desire and ambition.
4. It taxes patience. Baffled and utterly bewildered, there are sad moments when the
tempted Christian says he cannot understand the Divine dealings with him.
II. A satisfactory solution. For a moment Asaph’s conscience wavered, for a time
giddiness seized him. How is it he did not fall into the abyss? Asaph believed in God. He
could not after all believe in chance. That was the saving thought. Like a ship swinging at
anchor, he swayed about by the ebb and the flow of the tide, but he did not drift from his
moorings. What was it that wrought the vast change in the psalmist? It was going into
the house of God. This is the Divinely-appointed place where God graciously answers
those who are perplexed and pained, and who kneel, saying, “Speak, Lord, for Thy
servant heareth.” The judicial faculty to weigh things, to take a calm survey of the entire
situation, needs stillness and retreat. It is here, in the sanctuary, we see the relationship
of this brief and broken life on earth to the wide, boundless kingdom of the eternal. Wait
calmly until the clouds roll by. Said Dr. Dixon, “It is in the nature of a cloud to pass
away.” Possess your soul in patience, and, amid the sweet silences and kindling visions

19. of the sanctuary, you shall change your murmur to a psalm. Revelation reconciles, if it
does not explain, by telling us that there is a magnificent future, veiled, but certain, for
which present inequalities and seeming injustices are the necessary, the suitable, the
merciful preparation. You are now moving in the twilight, but it is the morning twilight,
to be followed by the glory of eternity, when all these tangled things shall be smoothed
out, and the vexed things of earth made plain in the light of heaven. (G. Woodcock.)
The goodness of God to Israel
I. The description given of the people of God.
1. Their name.
2. Their character.
II. The considerations by which their interest in the Divine love may be proved.
1. By His Son He has saved them from hell.
2. By His Spirit He purifies them from sin.
3. By His providence He guides and guards them on earth.
4. At their death He receives them to heaven.
Lessons:
1. If the goodness of God to the true Israel be thus great, how great should be their
confidence in Him, and the love with which they love Him in return!
2. Let the sinner so come and share with the Israel of God in the blessing described
in the text. (Evangelical Preacher.)
Bad men in good circumstances, and a good man in a bad temper
I. Bad men in good circumstances. The bad men are described as the “foolish and the
wicked.” Folly and wickedness are convertible terms. Sin is folly. Man sinning is man
violating all the laws of reason, all the principles of true policy. Such are the bad
characters before us, and they are found in good circumstances, they are in great
prosperity. The material heavens shine on them, the earth yields up her fruit to gratify
their every taste and to supply their every want. Providence pours into their lap those
gifts which it denied the Son of God Himself.
II. A good man in a bad temper. Asaph, the supposed writer of this psalm, acknowledges
that he was “envious” of these bad men who were living in good circumstances.
1. He was in an envious temper.
(1) Now, envy is ever a bad thing. It is ever the attribute of selfishness, and
selfishness is the root of wrong.
(2) Nor could envy well appear in a more unreasonable aspect. He was “envious
at the wicked.” This is truly irrational. Poor godless wretches, what have they of
which the good should be envious?
2. He was in a murmuring temper (Psa_73:18).

20. (1) A right act. Cleansing the heart and washing the hands means the cultivation
of personal holiness; and this is certainly a right work for man. It implies—
(1) The consciousness of personal defilement.
(2) The possession of a cleansing element.
(3) The effort of personal application. Moral evil is the defilement; Christianity is
the cleansing element; and practical faith is the personal application.
3. A wrong opinion. The writer thought that it was “in vain.” Three facts show that
this is a great mistake:
(1) That moral holiness involves its own reward.
(2) That moral holiness is promoted by temporal adversity.
(3) That moral holiness will meet with its perfect recompense hereafter.
No; this cleansing the heart is no vain work. No engagement is so real and profitable.
Every fresh practical idea of God is a rising in the scale of being and of bliss; every
conquest over sense, appetite, and sin, is a widening and strengthening of our spiritual
sovereignty; every devout sentiment, earnest resolve, and generous sacrifice attunes our
hearts to higher music. (Homilist.)
COFFMA , “I TRODUCTIO FOR BOOK III
Psalms 73-89 are entitled Book III. These Psalms are classified as "The Asaph
Group," composed of Psalms 73-83, the only other Asaph Psalm being Psalms 50 in
Book II. "All of this group are Elohimic."[1] Most of the remaining Psalms in Book
IV are ascribed to the Sons of Korah. "Some of these are Elohimic and some are
Jehovist."[2] Three Psalms in this Book are ascribed, one each, to David, Heman
and Ethan.
"The Psalms of Asaph are of different dates, but are similar in character and have
many features in common ... They are national and historical ... They have a definite
doctrine of God, who is presented as "The Shepherd of Israel" (Psalms 80:1), and
the people are the sheep of his pasture (Psalms 74:1; 77:20; 79:13) ... History is used
for instruction, admonition and encouragement."[3]
Dr. DeHoff summarized this entire book as follows: Psalms 73 handles the problem
of the wicked's prosperity; Psalms 74 discusses the national disaster in Jerusalem's
destruction; Psalms 75 speaks of the final judgment; Psalms 76 gives thanks for a
great victory; Psalms 77-78 are historical extolling God's marvelous works; Psalms
79-80 give us a glance of a great disaster; Psalms 81-82 deplore the sinfulness of
God's people; Psalms 83 is a prayer for protection; Psalms 84 stresses the
blessedness of those `in God's house.' (with an application to Christ's church);
Psalms 85-86 contain prayers of thanksgiving to God and pleas for mercy and
forgiveness; Psalms 88 is the prayer of a shut-in suffering from a long illness; and

21. Psalms 89 is a magnificent presentation of the Throne of David which will endure
forever.[4]
This is the shortest of the Five Books of Psalms.
"Each of the major Psalm-types is represented in Book IV, except Penitential."[5]
We shall also observe that there are many quotations in the ew Testament from
this portion of the Psalms. This is especially true of Psalms 89 which is referred to in
Acts 13:22, (Psalms 73:20); 2 Thessalonians 1:10 (Psalms 73:7); Revelation 1:5
(Psalms 73:27,37). Other quotations are Malachi 13:35 (Psalms 78:2), John 6:31
(Psalms 78:24), and John 10:34 (Psalms 82:6).
PSALM 73
THE PROBLEM OF THE PROSPERITY OF THE WICKED
Where is the Christian who has not struggled with this same problem? Righteous
people seem pressed down on every hand, often struggling for the very necessities of
life, whereas openly arrogant and wicked unbelievers flaunt their godless lives,
sometimes wallowing in wealth and luxuries. This psalm addresses that very
problem.
Of course, there is one practical reason for the seeming disparity between what
appears to be God's treatment of the righteous and the wicked, and that is the truth
emphasized by Jesus who stated that, "The sons of this world are for their own
generation wiser than the sons of the light" (Luke 16:8). There surely seems to be a
naivete among God's people that often hinders their worldly success. This is not the
only Old Testament Scripture that deals with this problem. Psalms 37 and Psalms
49, as well as the Book of Job likewise confront this problem, dealing with it
extensively. We have already commented extensively on this problem in Psalms 37
and Psalms 49.
For word on Asaph, see under Psalms 50 in Vol. I of this Series. Asaph (or possibly
his sons) authored Psalms 73-83.
In this psalm, the conclusion is announced at the beginning.

22. Psalms 73:1-2
"Surely God is good to Israel.
Even to such as are pure in heart.
But as for me, my feet were almost gone;
My steps had well nigh slipped."
"Surely God is good" (Psalms 73:1). God is not partial to the wicked. However the
opposite of this may appear at times to be true, it is never the correct view. God's
goodness toward the righteous is by no means limited to the present time but
extends throughout eternity. Whatever advantage wickedness may appear to have
in the present life is of no consequence whatever when considered in the light of the
eternal rewards and punishments to be meted out on the Day of Judgment.
"But as for me" (Psalms 73:2). Here the Psalmist looks back upon the temptations
which almost overcame him and recognizes how fatal it would have been for him to
succumb thereunto.
U K OW AUTHOR, "This is a song of Asaph, a mature believer who…
Flourished as a psalmist. Asaph composed Psalm 73 and 10 that follow – plus Psalm
50. He was a worship leader in the temple in Jerusalem.
Prospered as a prophet. 2 Chronicles 29:30 refers to him as being a “seer” - a word
used for prophet or beholder of visions.
Succeeded as a parent. He was sincere in public and private, demonstrated by his
children following him in serving the Lord. 1 Chronicles 25:1 says that four of his
sons helped conduct the chorus that sang at the temple dedication.
In the opening phrase of this song, the psalmist presents what we might expect from
a worship leader. It’s what I call his “orthodox disclaimer.” The man of God knows
what he should say. “Surely God is good to Israel, to those who are pure in heart.”
That is the “company line” after all. What else would you expect from a preacher?
God’s promise to the people of Israel under Moses was “If you obey me I will bless
you, but if you disobey, I will curse you.” (See Deuteronomy 28 for the full litany of
blessings and curses.) God certainly had been good to Israel, so what else could he
say?
It reminds me of the story of the Sunday school teacher who asked her class:

23. “Children, what is furry, has a long tail, eats nuts, and lives in a tree?” A little boy
raised his hand and answered: “I know the answer is ‘Jesus’ but it sure sounds like
a squirrel to me.”
Asaph declares that God is good but then follows with a surprisingly candid
admission. And so begins his disorientation because it doesn’t match the “blessed is
the man who doesn’t walk in the counsel of the ungodly” scheme of things. It’s a bit
unsettling for the reader who has never been honest enough to admit her doubts.
(For a good discussion of the orientation/disorientation dichotomy, see Walter
Brueggemann’s The Psalms: The Life of Faith, pages 204-210.) The psalmist
confesses some serious intellectual schizophrenia or what we might call cognitive
dissonance here. The world he observes doesn’t seem to match what he has been
taught from Scriptures. So with refreshing honesty Asaph shocks us – revealing that
he almost went AWOL from the faith. It’s almost like “parents cover your
children’s ears. You don’t want them to hear this. It’s heavy stuff.”
He says: “But as for me, my feet had almost slipped; I had nearly lost my foothold”
(v. 2) Wow! What had occurred in this man’s life that had rocked his world? Did his
wife walk out on him? Did he lose a child? Had he experienced a financial reversal?
Had he been passed over for a promotion? Had someone slandered him? Was he
suffering from a serious illness? Were his children having profound problems at
school? We don’t know. He doesn’t say. But some serious event or some bitter
disappointment gave rise to what he goes on to write.
EBC, “THE perennial problem of reconciling God’s moral government with
observed facts is grappled with in this psalm, as in Psalms 37:1-40; Psalms 49:1-20.
It tells how the prosperity of the godless, in apparent flat contradiction of Divine
promises, had all but swept the psalmist from his faith, and how he was led, through
doubt and struggle, to closer communion with God, in which he learned, not only
the evanescence of the external well-being which had so perplexed him, but the
eternity of the true blessedness belonging to the godly. His solution of the problem is
in part that of the two psalms just mentioned, but it surpasses them in its clear
recognition that the portion of the righteous, which makes their lot supremely
blessed, is no mere earthly prosperity, but God Himself, and in its pointing to
"glory" which comes afterwards, as one element in the solution of the problem.
The psalm falls into two divisions, in the first of which (Psalms 73:1-14) the psalmist
tells of his doubts, and, in the second (Psalms 73:15-28), of his victory over them.
The body of the psalm is divided into groups of four verses, and it has an
introduction and conclusion of two verses each.
The introduction (Psalms 73:1-2) asserts, with an accent of assurance, the conviction
which the psalmist had all but lost, and therefore had the more truly won. The
initial word "Surely" is an indication of his past struggle, when the truth that God
was good to Israel had seemed so questionable. "This I have learned by doubts; this
I now hold as most sure; this I proclaim, impugn it who list, and seem to contradict
it what may." The decisiveness of the psalmist’s conviction does not lead him to

24. exaggeration. He does not commit himself to the thesis that outward prosperity
attends Israel. That God is good to those who truly bear that name is certain; but
how He shows His goodness, and who these are, the psalmist has, by his struggles,
learned to conceive of in a more spiritual fashion than before. That goodness may be
plainly seen in sorrows, and it is only sealed to those who are what the name of
Israel imports-"pure in heart." That such are blessed in possessing God, and that
neither are any other blessed, nor is there any other blessedness, are the lessons
which the singer has brought with him from the darkness, and by which the ancient
faith of the wellbeing of the righteous is set on surer foundations than before.
The avowal of conquered doubts follows on this clear note of certitude. There is a
tinge of shame in the emphatic "I" of Psalms 73:2, and in the broken construction
and the change of subject to "my feet" and "my steps." The psalmist looks back to
that dreary time, and sees more clearly than he did, while he was caught in the toils
of perplexity and doubt, how narrow had been his escape from casting away his
confidence. He shudders as he remembers it; but he can do so now from the vantage
ground of tried and regained faith. How eloquently the order of thought in these
two verses speaks of the complete triumph over doubt!
2 But as for me, my feet had almost slipped;
I had nearly lost my foothold.
BAR ES, "But as for me - literally, “And I.” The meaning is, “And I, who so
confidently now trust in God, and believe that he is good, was formerly in a far different
state of mind; I was so hesitating, so troubled, and so doubtful, that I had almost entirely
lost confidence in him as a wise and just moral governor.”
My feet were almost gone - I was just ready to fall. Of course, this refers to his
state of mind. In regard to his faith or confidence in God, he was like a man standing in a
slippery place, and scarcely able to remain upright.
My steps had well nigh slipped - The expression rendered “well nigh” means “like
nothing,” or “as nothing;” that is, in reference to firmness it was as if there was “nothing”
left. There was nothing which would keep him from slipping. The word rendered
“slipped” means “poured out.” That is, in his going he was like water poured out, instead
of being like something solid and firm. The idea is, that his faith seemed to be all gone.

25. He was like a falling man; a man who had no strength to walk.
CLARKE, "My feet were almost gone - I had nearly given up my confidence. I
was ready to find fault with the dispensations of providence; and thought the Judge of
all the earth did not do right.
GILL, "But as for me,.... Who am one of the Israel of God whose heart has been
renewed and purified by the grace of God, and to whom he has been kind and good in a
thousand instances; yet, ungrateful creature that I am,
my feet were almost gone; out of the good ways of God, the ways of truth and
holiness just upon the turn, ready to forsake them, and give up all religion as a vain
thing:
my steps had well nigh slipped, or "poured out" (c) like water; the allusion is to
standing on wet and slippery ground, where a man can scarcely keep upon his feet. It
may be observed, that good men are liable to slips and falls, to fall into sin, snares, and
temptations, and from their steadfastness in the faith, but not totally and finally; their
feet may be "almost", but not "altogether", gone: their steps may "well nigh" slip, but not
"quite"; they may fall, but not be utterly cast down; at least they rise again, and are made
to stand; for God is able to keep them, and does keep them, from a total and final falling
away.
HE RY, "II. He comes now to relate the shock that was given to his faith in God's
distinguishing goodness to Israel by a strong temptation to envy the prosperity of the
wicked, and therefore to think that the Israel of God are no happier than other people
and that God is no kinder to them than to others.
1. He speaks of it as a very narrow escape that he had not been quite foiled and
overthrown by this temptation (Psa_73:2): “But as for me, though I was so well satisfied
in the goodness of God to Israel, yet my feet were almost gone (the tempter had almost
tripped up my heels), my steps had well-nigh slipped (I had like to have quitted my
religion, and given up all my expectations of benefit by it); for I was envious at the
foolish.” Note, 1. The faith even of strong believers may sometimes be sorely shaken and
ready to fail them. There are storms that will try the firmest anchors. 2. Those that shall
never be quite undone are sometimes very near it, and, in their own apprehension, as
good as gone. Many a precious soul, that shall live for ever, had once a very narrow turn
for its life; almost and well-nigh ruined, but a step between it and fatal apostasy, and yet
snatched as a brand out of the burning, which will for ever magnify the riches of divine
grace in the nations of those that are saved. Now,
JAMISO , "The figures express his wavering faith, by terms denoting tottering and
weakness (compare Psa_22:5; Psa_62:3).
CALVI , "2.As for me, etc. Literally, it is, And I: which ought to be read with

26. emphasis; for David means that those temptations, which cast an affront upon the
honor of God, and overwhelm faith, not only assail the common class of men, or
those who are endued only with some small measure of the fear of God, but that he
himself, who ought to have profited above all others in the school of God, had
experienced his own share of them. By thus setting himself forth as an example, he
designed the more effectually to arouse and incite us to take great heed to ourselves.
He did not, it is true, actually succumb under the temptation; but, in declaring that
his feet were almost gone, and that his steps had well nigh slipped, he warns us that
all are in danger of falling, unless they are upheld by the powerful hand of God.
SPURGEO , "Ver. 2. Here begins the narrative of a great soul battle, a spiritual
Marathon, a hard and well fought field, in which the half defeated became in the
end wholly victorious.
But as for me. He contrasts himself with his God who is ever good; he owns his
personal want of good, and then also compares himself with the clean in heart, and
goes on to confess his defilement. The Lord is good to his saints, but as for me, am I
one of them? Can I expect to share his grace? Yes, I do share it; but I have acted an
unworthy part, very unlike one who is truly pure in heart.
My feet were almost gone. Errors of heart and head soon affect the conduct. There
is an intimate connection between the heart and the feet. Asaph could barely stand,
his uprightness was going, his knees were bowing like a falling wall. When men
doubt the righteousness of God, their own integrity begins to waver.
My steps had well nigh slipped. Asaph could make no progress in the good road, his
feet ran away from under him like those of a man on a sheet of ice. He was
weakened for all practical action, and in great danger of actual sin, and so of a
disgraceful fall. How ought we to watch the inner man, since it has so forcible an
effect upon the outward character. The confession in this case is, as it should be,
very plain and explicit.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2. But as for me. Literally, it is, And I, which ought to be read with emphasis;
for David means that those temptations which cast an affront upon the honour of
God, and overwhelm faith, not only assail the common class of men, or those who
are endued only with some small measure of the fear of God, but that he himself,
who ought to have profited above all others in the school of God, had experienced
his own share of them. By thus setting himself forth as an example, he designed the
more effectually to arouse and incite us to take great heed to ourselves. John Calvin.
Ver. 2. Let such also as fear God and begin to look aside on the things of this world,
know it will be hard even for them to hold out in faith and in the fear of God in time
of trial. Remember the example of David, he was a man that had spent much time in
travelling towards heaven; yet, looking but a little aside upon the glittering show of
this world, had very near lost his way, his feet were almost gone, his steps had well
nigh slipped. Edward Elton. 1620.
Ver. 2. He tells us that his feet were almost gone. The word signifies to bow, or bend
under one. My steps had well nigh slipped, or poured out, kept not within their true
bounds; but like water poured out and not confined, runs aside. Though these
expressions be metaphorical, and seemingly dark and cloudy, yet they clearly
represent unto us this truth, that his understanding was misguided, his judgment

27. was corrupt, his affections disordered, turbulent, and guilty of too great a passion;
and this, the consequence (Psalms 73:22 in which he acknowledges himself ignorant,
foolish, and brutish) do sufficiently evidence. Our understanding and judgment may
well bear the comparison for feet, for as the one, in our motion, supports the body,
so the other, in human actions and all employments, underprops the soul. The
affections, also, are as paths and steps; as these of the feet, so these are the prints
and expressions of the judgment and mind. Edward Parry, in "David Restored."
1660.
Ver. 2. Almost gone. There is to be noted that the prophet said he was almost gone,
and not altogether. Here is the presence, providence, strength, safeguard, and
keeping of man by Almighty God, marvellously set forth. That although we are
tempted and brought even to the very point to perpetrate and do all mischief, yet he
stays us and keeps us, that the temptation shall not overcome us. John Hooper.
1495-1555.
Ver. 2-14. But the prosperity of wicked and unjust men, both in public and in
private life, who, though not leading a happy life in reality, are yet thought to do so
in common opinion, being praised improperly in the works of poets, and all kinds of
books, may lead you --and I am not surprised at your mistake--to a belief that the
gods care nothing for the affairs of men. These matters disturb you. Being led astray
by foolish thoughts, and yet not able to think ill of the gods, you have arrived at
your present state of mind, so as to think that the gods to indeed exist, but that they
despise and neglect human affairs. Plato.
BE SO , "Psalms 73:2-3. But as for me — Yet I must acknowledge with grief and
shame, concerning myself, that notwithstanding all my knowledge of this truth, and
my own experience and observation of God’s dealings with me and other good men;
my feet were almost gone — My faith in God’s promises and providence was almost
overthrown by the force of temptation; and I was almost ready to repent of my
piety, Psalms 73:13, and to follow the example of ungodly men. My steps had well
nigh slipped — Hebrew, ‫,שׁפכו‬ shuppechu, were almost poured forth, namely, like
water upon the ground, which is unstable, and runs hither and thither with great
disorder and uncertainty, till it be irrecoverably lost. So was I almost transported by
my unruly fancies and passions into unworthy thoughts of God, and a sinful course
of life. For I was envious at the foolish — I was vexed and murmured to see the
wicked, notwithstanding their guilt and desert of punishment, in a very flourishing
condition, and I thought it very hard that pious men should not equal, if not exceed,
them in such happiness; especially when I saw no likelihood that it would end, but
that they continued in their prosperity. With great propriety are the wicked, and
those that live as if there were no God, called the foolish; for nothing can show
greater folly.
Clovis G. Chappell
"But as for me, my feet were almost gone; my steps had well-nigh slipped."
(Psalm 73:2)

28. Clovis G. Chappell: This valiant climber is sharing with us some of the
experiences that he has met along the pilgrim's road. He has come at last to where
he walks with a certain sureness of step. He feels the road firm and solid beneath his
feet because he has learned the secret and source of strength. But it has not always
been so. As he looks back over his yesterdays he sees one stretch of road in
particular that he found very difficult. In fact, at this spot he came very near to
tripping and falling headlong. Here he escaped, by the narrowest margin, losing his
footing and slipping into the chasm that skirted the way, where he might have been
seen and heard no more. He recalls the experience after these years with mingled
terror and gratitude. "I almost slipped. I nearly lost my footing."
This is a bit of the spiritual biography of a man who struggled and triumphed
many centuries ago. Yet his story is amazingly modern and up-to-date. How
thoroughly at home it is in these perplexing days in which we live! Some of us are
saying sadly: "I know exactly what the psalmist is talking about. His experience
differs from mine only in this: He managed somehow to keep his footing, but I lost
mine altogether. I went down. I fell prostrate. Since then I have about quit trying. I
have become afraid of that which is high. Christ's promises are still wonderfully
beautiful and appealing, but for me at least they have not worked out, and I fear
they never will. My feet have slipped, and I have given up the fight."
Then there are others for whom these words represent a present experience.
Though you have not altogether lost your footing, yet you are painfully aware that
you walk in slippery places. You feel that any moment may bring collapse. You have
come out to God's house this morning, not with any great confidence. You are not at
all sure that you will find here anything to steady you and to enable you to stand
firmly upon your feet. But at any rate you are here, dimly hoping that such may be
the case; that perchance there may come some word of strength; that there may be
somehow a hand stretched out to help. You are in sore and desperate need and
know not where else to turn. May God grant that your fainting faith may be richly
rewarded, and that you may go away with a firm sense of the undergirding of the
Everlasting Arms. (Deut. 33:27)
I
What was it that came so near to tripping this man of the long ago? Over what
did he stumble? It is evident that he was greatly bewildered at God's perplexing
ordering of things. He could not for the life of him understand how an infinite and
holy God could govern the world in the manner in which he felt that the world of his
day was being governed. The faith in which he had been reared and to which he
clung made his difficulties in this respect only the greater. He had been taught that
the good always prosper and that the wicked always go to the wall. That was the
faith that was prevalent among all pious Jews at that time. It was old when this
psalmist was born and continued long after he had gone to his reward.
For instance, when Job was overwhelmed by one crushing blow after another,
there were three men who loved him well enough to undertake to share his sorrow

29. with him. But they assumed at once that, in spite of all appearances to the contrary,
Job was being punished for his sin. "It simply cannot be otherwise," they declared
emphatically. "Who ever suffered being innocent? Such a thing is simply
unthinkable in a God-ordered world. Prosperity is a sure indication of the smile of
God; adversity is no less a sure indication of his displeasure and biting indignation."
(Job 4:7)
With this faith also the disciples of Jesus were in hearty agreement. One day,
with their Master, they came upon a blind man. This man had been blind from his
birth. They asked Jesus: "Who did sin, this man or his parents, that he was born
blind?" (John 9:2) They could not conceive of any form of calamity, any sorrow,
any suffering that was not born directly of the anger and displeasure of God. They
believed that without exception the good are prosperous and happy, while the
wicked always fail and are always wretched.
There are those who cling to this faith in some measure to this very hour. It is
often a very comfortable faith and is therefore one that dies hard. There are those
still who believe that God rewards us in the here and now with material and
temporal blessings for being good. If he fails to do this, they feel that they have not
been treated quite fairly. When they ask for bread, they are rather shocked and
disappointed because God refuses to give them a stone. I received a letter only last
week telling me of a man who had been a tither all his life, but who, in spite of that
fact, had been overtaken by financial disaster. The writer seemed to feel that God
should have paid him in dollars and cents for his faithfulness. ow there is no doubt
that honesty is in the long run the best policy, and that, all things being equal, a
good man stands a better chance at worldly prosperity than a bad man. But even
then the good do not always prosper, and when they do, this prosperity is not given
in payment for faithful service. We seem to forget that while the devil pays wages,
God never does. "The wages of sin is death; but the gift of God is eternal life
through Jesus Christ our Lord." (Rom. 6:23)
ow it was when this psalmist began to test his faith by the plain facts of
experience that he found himself slipping. For when he looked with open eyes upon
the world he saw that it simply could not be true. Doubtless there was a neighbor of
his that lived not a block away, who despised the worship of the temple and lived in
utter disregard of God. This neighbor declared emphatically that he was not in
business for his health, that he was in it solely for the money. And there was no
denying the fact that he was succeeding amazingly. Everything he touched seemed
to turn to gold. ot only so, but both he and his family enjoyed the best of health
and to all appearances were finding life exceedingly livable. He was not in trouble
like other men; neither was he plagued like other men.
But how about himself? He was trying desperately hard to be a good man. He
was diligent in his religious duties. He tithed, he went to the synagogue, he sought
earnestly to please God. But what was he getting out of it? Less than nothing. In
spite of it all, he was not prosperous. On the contrary, everything he touched seemed
to turn to dust and ashes. He declared in bewilderment, not mixed with hot

30. indignation, that he was plagued all day long and that some new chastening came to
him every morning. More than once, while in darkness he was sobbing out his
perplexities to God, he had been disturbed and half angered by the noise of joyful
revelry that had come from the house of his godless and prosperous neighbor.
"It is not fair," he cried hotly into his tear-soaked pillows. "What is the good of
my loyalty to my convictions? Surely in vain have I cleansed my heart and washed
my hands in innocency. Goodness does not pay, and since goodness does not pay,
how can there be a God who cares about our loyalty? How can we be sure that there
is a righteous God on the throne when all about us we see the good suffer and the
wicked enjoying prosperity? How can any man under such circumstances be sure
that because right is right, to follow right were wisdom in the scorn of
consequence?' Is it not possible after all for one to gather grapes of thorns and figs
of thistles? Would it not be far wiser for me to follow my neighbor, fling away from
God, quit trying to be right, take the cash, and let the credit go?"
And if every one who has at times felt sympathy with the views of this psalmist
were to say "Amen," it would shake like an earthquake. There are some of you as
indignant over God's amazing ordering of things as was this psalmist. You, too,
have tried to be right as God gave you to see the right. But there have been financial
losses, sickness, death. So many have been your reverses that at times you doubt the
real worth of righteousness. You have chosen to play the game fairly and have lost,
while those who played unfairly are winners and are acclaimed for their victory.
You had an opportunity for a questionable business adventure, but for
conscientious reasons you turned it down. Others without your scruples entered the
enterprise and now live in handsome residences on the avenue. "Their eyes stand
out with fatness" while you are having a desperate struggle to keep the wolf from
the door. Therefore, like this psalmist, you are questioning whether it pays to be
true to God or not. You are even questioning whether there is a God who concerns
himself about us and our petty affairs. You, too, can say: "My feet are almost gone;
my steps are on the point of slipping." Yet it is heartening to know that this psalmist
came safely through and ended by finding a firm footing for his feet. So may we, if
we are only willing.
II
How did he keep from falling? What was it that steadied him?
He did not find new strength by abandoning all religious faith. He did not find it
by flinging away from God altogether. It may be that in your perplexity you feel
sorely tempted to do this. It may be that you feel that there is no hope, even in God.
But, even assuming that you are right, this is surely true: If there is no hope in him,
there is none anywhere. There is certainly nothing to steady us in the thought of a
godless world. There is a poem that I have often heard quoted with appreciation,
and I am not denying that it has a quantity of desperate courage about it, yet to my
mind it is of the very essence of despair.

31. "Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be,
For my unconquerable soul.
In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody but unbowed.
Beyond this place of wrath and tears
Looms but the horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.
It matters not how straight the gate,
How charged with punishments the scroll;
I am the master of my fate,
I am the captain of my soul."
W. E. Henley, 1849-1903
But how pathetically little his captaincy has accomplished! It has only brought
him into a night as "black as the pit from pole to pole." It has given him no larger
hope for the future than the "horror of the shade." Certainly there is nothing in the
renouncing of religious faith to steady our feet.
What then did the psalmist do? The answer to some will seem perfectly childish.
He went to church. "I went into the sanctuary of God." Oh, I know the Church of
his day was not perfect. o more is it in our day. Sometimes church services can be
very disappointing. Sometimes the preacher contributes but little, and the
congregation less. I am afraid that I have preached more than once when the
hungry sheep looked up and were not fed. I am afraid that more than once I have
darkened counsel with words (Job 38:2).
Yet it is my conviction that if one turns to God's house with a hungry heart, God
will break through a stupid sermon and past the personality of a very commonplace
preacher, to the soul that really longs to know him. Just what others got out of this
service we are not told. But the psalmist came into possession of certain gripping
convictions that steadied him and enabled him to walk in the after days with
firmness and assurance.
III
What were these convictions that he glimpsed in the house of the Lord and that
he came to hold with clearer vision and with firmer grip through all his later years?
1. He discovered that he had greatly exaggerated the prosperity of the wicked.

32. We constantly tend to think the lot of our neighbor better than our own, especially if
we are in trouble. Distance does "lend enchantment to the view." During those dark
days of famine in the city of Samaria there is little doubt that the people looked with
envy upon the king as he passed by upon the wall. But one day they chanced to see
through a rent in his royal garment, and lo, he wore sackcloth within upon his flesh.
He had his own secret sorrow. And when this troubled singer looked with clearer
and calmer eyes, his hot fever cooled somewhat, for he saw that his wicked neighbor
was not so prosperous as he had supposed. It was not that his house was not so fine
as he had thought. It was not that his financial adventures had failed. He saw that
though he was still prosperous in things, it was in things only. He had no inner
wealth. He was not really joyous and care free, but was "utterly consumed with
terrors." (Psa. 73:19) Therefore his seeming prosperity was only a hollow sham. It
failed utterly to satisfy and thus to make him truly rich.
Then he discovered that the prosperity of the wicked, even though it were ever
so satisfying, is fleeting. It simply will not last. The wealth that is ours to-day will
belong to another to-morrow. The names that fill the headlines in our papers to-day
will have slipped into oblivion to-morrow. "The world passeth away and the lust
thereof." (1 John 2:17) "What is needed," an officer asked of Alexander the Great
as he looked upon a wonderful pageant, "what is needed to make this perfect?" "It
won't last," answered the brilliant young general; "it won't last." The prizes for
which we barter our lives slip from our clutching fingers almost as soon as we grasp
them. In spite, therefore, of all appearances to the contrary, this world is builded
upon a basis of righteousness, and the prosperity of evil is at once superficial and
fleeting.
2. He came to realize his own wealth as he came into possession of certain
bracing convictions about God. He became sure, first of all, of God's constant
presence. " evertheless, I am continually with thee." (Psa. 73:23) His was not a God
afar off who took no interest in the struggles, the sorrows, the heartaches of his
child. He was a God at hand. He was "closer than breathing and nearer than hands
and feet."(Tennyson) He was at his very side. He was there always. He was near in
the sunshine and near in the shadow. He was near when his eyes were sparkling
with joy. He was near also when his eyes were blinded by tears. "I have found
God," he tells us, "to be a present God. I am with him continually."
ot only was God always present, but he was present to help. "Thou hast holden
me by the right hand." The other day I saw a mother going down the street with her
little child. For a few steps the little fellow walked alone, but he came to where a
crossing was to be made. He then reached up and the mother took his hand and he
went forward without fear. "So it has been in my case," says the psalmist. "When
the way grew rugged and treacherous and I was in danger of losing my footing, I
reached up my hand. And when I did so I did not clutch the thin air. Instead, there
was One who seized my hand and held it fast, and who steadied me and gave me
guidance."
"Finally I have discovered," says this psalmist, "that God satisfies. If I possess

33. him, I can weather all gales, I can breast all tempests. If I have him, I have enough
for time and for eternity." "Whom have I in heaven but thee? And there is none
upon earth that I desire beside thee." (Psa. 73:25) To have all else but God is to be
forever poor and restless and dissatisfied. To have God is to have all. "Lord show us
the Father and it is enough." (John 14:8) And because the psalmist has found that
God satisfies in the here and now, he believes that he will do so forever. He is firm in
his conviction that he will guide him by his counsel and afterwards receive him into
glory. That though his flesh and heart fail, as they were sure to do, though the house
in which he lived should tumble into ruins, that God would surely be his strength
and his portion forever.
In the power of this faith the psalmist was able to keep his feet. In its power he
walked bravely forward and so came through his terrible struggle with horror. Such
a faith will also steady ourselves. Do we really possess such faith? Do we know in
our hearts that there is One infinitely near who is ready to grip our hands in our
desperate hours? Do we believe that he abides the same through all the changing
years? Are we sure that though friends and health and all else may fail and
disappoint, that he never disappoints? Are we fully persuaded that nothing we put
into his hand can ever be lost? Such is the conviction of this radiant singer, and
those most deeply schooled in the things of God say, "Amen." "Therefore, my
beloved brethren, be ye stedfast, unmovable, always abounding in the work of the
Lord, forasmuch as ye know that your labor is not in vain in the Lord." (1 Cor.
15:58)
WHEDO , "2. But as for me—The psalmist at once turns aside to trace the causes
and extent of his doubts as to the goodness and equality of God’s ways. Literally,
And I—my feet almost turned aside, or swerved. The almost, here, shows that the
temptation had taken hold of him; he had halted and wavered, and but little was
wanting to complete the triumph of evil. The next line carries forward the figure.
My steps had well nigh slipped—The word translated “well nigh” literally means,
nothing was wanting. Everything was complete to give practical effect to the
temptation. Had he remained in that state he would have fallen; but he went into
“the sanctuary of God,” Psalms 73:17. This saved him.
Slipped—Literally slipped out, or poured out, like water, and so he had been “well
nigh” lost.
3 For I envied the arrogant

34. when I saw the prosperity of the wicked.
BAR ES, "For I was envious at the foolish - The word “foolish” here refers to
sinners. It may either refer to them as foolish, or as proud, insolent, vain - for so the
word is elsewhere used. See Psa_14:1.
When I saw the prosperity of the wicked - More literally, “the peace of the
wicked.” The reference is not so much to their prosperity in general as to their peace;
their conscious safety; their freedom from trouble; and especially their calmness, and
their freedom from suffering, in death. From all this he was led for the moment to doubt
whether there was any advantage in religion; whether God was just; and whether he
befriended the righteous anymore than he did the wicked.
CLARKE, "I was envious at the foolish - I saw persons who worshipped not the
true God, and others who were abandoned to all vices, in possession of every temporal
comfort, while the godly were in straits, difficulties, and affliction. I began then to doubt
whether there was a wise providence; and my mind became irritated. It seems to have
been a maxim among the ancient heathens, Θεου ονειδος τους κακους ευδαιµονειν, “The
prosperity of the wicked is a reproach to the gods.” But they had no just conception of a
state of future rewards and punishments. Besides, man could not bear prosperity. If men
had uninterrupted comforts here, perhaps not one soul would ever seek a preparation
for heaven. Human trials and afflictions, the general warfare of human life, are the
highest proof of a providence as benevolent as it is wise. Were the state of human affairs
different from what it is, hell would be more thickly peopled; and there would be fewer
inhabitants in glory. There is reason to doubt whether there would be any religion upon
earth had we nothing but temporal prosperity. Indeed, all the following verses are proofs
of it.
GILL, "For I was envious at the foolish,.... The atheists, as in Psa_14:1, who deny
the creation, as Arama; the wicked, as after explained, as all wicked men are, how wise
soever they may be in things natural and civil, yet in religious things, in things of a
spiritual nature, they have no understanding; they are proud boasters, glory in
themselves, and in their outward attainments, as the word (d) here used signifies; the
external happiness of these, their riches, health, and ease, were envied by the psalmist;
see Psa_37:1,
when I saw the prosperity of the wicked, or "the peace of the wicked" (e); with an
evil eye. This was the occasion of his slip and fall, this was the temptation he was left
unto for a while.
HE RY 3-5, " Let us take notice of the process of the psalmist's temptation, what he

35. was tempted with and tempted to.
(1.) He observed that foolish wicked people have sometimes a very great share of
outward prosperity. He saw, with grief, the prosperity of the wicked, Psa_73:3. Wicked
people are really foolish people, and act against reason and their true interest, and yet
every stander-by sees their prosperity. [1.] They seem to have the least share of the
troubles and calamities of this life (Psa_73:5): They are not in the troubles of other men,
even of wise and good men, neither are they plagued like other men, but seem as if by
some special privilege they were exempted from the common lot of sorrows. If they meet
with some little trouble, it is nothing to what others endure that are less sinners and yet
greater sufferers.
JAMISO 3-9, "The prosperous wicked are insolently proud (compare Psa_5:5).
They die, as well as live, free from perplexities: pride adorns them, and violence is their
clothing; indeed they are inflated with unexpected success. With all this -
CALVI , "Verse 3
3.For I envied the foolish (154) Here he declares the nature of the temptation with
which he was assailed. It consisted in this, that when he saw the present prosperous
state of the wicked, and from it judged them to be happy, he had envied their
condition. We are certainly under a grievous and a dangerous temptation, when we
not only, in our own minds, quarrel with God for not setting matters in due order,
but also when we give ourselves loose reins, boldly to commit iniquity, because it
seems to us that we may commit it, and yet escape with impunity. The sneering jest
of Dionysius the younger, a tyrant of Sicily, when, after having robbed the temple of
Syracuse, he had a prosperous voyage with the plunder, is well known. (155) “See
you not,” says he to those who were with him, “how the gods favor the
sacrilegious?” In the same way, the prosperity of the wicked is taken as an
encouragement to commit sin; for we are ready to imagine, that, since God grants
them so much of the good things of this life, they are the objects of his approbation
and favor. We see how their prosperous condition wounded David to the heart,
leading him almost to think that there was nothing better for him than to join
himself to their company, and to follow their course of life. (156) By applying to the
ungodly the appellation of foolish, he does not simply mean that the sins which they
commit are committed through ignorance or inadvertence, but he sets their folly in
opposition to the fear of God, which is the principal constituent of true wisdom.
(157) The ungodly are, no doubt, crafty; but, being destitute of the fundamental
principle of all right judgment, which consists in this, that we must regulate and
frame our lives according to the will of God, they are foolish; and this is the effect of
their own blindness.
SPURGEO , "Ver. 3. For I was envious at the foolish. "The foolish" is the generic
title of all the wicked: they are beyond all others fools, and he must be a fool who
envies fools. Some read it, "the proud:" and, indeed, these, by their ostentation,
invite envy, and many a mind which is out of gear spiritually, becomes infected with
that wasting disease. It is a pitiful thing that an heir of heaven should have to

36. confess "I was envious, "but worse still that he should have to put it, "I was envious
at the foolish." Yet this acknowledgment is, we fear, due from most of us.
When I saw the prosperity of the wicked. His eye was fixed too much on one thing;
he saw their present, and forgot their future, saw their outward display, and
overlooked their soul's discomfort. Who envies the bullock his fat when he recollects
the shambles? Yet some poor afflicted saint has been sorely tempted to grudge the
ungodly sinner his temporary plenty. All things considered, Dives had more cause to
envy Lazarus than Lazarus to be envious of Dives.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 3. I was envious at the foolish, etc. If we consider with ourselves how unlikely a
thing it is to grow big with riches, and withal to enter through the eye of a needle,
how unusual a thing it is to be emparadised in this life and yet enthroned in that to
come, it will afford us matter of comfort if we are piously improsperous as well as of
terror if we are prosperously impious. We should be taught by the precept of the
prophet David not to fret ourselves because of evildoers, nor to be envious against
the workers of iniquity; for "The prosperity of fools shall but destroy them, "saith
Solomon, and "the candle of the wicked shall be put out." Proverbs 24:1-2;
Proverbs 24:19-20. Prosperity it seems is a dangerous weapon, and none but the
innocent should dare to use it. The psalmist himself, before he thought upon this,
began to envy the prosperity of wicked men. William Crouch, in "The Enormous
Sin of Covetousness detected." 1708.
Ver. 3. I was envious at the foolish. Who would envy a malefactor's going up a high
ladder, and being mounted above the rest of the people, when it is only for a little,
and in order to his being turned over and hanged? That is just the case of wicked
men who are mounted up high in prosperity; for it is so only that they may be cast
down deeper into destruction. It would be a brutish thing to envy an ox his high and
sweet pasture, when he is only thereby fitted for the day of slaughter. Who would
have envied the beasts of old the garlands and ribbons with which the heathen
adorned them when they went to be sacrificed? These external ornaments of health,
wealth, pleasure, and preferments, wherewith wicked men are endowed, cannot
make their state happy, nor change their natures for the better. Whatever
appearance these things make in the eyes of the world, they are but like a noisome
dunghill covered with scarlet, as vile and loathsome in God's sight as ever. How
quickly is the beauty of earthly things blasted. "The triumphing of the wicked is
short." Job 20:5. They live in pleasures on the earth for awhile, but God "sets them
in slippery places, "from whence they soon slide into perpetual pain and anguish.
They have a short time of mirth, but they shall have an eternity of mourning. John
Willison.
Ver. 3. For I was envious at the foolish. The sneering jest of Dionysius the younger,
a tyrant of Sicily, when, after having robbed the temple of Syracuse, he had a
prosperous voyage with the plunder, is well known. "See you not, "says he to those
who were with him, "how the gods favour the sacrilegious?" In the same way the
prosperity of the wicked is taken as an encouragement to commit sin; for we are
ready to imagine that, since God grants them so much of the good things of this life,
they are the objects of his approbation and favour. We see how their prosperous
condition wounded David to the heart, leading him almost to think that there was

37. nothing better for him than to join himself to their company, and to follow their
course of life. John Calvin.
Ver. 3. Envious. If you are touched with envy at seeing the peace of the wicked, shut
your eyes, do not look at it, for envious eyes think anything vast on which they gaze.
Actius Sincerus, a man of rare wit and great reputation, when in the presence of
king Frederic, witnessed a discussion among physicians on what would most
effectually sharpen the eyesight? The fumes of fennel, said some; the use of a glass,
said others; some one thing, some another; but I, said he, replied, Envy. The doctors
were astonished, and much amusement afforded to the audience at their expense.
Then I continued: Does not Envy make all things seem larger and fuller? And what
could be more to your purpose than that the very faculty of seeing should itself be
made greater and stronger. Thomas Le Blanc.
Ver. 3. The prosperity of the wicked. Socrates, being asked what would be vexatious
to good men, replied, "The prosperity of the bad." Thomas Le Blanc.
Ver. 3. Diogenes, the cynic, seeing Harpalus, a vicious fellow, still thriving in the
world, he was bold to say that wicked Harpalus's living long in prosperity was an
argument that God had cast off his care of the world, that he cared not which end
went forward. But he was a heathen. Yet, for all that, the lights of the sanctuary
have burnt dim; stars of no small magnitude have twinkled; men of eminent parts,
famous in their generation for religion and piety, have staggered in their judgment
to see the flourishing estate of the wicked. It made Job to complain, and Jeremiah to
expostulate with God; and David was even ready to sink in seeing the prosperity of
ungodly men: to see the one in wealth, the other in want; the one honourable, the
other despised; the one upon a throne, the other on a dunghill. John Donne.
K&D 3-6, "Now follows the occasion of the conflict of temptation: the good
fortune of those who are estranged from God. In accordance with the
gloominess of the theme, the style is also gloomy, and piles up the full-toned
suffixes amoamoamoamo and emoemoemoemo (vid., Psa_78:66; Psa_80:7; Psa_83:12, Psa_83:14);
both are after the example set by David. ‫א‬ֵ ִ‫ק‬‫א‬ֵ ִ‫ק‬‫א‬ֵ ִ‫ק‬‫א‬ֵ ִ‫ק‬ with Beth of the object ion which
the zeal or warmth of feeling is kindled (Psa_37:1; Pro_3:31) here refers to
the warmth of envious ill-feeling. Concerning ‫ל‬ ֵ‫ֽול‬ּ‫ה‬‫ל‬ ֵ‫ֽול‬ּ‫ה‬‫ל‬ ֵ‫ֽול‬ּ‫ה‬‫ל‬ ֵ‫ֽול‬ּ‫ה‬ vid., Psa_5:6. Psa_73:3
tells under what circumsntaces the envy was excited; cf. so far as the syntax
is concerned, Psa_49:6; Psa_76:11. In Psa_73:4 ‫ּות‬ ‫צ‬ ֻ‫צ‬ ְ‫ר‬ ַ‫ח‬‫ּות‬ ‫צ‬ ֻ‫צ‬ ְ‫ר‬ ַ‫ח‬‫ּות‬ ‫צ‬ ֻ‫צ‬ ְ‫ר‬ ַ‫ח‬‫ּות‬ ‫צ‬ ֻ‫צ‬ ְ‫ר‬ ַ‫ח‬ (from ‫ּב‬‫צ‬ ְ‫ר‬ ַ‫ח‬‫ּב‬‫צ‬ ְ‫ר‬ ַ‫ח‬‫ּב‬‫צ‬ ְ‫ר‬ ַ‫ח‬‫ּב‬‫צ‬ ְ‫ר‬ ַ‫ח‬ = ‫ּב‬ ַ‫ח‬‫ּב‬ ַ‫ח‬‫ּב‬ ַ‫ח‬‫ּב‬ ַ‫ח‬ from
‫ב‬ ַ‫צ‬ ָ‫ח‬‫ב‬ ַ‫צ‬ ָ‫ח‬‫ב‬ ַ‫צ‬ ָ‫ח‬‫ב‬ ַ‫צ‬ ָ‫,ח‬ cognate ‫ב‬ ַ‫צ‬ ָ‫ע‬‫ב‬ ַ‫צ‬ ָ‫ע‬‫ב‬ ַ‫צ‬ ָ‫ע‬‫ב‬ ַ‫צ‬ ָ‫,ע‬ whence ‫ב‬ ֶ‫צ‬ ֶ‫ע‬‫ב‬ ֶ‫צ‬ ֶ‫ע‬‫ב‬ ֶ‫צ‬ ֶ‫ע‬‫ב‬ ֶ‫צ‬ ֶ‫,ע‬ pain, Arabic ‛‛‛‛aᑑâaᑑâaᑑâaᑑâbebebebe, a snare, cf. ‫ל‬ ֶ‫ב‬ ֵ‫ח‬‫ל‬ ֶ‫ב‬ ֵ‫ח‬‫ל‬ ֶ‫ב‬ ֵ‫ח‬‫ל‬ ֶ‫ב‬ ֵ‫,ח‬ ᆝδίᆝδίᆝδίᆝδίςςςς, and ‫ל‬ ֶ‫ב‬ ֶ‫ח‬‫ל‬ ֶ‫ב‬ ֶ‫ח‬‫ל‬ ֶ‫ב‬ ֶ‫ח‬‫ל‬ ֶ‫ב‬ ֶ‫ח‬
σχοινίσχοινίσχοινίσχοινίονονονον), in the same sense as the Latin tormenta (from torquere), is
intended of pains that produce convulsive contractions. But in order to give
the meaning “they have no pangs (to suffer) till their death,” ‫ם‬ ֶ‫ה‬ ָ‫ל‬‫ם‬ ֶ‫ה‬ ָ‫ל‬‫ם‬ ֶ‫ה‬ ָ‫ל‬‫ם‬ ֶ‫ה‬ ָ‫ל‬ (‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫)ל‬ could
not be omitted (that is, assuming also that ְ‫ל‬ְ‫ל‬ְ‫ל‬ְ‫,ל‬ which is sometimes used for ‫ד‬ ַ‫ע‬‫ד‬ ַ‫ע‬‫ד‬ ַ‫ע‬‫ד‬ ַ‫,ע‬
vid., Psa_59:14, could in such an exclusive sense signify the terminus ad
quem). Also “there are no pangs for their death, i.e., that bring death to
them,” ought to be expressed by ‫ת‬ֶ‫ו‬ ָ ַ‫ל‬ ‫ם‬ ֶ‫ה‬ ָ‫ל‬‫ת‬ֶ‫ו‬ ָ ַ‫ל‬ ‫ם‬ ֶ‫ה‬ ָ‫ל‬‫ת‬ֶ‫ו‬ ָ ַ‫ל‬ ‫ם‬ ֶ‫ה‬ ָ‫ל‬‫ת‬ֶ‫ו‬ ָ ַ‫ל‬ ‫ם‬ ֶ‫ה‬ ָ‫.ל‬ The clause as it stands affirms that
their dying has no pangs, i.e., it is a painless death; but not merely does this
assertion not harmonize with Psa_73:18., but it is also introduced too early

38. here, since the poet cannot surely begin the description of the good fortune
of the ungodly with the painlessness of their death, and then for the first
time come to speak of their healthy condition. We may therefore read, with
Ewald, Hitzig, Böttcher, and Olshausen:
‫ּו‬‫מ‬ ָ‫ל‬ ‫חרצבות‬ ‫אין‬ ‫כי‬‫ּו‬‫מ‬ ָ‫ל‬ ‫חרצבות‬ ‫אין‬ ‫כי‬‫ּו‬‫מ‬ ָ‫ל‬ ‫חרצבות‬ ‫אין‬ ‫כי‬‫ּו‬‫מ‬ ָ‫ל‬ ‫חרצבות‬ ‫אין‬ ‫כי‬
‫אולם‬ ‫ובריא‬ ‫ם‬ ָ‫אולם‬ ‫ובריא‬ ‫ם‬ ָ‫אולם‬ ‫ובריא‬ ‫ם‬ ָ‫אולם‬ ‫ובריא‬ ‫ם‬ ָ
i.e., they have (suffer) no pangs, vigorous (‫ם‬ ָ‫ם‬ ָ‫ם‬ ָ‫ם‬ ָ like ‫ּם‬‫ּם‬‫ּם‬‫ּם‬ , Job_21:23, ‫ים‬ ִ‫מ‬ ָ‫ת‬‫ים‬ ִ‫מ‬ ָ‫ת‬‫ים‬ ִ‫מ‬ ָ‫ת‬‫ים‬ ִ‫מ‬ ָ‫,ת‬ Pro_
1:12) and well-nourished is their belly; by which means the difficult ‫ם‬ ָ‫ּות‬‫מ‬ ְ‫ל‬‫ם‬ ָ‫ּות‬‫מ‬ ְ‫ל‬‫ם‬ ָ‫ּות‬‫מ‬ ְ‫ל‬‫ם‬ ָ‫ּות‬‫מ‬ ְ‫ל‬ is
got rid of, and the gloomy picture is enriched by another form ending with
momomomo. ‫אוּל‬‫אוּל‬‫אוּל‬‫,אוּל‬ here in a derisive sense, signifies the body, like the Arabic allunallunallunallun, ââââlunlunlunlun
(from ââââllll, coaluitcoaluitcoaluitcoaluit, cohaesitcohaesitcohaesitcohaesit, to condense inwardly, to gain consistency).
(Note: Hitzig calls to mind οᆗοᆗοᆗοᆗλοςλοςλοςλος, “corporeal;” but this word is Ionic and
equivalent to ᆋᆋᆋᆋλοςλοςλοςλος, solidus, the ground-word of which is the Sanscrit
sarvassarvassarvassarvas, whole, complete.)
The observation of Psa_73:4 is pursued further in Psa_73:5 : whilst one
would have thought that the godly formed an exception to the common
wretchedness of mankind, it is just the wicked who are exempt from all
trouble and calamity. It is also here to be written ‫ּו‬‫מ‬ֵ‫ינ‬ ֵ‫א‬‫ּו‬‫מ‬ֵ‫ינ‬ ֵ‫א‬‫ּו‬‫מ‬ֵ‫ינ‬ ֵ‫א‬‫ּו‬‫מ‬ֵ‫ינ‬ ֵ‫,א‬ as in Psa_59:14, not
‫ּו‬‫מ‬‫י‬ֵ‫ינ‬ ֵ‫א‬‫ּו‬‫מ‬‫י‬ֵ‫ינ‬ ֵ‫א‬‫ּו‬‫מ‬‫י‬ֵ‫ינ‬ ֵ‫א‬‫ּו‬‫מ‬‫י‬ֵ‫ינ‬ ֵ‫.א‬ Therefore is haughtiness their neck-chain, and brutishness their
mantle. ‫ק‬ַ‫נ‬ ָ‫ע‬‫ק‬ַ‫נ‬ ָ‫ע‬‫ק‬ַ‫נ‬ ָ‫ע‬‫ק‬ַ‫נ‬ ָ‫ע‬ is a denominative from ‫ק‬ֶ‫ּנ‬‫ע‬‫ק‬ֶ‫ּנ‬‫ע‬‫ק‬ֶ‫ּנ‬‫ע‬‫ק‬ֶ‫ּנ‬‫ע‬ = αᆒχήαᆒχήαᆒχήαᆒχήνννν: to hang round the neck; the
neck is the seat of pride (αᆒχεሏαᆒχεሏαᆒχεሏαᆒχεሏνννν): haughtiness hangs around their neck (like
‫ק‬ָ‫נ‬ ֲ‫ע‬‫ק‬ָ‫נ‬ ֲ‫ע‬‫ק‬ָ‫נ‬ ֲ‫ע‬‫ק‬ָ‫נ‬ ֲ‫,ע‬ a neck-ornament). Accordingly in Psa_73:6 ‫ס‬ ָ‫מ‬ ָ‫ה‬‫ס‬ ָ‫מ‬ ָ‫ה‬‫ס‬ ָ‫מ‬ ָ‫ה‬‫ס‬ ָ‫מ‬ ָ‫ה‬ is the subject, although
the interpunction construes it differently, viz., “they wrap round as a
garment the injustice belonging to them,” in order, that is, to avoid the
construction of ‫יעטף‬‫יעטף‬‫יעטף‬‫יעטף‬ (vid., Ps 65:14) with ‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫;ל‬ but active verbs can take a
dative of the object (e.g., ְ‫ל‬ ‫ב‬ ֵ‫ה‬ፎְ‫ל‬ ‫ב‬ ֵ‫ה‬ፎְ‫ל‬ ‫ב‬ ֵ‫ה‬ፎְ‫ל‬ ‫ב‬ ֵ‫ה‬ፎ ,, ְ‫ל‬ ‫א‬ ָ‫פ‬ ָ‫ר‬ְ‫ל‬ ‫א‬ ָ‫פ‬ ָ‫ר‬ְ‫ל‬ ‫א‬ ָ‫פ‬ ָ‫ר‬ְ‫ל‬ ‫א‬ ָ‫פ‬ ָ‫)ר‬ in the sense: to be or to grant to any
one that which the primary notion of the verb asserts. It may therefore be
rendered: they put on the garment of violence (‫ס‬ ָ‫מ‬ ָ‫ח‬ ‫ית‬ ִ‫שׁ‬‫ס‬ ָ‫מ‬ ָ‫ח‬ ‫ית‬ ִ‫שׁ‬‫ס‬ ָ‫מ‬ ָ‫ח‬ ‫ית‬ ִ‫שׁ‬‫ס‬ ָ‫מ‬ ָ‫ח‬ ‫ית‬ ִ‫שׁ‬ like ‫ם‬ ָ‫ק‬ָ‫נ‬ ‫י‬ ֵ‫ד‬ְ‫ג‬ ִ‫ם‬ ָ‫ק‬ָ‫נ‬ ‫י‬ ֵ‫ד‬ְ‫ג‬ ִ‫ם‬ ָ‫ק‬ָ‫נ‬ ‫י‬ ֵ‫ד‬ְ‫ג‬ ִ‫ם‬ ָ‫ק‬ָ‫נ‬ ‫י‬ ֵ‫ד‬ְ‫ג‬ ִ , Isa_
59:17), or even by avoiding every enallage numeri: violence covers them as a
garment; so that ‫ית‬ ִ‫שׁ‬‫ית‬ ִ‫שׁ‬‫ית‬ ִ‫שׁ‬‫ית‬ ִ‫שׁ‬ is an apposition which is put forth in advance.
COFFMAN, “Verse 3
"For I was envious at the arrogant,
When I saw the prosperity of the wicked.
For there are no pangs in their death;

39. But their strength is firm.
They are not in trouble as other men;
Neither are they plagued like other men.
Therefore pride is as a chain about their neck;
Violence covereth them as a garment."
This impression that the wicked made upon the Psalmist was surely due in
part to the faulty nature of his observation. It is human nature to view the
"grass on the other side of the fence" as greener; and that propensity
entered into the inaccurate impression here.
"There are no pangs in their death" (Psalms 73:4). This cannot be
considered as accurate. Herod II was eaten with worms at the very moment
when he was having himself proclaimed as a god; the dogs ate Jezebel, etc. -
the list is a mile long. Look at Pharaoh, Zedekiah, Judas, Saul, Ahithophel,
Absalom, Nero, Herodias, Salome and a host of others.
"Pride is as a chain about their neck ... violence covereth them as a
garment" (Psalms 73:6). The mention of "garment" in the second line here
suggests that the true meaning of the first line is that the arrogant pride of
the wicked is worn by them like an ornament. All of these verses describe
the wicked "as they appeared to be" in the eyes of the envious Psalmist, not
as they actually were.
UNKNOWN AUTHOR, "He looks around and is jealous of ungodly secular
people who live only for themselves.
a. The prosperity of the wicked (3-5)
“For I envied the arrogant when I saw the prosperity of the wicked. They
have no struggles; their bodies are healthy and strong. They are free
from the burdens common to man; they are not plagued by human ills. ”
Asaph observes people who don’t factor God into the equation of their
daily lives at all, yet seem to have the Midas touch. Life seems to go
their way. Every business deal turns a handsome profit. Their kids are
all in Advanced Placement classes and on track for college scholarships.
They never get sick. They never worry about paying for the kid’s braces
or the cost of college. They never fret about how they’ll pay for Mom’s
assisted care living. Their biggest concern is “Should I park my money
in real estate or the stock market?”
He doesn’t get it. He doesn’t understand why these spiritually deficient
people prosper. What about the penalties that Scripture supposedly
imposes on the ungodly?

40. In one particular "Calvin & Hobbes" cartoon, Calvin is playing on the
playground swing. The school bully approaches and orders him to "Get off
the swing, Twinky." Calvin stands his ground. "Forget it, Moe. Wait your
turn." The second frame is just the big punch - shoes and stars and
swing all over the place. The final frame finds Calvin in a beat-up
heap, uttering his perspective, "It's hard to be religious when certain
people are never incinerated by bolts of lightning."
Asaph is simply expressing what you and I feel sometimes - that it's
tough to believe when prejudice, injustice, affliction and temptation
pound relentlessly at your door. He doesn’t understand the prosperity of
hardened sinners. He looks around and sees…
4 They have no struggles;
their bodies are healthy and strong.[a]
BAR ES, "For there are no bands in their death - The word rendered “bands”
here means properly “cords tightly drawn,” Isa_58:6; then, pains, pangs, torments - “as
if” one were twisted or tortured with pain, as a cord is closely twisted. The word occurs
only in Isa_58:6, and in this place. The fact which is here referred to by the psalmist,
and which gave him so much uneasiness, was that which so often occurs, that when the
wicked die, they do not seem to suffer in proportion to their wickedness; or there seem
to be no special marks of the divine displeasure as they are about to leave the world.
They have lived in prosperity, and they die in peace. There is no uncommon agony in
death; there is no special alarm about the future world. They have enjoyed this world,
and a sinful life seems now to be followed by a peaceful death. They do not even suffer as
much in death as good people often do; - what then is the advantage of piety? And how
can we believe that God is just; or that he is the friend of the righteous; or even that
there is a God? Of the fact here adverted to by the psalmist, that the wicked do thus live
and die, there can be no doubt, and that fact has given perplexity to good people in all
ages of the world.
But their strength is firm - Margin, as in Hebrew, “fat.” That is, They are not
emaciated and weakened by disease, but they go down to death apparently from good
health, and without wasting disease. See the notes at Job_21:23-26.
CLARKE, "No bands in their death - Many of the godly have sore conflicts at
their death. Their enemy then thrusts sore at them that they may fall; or that their

41. confidence in their God may be shaken. But of this the ungodly know nothing. Satan will
not molest them; he is sure of his prey; they are entangled, and cannot now break their
nets; their consciences are seared, they have no sense of guilt. If they think at all of
another world, they presume on that mercy which they never sought, and of which they
have no distinct notion. Perhaps, “they die without a sigh or a groan; and thus go off as
quiet as a lamb” - to the slaughter.
GILL, "For there are no bands in their death,.... Nothing that binds and straitens
them, afflicts and distresses them; they have no pain of mind nor of body, but die at
once, suddenly, in a moment, wholly at ease and quiet, without any bitterness of soul;
see Job_21:13, or "there are no bands until their death" (f); they have no straits nor
difficulties all their life long, no distempers nor diseases which may be called "bonds",
Luk_13:12, till they come to die: the Vulgate Latin version is, "there is no respect to their
death"; they take no notice of it, they have no care or concern about it; or, as the
Targum,
"they are not terrified nor troubled because of the day of their death;''
they put it away far from them, and think nothing about it: but their strength is firm;
they are hale and robust, healthful and sound, to the day of their death; their strength is
not weakened in the way by diseases and distempers. Some take the word rendered
"strength" to signify a porch or palace, and translate it, they are strong as a palace, or in
a palace, or their palace is strong (g) their houses are well built, and continue long.
CALVI , "4For there are no bands to their death. The Psalmist describes the
comforts and advantages of the ungodly, which are as it were so many temptations
to shake the faith of the people of God. He begins with the good health which they
enjoy, telling us, that they are robust and vigorous, and have not to draw their
breath with difficulty through continual sicknesses, as will often be the case with
regard to true believers. (161) Some explain bands to death, as meaning delays,
viewing the words as implying that the wicked die suddenly, and in a moment, not
having to struggle with the pangs of dissolution. In the book of Job it is reckoned
among the earthly felicities of the ungodly, That, after having enjoyed to the full
their luxurious pleasures, they “in a moment go down to the grave,” (Job 21:13.)
And it is related of Julius Caesar, that, the day before he was put to death, he
remarked, that to die suddenly and unexpectedly, seemed to him to be a happy
death. Thus, then, according to the opinion of these expositors, David complains
that the wicked go to death by a smooth and easy path, without much trouble and
anxiety. But I am rather inclined to agree with those who read these two clauses
jointly in this way: Their strength is vigorous, and, in respect to them, there are no
bands to death; because they are not dragged to death like prisoners. (162) As
diseases lay prostrate our strength, they are so many messengers of death, warning
us of the frailty and short duration of our life. They are therefore with propriety
compared to bands, with which God binds us to his yoke, lest our strength and
rigour should incite us to licentiousness and rebellion.

42. SPURGEO , "Ver. 4. For there are no bands in their death. This is mentioned as
the chief wonder, for we usually expect that in the solemn article of death, a
difference will appear, and the wicked will become evidently in trouble. The notion
is still prevalent that a quiet death means a happy hereafter. The psalmist had
observed that the very reverse is true. Careless persons become case hardened, and
continue presumptuously secure, even to the last. Some are startled at the approach
of judgment, but many more have received a strong delusion to believe a lie. What
with the surgeon's drugs and their own infidelity, or false peace, they glide into
eternity without a struggle. We have seen godly men bound with doubts, and
fettered with anxieties, which have arisen from their holy jealousy; but the godless
know nothing of such bands: they care neither for God nor devil.
Their strength is firm. What care they for death? Frequently they are brazen and
insolent, and can vent defiant blasphemies even on their last couch. This may
occasion sorrow and surprise among saints, but certainly should not suggest envy,
for, in this case, the most terrible inward conflict is infinitely to be preferred to the
profoundest calm which insolent presumption can create. Let the righteous die as
they may, let my last end be like theirs.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 4. There are no bands in their death, etc. That is, when they die, they die in
their strength, they do not pine away with long and tedious sickness; they live in
pleasure, and die with ease. They are not bound to their beds, and tied down with
the cords of chronical, lingering diseases. Joseph Caryl.
Ver. 4. There are no bands in their death, etc. It is not their lot to look upon
frequent and bitter deaths, like the righteous, nor is there in their affliction any
firmness or permanence. If at any time affliction falls upon them, they are speedily
delivered from it. Moreover, whatever calamity happens to them, they have the
strength and support of riches; and, elevated by their wealth, they appear to forget
their troubles. Cornelius Jansenius. 1510-1576.
Ver. 4. There are no bands in their death. The Hebrew word burx signifieth a band
which is knotted or tied; and then the sense may be, they have not that which might
bind them over unto a speedy and troublesome death; hence, Castelio writes, non
sunt necessitates quae eos enesent, there are no necessities which threaten their
death--such as variety of distempers, sicknesses and diseases, those messengers of
death. Aquila, therefore, renders the word ouk eisi duspayeiai, there are no pangs or
distempers; no sorrows or sicknesses, saith Ainsworth: they are not bound over to
death or execution by the variety of diseases, or by the power of injury of others.
The prophet, by telling us their strength is firm, expounds this phrase, and lets us
know that these wicked men had lives spun of even threads, without danger of
ravelling or breaking. They had lusty bodies, strong limbs, sound vitals, without
agonies or ruptures; lived as those who had no cause to fear death; and when they
expired, it was without much antecedent pain; they fell as ripe apples from the tree.
Edward Parry.
Ver. 4. By bands we may understand any heavy burdens, which are wont to be
bound on them upon whom they are laid; and so, by way of analogy, any grievous
pains or torturing diseases. Their strength is firm, continues vigorous till their

43. death. Thomas Fenton.
Ver. 4. In their death. It comes upon them in vigorous health, for they are strong
and robust, and drag not out a sickly existence through continuous complaints.
Some regard the bands of death as hindrances as if it were said--They suddenly die,
in a moment, nor are they racked with pains, as in Job 21:13. It is considered the
highest felicity for the profane, when they have enjoyed the pleasures and the pomp
of life, to descend in an instant to the grave. Even Julius Caesar, on the day before
he was slain, declared that it seemed to him to be a happy death to die suddenly and
unexpectedly. Therefore, according to these interpreters, David complains that the
ungodly, without the vexations of disease, pass on to death by a smooth and tranquil
course; but there is more truth in the opinion of those who, reading both clauses of
the verse together, their strength is firm, and there are no bands to death, think that
they are not dragged to death like captives; for since diseases overcome our
strength, they are so many messengers of death to admonish us of our frailty. They
are not, therefore, in vain compared to chains with which God binds us to his yoke
lest vigour and strength should incite us to be froward. But their strength is firm.
Franciscus Vatablus.
Ver. 4. Men may die like lambs and yet have their place for ever with the goats.
Matthew Henry.
BE SO , "Psalms 73:4. For there are no bands in their death — They are not
violently dragged to an untimely death, either by the hand and sentence of the
magistrate, which yet they deserve, or by any sudden and unexpected stroke of
Divine Providence, like the fruit forced from the tree before it is ripe, but are left to
hang on, till, through old age, they gently drop off themselves. Hebrew, ‫חרצבות‬ ‫,אין‬
een chartzuboth, There are no pangs, anguish, or agonies, in their death; they are
not afflicted with sore and painful diseases, nor brought to the grave by grievous
torments of body or mind; but after a long life, in firm and vigorous health, they
enjoy a sweet and quiet death, and depart easily out of the world: “while others of a
contrary character are worn with chronical, or racked with acute disorders, which
bring them with sorrow and torment to the grave.” — Horne. But their strength is
firm — Hebrew, ‫אולם‬ ‫,בריא‬ baria ulam, their strength is fat, that is, sound and good;
the best of any thing being called fat, in Scripture, as Genesis 41:2 ; Daniel 1:15.
They continue strong and healthful all their days, till at last they expire quietly, as a
lamp goes out when the oil is spent.
ELLICOTT, “(4) For there are no bands in their death.—This is quite
unintelligible, and does not fairly render the Hebrew, which gives, For there are no
bands to their death. And by analogy of the derivation of tormenta from tor queo,
we might give the Hebrew word bands the sense of pangs, rendering, “they have a
painless death,” if such a statement about the wicked were not quite out of keeping
with the psalm. The ancient versions give us no help. Some emendation of the text is
absolutely necessary. In the only other place it occurs (Isaiah 58:6) the word means
specially the bands of a yoke; hence a most ingenious conjecture, which, by only a
change of one letter, gives there are no bands to their yoke, i.e., they are “chartered
libertines,” men of libido effrenata et indomita, a description admirably in keeping

44. with that of the animal grossness in the next clause, “fat is their belly.” (Comp. the
image of an animal restive from over-feeding, Deuteronomy 32:15; Burgess, otes
on the Hebrew Psalms.)
Strength.—The word is curious, but explained by Arabic cognates to mean belly,
possibly from its roundness (“a fair round belly with good capon lined”); from root
meaning roll.
EBC, “In the first quatrain of verses, the prosperity of the godless, which had been
the psalmist’s stumbling block, is described. Two things are specified-physical
health, and exemption from calamity. The former is the theme of Psalms 73:4. Its
first clause is doubtful. The word rendered "bands" only occurs here and in Isaiah
58:6. It literally means bands, but may pass into the figurative signification of pains,
and is sometimes by some taken in that meaning here, and the whole clause as
asserting that the wicked have painless and peaceful deaths. But such a declaration
is impossible in the face of Psalms 73:18-19, which assert the very opposite, and
would be out of place at this point of the psalm, which is here occupied with the
lives, not the deaths, of the ungodly. Hupfeld translates "They are without pains
even until their deaths"; but that rendering puts an unusual sense on the
preposition "to," which is not "till." A very plausible conjecture alters the division
of words, splitting the one which means "to their death" (l’motham) into two (lamo
tam), of which the former is attached to the preceding words ("there are no pains to
them" =" they have no pains"), and the latter to the following clause ("sound and
well nourished is," etc.). This suggestion is adopted by Ewald and most modern
commentators, and has much in its favour. If the existing text is retained, the
rendering above seems best. It describes the prosperous worldling as free from
troubles or diseases, which would be like chains on a captive, by which he is dragged
to execution. It thus gives a parallel to the next clause, which describes their bodies
(lit., belly) as stalwart. Psalms 73:5 carries on the description, and paints the
wicked’s exemption from trouble. The first clause is literally, "In the trouble of man
they are not." The word for man here is that which connotes frailty and mortality,
while in the next clause it is the generic term "Adam." Thus the prosperous
worldlings appeared to the psalmist in his times of scepticism, as possessing
charmed lives, which were free from all the ills that came from frailty and mortality,
and, as like superior beings, lifted above the universal lot. But what did their
exemption do for them? Its effects might have taught the doubter that the prosperity
at which his faith staggered was no blessing, for it only inflated its recipients with
pride, and urged them on to high-handed acts. Very graphically does Psalms 73:6
paint them as having the former for their necklace, and the latter for their robe. A
proud man carries a stiff neck and a high head. Hence the picture in Psalms 73:6 of
"pride" as wreathed about their necks as a chain or necklace. High-handed violence
is their garment, according to the familiar metaphor by which a man’s
characteristics are likened to his dress, the garb of his soul. The double meaning of
"habit," and the connection between "custom" and "costume," suggests the same
figure. As the clothing wraps the body and is visible to the world, so insolent
violence, masterfulness enforced by material weapons and contemptuous of others’
rights, characterised these men, who had never learned gentleness in the school of

45. suffering. Tricked out with a necklace of pride and a robe of violence, they strutted
among men, and thought themselves far above the herd, and secure from the touch
of trouble.
5 They are free from common human burdens;
they are not plagued by human ills.
BAR ES, "They are not in trouble as other men - Margin, “In the trouble of
other men.” Literally, “In the labor of man they are not;” that is, they are exempt from
the common burdens and troubles of humanity, or those which pertain to man as man.
There seems to be some special interposition in their favor to save them from the
common calamities which come upon the race.
Neither are they plagued like other men - Margin, “with.” Literally, “And with
mankind they are not afflicted,” or smitten. The calamities which come so thickly and
heavily on the race do not seem to come upon them. They are favored, prospered, happy,
while others are afflicted.
GILL, "They are not in trouble, as other men,.... Either of body or of mind, as the
saints are, who through many tribulations enter the kingdom; or are not in "labour" (h),
do not labour for food and raiment, or get their bread by the sweat of their brow, as poor
men do; nor are weary, so Arama: "neither are they plagued like other men"; smitten of
God, corrected, and chastised by him, as his children are; the rod of God is not upon
them, Job_21:9.
CALVI , "5.They are not in the trouble that is common to man. Here it is declared
that the wicked enjoy a delightful repose, and are as it were by special privilege
exempted from the miseries to which mankind in general are subject. They also are
no doubt involved in afflictions as well as the good, and God often executes his
judgments upon them; but, for the express purpose of trying our faith, he always
places some of them as it were upon an elevated stage, who appear to be privileged
to live in a state of exemption from calamities, as is here described. ow, when we
consider that the life of men is full of labor and miseries, and that this is the law and
condition of living appointed for all, it is a sore temptation to behold the despisers of
God indulging themselves in their luxurious pleasures and enjoying great ease, as if
they were elevated above the rest of the world into a region of pleasure, where they

46. had a nest for themselves apart. (163)
SPURGEO , "Ver. 5. They are not in trouble as other men. The prosperous wicked
escape the killing toils which afflict the mass of mankind; their bread comes to them
without care, their wine without stint. They have no need to enquire, "Whence shall
we get bread for our children, or raiment for our little ones?" Ordinary domestic
and personal troubles do not appear to molest them.
either are they plagued like other men. Fierce trials do not arise to assail them:
they smart not under the divine rod. While many saints are both poor and afflicted,
the prosperous sinner is neither. He is worse than other men, and yet he is better
off; he ploughs least, and yet has the most fodder. He deserves the hottest hell, and
yet has the warmest nest. All this is clear to the eyes of faith, which unriddles the
riddle; but to the bleared eye of sense it seems an enigma indeed. They are to have
nothing hereafter, let them have what they can here; they, after all, only possess
what is of secondary value, and their possessing it is meant to teach us to set little
store by transient things. If earthly good were of much value, the Lord would not
give so large a measure of it to those who have least of his love.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 5. They are not in the trouble of men, for God has given them over to the desire
of their own hearts, that they who are filthy may be filthy still: like a sick man, are
they, to whom a wise physician forbids nothing, since the disease is incurable.
Gerhohus.
Ver. 5. Other men. Hebrew, Mda Adam: the whole human race. A. R. Fausset.
BE SO , "Verses 5-9
Psalms 73:5-9. They are not in trouble as other men — They escape even common
calamities. Therefore pride compasseth them about — Discovers itself on every side,
in their countenances, speech, behaviour. Their eyes stand out with fatness — They
live in great plenty and prosperity. They are corrupt — Dissolute and licentious,
letting loose the reins to all manner of wickedness. And speak wickedly concerning
oppression — Wickedly boasting of their oppressions; either of what they have
done, or of what they intend to do in that way. They speak loftily — Arrogantly
presuming upon their own strength, and despising both God and men. They set
their mouth against the heavens — That is, against God, blaspheming his name,
denying or deriding his providence, reviling his saints and servants. Their tongue
walketh through the earth — Using all manner of liberty, introducing and
reproaching all sorts of persons, not caring whom they displease or hurt by it.
6 Therefore pride is their necklace;
they clothe themselves with violence.

47. BAR ES, "Therefore pride compasseth them about as a chain - Therefore
they are proud, haughty, imperious. They put on the ornaments and trappings of pride;
their clothing and their adorning all are indicative of a proud heart. They seem to
imagine that they are better than others, and that they are treated in this manner
“because” they are better than others. In the original it is a single word which is rendered
“compasseth about as a chain.” The word means “to adorn with a necklace or collar;”
and the idea is, that pride surrounds them as with a neck-chain, or a collar for the neck.
They wear it as an ornament. They make it conspicuous. It is apparent on a haughty neck
- in an erect and stiff demeanour. Compare the notes at Isa_3:16 : “The daughters of
Zion walk with stretched forth necks.”
Violence covereth them as a garment - Injustice or cruelty seems to be their very
clothing. It is manifest in their whole gait and demeanor that they are men of
haughtiness and pride; that they are destitute of tenderness, sympathy, sensibility.
CLARKE, "Pride compasseth them about as a chain - Perhaps there is an
allusion here to the office which some of them bore. Chains of gold, and golden rings,
were ensigns of magistracy and civil power. As these chains encompassed their necks, or
the rings their wrists and fingers, as the signs of the offices in virtue of which they acted;
so ‫חמס‬ chamas, violence, oppressive conduct, encompassed them. They made no other
use of their great power, than to oppress the poor and the needy; and to drive things to
extremities. The Chaldee, instead of a chain, represents this as a crown or diadem, which
they had formed out of the plunder of the poor and defenseless.
GILL, "Therefore pride compasseth them about as a chain, Which was the sin
of the devils, and of our first parents, and of Sodom, and is the sin of antichrist; and
which, of all sins, is most hateful to God; this arises from, at least is increased by,
outward prosperity. Jeshurun waxed fat and kicked; pride and fulness of bread went
together in Sodom; and, where it is predominant, it binds as a chain; such who are under
the power of it are slaves unto it, they are chained and fettered by it, and it possesses
them wholly; it shows itself in the several members of their bodies, in their eyes and feet,
their walk and gait, and in their conduct and behaviour, and in the several actions of
their lives, and is rightly called "the pride of life"; or rather they bind it about themselves
as a chain, fancying it to be an ornament to them, what sets them off, and makes them
look great in the eyes of others; whereas the reverse is what is of great price, and in high
esteem with God and good men; namely, the ornament of a meek and quiet spirit:
violence covereth them as a garment; wicked men that are prosperous and proud
are generally oppressive to others; and are very often open in their acts of violence,
which are as openly done and to be seen of all men, as the clothes upon their backs; and
frequently the clothes they wear are got by rapine and oppression, so that they may
properly be called garments of violence; see Isa_59:6.

48. HE RY 6-12, "He observed that they made a very bad use of their outward
prosperity and were hardened by it in their wickedness, which very much strengthened
the temptation he was in to fret at it. If it had done them any good, if it had made them
less provoking to God or less oppressive to man, it would never have vexed him; but it
had quite a contrary effect upon them. [1.] It made them very proud and haughty.
Because they live at ease, pride compasses them as a chain, Psa_73:6. They show
themselves (to all that see them) to be puffed up with their prosperity, as men show their
ornaments. The pride of Israel testifies to his face, Hos_5:5; Isa_3:9. Pride ties on their
chain, or necklace; so Dr. Hammond reads it. It is no harm to wear a chain or necklace;
but when pride ties it on, when it is worn to gratify a vain mind, it ceases to be an
ornament. It is not so much what the dress or apparel is (though we have rules for that,
1Ti_2:9) as what principle ties it on and with what spirit it is worn. And, as the pride of
sinners appears in their dress, so it does in their talk: They speak loftily (Psa_73:8); they
affect great swelling words of vanity (2Pe_2:18), bragging of themselves and disdaining
all about them. Out of the abundance of the pride that is in their heart they speak big.
[1.] It made them oppressive to their poor neighbours (Psa_73:6): Violence covers them
as a garment. What they have got by fraud and oppression they keep and increase by the
same wicked methods, and care not what injury they do to others, nor what violence they
use, so they may but enrich and aggrandize themselves. They are corrupt, like the
giants, the sinners of the old world, when the earth was filled with violence, Gen_6:11,
Gen_6:13. They care not what mischief they do, either for mischief-sake or for their own
advantage-sake. They speak wickedly concerning oppression; they oppress, and justify
themselves in it. Those that speak well of sin speak wickedly of it. They are corrupt, that
is, dissolved in pleasures and every thing that is luxurious (so some), and then they
deride and speak maliciously; they care not whom they wound with the poisoned darts
of calumny; from on high they speak oppression. [3.] It made them very insolent in their
demeanour towards both God and man (Psa_73:9): They set their mouth against the
heavens, putting contempt upon God himself and his honour, bidding defiance to him
and his power and justice. They cannot reach the heavens with their hands, to shake
God's throne, else they would; but they show their ill-will by setting their mouth against
the heavens. Their tongue also walks through the earth, and they take liberty to abuse
all that come in their way. No man's greatness or goodness can secure him from the
scourge of the virulent tongue. They take a pride and pleasure in bantering all mankind;
they are pests of the country, for they neither fear God nor regard man. [4.] In all this
they were very atheistical and profane. They could not have been thus wicked if they had
not learned to say (Psa_73:11), How doth God know? And is there knowledge in the
Most High? So far were they from desiring the knowledge of God, who gave them all the
good things they had and would have taught them to use them well, that they were not
willing to believe God had any knowledge of them, that he took any notice of their
wickedness or would ever call them to an account. As if, because he is Most High, he
could not or would not see them, Job_22:12, Job_22:13. Whereas because he is Most
High therefore he can, and will, take cognizance of all the children of men and of all they
do, or say, or think. What an affront is it to the God of infinite knowledge, from whom all
knowledge is, to ask, Is there knowledge in him? Well may he say (Psa_73:12), Behold,
these are the ungodly.
CALVI , "6.Therefore pride compasseth them as a chain. This complaint proceeds
farther than the preceding; for we are here told that although God sees the ungodly

49. shamefully and wickedly abusing his kindness and clemency, he notwithstanding
bears with their ingratitude and rebellion. The Psalmist employs a similitude taken
from the dress and attire of the body, to show that such persons glory in their evil
deeds. The verb ‫,ענק‬ anak, which we have rendered, encompasseth them as a chain,
comes from a noun which signifies a chain. The language, therefore, implies that the
ungodly glory in their audacity and madness, as if they were richly adorned with a
chain of gold: (164) and that violence serves them for raiment, thinking, as they do,
that it renders them very stately and honorable. Some translate the Hebrew word
‫,שית‬shith, which we have rendered raiment, by buttocks; but this is a sense which
the scope of the passage will by no means admit. David, I have no doubt, after
having commenced at the neck or head — for the Hebrew verb ‫,ענק‬ anak which he
uses, signifies also sometimes to crown (165) — now meant to comprehend, in one
word, the whole attire of the person. The amount of what is stated is, that the
wicked are so blinded with their prosperity, as to become more and more proud and
insolent (166) The Psalmist has very properly put pride first in order, and then
added violence to it as its companion; for what is the reason why the ungodly seize
and plunder whatever they can get on all sides, and exercise so much cruelty, but
because they account all other men as nothing in comparison of themselves; or
rather persuade themselves that mankind are born only for them? The source, then,
and, as it were, the mother of all violence, is pride.
SPURGEO , "Ver. 6. Therefore pride compasseth them about as a chain. They are
as great in their own esteem as if they were aldermen of the ew Jerusalem; they
want no other ornament than their own pomposity. o jeweller could sufficiently
adorn them; they wear their own pride as a better ornament than a gold chain.
Violence covereth them as a garment. In their boastful arrogance they array
themselves; they wear the livery of the devil, and are fond of it. As soon as you see
them, you perceive that room must be made for them, for, regardless of the feelings
and rights of others, they intend to have their way, and achieve their own ends.
They brag and bully, bluster and browbeat, as if they had taken out license to ride
roughshod over all mankind.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 6. A chain of pearl doth not better become their necks, nor the richest robes
adorn their backs, than sin doth, in their judgments, become and suit their souls;
they glory in their shame. Plato saith of Protagoras that he boasted, whereas he had
lived sixty years, he had spent forty years in corrupting youth. They brag of that
which they ought to bewail. George Swinnock.
Ver. 6. Violence covereth them as a garment. They wear it, and shew it openly as
their garment. See the like phrase of cursing, Psalms 109:18-19. But the meek, and
godly, cover themselves otherwise, Ephesians 4:24, Colossians 3:10; Colossians 3:12;
Colossians 3:14, etc. John Richardson.
U K OW AUTHOR, "The pride of the Wicked (6-9)
Therefore pride is their necklace; they clothe themselves with violence. From their

50. callous hearts comes iniquity; the evil conceits of their minds know no limits. They
scoff, and speak with malice; in their arrogance they threaten oppression.
Asaph sees that they are show-offs, braggarts, egotist - aggressive, and arrogant.
They are condescending bullies who let nothing stand in their way when they want
something. And they usually get what they want. They are the polar opposite of
what the Scriptures promote in terms of a godly lifestyle. He sees them puffed up
with pride and thinks “Doesn’t the Bible say ‘Pride goes before destruction and a
haughty spirit before a fall’ (Proverbs 16:18)? Then how do they get away with it?”
Speaking to a group of broadcasters, Ted Turner described who God really was:
"Delegates to the United ations are not as important as the people in this room.
We're the ones that determine what the people's attitudes are. It's in our hands." --
Cornerstone Magazine, Vol. l8, o. 90
These proud sinners even talk religion. “Their mouths lay claim to heaven, and their
tongues take possession of the earth” (v. 9). They want to have their cake and eat it
too. They assume they are destined for eternal glory. Preoccupied with pride, power,
prestige and possessions here on earth, they even presume that heaven is theirs as
well. How much better can it get for these guys?
WHEDO , "6. Pride compasseth them… as a chain—Pride has stretched out their
neck, or, has necklaced them. The neck is here alluded to and regarded as the seat of
expression to pride, by which it is carried loftily and with rich ornamentation. See
Psalms 75:5; Isaiah 3:6; Proverbs 1:9; Song of Solomon 4:9. Thrupp, who considers
this psalm to belong to the occasion of Sennacherib’s invasion, thinks he sees here
an allusion to the ornamental necklaces of the Assyrians, as described in Bonomi’s
“ ineveh.” So also of the luxurious attire, colouring of eyelids, etc., in the following
verses.
As a garment—A robe, covering the entire person. See Psalms 109:18
7 From their callous hearts comes iniquity[b];
their evil imaginations have no limits.
BAR ES, "Their eyes stand out with fatness - As the fruit of their high living.

51. They are not weakened and emaciated by toil and want, as other men often are. Compare
the notes at Psa_17:10.
They have more than heart could wish - Margin, “they pass the thoughts of the
heart.” Literally, “the imaginations or thoughts of the heart pass;” pass along; pass forth.
The meaning seems to be, not that they have more than heart could desire, as in our
translation - for that would not probably be true; nor, that the thoughts of the heart are
“disclosed,” as Prof. Alexander supposes - for that idea does not seem to be in the
language; but that their thoughts, their plans, their purposes, pass freely along without
any obstruction; their wishes are all gratified; their purposes are accomplished; they
have all that they wish. Whatever comes into the mind as an object of desire is obtained
without hindrance or trouble. They seem only to wish for a thing, or to think of a thing,
and they have it.
CLARKE, "Their eyes stand out with fatness - “Their countenance is changed
because of fatness.” - Chaldee. By fatness, or corpulency, the natural lines of the face are
changed, or rather obliterated. The characteristic distinctions are gone; and we see little
remaining besides the human hog.
They have more than heart could wish - I doubt this translation. Whose heart
ever said, I have enough, which had not its portion with God? It would be more literal to
say, “They surpass the thoughts of their heart.” They have more than they expected,
though not more than they wish.
GILL, "Or their face, the eyes being put for the whole face; so the Targum,
"their face is changed, because of fatness;''
see Job_15:27, otherwise through fatness the eyes are almost enclosed: or "it goes forth
out of the fatness of their eyes" (i); that is, either "pride", which shows itself in haughty
looks and scornful airs, through the abundance possessed; or "violence", seen in the
fierceness of the eyes, and fury of the countenance; or "their eyes go out through fatness"
(k) that is, through the plenty they enjoy, their eyes go out in lust after lawful objects:
they have more than heart could wish; that they themselves could have wished for
heretofore, though not now; for what is it that a worldly covetous heart cannot and does
not wish for? if it had all the world, it would not satisfy it: or "the imaginations of the
heart go on" (l); that is, after more, not being content with such things as they have; or
"they", i.e. their pride and violence,
exceed the imaginations of the heart (m); they are more than can be conceived of,
they overpass the deeds of the wicked, Jer_5:28 or "they transgress by the imaginations
of the heart" (n); which are evil, and that continually.
HENRY, " They seem to have the greatest share of the comforts of this life. They live at
ease, and bathe themselves in pleasures, so that their eyes stand out with fatness, Psa_
73:7. See what the excess of pleasure is; the moderate use of it enlightens the eyes, but
those that indulge themselves inordinately in the delights of sense have their eyes ready
to start out of their heads. Epicures are really their own tormentors, by putting a force

52. upon nature, while they pretend to gratify it. And well may those feed themselves to the
full who have more than heart could wish, more than they themselves ever thought of or
expected to be masters of. They have, at least, more than a humble, quiet, contented
heart could wish, yet not so much as they themselves wish for. There are many who have
a great deal of this life in their hands, but nothing of the other life in their hearts. They
are ungodly, live without the fear and worship of God, and yet they prosper and get on in
the world, and not only are rich, but increase in riches, Psa_73:12. They are looked upon
as thriving men; while others have much ado to keep what they have, they are still
adding more, more honour, power, pleasure, by increasing in riches. They are the
prosperous of the age, so some read it. [3.] Their end seems to be peace. This is
mentioned first, as the most strange of all, for peace in death was every thought to be the
peculiar privilege of the godly (Psa_37:37), yet, to outward appearance, it is often the lot
of the ungodly (Psa_73:4): There are no bands in their death. They are not taken off by a
violent death; they are foolish, and yet die not as fools die; for their hands are not bound
nor their feet put into fetters, 2Sa_3:33, 2Sa_3:34. They are not taken off by an untimely
death, like the fruit forced from the tree before it is ripe, but are left to hang on, till,
through old age, they gently drop of themselves. They do not die of sore and painful
diseases: There are no pangs, no agonies, in their death, but their strength is firm to the
last, so that they scarcely feel themselves die. They are of those who die in their full
strength, being wholly at ease and quiet, not of those that die in the bitterness of their
souls and never eat with pleasure, Job_21:23, Job_21:25. Nay, they are not bound by
the terrors of conscience in their dying moments; they are not frightened either with the
remembrance of their sins or the prospect of their misery, but die securely. We cannot
judge of men's state on the other side death either by the manner of their death or the
frame of their spirits in dying. Men may die like lambs, and yet have their place with the
goats.
CALVI , "7.Their eye goeth out for fatness. (167) He now adds, that it is not
wonderful to see the ungodly breaking forth with such violence and cruelty, since,
by reason of fatness and pampering, their eyes are ready to start out of their heads.
Some explain the words goeth out as meaning, that their eyes being covered and
hidden with fat, were, so to speak, lost, and could not be perceived in their sockets.
But as fat causes the eyes to project from the head, I prefer retaining the proper
meaning of the words. Let it, however, be observed, that David is not to be
understood as speaking of the bodily countenance, but as expressing metaphorically
the pride with which the ungodly are inflated on account of the abundance which
they possess. They so glut and intoxicate themselves with their prosperity, that
afterwards they are ready to burst with pride. The last clause of the verse is also
explained in two ways. Some think that by the verb ‫,עבר‬ abar, which we have
translated passed beyond, is denoted unbridled presumption; (168) for the ungodly
are not contented to keep themselves within ordinary bounds, but in their wild and
extravagant projects mount above the clouds. We know, in fact, that they often
deliberate with themselves how they may take possession of the whole world; yea,
they would wish God to create new worlds for them. In short, being altogether
insatiable, they pass beyond heaven and earth in their wild and unbounded desires.
It would certainly not be inappropriate to explain the verb as meaning, that their
foolish thoughts can be regulated by no law, nor kept within any bounds. But there

53. is another exposition which is also very suitable, namely, that the prosperity and
success which they meet with exceed all the flattering prospects which they had
pictured in their imaginations. We certainly see some of them who obtain more than
ever they had desired, as if, whilst they were asleep, Fortune laid nets and fished for
them, (169) — the device under which king Demetrius was in old time wittily
painted, who had taken so many cities, although otherwise he was neither skillful
nor vigilant, nor of great foresight. If we are inclined to take this view of the words,
this clause will be added by way of exposition, to teach us what is meant by that
fatness, spoken of before — that it means that God heaps upon the wicked, and fills
them with, an abundance of all good things, beyond what they had ever either
desired or thought of.
SPURGEO , "Ver. 7. Their eyes stand out with fatness. In cases of obesity the eyes
usually appear to be enclosed in fat, but sometimes they protrude; in either case the
countenance is changed, loses its human form, and is assimilated to that of fatted
swine. The face is here the index of the man: the man has more than suffices him; he
is glutted and surfeited with wealth, and yet is one of the wicked whom God
abhorreth.
They have more than heart could wish. Their wishes are gratified, and more; their
very greediness is exceeded; they call for water, and the world gives them milk; they
ask for hundreds, and thousands are lavished at their feet. The heart is beyond
measure gluttonous, and yet in the case of certain ungodly millionaires, who have
rivalled Sardanapalus both in lust and luxury, it has seemed as if their wishes were
exceeded, and their meat surpassed their appetite.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 7. Their eyes. "A man may be known by his look, "saith the son of Sirach,
Sirach 19:29. The choleric, the lascivious, the melancholy, the cunning, etc.,
frequently bear their tempers and ruling passions strongly marked on their
countenances: but more especially doth the soul of a man look forth at his eyes.
George Horne.
Ver. 7. (first clause). They sink others' eyes into their heads with leanness, while
their own eyes stand out with fatness. Thomas Adams.
ELLICOTT, “(7) Stand out with fatness.—Literally, go out from fat. Which, if
referring to the appearance, is exactly the opposite to what we should expect.
Sunken in fat would express the idea of gross sensuality. The eyes and heart are
evidently used as in Jeremiah 22:17, the eyes as giving the outward index of what
the heart wishes; and if we take the eyes here to mean not the organs of sight, but,
by metonymy, the looks (comp. Song of Solomon 4:9), “they look out of fatness,” the
expression is intelligible enough. Or we might perhaps take the eyes to stand for the
countenance. (See Gesenius, sub voc.), their countenance stands out because of
fatness. Or, by taking this clause in direct parallelism with the following, we might
understand that restless looking about for fresh excitement which comes of satiety.
The following lines illustrate the whole verse:
“Triumphant plenty, with a cheerful grace,

54. Basks in their eyes, and sparkles in their face;
How sleek they look, how goodly is their mien,
When big they strut behind a double chin.”
—DRYDE .
They have more.—See margin. Or the verb may be intransitive: the imaginations of
their hearts overflow.
COFFMA , “Verse 7
"Their eyes stand out with fatness;
They have more than heart could wish.
They scoff, and in wickedness utter oppression:
They speak loftily.
They have set their mouth in the heavens,
And their tongue walketh through the earth.
Therefore his people return hither:
And waters of a full cup are drained by them."
"More than heart could wish" (Psalms 73:7). The wicked people in view here were
wealthy.
"They scoff" (Psalms 73:8). Psalms 73:8-9 describes the arrogant and boastful
speech of the wicked.
"They have set their mouth in the heavens" (Psalms 73:9). The margin on this
reads, against the heavens. They speak as if they owned heaven and earth.
"Their tongue walketh through the earth" (Psalms 73:9). This line is priceless.
There are a lot of wicked tongues walking through the earth right now!
"His people return hither" (Psalms 73:10). The thought here is that the "followers"
of wicked men partake of their earthly benefits and adopt their patterns of evil
behavior."
EBC, “The next group of verses (Psalms 73:7-10) "further describes the unfeeling
insolence begotten of unbroken prosperity, and the crowd of hangers on, admirers,

55. and imitators attendant on the successful wicked. "Out of fat their eye flashes" gives
a graphic picture of the fierce glare of insolent eyes, set in well-fed faces. But
graphic as it is, it scarcely fits the context so well as does a proposed amended
reading, which by a very small change in the word rendered "their eye" yields the
meaning "their iniquity" and takes "fat" as equivalent to a fat, that is, an obstinate,
self-confident, or unfeeling heart. "From an unfeeling heart their iniquity comes
forth" makes a perfect parallel with the second clause of the verse rightly rendered.
"the imaginations of their heart overflow"; and both clauses paint the arrogant
tempers and bearing of the worldlings. Psalms 73:8 deals with the manifestation of
these in speech. Well-to-do wickedness delights in making suffering goodness a butt
for its coarse jeers. It does not need much wit to do that. Clumsy jests are easy, and
poverty is fair game for vulgar wealth’s ridicule. But there is a dash of ferocity in
such laughter, and such jests pass quickly into earnest, and wicked oppression. "As
from on high they speak,"-fancying themselves set on a pedestal above the common
masses. The LXX, followed by many moderns, attaches "oppression" to the second
clause, which makes the verse more symmetrical; but the existing division of clauses
yields an appropriate sense.
The description of arrogant speech is carried on in Psalms 73:9, which has been
variously understood, as referring in a to blasphemy against God ("they set against
the heavens their mouth"), and in b to slander against men; or, as in a, continuing
the thought of Psalms 73:8 b, and designating their words as spoken as if from
heaven itself, and in b ascribing to their words sovereign power among men. But it
is better to regard "heaven" and "earth" as the ordinary designation of the whole
visible frame of things, and to take the verse as describing the self-sufficiency which
gives its opinions and lays down the law about everything, and on the other hand,
the currency and influence which are accorded by the popular voice to the dicta of
prosperous worldlings.
That thought prepares the way for the enigmatic verse which follows. There are
several obscure points in it. First, the verb in the Hebrew text means turns
(transitive), which the Hebrew margin corrects into returns (intransitive). With the
former reading, "his people" is the object of the verb, and the implied subject is the
prosperous wicked man, the change to the singular "he" from the plural "they" of
the preceding clauses being not unusual in Hebrew. With the latter reading, "his
people" is the subject. The next question is to whom the "people" are conceived as
belonging. It is, at first sight, natural to think of the frequent Scripture expression,
and to take the "his" as referring to God, and the phrase to mean the true Israel.
But the meaning seems rather to be the mob of parasites and hangers on, who
servilely follow the successful sinner, in hope of some crumbs from his table.
"Thither" means "to himself," and the whole describes how such a one as the man
whose portrait has just been drawn is sure to attract a retinue of dependants, who
say as he says, and would fain be what he is. The last clause describes the share of
these parasites in their patron’s prosperity. "Waters of abundance"-i.e., abundant
waters-may be an emblem of the pernicious principles of the wicked, which their
followers swallow greedily; but it is more probably a figure for fulness of material
good, which rewards the humiliation of servile adherents to the prosperous

56. worldling.
K&D 7-10, "The reading ‫ּו‬‫מ‬ֵ‫וֹנ‬ ֲ‫ע‬‫ּו‬‫מ‬ֵ‫וֹנ‬ ֲ‫ע‬‫ּו‬‫מ‬ֵ‫וֹנ‬ ֲ‫ע‬‫ּו‬‫מ‬ֵ‫וֹנ‬ ֲ‫,ע‬ ᅧ ᅊδικίᅧ ᅊδικίᅧ ᅊδικίᅧ ᅊδικίαααα αᆒτራαᆒτራαᆒτራαᆒτራνννν (lxx (cf. in Zec_5:6 the ‫עינם‬‫עינם‬‫עינם‬‫,עינם‬
which is rendered by the lxx in exactly the same way), in favour of which
Hitzig, Böttcher, and Olshausen decide, “their iniquity presses forth out of a
fat heart, out of a fat inward part,” is favoured by Psa_17:10, where ‫ב‬ ֶ‫ל‬ ֵ‫ח‬‫ב‬ ֶ‫ל‬ ֵ‫ח‬‫ב‬ ֶ‫ל‬ ֵ‫ח‬‫ב‬ ֶ‫ל‬ ֵ‫ח‬
obtains just this signification by combination with ‫ר‬ ַ‫ג‬ ָ‫ס‬‫ר‬ ַ‫ג‬ ָ‫ס‬‫ר‬ ַ‫ג‬ ָ‫ס‬‫ר‬ ַ‫ג‬ ָ‫,ס‬ which it would obtain
here as being the place whence sin issues; cf. ᅚξέᅚξέᅚξέᅚξέρχεσθαιρχεσθαιρχεσθαιρχεσθαι ᅚᅚᅚᅚκκκκ τᇿτᇿτᇿτᇿςςςς καρδίκαρδίκαρδίκαρδίαςαςαςας, Mat_
15:18.; and the parallelism decides its superiority. Nevertheless the
traditional reading also gives a suitable sense; not (since the fat tends to
make the eyes appear to be deeper in) “their eyes come forward prae
adipe,” but, “they stare forth ex adipe, out of the fat of their bloated visage,”
‫ב‬ ֶ‫ל‬ ֵ‫ח‬ ֵ‫מ‬‫ב‬ ֶ‫ל‬ ֵ‫ח‬ ֵ‫מ‬‫ב‬ ֶ‫ל‬ ֵ‫ח‬ ֵ‫מ‬‫ב‬ ֶ‫ל‬ ֵ‫ח‬ ֵ‫מ‬ being equivalent to ‫ם‬ ֶ‫יה‬ֵ‫נ‬ ְ ‫מחלב‬‫ם‬ ֶ‫יה‬ֵ‫נ‬ ְ ‫מחלב‬‫ם‬ ֶ‫יה‬ֵ‫נ‬ ְ ‫מחלב‬‫ם‬ ֶ‫יה‬ֵ‫נ‬ ְ ‫,מחלב‬ Job_15:27. This is a feature of the
character faithfully drawn after nature. Further, just as in general τᆵτᆵτᆵτᆵ
περίπερίπερίπερίσσευµασσευµασσευµασσευµα τᇿτᇿτᇿτᇿςςςς καρδίκαρδίκαρδίκαρδίαςαςαςας wells over in the gestures and language (Mat_12:34), so
is it also with their “views or images of the heart” (from ‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫,שׂ‬ like ‫י‬ִ‫ו‬ ְ‫כ‬ ֶ‫שׂ‬‫י‬ִ‫ו‬ ְ‫כ‬ ֶ‫שׂ‬‫י‬ִ‫ו‬ ְ‫כ‬ ֶ‫שׂ‬‫י‬ִ‫ו‬ ְ‫כ‬ ֶ‫,שׂ‬ the
cock with its gift of divination as speculator): the illusions of their
unbounded self-confidence come forth outwardly, they overflow after the
manner of a river,
(Note: On the other hand, Redslob (Deutsch. Morgenländ. Zeitschr.
1860, S. 675) interprets it thus: they run over the fencings of the heart,
from ‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬ in the signification to put or stick through, to stick into
(infigere), by comparing ‫י‬ ִ ִ‫ל‬ ‫ּות‬‫ר‬‫י‬ ִ‫ק‬‫י‬ ִ ִ‫ל‬ ‫ּות‬‫ר‬‫י‬ ִ‫ק‬‫י‬ ִ ִ‫ל‬ ‫ּות‬‫ר‬‫י‬ ִ‫ק‬‫י‬ ִ ִ‫ל‬ ‫ּות‬‫ר‬‫י‬ ִ‫,ק‬ Jer_4:19, and ᅟᅟᅟᅟρκοςρκοςρκοςρκος ᆆδόᆆδόᆆδόᆆδόντωνντωνντωνντων. He regards
‫משׂכית‬‫משׂכית‬‫משׂכית‬‫משׂכית‬ sdragsdragsdragsdrag and mosaic as one word, just as the Italian ricamare (to stitch)
and ‫רקם‬‫רקם‬‫רקם‬‫רקם‬ is one word. Certainly the root ‫זך‬‫זך‬‫זך‬‫,זך‬ Arab. zkzkzkzk, ᏽᏽᏽᏽkkkk, has the primary
notion of piercing (cf. ‫זכר‬‫זכר‬‫זכר‬‫,)זכר‬ and also the notion of purity, which it obtains,
proceeds from the idea of the brilliance which pierces into the eye; but
the primary notion of ‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬‫ה‬ ָ‫כ‬ ָ‫שׂ‬ is that of cutting through (whence ‫ין‬ ִⅴ ַ‫שׂ‬‫ין‬ ִⅴ ַ‫שׂ‬‫ין‬ ִⅴ ַ‫שׂ‬‫ין‬ ִⅴ ַ‫,שׂ‬ like ‫ף‬ ָ‫ל‬ ֲ‫ֽח‬ ַ‫מ‬‫ף‬ ָ‫ל‬ ֲ‫ֽח‬ ַ‫מ‬‫ף‬ ָ‫ל‬ ֲ‫ֽח‬ ַ‫מ‬‫ף‬ ָ‫ל‬ ֲ‫ֽח‬ ַ‫מ‬
, a knife, from ‫ף‬ ַ‫ל‬ ָ‫ח‬‫ף‬ ַ‫ל‬ ָ‫ח‬‫ף‬ ַ‫ל‬ ָ‫ח‬‫ף‬ ַ‫ל‬ ָ‫,ח‬ Jdg_5:26).)
viz., as Psa_73:8 says, in words that are proud beyond measure (Jer_5:28).
Luther: “they destroy everything” (synon. they make it as or into rottenness,
from ‫ק‬ ַ‫ק‬ ָ‫מ‬‫ק‬ ַ‫ק‬ ָ‫מ‬‫ק‬ ַ‫ק‬ ָ‫מ‬‫ק‬ ַ‫ק‬ ָ‫.)מ‬ But ‫יק‬ ִ‫מ‬ ֵ‫ח‬‫יק‬ ִ‫מ‬ ֵ‫ח‬‫יק‬ ִ‫מ‬ ֵ‫ח‬‫יק‬ ִ‫מ‬ ֵ‫ח‬ is here equivalent to the Aramaic ‫ק‬ֵ ַ‫מ‬‫ק‬ֵ ַ‫מ‬‫ק‬ֵ ַ‫מ‬‫ק‬ֵ ַ‫מ‬ (µωκᇰµωκᇰµωκᇰµωκᇰσθαισθαισθαισθαι): they
mock and openly speak ‫ע‬ ָ‫ר‬ ְ‫ב‬‫ע‬ ָ‫ר‬ ְ‫ב‬‫ע‬ ָ‫ר‬ ְ‫ב‬‫ע‬ ָ‫ר‬ ְ‫ב‬ (with āāāā in connection with MunachMunachMunachMunach transformed
from Dechî), with evil disposition (cf. Exo_32:12), oppression; i.e., they
openly express their resolve which aims at oppression. Their fellow-man is
the sport of their caprice; they speak or dictate ‫ּום‬‫ר‬ ָ ִ‫מ‬‫ּום‬‫ר‬ ָ ִ‫מ‬‫ּום‬‫ר‬ ָ ִ‫מ‬‫ּום‬‫ר‬ ָ ִ‫,מ‬ down from an
eminence, upon which they imagine themselves to be raised high above
others. Even in the heavens above do they set (‫וּ‬ ַ‫שׁ‬‫וּ‬ ַ‫שׁ‬‫וּ‬ ַ‫שׁ‬‫וּ‬ ַ‫שׁ‬ as in Psa_49:15 instead of

57. ‫תוּ‬ ָ‫שׁ‬‫תוּ‬ ָ‫שׁ‬‫תוּ‬ ָ‫שׁ‬‫תוּ‬ ָ‫,שׁ‬ - there, in accordance with tradition, MilelMilelMilelMilel; here at the commencement
of the verse MilraMilraMilraMilra) their mouth; even these do not remain untouched by their
scandalous language (cf. Jud_1:16); the Most High and Holy One, too, is
blasphemed by them, and their tongue runs officiously and imperiously
through the earth below, everywhere disparaging that which exists and
giving new laws. ְ‫ך‬ ַ‫ל‬ ֲ‫ֽה‬ ְִ‫ך‬ ַ‫ל‬ ֲ‫ֽה‬ ְִ‫ך‬ ַ‫ל‬ ֲ‫ֽה‬ ְִ‫ך‬ ַ‫ל‬ ֲ‫ֽה‬ ִ , as in Exo_9:23, a Kal sounding much like Hithpa., in
the signification grassarigrassarigrassarigrassari. In Psa_73:10 the Chethîb ‫יב‬ ִ‫שׁ‬ָ‫י‬‫יב‬ ִ‫שׁ‬ָ‫י‬‫יב‬ ִ‫שׁ‬ָ‫י‬‫יב‬ ִ‫שׁ‬ָ‫י‬ (therefore he, this
class of man, turns a people subject to him hither, i.e., to himself) is to be
rejected, because ‫ּם‬‫ל‬ ֲ‫ה‬‫ּם‬‫ל‬ ֲ‫ה‬‫ּם‬‫ל‬ ֲ‫ה‬‫ּם‬‫ל‬ ֲ‫ה‬ is not appropriate to it. ‫ּו‬ ַ‫ע‬‫ּו‬ ַ‫ע‬‫ּו‬ ַ‫ע‬‫ּו‬ ַ‫ע‬ is the subject, and the suffix
refers not to God (Stier), whose name has not been previously mentioned,
but to the kind of men hitherto described: what is meant is the people
which, in order that it may turn itself hither (‫שׁוּב‬‫שׁוּב‬‫שׁוּב‬‫,שׁוּב‬ not: to turn back, but to
turn one's self towards, as e.g., in Jer_15:19)
(Note: In general ‫שׁוּב‬‫שׁוּב‬‫שׁוּב‬‫שׁוּב‬ does not necessarily signify to turn back, but, like
the Arabic ‛‛‛‛ââââdadadada, Persic gashtengashtengashtengashten, to enter into a new (active or passive)
state.))
becomes his, i.e., this class's people (cf. for this sense of the suffix as
describing the issue or event, Psa_18:24; Psa_49:6; Psa_65:12). They gain
adherents (Psa_49:14) from those who leave the fear of God and turn to
them; and ‫א‬ ֵ‫ל‬ ָ‫מ‬ ‫י‬ ֵ‫מ‬‫א‬ ֵ‫ל‬ ָ‫מ‬ ‫י‬ ֵ‫מ‬‫א‬ ֵ‫ל‬ ָ‫מ‬ ‫י‬ ֵ‫מ‬‫א‬ ֵ‫ל‬ ָ‫מ‬ ‫י‬ ֵ‫,מ‬ water of fulness, i.e., of full measure (cf. Psa_74:15,
streams of duration = that do not dry up), which is here an emblem of their
corrupt principles (cf. Job_15:16), is quaffed or sucked in (‫ה‬ ָ‫צ‬ ָ‫מ‬‫ה‬ ָ‫צ‬ ָ‫מ‬‫ה‬ ָ‫צ‬ ָ‫מ‬‫ה‬ ָ‫צ‬ ָ‫,מ‬ root ‫מץ‬‫מץ‬‫מץ‬‫,מץ‬
whence first of all ‫ץ‬ ַ‫צ‬ ָ‫מ‬‫ץ‬ ַ‫צ‬ ָ‫מ‬‫ץ‬ ַ‫צ‬ ָ‫מ‬‫ץ‬ ַ‫צ‬ ָ‫,מ‬ Arab. mᑑᑑmᑑᑑmᑑᑑmᑑᑑ, to suck) by these befooled ones (‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫ל‬‫ּו‬‫מ‬ ָ‫,ל‬ αᆒτοሏαᆒτοሏαᆒτοሏαᆒτοሏςςςς =
ᆓᆓᆓᆓππππ ʆʆʆʆ αᆒτራαᆒτራαᆒτራαᆒτራνννν). This is what is meant to be further said, and not that this band of
servile followers is in fulness absorbed by them (Sachs). Around the proud
free-thinkers there gathers a rabble submissive to them, which eagerly
drinks in everything that proceeds from them as though it were the true
water of life. Even in David's time (Psa_10:4; Psa_14:1; Psa_36:2) there
were already such stout spirits (Isa_46:12) with a servûservûservûservûmmmm imitatorumimitatorumimitatorumimitatorum pecuspecuspecuspecus. A
still far more favourable soil for these ‫ים‬ ִ‫צ‬ ֵ‫ל‬‫ים‬ ִ‫צ‬ ֵ‫ל‬‫ים‬ ִ‫צ‬ ֵ‫ל‬‫ים‬ ִ‫צ‬ ֵ‫ל‬ was the worldly age of Solomon.
8 They scoff, and speak with malice;
with arrogance they threaten oppression.

58. BAR ES, "They are corrupt - literally, “they mock.” The word rendered “they are
corrupt” never has this signification. It is the very word - ‫מוק‬ mûq - from which our word
mock is derived, and means the same thing. The idea is that they deride religion, or
mock at all that pertains to God, and to the retributions of the future world.
And speak wickedly concerning oppression ... - literally, “they speak in
wickedness; oppression they speak from on high.” That is, they use arrogant language;
they speak in a proud manner, as if they were above others; they use harsh and violent
language, not regarding the feelings or the rights of others.
CLARKE, "They are corrupt - ‫ימיקו‬ yamiku, they mock, act dissolutely.
And speak wickedly concerning oppression - They vindicate excessive acts of
government: they push justice to its rigour. They neither show equity, lenity, nor mercy;
they are cruel, and they vindicate their proceedings.
GILL, "They are corrupt,.... In themselves, in their principles, and in their practices,
being shapen and conceived in sin, and born of the flesh; and are corrupters, or
"corrupt" themselves, and their ways, and also others by their corrupt speech, evil
communications, and bad examples: or "they consume away"; like smoke, or into it, as
Psa_37:20 or as wax melteth at the fire, Psa_68:2, where the same word is used as here:
or "they cause to consume away" (o); "they melt or dissolve others"; they consume them,
and waste their estates by their oppression and violence; they make their hearts to melt
with their threatening and terrifying words; or they make them dissolute in their lives by
keeping them company:
and speak wickedly concerning oppression; they speak oppression and revolt,
threaten with it, Isa_59:13, and speak in vindication of it, and in a boasting glorying
manner; so Arama; which is speaking wickedly concerning it:
they speak loftily: proudly, arrogantly, in a haughty and imperious manner: or "from
on high" (p); as if they were in heaven, and above all creatures, and even God himself;
and as if what they said were oracles, and to be received as such, without any scruple and
hesitation. Thus Pharaoh, Sennacherib, and Nebuchadnezzar spake, Exo_5:2 and the
little horn, or antichrist, Dan_7:20.
JAMISO , "They are corrupt — or, literally, “they deride,” they speak maliciously
and arrogantly and invade even heaven with blasphemy (Rev_13:6), and cover earth
with slanders (Job_21:7-14).

59. CALVI , "8.They become insolent, and wickedly talk of extortion. Some take the
verb ‫,ימיקו‬ yamicu, in an active transitive sense, and explain it as meaning, that the
wicked soften, that is to say, render others pusillanimous, or frighten and intimidate
them. (170) But as the idiom of the language admits also of its being understood in
the neuter sense, I have adopted the interpretation which agreed best with the scope
of the passage, namely, that the wicked, forgetting themselves to be men, and by
their unbounded audacity trampling under foot all shame and honesty, dissemble
not their wickedness, but, on the contrary, loudly boast of their extortion. And,
indeed, we see that wicked men, after having for some time got every thing to
prosper according to their desires, cast off all sham and are at no pains to conceal
themselves when about to commit iniquity, but loudly proclaim their own turpitude.
“What!” they will say, “is it not in my power to deprive you of all that you possess,
and even to cut your throat?” Robbers, it is true, can do the same thing; but then
they hide themselves for fear. These giants, or rather inhuman monsters, of whom
David speaks, on the contrary not only imagine that they are exempted from
subjection to any law, but, unmindful of their own weakness, foam furiously, as if
there were no distinction between good and evil, between right and wrong. If,
however, the other interpretation should be preferred, That the wicked intimidate
the simple and peaceable by boasting of the great oppressions and outrages which
they can perpetrate upon them, I do not object to it. When the poor and the afflicted
find themselves at the mercy of these wicked men, they cannot but tremble, and, so
to speak, melt and dissolve upon seeing them in possession of so much power. With
respect to the expression, They speak from on high, (171) implies, that they pour
forth their insolent and abusive speech upon the heads of all others. As proud men,
who disdain to look directly at any body, are said, in the Latin tongue, despicere,
and in the Greek, Katablepein, that is, to look down; (172) so David introduces them
as speaking from on high, because it seems to them that they have nothing in
common with other men, but think themselves a distinct class of beings, and, as it
were, little gods. (173)
SPURGEO , "Ver. 8. They are corrupt. They rot above ground; their heart and life
are depraved.
And speak wickedly concerning oppression. The reek of the sepulchre rises through
their mouths; the nature of the soul is revealed in the speech. They choose
oppression as their subject, and they not only defend it, but advocate it, glory in it,
and would fain make it the general rule among all nations. "Who are the poor?
What are they made for? What, indeed, but to toil and slave that men of education
and good family may enjoy themselves? Out on the knaves for prating about their
rights! A set of wily demagogues are stirring them up, because they get a living by
agitation. Work them like horses, and feed them like dogs; and if they dare
complain, send them to the prison or let them die in the workhouse." There is still
too much of this wicked talk abroad, and, although the working classes have their
faults, and many of them very grave and serious ones too, yet there is a race of men
who habitually speak of them as if they were an inferior order of animals. God
forgive the wretches who thus talk.
They speak loftily. Their high heads, like tall chimneys, vomit black smoke. Big talk

60. streams from them, their language is colossal, their magniloquence ridiculous. They
are Sir Oracle in every case, they speak as from the judges' bench, and expect all the
world to stand in awe of them.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 72:9" for further information.
Ver. 8. They are corrupt. Prosperity, in an irreligious heart, breeds corruption,
which from thence is emitted by the breath in conversation, to infect and taint the
minds of others. George Horne.
Ver. 8. They speak wickedly concerning oppression. Indeed, we see that wicked
men, after having for some time got everything to prosper according to their desires,
cast off all shame, and are at no pains to conceal themselves, when about to commit
iniquity, but loudly proclaim their own turpitude. "What!" they will say, "is it not
in my power to deprive you of all that you possess, and even to cut your throat?"
Robbers, it is true, can do the same thing; but then they hide themselves for fear.
These giants, or rather inhuman monsters, of whom David speaks, on the contrary
not only imagine that they are exempted from subjection to any law, but, unmindful
of their own weakness, foam furiously, as if there were no distinction between good
and evil, between right and wrong. John Calvin.
9 Their mouths lay claim to heaven,
and their tongues take possession of the earth.
BAR ES, "They set their mouth against the heavens - Compare Rev_13:6.
Literally, “They set their mouth in heaven,” or in the heavens. The idea is, they speak as
if they were “in” the heavens; as if they were clothed with all authority; as if they were
superior beings, and had a right to command the universe.
And their tongue walketh through the earth - It has no limit; it is as if it
roamed over all the earth. They speak without any restraint of law, or propriety; without
any regard to the command of God, or to what is due to people, In other words, they
seem to set themselves above all law, and to act as if there were no one in heaven or in
earth to control them.
CLARKE, "Set their mouth against the heavens - They blaspheme God,

61. ridicule religion, mock at Providence, and laugh at a future state.
Their tongue walketh through the earth - They find fault with every thing; they
traduce the memory of the just in heaven, and ridicule the saints that are upon earth.
They criticize every dispensation of God.
GILL, "They set their mouth against the heavens,.... Against God in heaven, see
Dan_4:26, against his being, saying, there is no God; against his perfections, thinking
him to be such an one as themselves; against his purposes and decrees, replying against
him, and charging him with insincerity, cruelty, and unrighteousness; and against his
providence, either denying it, or affirming it to be unequal; and against his doctrines,
ordinances, and ministers. Aben Ezra interprets it also of the angels of heaven, who are
spoken against, when it is denied that there are any such beings, as were by the
Sadducees; and blasphemed, when the worshipping of them is introduced. The Targum
understands it of the saints of heaven, with which compare Rev_13:6 it may be applied
to civil magistrates, the higher powers, who represent on earth God in heaven; and there
are some that despise dominion, and speak evil of such dignities:
and their tongue walketh through the earth: sparing none, high nor low, but
injures all sorts of persons with their lies and calumnies. This denotes the unbridled
liberty which wicked men take with their tongues; there is no restraint upon them, no
stopping of them; see Psa_12:5 the universal mischief they are continually doing, and
the diabolical influence of their detraction and falsehood; like Satan, their tongues walk
to and fro in the earth, doing all the injury to the credit and characters of men they
possibly can.
HE RY 9-12M "It made them very insolent in their demeanour towards both God
and man (Psa_73:9): They set their mouth against the heavens, putting contempt upon
God himself and his honour, bidding defiance to him and his power and justice. They
cannot reach the heavens with their hands, to shake God's throne, else they would; but
they show their ill-will by setting their mouth against the heavens. Their tongue also
walks through the earth, and they take liberty to abuse all that come in their way. No
man's greatness or goodness can secure him from the scourge of the virulent tongue.
They take a pride and pleasure in bantering all mankind; they are pests of the country,
for they neither fear God nor regard man. [4.] In all this they were very atheistical and
profane. They could not have been thus wicked if they had not learned to say (Psa_
73:11), How doth God know? And is there knowledge in the Most High? So far were they
from desiring the knowledge of God, who gave them all the good things they had and
would have taught them to use them well, that they were not willing to believe God had
any knowledge of them, that he took any notice of their wickedness or would ever call
them to an account. As if, because he is Most High, he could not or would not see them,
Job_22:12, Job_22:13. Whereas because he is Most High therefore he can, and will, take
cognizance of all the children of men and of all they do, or say, or think. What an affront
is it to the God of infinite knowledge, from whom all knowledge is, to ask, Is there
knowledge in him? Well may he say (Psa_73:12), Behold, these are the ungodly.
CALVI , "9.They have set their mouth against the heavens. Here it is declared that
they utter their contumelious speeches as well against God as against men; for they

62. imagine that nothing is too arduous for them to attempt, and flatter themselves that
heaven and earth are subject to them. If any should endeavor to alarm them by
setting before them the power of God, they audaciously break through this barrier;
and, with respect to men, they have no idea of any difficulty arising from such a
quarter. Thus, there is no obstacle to repress their proud and vaunting speeches, but
their tongue walketh through the whole earth. This form of expression seems to be
hyperbolical; but when we consider how great and unbounded their presumption is,
we will admit that the Psalmist teaches nothing but what experience shows to be
matter of fact.
SPURGEO , "Ver. 9. They set their mouth against the heavens. Against God
himself they aim their blasphemies. One would think, to hear them, that they were
demigods themselves, and held their heads above the clouds, for they speak down
upon other men as from a sublime elevation peculiar to themselves. Yet they might
let God alone, for their pride will make them enemies enough without their defying
him.
And their tongue walketh through the earth. Leisurely and habitually they traverse
the whole world to find victims for their slander and abuse. Their tongue prowls in
every corner far and near, and spares none. They affect to be universal censors, and
are in truth perpetual vagrants. Like the serpent, they go nowhere without leaving
their slime behind them; if there were another Eden to be found, its innocence and
beauty would not preserve it from their filthy trail. They themselves are, beyond
measure, worthy of all honour, and all the rest of mankind, except a few of their
parasites, are knaves, fools, hypocrites, or worse. When these men's tongues are out
for a walk, they are unhappy who meet them, for they push all travellers into the
kennel: it is impossible altogether to avoid them, for in both hemispheres they take
their perambulations, both on land and sea they make their voyages. The city is not
free from them, and the village swarms with them. They waylay men in the king's
highway, but they are able to hunt across country, too. Their whip has a long lash,
and reaches both high and low.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 9. Their tongue walketh through the earth. This shows the boundless and
unlimited disorder of the tongue. The earth carries a numerous offspring of men,
who are of several habits, states, and conditions, which give occasion of variety of
discourses and different kinds of language. These men spare none: Their tongue
walketh through the earth, and leaves nothing unspoken of. If men be poor, they
talk of oppressing and mastering of them; if they oppose, they discourse of violence
and suppressing... If in this perambulation they meet with truth, they darken it with
lies and home made inventions; if with innocence, they brand it with false
accusations and bitter aspersions; if with a strict government and good laws, then
they cry, "Let us break their bands asunder, and cast away their cords from us; "if
with religion, they term it heresy, or superstition; if with patience, they term it
obstinacy and perverseness; if with the church, they think of nothing less than
devouring it, and cry, "Let us take the houses of God in possession; "if with the
thoughts of a resurrection, and of future hopes, "Let us eat and drink, "cry they,
"for tomorrow we shall die." Thus no corner is left unsearched by their abusive

63. tongue, which walks through the earth.... They may walk over the earth, but they
will set their mouth against the heavens. Here they stay, stand fixed and resolute,
and take that place, as a special white they would hit. Edward Parry.
10 Therefore their people turn to them
and drink up waters in abundance.[c]
BAR ES, "Therefore his people - Those that truly love God; the pious in the
earth.
Return hither - Return to this subject. In their musings - their meditations on
divine things - they come back to this inquiry. The subject occupies their minds, and
they recur to it as a subject which perplexes them; as a thing that is incomprehensible.
They think it over again and again, and are more and more perplexed and embarrassed.
The difficulties which these facts suggest about God and his government are such that
they cannot solve them.
And waters of a full cup are wrung out to them - literally, “waters of fullness;”
or, full waters. The Chaldee renders this, “Many tears flow from them.” The Septuagint,
and the Latin Vulgate, “And full days shall be found by them.” The word rendered “are
wrung out” - from ‫מצה‬ mâtsâh - means properly to “suck;” then, to suck out; to drink
greedily. See Isa_51:17. It is applied to one who drinks greedily of an intoxicating cup;
and then, to one who drinks a cup of poison to the dregs. Psa_75:8. The meaning here is,
that the facts in the case, and the questions which arose in regard to those facts, and
which so perplexed them, were like a bitter cup; a cup of poison, or an intoxicating cup
which overpowered their faculties - and that they, in their perplexities, “exhausted” the
cup. They drank it all, even to the dregs. They did not merely taste it; but they drank it. It
was a subject full of perplexity; a subject that wholly overpowered all their faculties, and
“exhausted” all their powers.
CLARKE, "Therefore his people return hither - There are very few verses in
the Bible that have been more variously translated than this; and, like the man in the
fable, they have blown the hot to cool it, and the cold to warm it. It has been translated,
“Therefore God’s people fall off to them; and thence they reap no small advantage.” And,
“Therefore let his people come before them; and waters in full measure would be wrung
out from them.” That is, “Should God’s people come before them, they would squeeze
them to the utmost; they would wring out all the juice in their bodies.” The Chaldee has,
“Therefore, are they turned against the people of the Lord, that they may bruise and beat
them with mallets; that they may pour out to them abundance of tears.” The Vulgate,

64. “Therefore shall my people return here, and days of abundance shall be found by them.”
The Septuagint is the same. The Ethiopic, Arabic, and Syriac, nearly the same. The
Hebrew text is, ‫למו‬ ‫ימצו‬ ‫מלא‬ ‫ומי‬ ‫הלם‬ ‫עמו‬ ‫ישוב‬ ‫לכן‬ lachen yashub ammo (‫עמי‬ ammi) halom; umey
male yimmatsu lamo; “Therefore shall my people be converted, where they shall find
abundance of waters.” That is, The people, seeing the iniquity of the Babylonians, and
feeling their oppressive hand, shall be converted to me; and I shall bring them to their
own land, where they shall find an abundance of all the necessaries of life. I believe this
to be the meaning; and thus we find their afflictions were sanctified to them; for they
obliged them to return to God, and then God caused them to return to their own land.
The Vulgate translates ‫מלא‬ ‫ומי‬ umey male, “abundance of waters,” by et dies pleni, “and
days of plenty;” for it has read ‫ימי‬ yemey, days, for ‫ומי‬ umey, and waters. Almost all the
Versions support this reading; but it is not acknowledged by any MS. The old Psalter is
here mutilated.
GILL, "Therefore his people return hither,.... Either the true people of God, and
so the Targum, the people of the Lord, and whom the psalmist owned for his people; for
the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read "my people";
who seeing the prosperity of the wicked, and feeling their own afflictions, return to the
same way of thinking, and fall by the same snare and temptation as the psalmist did; or
such who were only the people of God by profession, but hypocrites, who observing the
trouble that attends a religious life, and the prosperity of wicked men, return from the
good ways of God they have outwardly walked in for some time, to the conversation of
these men, and join themselves to them: or else, "his" being put for "their", the sense is,
the people of these wicked men, of everyone of them, return unto them, and flock about
them, and caress and flatter them, because of their prosperous circumstances, and join
with them in their evil practices of oppression and slander; which sense seems best to
agree with what goes before and follows after:
and waters of a full cup are wrung out to them; meaning either to the people of
God, and to be understood either of the abundance of their tears, on account of their
afflictions inward and outward; see Psa_6:6, so the Targum,
"and many tears flow unto them;''
or of their afflictions themselves, which are oftentimes compared to waters in Scripture;
see Psa_42:7, which are given them in measure: it is a cup of them that is put into their
hands, and in full measure; they have a full cup of them; many are their tribulations,
through which they enter the kingdom, and they are all of God; it is he that wrings them
out to them with his fatherly hand: or else, taking the people to mean the followers and
companions of the wicked, the words are to be understood of the plenty of good things
which such men enjoy in this life, their cup runs over; and indeed these seem to be the
persons who are introduced speaking the following words.
HE RY, "He observed that while wicked men thus prospered in their impiety, and
were made more impious by their prosperity, good people were in great affliction, and he
himself in particular, which very much strengthened the temptation he was in to quarrel
with Providence. [1.] He looked abroad and saw many of God's people greatly at a loss
(Psa_73:10): “Because the wicked are so very daring therefore his people return hither;

65. they are at the same pause, the same plunge, that I am at; they know not what to say to it
any more than I do, and the rather because waters of a full cup are wrung out to them;
they are not only made to drink, and to drink deeply, of the bitter cup of affliction, but to
drink all. Care is taken that they lose not a drop of that unpleasant potion; the waters are
wrung out unto them, that they may have the dregs of the cup. They pour out abundance
of tears when they hear wicked people blaspheme God and speak profanely,” as David
did, Psa_119:136. These are the waters wrung out to them. [2.] He looked at home, and
felt himself under the continual frowns of Providence, while the wicked were sunning
themselves in its smiles (Psa_73:14): “For my part,” says he, “all the day long have I
been plagued with one affliction or another, and chastened every morning, as duly as
the morning comes.” His afflictions were great - he was chastened and plagued; the
returns of them were constant, every morning with the morning, and they continued,
without intermission, all the day long. This he thought was very hard, that, when those
who blasphemed God were in prosperity, he that worshipped God was under such great
affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing
against sense, except by faith.
JAMISO , "Hence God’s people are confounded, turned hither (or back) and
thither, perplexed with doubts of God’s knowledge and care, and filled with sorrow.
CALVI , "10.On this account his people will return hither. Commentators wrest
this sentence into a variety of meanings. In the first place, as the relative his is used,
without an antecedent indicating whose people are spoken of, some understand it
simply of the ungodly, as if it had been said, That the ungodly always fall back upon
this reflection: and they view the word people as denoting a great troop or band; for
as soon as a wicked man raises his standard, he always succeeds in drawing a
multitude of associates after him. They, therefore, think the meaning to be, that
every prosperous ungodly man has people flocking about him, as it were, in troops;
and that, when within his palace or magnificent mansion, they are content with
getting water to drink; so much does this perverse imagination bewitch them. But
there is another sense much more correct, and which is also approved by the
majority of commentators; namely, that the people of God (175) return hither. Some
take the word ‫,הלם‬ halom, which we have rendered hither, as denoting afflicted;
(176) but this is a forced interpretation.
The meaning is not, however, as yet, sufficiently evident, and therefore we must
inquire into it more closely. (177) Some read the whole verse connectedly, thus: The
people of God return hither, that they may drain full cups of the water of sorrow.
But, in my opinion, this verse depends upon the preceding statements, and the sense
is, That many who had been regarded as belonging to the people of God were
carried away by this temptation, and were even shipwrecked and swallowed up by
it. The prophet does not seem to speak here of the chosen people of God, but only to
point to hypocrites and counterfeit Israelites who occupy a place in the Church. He
declares that such persons are overwhelmed in destruction, because, being foolishly
led away to envy the wicked, and to desire to follow them, (178) they bid adieu to
God and to all religion. Still, however, this might, without any impropriety, be
referred to the chosen seed, many of whom are so violently harassed by this

66. temptation, that they turn aside into crooked by-paths: not that they devote
themselves to wickedness, but because they do not firmly persevere in the right path.
The sense then will be, that not only the herd of the profane, but even true believers,
who have determined to serve God, are tempted with this unlawful and perverse
envy and emulation. (179) What follows, Waters of a full cup are wrung out to them,
(180) seems to be the reason of the statement in the preceding clause, implying that
they are tormented with vexation and sorrow, when no advantage appears to be
derived from cultivating true religion. To be saturated with waters is put
metaphorically for to drink the bitterest distresses, and to be filled with
immeasurable sorrows.
“Therefore his [God’s] people sit woebegone.”
To make out this translation, he adopts another of the various readings of MSS.
“For ‫”,ישיב‬ says he, “many MSS. have ‫ישוב‬ : I would transpose the vau, and read
‫.יושב‬ The third person future, Hophal, signifies is made to sit, is settled, attended
with grief and consternation at the unpunished audacity of the profane.”
SPURGEO , "Ver. 10. Therefore his people return hither. God's people are driven
to fly to his throne for shelter; the doggish tongues fetch home the sheep to the
Shepherd. The saints come again, and again, to their Lord, laden with complaints on
account of the persecutions which they endure from these proud and graceless men.
And waters of a full cup are wrung out to them. Though beloved of God, they have
to drain the bitter cup; their sorrows are as full as the wicked man's prosperity. It
grieves them greatly to see the enemies of God so high, and themselves so low, yet
the Lord does not alter his dispensations, but continues still to chasten his children,
and indulge his foes. The medicine cup is not for rebels, but for those whom
Jehovah Rophi loves.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 10. Therefore his people return hither. It seems impossible to ascertain, with
any degree of precision, the meaning of this verse, or to whom it relates. Some think
it intends those people who resort to the company of the wicked, because they find
their temporal advantage by it; while others are of opinion that the people of God
are meant, who, by continually revolving in their thoughts the subject here treated
of, namely, the prosperity of the wicked, are sore grieved and forced to shed tears in
abundance. Mr. Mudge translates the verse thus: Therefore let his (God's) people
come before them, and waters in full measure would be wrung out from them; that
is, should God's people fall into their hands, they would squeeze them to the full,
they would wring out all the juice out of their bodies. He takes waters in full
measure to have been a proverbial expression. Samuel Burder.
BE SO , "Psalms 73:10. Therefore his people return hither — “It seems
impossible to ascertain,” says Dr. Horne, “with any degree of precision, the meaning
of this verse, or to whom it relates. Some think it intends those people who resort to
the company of the wicked, because they find their temporal advantage by it; while

67. others are of opinion that the people of God are meant, who, by continually
revolving in their thoughts the subject here treated of, namely, the prosperity of the
wicked, are sore grieved, and enforced to shed tears in abundance.” Certainly a
variety of discordant interpretations have been given of the verse. But a literal
translation, which the following is, seems, in some degree at least, to determine its
meaning. Therefore — Hebrew, ‫,לכן‬ lachen, on this account, his people shall return
thither, and waters of fullness shall be wrung out to them — As if he had said,
Because of the prosperity of the wicked, and the afflicted state of the righteous, his
people, that is, the people of God, will be under a strong temptation to return; and
many will actually return to the company of the ungodly, which they had forsaken,
in order to share their prosperity: but in consequence thereof, waters of a full cup
shall be wrung out to them, they shall bring upon themselves many chastisements
and troubles, and shall be oppressed with grief and sorrow for their sin and folly.
Waters, in Scripture, frequently signify afflictions, although, it must be
acknowledged, they also often signify mercies and comforts; but the former, and not
the latter sense of the metaphor, seems to be intended here: for when did, or do, the
people of God receive mercies and comforts, or blessings of any kind, by returning
to the sins and follies which they had forsaken, or to the society of the ungodly, from
which they had withdrawn themselves? Do they not uniformly meet with
chastisement and trouble? The clause, “waters of a full cup,” &c., may probably
refer to the cups of liquor, mingled with poison, which were, in those days, given to
criminals. The verse, it must be observed, is in the future tense, and it seems most
natural, as Mr. Scott has remarked, to interpret it as expressive of the psalmist’s
apprehension, that the prosperity of daring sinners would eventually prove a strong
temptation, and a great source of sorrow to believers.
WHEDO , "10. Therefore his people return hither—That is, “God still suffers or
requires his people to survey the painful spectacle, and drain the bitter draught
presented by the undisturbed prosperity of wicked men.”— Alexander. This is the
most natural and best sustained sense of this obscure passage. See Psalms 80:5. The
verb ‫,שׁוב‬ (shoobh,) return, here denotes a subjective, or mental returning, as it often
does; (see 2 Chronicles 6:24 ; 2 Chronicles 6:37-38; Malachi 3:18;) and the adverbial
pronoun, ‫,הלמ‬ (halom,) hither, is not to be understood of place, but of subject. God’s
people mentally turn to this subject to consider the mystery of providence in
allowing this difference between a suffering Church and the prosperous wicked.
COKE, “Psalms 73:10. Therefore his people return hither— "Therefore God's
people falleth off to them, and from thence they reap no small advantage." Green.
Mudge renders it, Therefore, let his people come before them, and waters in full
measure would be wrung out from them. This seems, says he, to continue the
description of their haughtiness and oppression. "Should God's people (for he is
mentioned in the next verse) come before them, they would squeeze them to the
uttermost: they would wring out all the juice in their bodies." Waters in full
measure, seems to be proverbial. Houbigant and Fenwick give different versions
from any of these. Houbigant reads, Therefore bread fills them to the full, and water
is drank by them in a flowing cup. Fenwick reads the passage in a parenthesis.

68. "(For this his people broken-hearted sit, And tears in great abundance shed.)"
The reader must judge for himself.
11 They say, “How would God know?
Does the Most High know anything?”
BAR ES, "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 Psa_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, Psa_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?
CLARKE, "They say, How doth God know? - My people are so stumbled with
the prosperity of the wicked, that they are ready in their temptation to say, “Surely, God
cannot know these things, or he would never dispense his favors thus.” Others consider
these words as the saying of the wicked: “We may oppress these people as we please, and
live as we list; God knows nothing about it.”

69. GILL, "And they say, how doth God know?.... Owning there is a God, but
questioning his knowledge; for the words are not an inquiry about the way and manner
of his knowing things; which is not by the senses, as hearing and seeing; eyes and ears
are improperly ascribed to him; nor in a discursive way, by reasoning, and inferring one
thing from another; for he knows things intuitively, beholding all things in his own
eternal mind and will: but they are a question about his knowledge itself, as follows:
and is their knowledge in the most High? they acknowledge God to be the most
High, and yet doubt whether there is knowledge in him; and indeed the higher with
respect to place, and at the greater distance he was from them, the less they imagined he
knew of affairs below; see Job_22:13 for the knowledge called in question is to be
understood of his providential notice of human affairs, which they thought he did not
concern himself with, as being below his regard; see Eze_9:9 and therefore concluded
that their acts of oppression and violence, and their insolent words against God and
men, would pass unobserved, and with impunity. If these are the words of good men, of
the people of God under affliction, they are to be considered as under a temptation from
their affliction, and the prosperity of the wicked, to call in question the providence of
God in the government of the world, and his love to them, which is sometimes expressed
by his knowledge of them, Psa_1:6.
HE RY 11--13," From all this arose a very strong temptation to cast off his religion.
[1.] Some that observed the prosperity of the wicked, especially comparing it with the
afflictions of the righteous, were tempted to deny a providence and to think that God had
forsaken the earth. In this sense some take Psa_73:11. There are those, even among
God's professing people, that say, “How does God know? Surely all things are left to
blind fortune, and not disposed of by an all-seeing God.” Some of the heathen, upon
such a remark as this, have asked, Quis putet esse deos? - Who will believe that there are
gods? [2.] Though the psalmist's feet were not so far gone as to question God's
omniscience, yet he was tempted to question the benefit of religion, and to say (Psa_
73:13), Verily, I have cleansed my heart in vain, and have, to no purpose, washed my
hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the
first place, by repentance and regeneration, and then to wash our hands in innocency by
a universal reformation of our lives. It is not in vain to do this, not in vain to serve God
and keep his ordinances; but good men have been sometimes tempted to say, “It is in
vain,” and “Religion is a thing that there is nothing to be got by,” because they see
wicked people in prosperity. But, however the thing may appear now, when the pure in
heart, those blessed ones, shall see God (Mat_5:8), they will not say that they cleansed
their hearts in vain.
CALVI , "Verse 11
11.And they say, How doth God know? Some commentators maintain that the
Prophet here returns to the ungodly, and relates the scoffings and blasphemies with
which they stimulate and stir up themselves to commit sin; but of this I cannot
approve. David rather explains what he had stated in the preceding verse, as to the
fact that the faithful fall into evil thoughts and wicked imaginations when the short-
lived prosperity of the ungodly dazzles their eyes. He tells us that they begin then to
call in question, Whether there is knowledge in God. Among worldly men, this

70. madness is too common. Ovid thus speaks in one of his verses:
“Sollicitor nullos esse putare deos;”
“I am tempted to think that there are no gods.”
It was, indeed, a heathen poet who spake in this manner; but as we know that the
poets express the common thoughts of men, and the language which generally
predominates in their minds, (181) it is certain that he spake, as it were, in the
person of the great mass of mankind, when he frankly confessed, that as soon as any
adversity happens, men forget all knowledge of God. They not only doubt whether
there is a God, but they even enter into debate with, and chide him. What else is the
meaning of that complaint which we meet with in the ancient Latin Poet-
“ ec Saturnius haec oculis pater adspicit aequis :”
“ or does the great god, the son of Saturn, regard these things with impartial eyes,”
— but that the woman, of whom he there speaks, accuses her god Jupiter of
unrighteousness, because she was not dealt with in the way which she desired? It is
then too common, among the unbelieving part of mankind, to deny that God cares
for and governs the world, and to maintain that all is the result of chance. (182) But
David here informs us that even true believers stumble in this respect: not that they
break forth into this blasphemy, but because they are unable, all at once, to keep
their minds under restraint when God seems to cease from executing his office. The
expostulation of Jeremiah is well known,
“Righteous art thou, O Lord! when I plead with thee; yet let me talk with thee of thy
judgments: Wherefore doth the way of the wicked prosper? Wherefore are all they
happy that deal very treacherously?” (Jeremiah 12:1)
It appears from that passage that even the godly are tempted to doubt of the
Providence of God, but at the same time that doubts on this subject do not go very
deep into their hearts; for Jeremiah at the outset protests the contrary; and by
doing so, puts, as it were, a bridle upon himself. Yet they do not always so speedily
anticipate the snares of Satan, as to avoid asking, under the influence of a doubting
spirit, how it can happen, if God really regards the world, that he does not remedy
the great confusion which prevails in it? Of those who impiously prate against God
by denying his Providence, there are two sorts. Some openly pour out their
blasphemies, asserting that God, delighting in ease and pleasure, cares about
nothing, but leaves the government of all things to chance. Others, although they
keep their thoughts on this subject to themselves, and are silent before men, yet
cease not secretly to fret against God, and to accuse him of injustice or of indolence,
in conniving at wickedness, neglecting the godly, and allowing all things to be
involved in confusion, and to go to wreck. But the people of God, before these
perverse and detestable thoughts enter deep into their hearts, disburden themselves
into the bosom of God, (183) and their only desire is to acquiesce in his secret
judgments, the reason of which is hidden from them. The meaning of this passage,
therefore, is, that not only the wicked, when they see things in the world so full of

71. disorder, conceive only of a blind government, which they attribute to fortune or
chance; but that even true believers themselves are shaken, so as to doubt of the
Providence of God; and that unless they were wonderfully preserved by his hand,
they would be completely swallowed up in this abyss.
SPURGEO , "Ver. 11. And they say, How doth God know? Thus dare the ungodly
speak. They flatter themselves that their oppressions and persecutions are
unobserved of heaven. If there be a God, is he not too much occupied with other
matters to know what is going on upon this world? So they console themselves if
judgments be threatened. Boasting of their own knowledge, they yet dare to ask,
Is there knowledge in the Most High? Well were they called foolish. A God, and not
know? This is a solecism in language, a madness of thought. Such, however, is the
acted insanity of the graceless theists of this age; theists in name, because avowed
infidelity is disreputable, but atheists in practice beyond all question. I could not
bring my mind to accept the rendering of many expositors by which this verse is
referred to tried and perplexed saints. I am unable to conceive that such language
could flow from their lips, even under the most depressing perplexities.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 11. How doth God know? etc. Men may not disbelieve a Godhead; nay, they
may believe there is a God, and yet question the truth of his threatenings. Those
conceits that men have of God, whereby they mould and frame him in their fancies,
suitable to their humours, which is a thinking that he is such a one as ourselves
(Psalms 1:1-6), are steams and vapours from this pit, and the "hearts of the sons of
men are desperately set within them to do evil" upon these grounds; much more
when they arise so high as in some who say: How doth God know? and is there
knowledge in the Most High? If men give way to this, what reason can be imagined
to stand before them? All the comminations of Scripture are derided as so many
theological scarecrows, and undervalued as so many pitiful contrivances to keep
men in awe. Richard Gilpin.
Ver. 11. Ovid thus speaks in one of his verses: "Sollicitor nullos esse putare deos; "I
am tempted to think that there are no gods.
COFFMA , “"And they say, How doth God know?
And is there knowledge in the Most High?
Behold, these are the wicked;
And being always at ease, they increase in riches."
Part of this verse accurately describes the wicked. They are indeed unbelievers,
practical atheists, who have no knowledge of God and who desire none. As noted
above, we cannot allow all of this to be an accurate description of the wicked, but
rather an impression that the wicked made upon the envious heart of a superficial
observer. Although indeed "some wicked people" might be cited as deserving such a

72. description as we find in these verses, it simply cannot be true that "all wicked
people" are thus. The Lord says, "The way of the transgressor is hard" (Proverbs
13:15). What we have here, perhaps, is what Satan tells God's people about wicked
people. Foolish indeed is he who believes it.
BE SO , "Psalms 73:11. And they say — amely, the ungodly, described in the
preceding verses, (verse the 10th coming in by way of parenthesis,) or the people
confederate with them, or that fall back to them. For these and such like opinions
and speeches are often ascribed to the carnal and wicked in Scripture, but never to
any good man. Some such expressions as this were indeed charged on Job by his
friends, but, although he had used many intemperate speeches, he utterly disowned
such as these. How doth God know? Is there knowledge, &c. — As if they said,
Since blasphemers of God and enemies of all goodness are crowned with so many
blessings, how is it credible that there is a God who sees and orders the affairs of
this lower world? For if God did know these things, and concerned himself with
affairs here below, he certainly neither could nor would suffer them to be thus
managed.
K&D 11-14, "The persons speaking are now those apostates who, deluded by the
good fortune and free-thinking of the ungodly, give themselves up to them as slaves.
concerning the modal sense of ‫ע‬ ַ‫ד‬ָ‫,י‬ quomodo sciverit, vid., Psa_11:3, cf. Job_22:13. With
‫שׁ‬ֵ‫י‬ְ‫ו‬ the doubting question is continued. Böttcher renders thus: nevertheless knowledge is
in the Most High (a circumstantial clause like Pro_3:28; Mal_1:14; Jdg_6:13); but first
of all they deny God's actual knowledge, and then His attributive omniscience. It is not
to be interpreted: behold, such are (according to their moral nature) the ungodly (‫ה‬ ֶ ֵ‫,א‬
tales, like ‫ה‬ֶ‫,ז‬ Ps 48:15, Deu_5:26, cf. ‫ה‬ ָ ֵ‫,ה‬ Isa_56:11); nor, as is more in accordance with
the parallel member Psa_73:12 and the drift of the Psalm: behold, thus it befalleth the
ungodly (such as they according to their lot, as in Job_18:21, cf. Isa_20:6); but, what
forms a better connection as a statement of the ground of the scepticism in Psa_73:11,
either, in harmony with the accentuation: behold, the ungodly, etc., or, since it is not
‫:הרשׁעים‬ behold, these are ungodly, and, ever reckless (Jer_12:1), they have acquired great
power. With the bitter ‫ה‬ֵ ִ‫,ה‬ as Stier correctly observes, they bring forward the obvious
proof to the contrary. How can God be said to be the omniscient Ruler of the world? -
the ungodly in their carnal security become very powerful and mighty, but piety, very far
from being rewarded, is joined with nothing but misfortune. My striving after sanctity
(cf. Pro_20:9), my abstinence from all moral pollution (cf. Pro_26:6), says he who has
been led astray, has been absolutely ( ְ‫ך‬ፍ as in 1Sa_25:21) in vain; I was notwithstanding
(Ew. §345, a) incessantly tormented (cf. Psa_73:5), and with every morning's dawn
(‫קרים‬ ַ‫,ל‬ as in Psa_101:8, cf. ‫קרים‬ ְ‫ב‬ ִ‫ל‬ in Job_7:18) my chastitive suffering was renewed. We
may now supply the conclusion in thought in accordance with Psa_73:10 : Therefore
have I joined myself to those who never concern themselves about God and at the same
time get on better.
WHEDO , "If these words are supposed to be spoken by God’s people they simply

73. express their wonder, not how God should know, but how his certain knowledge of
these outrageous doings could be reconciled with his goodness; as if they would say,
How can God know these things and yet allow them? But if they are the words of
the wicked, as seems most natural, we must suppose them to be heathen, with whom
limited knowledge and local jurisdiction of the gods were admissible facts; or,
taking knowledge here in its judicial sense of legal cognizance, it may be only a
denial by the wicked that God notices with a view to punish their acts, as Psalms
11:4-5. Knowledge, in the second member of the verse, is to be taken in the sense of
omniscience.
EBC, “The next group (Psalms 73:11-14) begins with an utterance of unbelief
or doubt, but it is difficult to reach certainty as to the speakers. It is very
natural to refer the "they" to the last-mentioned persons-namely, the people
who have been led to attach themselves to the prosperous sinners, and who,
by the example of these, are led to question the reality of God’s
acquaintance with and moral government of human affairs. The question is,
as often, in reality a denial. But "they" may have a more general sense,
equivalent to our own colloquial use of it for an indefinite multitude. "They
say"-that is, "the common opinion and rumour is." So here, the meaning
may be, that the sight of such flushed and flourishing wickedness diffuses
widespread and deep-going doubts of God’s knowledge, and makes many
infidels.
Ewald, Delitzsch, and others take all the verses of this group as spoken by
the followers of the ungodly; and, unquestionably, that view avoids the
difficulty of allotting the parts to different unnamed interlocutors. But it
raises difficulties of another kind-as, for instance, those of supposing that
these adulators should roundly call their patrons wicked, and that an
apostate should profess that he has cleansed his heart. The same objections
do not hold against the view that these four verses are the utterance, not of
the wicked rich man or his coterie of admirers, but of the wider number
whose faith has been shaken. There is nothing in the verses which would be
unnatural on such lips.
Psalms 73:11 would then be a question anxiously raised by faith that was
beginning to reel; Psalms 73:12 would be a statement of the anomalous fact
which staggered it; and Psalms 73:13-14 the complaint of the afflicted godly.
The psalmist’s repudiation of a share in such incipient scepticism would
begin with Psalms 73:15. There is much in favour of this view of the
speakers, but against it is the psalmist’s acknowledgment, in Psalms 73:2,
that his own confidence in God’s moral government had been shaken, of
which there is no further trace in the psalm, unless Psalms 73:13-14, express
the conclusion which he had been tempted to draw, and which. as he
proceeds to say, he had fought down. If these two verses are ascribed to
him, Psalms 73:12 is best regarded as a summary of the whole preceding
part, and only Psalms 73:11 as the utterance either of the prosperous sinner
and his adherents (in which case it is a question which means denial), or as
that of troubled faith (in which case it is a question that would fain be an
affirmation, but has been forced unwillingly to regard the very pillars of the

74. universe as trembling).
12 This is what the wicked are like—
always free of care, they go on amassing wealth.
BAR ES, "Behold, these are the ungodly, who prosper in the world - This is
also to be understood as the language of the good man perplexed and embarrassed by
the fact that the wicked are prosperous and happy. The meaning is, “Lo, these are wicked
people - people of undoubted depravity; they are people who live regardless of God; and
yet they are peaceful, tranquil, happy, prospered.” This was one of the facts which so
much embarrassed the psalmist. If there had been any doubt about the character of
those people, the case would have been different. But there was none. They were people
whose character for wickedness was well known, and yet they were permitted to live in
peace and prosperity, as if they were the favorites of heaven. The literal meaning of the
words rendered “who prosper in the world” is, “tranquil (or secure) for the age;” that is,
forever, or constantly. They know no changes; they see no reverses; they are the same
through life. They are always tranquil, calm, happy, successful.
They increase in riches - literally, “They become great in substance.” They make
constant accumulations in wealth, until they become great.
CLARKE, "These are the ungodly - The people still speak. It is the ungodly that
prosper, the irreligious and profane.
GILL, "Behold, these are the ungodly,.... Who say and do as before declared; such
as these must be without the knowledge of God, the fear, love, and worship of him: who
prosper in the world; in worldly and temporal things, in their bodies and outward
estates, but not in their souls and spiritual things: "in this world", as the Targum is; all
their prosperity is here; their good things are in this life, their evil things will be in that
to come; though ungodly, they prosper in the world, and as long as they are in it; or they
are at peace and in case, and are quiet; they have nothing to disturb them, they are not in
outward trouble, and their sins do not distress them, and they have no concern about
another world:
they increase in riches; which they are in the pursuit of, and overtake and enjoy in
great abundance; whereby they become mighty and powerful, as the word (o) for
"riches" signifies: these words are the observation of the psalmist, and which was the

75. occasion of the following temptation he was led into.
JAMISO , "prosper in the word — literally, “secure for ever.”
CALVI , "12.Behold! these are the ungodly. The Psalmist here shows, as it were by
a vivid pictorial representation, the character of that envy which had well nigh
overthrown him. Behold! says he, these are wicked men! and yet they happily enjoy
their ease and pleasures undisturbed, and are exalted to power and influence; and
that not merely for a few days, but their prosperity is of long duration, and has, as it
were, an endless course. And is there anything which seems to our judgment less
reasonable than that persons whose wickedness is accounted infamous and
detestable, even in the eyes of men, should be treated with such liberality and
indulgence by God? Some here take the Hebrew word ‫,עולם‬ olam, for the world, but
improperly. It rather denotes in this passage an age; (184) and what David
complains of is, that the prosperity of the wicked is stable and of long duration, and
that to see it last so long wears out the patience of the righteous. Upon seeing the
wicked so tenderly cherished by God, he descends to the consideration of his own
case; and as his conscience bore him testimony that he had walked sincerely and
uprightly, he reasons with himself as to what advantage he had derived from
studiously devoting himself to the practice of righteousness, since he was afflicted
and harassed in a very unusual degree. He tells us that he was scourged daily, and
that as often as the sun rose, some affliction or other was prepared for him, so that
there was no end to his calamities. In short the amount of his reasoning is this,
“Truly I have labored in vain to obtain and preserve a pure heart and clean hands,
seeing continued afflictions await me, and, so to speak, are on the watch to meet me
at break of day. Such a condition surely shows that there is no reward for innocence
before God, else he would certainly deal somewhat more compassionately towards
those who serve him.” As the true holiness for which the godly are distinguished
consists of two parts, first, of purity of heart, and, secondly, of righteousness in the
outward conduct, David attributes both to himself. Let us learn, from his example,
to join them together: let us, in the first place, begin with purity of heart, and then
let us give evidence of this before men by uprightness and integrity in our conduct.
SPURGEO , "Ver. 12. Behold, these are the ungodly, who prosper in the world.
Look! See! Consider! Here is the standing enigma! The crux of Providence! The
stumblingblock of faith! Here are the unjust rewarded and indulged, and that not
for a day or an hour, but in perpetuity. From their youth up these men, who deserve
perdition, revel in prosperity. They deserve to be hung in chains, and chains are
hung about their necks; they are worthy to be chased from the world, and yet the
world becomes all their own. Poor purblind sense cries, Behold this! Wonder, and
be amazed, and make this square with providential justice, if you can.
They increase in riches; or, strength. Both wealth and health are their dowry. o
bad debts and bankruptcies weigh them down, but robbery and usury pile up their
substance. Money runs to money, gold pieces fly in flocks; the rich grow richer, the

76. proud grow prouder. Lord, how is this? Thy poor servants, who become yet poorer,
and groan under their burdens, are made to wonder at thy mysterious ways.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
BE SO , "Psalms 73:12. Behold, these are the ungodly who prosper in the world
— This is their condition and behaviour in it. “The temptation is now stated in its
full force. As if he had said, These worthless, ungodly, blasphemous wretches, whose
characters I have been delineating, these are the men who prosper in the world, who
succeed in every thing they undertake, and roll in riches! What are we to think of
God, his providence, and his promises?
WHEDO , "12. Behold, these are the ungodly—The psalmist speaks and “describes
the impression made upon him, the representative of real and living piety, by this
contradiction between sight and faith, between the reality and the idea.”—
Hengstenberg. These prosperous are “the ungodly.”
Who prosper in the world—Who are the prosperous ones of the age. The word ‫,עולם‬
(‘olam,) here denotes continuance, not the habitable globe.
They increase in riches—An important element of prosperity, considering the
relation of wealth to the supply of human wants and the gratification of the natural
desires. The unequal distribution of property has always been a great
stumblingblock to weak faith and a worldly mind.
13 Surely in vain I have kept my heart pure
and have washed my hands in innocence.
BAR ES, "Verily I have cleansed my heart in vain - That is, There is no
advantage in all my efforts to become pure and holy. It does not assist me in obtaining
the favor of God; and it would be just as well to live a sinful life - to indulge in the
pleasures of sense - to make the world my portion. Nothing is to be gained by all my
painful efforts at self-discipline; by all my endeavors to become righteous. It would have
been as well for me - or better - if I had lived a life of sin like other people. The righteous
obtain from God fewer blessings than the wicked; they have less happiness and less
prosperity in this world; they are subjected to more trouble and sorrow; and to all else
there must be added the struggles, the conflict, the warfare, the painful effort “to be”
pure, and to lead a holy life, all of which is now seen to be of no advantage whatever.

77. Such thoughts as these were not confined to the psalmist. They are thoughts which will
start up in the mind, and which it is not easy to calm down.
And washed my hands in innocency - That is, It has been of no use that I have
washed my hands in innocency. The word “innocency” here means “purity.” He had
washed his hands in that which was pure; as, pure water. To wash the hands is
emblematic of innocence or purity. See the notes at Psa_26:6.
CLARKE, "I have cleansed my heart in vain - It is no advantage to us to
worship the true God, to walk according to the law of righteousness, and keep the
ordinances of the Most High.
GILL, "Verily, I have cleansed my heart in vain,.... Which supposes that his heart
had been unclean, as every man's is, and which appears by what is in it, and by what
comes out of it; that it was now cleansed, not in an absolute and legal sense, as if it was
wholly free from sin, for this no man can say; but in an evangelical sense, being purified
by faith in the blood of Christ; that he had himself some concern in the cleansing of his
heart, which seems to be contrary to Pro_20:9 and besides, this is the Lord's own work,
Psa_51:10 wherefore this may be considered as a wrong and rash expression of his; for
as he was wrong in one part of it, its being cleansed in vain, so he might be in the other,
in ascribing it to himself; though it may be allowed, consistent with what is before
observed, that a believer has a concern in the cleansing of his heart; for, being convinced
of the impurity of it, he owns and laments it before the Lord; and, seeing the fountain of
the Redeemer's blood opened, he applies to it, and to him for cleansing; and expresses a
love unto, a great and studious concern for purity of heart as well as life; and, under the
influence of divine grace, is enabled to keep a watch over it, whereby, through the same
grace, it is preserved from much pollution; and by fresh application to the blood of
Christ, is cleansed from what it daily contracts:
and washed my hands in innocency: that is, "in vain", as before; which denotes the
performance of good works, a course of holy life and conversation, which when right
springs from purity of heart; See Gill on Psa_26:6, now the psalmist under temptation
concluded that all his religion and devotion were in vain, all his hearing, and reading,
and attending on ordinances, all his concern for purity of heart and life; since those who
showed no regard to these things prospered in the world, and increased in riches,
abounded in ease and plenty, and seemed to be rather the favourites of heaven than
religious men; and this temptation was strengthened by the following observation.
HE RY, " From all this arose a very strong temptation to cast off his religion. [1.]
Some that observed the prosperity of the wicked, especially comparing it with the
afflictions of the righteous, were tempted to deny a providence and to think that God had
forsaken the earth. In this sense some take Psa_73:11. There are those, even among
God's professing people, that say, “How does God know? Surely all things are left to
blind fortune, and not disposed of by an all-seeing God.” Some of the heathen, upon
such a remark as this, have asked, Quis putet esse deos? - Who will believe that there are
gods? [2.] Though the psalmist's feet were not so far gone as to question God's
omniscience, yet he was tempted to question the benefit of religion, and to say (Psa_
73:13), Verily, I have cleansed my heart in vain, and have, to no purpose, washed my

78. hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the
first place, by repentance and regeneration, and then to wash our hands in innocency by
a universal reformation of our lives. It is not in vain to do this, not in vain to serve God
and keep his ordinances; but good men have been sometimes tempted to say, “It is in
vain,” and “Religion is a thing that there is nothing to be got by,” because they see
wicked people in prosperity. But, however the thing may appear now, when the pure in
heart, those blessed ones, shall see God (Mat_5:8), they will not say that they cleansed
their hearts in vain.
JAMISO , "The Psalmist, partaking of these troubles, is especially disturbed in view
of his own case, that with all his diligent efforts for a holy life, he is still sorely tried.
SPURGEO , "Ver. 13. Verily I have cleansed my heart in vain. Poor Asaph! he
questions the value of holiness when its wages are paid in the coin of affliction. With
no effect has he been sincere; no advantage has come to him through his purity, for
the filthy hearted are exalted and fed on the fat of the land. Thus foolishly will the
wisest of men argue, when faith is napping. Asaph was a seer, but he could not see
when reason left him in the dark; even seers must have the sunlight of revealed
truth to see by, or they grope like the blind. In the presence of temporal
circumstances, the pure in heart may seem to have cleansed themselves altogether in
vain, but we must not judge after the sight of the eyes.
And washed my hands in innocency. Asaph had been as careful of his hands as of
his heart; he had guarded his outer as well as his inner life, and it was a bitter
thought that all of this was useless, and left him in even a worse condition than foul
handed, black hearted worldlings. Surely the horrible character of the conclusion
must have helped to render it untenable; it could not be so while God was God. It
smelt too strong of a lie to be tolerated long in the good man's soul; hence, in a verse
or two, we see his mind turning in another direction.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
BE SO , "Verse 13-14
Psalms 73:13-14. Verily I have cleansed my heart in vain, &c. — Hence I have been
tempted to think, that religion is a vain and unprofitable thing; that “all my faith,
my charity, and my devotion; all my watching and fastings, in short, all the labour
and pains I have taken in the way of goodness, have been altogether vain and
fruitless; since, while the rebellious enemies of God enjoy the world and themselves
at pleasure, I, who continue his servant, am in perpetual tribulation and affliction.”
— Horne. True religion is properly and fully described in this verse, by its two
principal parts and works, the cleansing of the heart from sinful lusts and passions,
and of the hands, or outward man, from a course of sinful actions. And although it
be God’s work to cleanse the heart, yet he says, I have cleansed it, because every
pious man co-operates with God’s grace in cleansing his heart. Compare 2
Corinthians 6:1; 2 Corinthians 7:1. And washed my hands in innocency — That is,
kept my hands (the chief instruments of action, and, consequently, the rest of the
members of my body) innocent and pure from evil practices. I have washed my

79. hands, not only ceremonially with water, wherewith hypocrites satisfy themselves,
but also morally, with the waters of God’s grace and Spirit, in innocency or purity.
For all the day long I have been plagued, &c. — While their ungodliness hath been
attended with constant prosperity, my piety hath been exercised with continual
afflictions.
WHEDO , "13. Verily I have cleansed my heart in vain— “Verily” has the force of
wholly. Wholly in vain have I cleansed my heart. So it appeared, but this was his
temptation: in Psalms 73:1; Psalms 73:22, after the temptation, he asserts the
contrary.
Washed my hands in innocency—In protestation of innocency. The allusion is to
Deuteronomy 21:6-7. Compare Matthew 27:24; Psalms 26:6. The Septuagint
understands this as the language of personal experience, not as that of a
representative man, and introduces “And I said, Verily I have washed,” etc.
U K OW AUTHOR, "The psalmist’s pity-party (13-14)
Surely in vain have I kept my heart pure; in vain have I washed my hands in
innocence. All day long I have been plagued; I have been punished every morning.
Asaph frets that he’s wasted his life in service to God and others. He had devoted
himself to worship – but for what? He was definitely going through a rough patch –
some kind of trial in his life. And it led him to the point of self-pity. ow pity is an
honorable emotion. It permits us to enter into the pain of another person. But self-
pity debilitates us – distorting our perception of reality.
“Pity is adrenaline for acts of mercy; self-pity is a narcotic that leaves its addicts
wasted and derelict.” -- Eugene H. Peterson
70-year-old Judi had spent her life in a very small town in Tennessee. She was a
lover of country and saved up for years, so she could attend a performance of the
Grand Old Opry.
When she arrived in ashville for the first time, she checked into her hotel, and the
bellhop took her bags. She followed the man, and as the door closed, she looked
around and shook her fist at him, exclaiming, "Young man-I may be old, straight
from the hills, but that don’t mean I’m stupid! I paid good, and this room won’t do
at all! It’s too small, no ventilation, no TV-there’s not even a bed!"
The bellman replied: "But, Ma’am, this is the elevator."
James Buchanan, in a sermon entitled Fixing our Focus
That’s the way we act when we look at the world with the twisted perspective of
Asaph — it’s foolish and it’s wrong.

80. COFFMA , “"Surely in vain have I cleansed my heart,
And washed my hands in innocency;
For all the day long have I been plagued,
And chastened every morning."
These verses represent the thoughts that came into the mind of the tempted
Psalmist; but he never permitted such words to escape from his lips. These verses
were indeed whispered into his ear by Satan himself; but the Psalmist, although
feeling the appeal of such thoughts tugging at his heart, nevertheless rejected them
and did not utter them. Many a child of God in all generations has been assailed by
such wicked thoughts.
14 All day long I have been afflicted,
and every morning brings new punishments.
BAR ES, "For all the day long - Continually. All my life.
Have I been plagued - Smitten; afflicted; troubled. My life has been a life of trial. I
have not known prosperity.
And chastened every morning - Margin, as in Hebrew, “My chastisement was.”
That is, my sufferings - my trials - have been repeated with every returning morning.
Each new day has brought some new form of affliction, designed to rebuke and punish
me. I never have found exemption from trial even for a single day. So different is my lot
from the lot of wicked people, who know nothing of this, and who are always prospered
and happy. See the notes at Job_7:18.
CLARKE, "For all the day long have I been plagued - Far from enjoying
worldly prosperity, we are not only poor, but we are afflicted also; and every succeeding
day brings with it some new trouble.

81. GILL, "For all the day long have I been plagued,.... "Smitten or scourged" (p), as
in Psa_73:5, that is, afflicted of God; which is no ways inconsistent with his love, nor
with his covenant, nor with an interest in him, as a covenant God and Father; see Psa_
89:29,
and chastened every morning; not in wrath, but in love, and for good; not with the
chastisement of a cruel one, but of a loving and tender father; and therefore not to be
improved in such a manner, as if on this account there was nothing in religion; whereas
the daily notices the Lord takes of his people this way show his regard unto them, and
care of them.
HE RY, "He looked at home, and felt himself under the continual frowns of
Providence, while the wicked were sunning themselves in its smiles (Psa_73:14): “For
my part,” says he, “all the day long have I been plagued with one affliction or another,
and chastened every morning, as duly as the morning comes.” His afflictions were great
- he was chastened and plagued; the returns of them were constant, every morning with
the morning, and they continued, without intermission, all the day long. This he
thought was very hard, that, when those who blasphemed God were in prosperity, he
that worshipped God was under such great affliction. He spoke feelingly when he spoke
of his own troubles; there is no disputing against sense, except by faith.
SPURGEO , "Ver. 14. For all the day long have I been plagued. He was smitten
from the moment he woke to the time he went to bed. His griefs were not only
continued, but renewed with every opening day. And chastened every morning. This
was a vivid contrast to the lot of the ungodly. There were crowns for the reprobates
and crosses for the elect. Strange that the saints should sigh and the sinners sing.
Rest was given to the disturbers, and yet peace was denied to the peace makers. The
downcast seer was in a muse and a maze. The affairs of mankind appeared to him to
be in a fearful tangle; how could it be permitted by a just ruler that things should be
so turned upside down, and the whole course of justice dislocated.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-14. See Psalms on "Psalms 73:2" for further information.
Ver. 14. All the day long have I been plagued, etc. Sickly tempers must have a
medicinal diet: to be purged both at spring and fall will scarce secure some from the
malignity of their distempers. The Lord knows our frame, and sees what is usually
needful for every temper; and when he afflicts most frequently, he does no more
than he sees requisite. David Clarkson.
Ver. 14. If a man be watchful over his own ways, and the dealings of God with him,
there is seldom a day but he may find some rod of affliction upon him; but, as
through want of care and watchfulness, we lose the sight of many mercies, so we do
of many afflictions. Though God doth not every day bring a man to his bed, and
break his bones, yet we seldom, if at all, pass a day without some rebuke and
chastening. I have been chastened every morning, saith the psalmist... As sure, or as
soon, as I rise I have a whipping, and my breakfast is bread of sorrow and the water

82. of adversity... Our lives are full of afflictions; and it is as great as part of a
Christian's skill to know afflictions as to know mercies; to know when God smites,
as to know when he girds us; and it is our sin to overlook afflictions as well as to
overlook mercies. Joseph Caryl.
Ver. 14. The way to heaven is an afflicted way, a perplexed, persecuted way, crushed
close together with crosses, as was the Israelites way in the wilderness, or that of
Jonathan and his armour bearer, that had a sharp rock on the one side and a sharp
rock on the other. And, whilst they crept upon all four, flinty stones were under
them, briars and thorns on either hand of them; mountains, crags, and
promontories over them; sic potitur caelum, so heaven is caught by pains, by
patience, by violence, affliction being our inseparable companion. "The cross way is
the highway to heaven, "said that martyr (Bradford); and another, "If there be any
way to heaven on horseback, it is by the cross." Queen Elizabeth is said to have
swum to the crown through a sea of sorrows. They that will to heaven, must sail by
hell gates; they that will have knighthood, must kneel for it; and they that will get in
at the strait gate, must crowd for it. "Strive to enter in at the strait gate, "saith our
Saviour; strive and strain, even to an agony, as the word signifieth. Heaven is
compared to a hill; hell to a hole. To hell a man may go without a staff, as we say;
the way thereto is easy, steep, strawed with roses; it is but a yielding to Satan, a
passing from sin to sin, from evil purposes to evil practices, from practice to custom,
etc. Sed revocure gradum, but to turn short again, and make straight steps to our
feet, that we may force through the strait gate, hic labor, hoc opus est, opus non
pulvinaris sed pulveris; this is a work of great pains, a duty of no small difficulty.
John Trapp.
WHEDO , "14. Have I been plagued—I who have endeavoured after innocency
and righteousness, (Psalms 73:13,) while the wicked “are not plagued like other
men,” Psalms 73:5, which see on the word “plagued.”
And chastened every morning— “Chastened” must be taken in the sense of
rebuked, censured, for so it appeared to him, as Psalms 39:11; Proverbs 3:11.
“Every morning” is put for every day, daily. This apparent smiting and rebuking
the righteous every day, while the wicked live in affluence and ease, is the complaint
of the Church only in times of special and prolonged persecution and oppression,
such as the nation was now suffering. See introduction.
15 If I had spoken out like that,
I would have betrayed your children.

83. BAR ES, "If I say, I will speak thus - If I should resolve to give expression to my
feelings. If I should utter all that is passing in my mind and my heart. It is implied here
that he had “not” given utterance to these thoughts, but had confined them to his own
bosom. He knew how they might be regarded by others; how others might be led to feel
as if no confidence was to be placed in God; how this might suggest thoughts to them
which would not otherwise occur to them, and which would only tend to fill their minds
with distress; how such thoughts might unsettle the foundations of their faith, their
peace, their hope, and their joy.
I should offend against the generation of thy children - The word rendered “I
should offend,” means to treat perfidiously, or in a faithless or treacherous manner.
Then it means, “to deal falsely with.” And this is the meaning here; “I should not be
“true” to them; I should not be “faithful” to their real interests; I should do that which
would be equivalent to dealing with them in a false and perfidious manner.” The idea is,
that he “ought” not to say or do anything which would tend to lessen their confidence in
God, or which would suggest to their minds grounds of distrust in God, or which would
disturb their peace and hope. This was alike an act of justice and benevolence on his
part. Whatever might be his own troubles and doubts, he had no “right” to fill their
minds with doubts and distrust of God; and he felt that, as it was desirable that the
minds of others should not be harassed as his own had been, it could not be kind to
suggest such thoughts.
This, however, should not forbid anyone from mentioning such difficulties to another
for the purpose of having them removed. If they occur to the mind, as they may to the
minds of any, however sincere and pious they may be, nothing can make it improper that
they should be laid before one of greater age, or longer experience, or wider
opportunities of knowledge, in order that the difficulties may be solved. Nothing can
make it improper for a child to have recourse thus to a parent - or a member of a church,
to a pastor. If, however, these doubts can be calmed down otherwise, it is better that
they should be mentioned to no one. Some little additional strength may be given them
even by dwelling on them long enough to mention them to another, and by putting them
in such a form that they would be understood by another; and the true way is to go to
God with them by prayer, and to spread them out before the mercy-seat. Prayer, and a
careful study of the word of God may calm them down without their being suggested to
any human being. At any rate, they should not be suggested at all to the young, or to
those with fewer advantages of education, or of less experience than we have had, on
whom the only effect would be to fill their minds with doubts which they could not solve
- and with thoughts tending only to perplexity and unbelief - such as would never have
occurred to themselves.
CLARKE, "If I say, I will speak thus - I have at last discovered that I have
reasoned incorrectly; and that I have the uniform testimony of all thy children against
me. From generation to generation they have testified that the Judge of all the earth does
right; they have trusted in thee, and were never confounded. They also met with
afflictions and sore trials, but thou didst bring them safely through all, didst sustain
them in the worst, and sanctifiedst the whole to their eternal good.

84. GILL, "Psalms 73:15
If I say, I will speak thus,.... Either as the wicked do, Psa_73:8 or rather as he had
thought in his own mind, Psa_73:13, wherefore he kept it all to himself, and did not
make known to others the reasonings of his mind, and the temptations he laboured
under:
behold, I should offend against the generation of thy children; of whom care
should be taken, above all things, that they be not offended, Mat_18:6, or "should
condemn"; as the Targum; or as Jarchi,
"I should make them transgressors, and wicked persons;''
should represent them as if they were men hated and rejected of God, because of their
afflictions: the words may be rendered, "behold the generation of thy children, I have
transgressed" (q); by giving way to the above temptation, which might have been
prevented by considering the church, children, and people of God, and the care he has
taken of them, the regard he has shown to them, and the preservation of them in all ages.
The words are an apostrophe to God, who has children by adopting grace, and which
appear so by their regeneration; and there is a generation of them in all ages; when one
goes, another comes; there is always a seed, a spiritual offspring, to serve him, which is
counted for a generation.
HE RY, "We have seen what a strong temptation the psalmist was in to envy
prospering profaneness; now here we are told how he kept his footing and got the
victory.
I. He kept up a respect for God's people, and with that he restrained himself from
speaking what he had thought amiss, Psa_73:15. He got the victory by degrees, and this
was the first point he gained; he was ready to say, Verily, I have cleansed my heart in
vain, and thought he had reason to say it, but he kept his mouth with this consideration,
“If I say, I will speak thus, behold, I should myself revolt and apostatize from, and so
give the greatest offence imaginable to, the generation of thy children.” Observe here, 1.
Though he thought amiss, he took care not to utter that evil thought which he had
conceived. Note, It is bad to think ill, but it is worse to speak it, for that is giving the evil
thought an imprimatur - a sanction; it is allowing it, giving consent to it, and publishing
it for the infection of others. But it is a good sign that we repent of the evil imagination of
the heart if we suppress it, and the error remains with ourselves. If therefore thou hast
been so foolish as to think evil, be so wise as to lay thy hand upon thy mouth, and let it
go no further, Pro_30:32. If I say, I will speak thus. Observe, Though his corrupt heart
made this inference from the prosperity of the wicked, yet he did not mention it to those
whether it were fit to be mentioned or no. Note, We must think twice before we speak
once, both because some things may be thought which yet may not be spoken and
because the second thoughts may correct the mistakes of the first. 2. The reason why he
would not speak it was for fear of giving offence to those whom God owned for his
children. Note, (1.) There are a people in the world that are the generation of God's
children, a set of men that hear and love God as their Father. (2.) We must be very
careful not to say or do any thing which may justly offend any of these little ones (Mat_
18:6), especially which may offend the generation of them, may sadden their hearts, or
weaken their hands, or shake their interest. (3.) There is nothing that can give more
general offence to the generation of God's children than to say that we have cleansed our

85. heart in vain or that it is vain to serve God; for there is nothing more contrary to their
universal sentiment and experience nor any thing that grieves them more than to hear
God thus reflected on. (4.) Those that wish themselves in the condition of the wicked do
in effect quit the tents of God's children.
JAMISO , "Freed from idiomatic phrases, this verse expresses a supposition, as,
“Had I thus spoken, I should,” etc., intimating that he had kept his troubles to himself.
generation of thy children — Thy people (1Jo_3:1).
offend — literally, “deceive, mislead.”
CALVI , "15.If I should say, I will speak thus. David, perceiving the sinfulness of
the thoughts with which he was tempted, puts a bridle upon himself, and reproves
his inconstancy in allowing his mind to entertain doubts on such a subject. We can
be at no loss in discovering his meaning; but there is some difficulty or obscurity in
the words. The last Hebrew verb in the verse, ‫,בגד‬ bagad, signifies to transgress, and
also to deceive. Some, therefore, translate, I have deceived the generation of thy
children, as if David had said, Were I to speak thus, I should defraud thy children of
their hope. Others read, I have transgressed against the generation of thy children;
that is, Were I to speak thus, I would be guilty of inflicting an injury upon them. But
as the words of the prophet stand in this order, Behold! the generation of thy
children: I have transgressed; and as a very good meaning may be elicited from
them, I would expound them simply in this way: Were I to approve of such wicked
thoughts and doubts, I would transgress; for, behold! the righteous are still
remaining on the earth, and thou reservest in every age some people for thyself.
Thus it will be unnecessary to make any supplement to complete the sense, and the
verb ‫,בגדתי‬ bagadti, I have transgressed, will read by itself, and not construed with
any other part of the verse. We have elsewhere had occasion to observe, that the
Hebrew noun ‫,דור‬ dor, which we have rendered generation, is properly to be
referred to time. The idea which David intends to convey is now perfectly obvious.
Whilst worldly men give loose reins to their unhallowed speculations, until at length
they become hardened, and, divesting themselves of all fear of God, cast away along
with it the hope of salvation, he restrains himself that he may not rush into the like
destruction. To speak or to declare (187) here signifies to utter what had been
meditated upon. His meaning, therefore, is, that had he pronounced judgment on
this subject as of a thing certain, he would have been chargeable with a very heinous
transgression. He found himself before involved in doubt, but now he acknowledges
that he had grievously offended; and the reason of this he places between the words
in which he expresses these two states of mind: which is, because God always sees to
it, that there are some of his own people remaining in the world. He seems to repeat
the demonstrative particle, Behold! for the sake of contrast. He had a little before
said, Behold! these are the ungodly; and here he says, Behold! the generation of thy
children. It is assuredly nothing less than a divine miracle that the Church, which is
so furiously assaulted by Satan and innumerable hosts of enemies, continues safe.
“If I resolve to argue thus,

86. I should be a traitor to the generation of thy children.”
“The verb ‫”,ספר‬ says he, “which literally signifies to count or reckon, may easily
signify ‘to reason within one’s self, to syllogise,’ as is indeed the case with the
corresponding words of many languages; as λογιζεσθαι,ratiocinari, putare, reckon,
count. ”
SPURGEO , "Ver. 15. If I say, I will speak thus. It is not always wise to speak one's
thoughts; if they remain within, they will only injure ourselves; but once uttered,
their mischief may be great. From such a man as the psalmist, the utterance which
his discontent suggested would have been a heavy blow and deep discouragement to
the whole brotherhood. He dared not, therefore, come to such a resolution, but
paused, and would not decide to declare his feelings. It was well, for in his case
second thoughts were by far the best.
I should offend against the generation of thy children. I should scandalise them,
grieve them, and perhaps cause them to offend also. We ought to look at the
consequences of our speech to all others, and especially to the church of God. Woe
unto the man by whom offence cometh! Rash, undigested, ill considered speech, is
responsible for much of the heart burning and trouble in the churches. Would to
God that, like Asaph, men would bridle their tongues. Where we have any suspicion
of being wrong, it is better to be silent; it can do no harm to be quiet, and it may do
serious damage to spread abroad our hastily formed opinions. To grieve the
children of God by appearing to act perfidiously and betray the truth, is a sin so
heinous, that if the consciences of heresy mongers were not seared as with a hot
iron, they would not be so glib as they are to publish abroad their novelties.
Expressions which convey the impression that the Lord acts unjustly or unkindly,
especially if they fall from the lips of men of known character and experience, are as
dangerous as firebrands among stubble; they are used for blasphemous purposes by
the ill disposed; and the timid and trembling are sure to be cast down thereby, and
to find reason for yet deeper distress of soul.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 15. I should offend, etc. That is, I do God's church a great deal of injury, which
hath always been under afflictions, if I think or say, that all her piety hath been
without hope, or her hope without effect. Others understand it to mean, I deceive
the generation, viz., I propound a false doctrine unto them, which is apt to seduce
them. Others, "behold the generation, "etc.; that is to say, notwithstanding all
afflictions, it is certain that thou art a Father to the Church only; which is sufficient
to make me judge well of these afflictions; I have done ill, and confess I have erred
in this my rash judgment. John Diodati.
BE SO , "Psalms 73:15. If I say, I will speak thus — I will give sentence for the
ungodly in this manner. I should offend against the generation of thy children —
By grieving, discouraging, and condemning them, and by tempting them to revolt
from thee and thy service. By the generation of God’s children must be understood
all true believers; those who have undertaken the service of God, and entered into
covenant with him; part of which covenant and profession is to believe in God’s

87. providence; which, therefore, to deny, question, or doubt of, is to break the
covenant, to prevaricate, to deal perfidiously; according to the meaning of the word
‫,בגד‬ bagad, here rendered, offend. The reader will observe, that “the psalmist,”
having particularly described the disease, “proceeds now, like a skilful physician of
the soul, to prescribe a medicine for it, which is compounded of many salutary
ingredients. And first, to the suggestions of nature, grace opposes the examples of
the children of God, who never fell from their hope in another world, because of
their sufferings in this. For a man, therefore, to distrust the divine goodness on that
account, is to belie their hope, renounce their faith, and strike his name out of their
list.”
COKE, “Psalms 73:15. If I say, I will speak thus, &c.— Reckon or reason thus:—I
should offend against the generation of thy children; i.e. "I should give the lie to the
history of our forefathers." See Peters, and the first note. Others, by the generation
of God's children, understand all true believers: those who have undertaken the
service of God, and entered into covenant with him: part of which covenant and
profession is, to believe in God's Providence: which therefore to deny, question, or
doubt of, is to break the covenant, to prevaricate, to deal perfidiously; according to
the meaning of the original word ‫בגד‬ bagad, rendered offend.
K&D 15-18, "To such, doubt is become the transition to apostasy. The poet has
resolved the riddle of such an unequal distribution of the fortunes of men in a totally
different way. Instead of ‫ּו‬‫מ‬ ְⅴ in Psa_73:15, to read ‫ם‬ ֶ‫ּוה‬‫מ‬ ִⅴ (Böttcher), or better, by taking
up the following ‫,הנה‬ which even Saadia allows himself to do, contrary to the accents
(Arab. mᑝl hᏽâ), ‫ה‬ָ ֵ‫ה‬ ‫ּו‬‫מ‬ ְⅴ (Ewald), is unnecessary, since prepositions are sometimes used
elliptically (‫ל‬ ַ‫ע‬ ְⅴ, Isa_59:18), or even without anything further (Hos_7:16; Hos_11:7) as
adverbs, which must therefore be regarded as possible also in the case of ‫ּו‬‫מ‬ ְⅴ (Aramaic,
Arabic ‫א‬ ָ‫מ‬ ְⅴ, Aethiopic kem). The poet means to say, If I had made up my mind to the
same course of reasoning, I should have faithlessly forsaken the fellowship of the
children of God, and should consequently also have forfeited their blessings. The
subjunctive signification of the perfects in the hypothetical protasis and apodosis, Psa_
73:15 (cf. Jer_23:22), follows solely from the context; futures instead of perfects would
signify si dicerem...perfide agerem. ָ‫יך‬ֶ‫נ‬ ָ ‫ּור‬ is the totality of those, in whom the filial
relationship in which God has placed Isreal in relation to Himself is become an inward
or spiritual reality, the true Israel, Psa_73:1, the “righteous generation,” Psa_14:5. It is
an appellative, as in Deu_14:1; Hos_2:1. For on the point of the uhiothesi'a the New
Testament differs from the Old Testament in this way, viz., that in the Old Testament it
is always only as a people that Israel is called ‫,בן‬ or as a whole ‫,בנים‬ but that the
individual, and that in his direct relationship to God, dared not as yet call himself “child
of God.” The individual character is not as yet freed from its absorption in the species, it
is not as yet independent; it is the time of the minor's νηπιότης, and the adoption is as yet

88. only effected nationally, salvation is as yet within the limits of the nationality, its
common human form has not as yet appeared. The verb ‫ד‬ַ‫ג‬ ָ with ְ signifies to deal
faithlessly with any one, and more especially (whether God, a friend, or a spouse)
faithlessly to forsake him; here, in this sense of malicious desertion, it contents itself
with the simple accusative.
On the one side, by joining in the speech of the free-thinkers he would have placed
himself outside the circle of the children of God, of the truly pious; on the other side,
however, when by meditation he sought to penetrate it (‫ת‬ ַ‫ע‬ ַ‫ד‬ ָ‫,)ל‬ the doubt-provoking
phenomenon (‫ּאת‬‫ז‬) still continued to be to him ‫ל‬ ָ‫מ‬ ָ‫,ע‬ trouble, i.e., something that troubled
him without any result, an unsolvable riddle (cf. Ecc_8:17). Whether we read ‫הוּא‬ or ‫יא‬ ִ‫,ה‬
the sense remains the same; the Kerî ‫הוּא‬ prefers, as in Job_31:11, the attractional
gender. Neither here nor in Job_30:26 and elsewhere is it to be supposed that ‫אחשׁבה‬ַ‫ו‬ is
equivalent to ‫אחשׁבה‬ָ‫ו‬ (Ewald, Hupfeld). The cohortative from of the future here, as
frequently (Ges. §128, 1), with or without a conditional particle (Psa_139:8; 2Sa_22:38;
Job_16:6; Job_11:17; Job_19:18; Job_30:26), forms a hypothetical protasis: and (yet)
when I meditated; Symmachus (according to Montfaucon), ει ʆ ᅚλογιζόµην. As Vaihinger
aptly observes, “thinking alone will give neither the right light nor true happiness.” Both
are found only in faith. The poet at last struck upon the way of faith, and there he found
light and peace. The future after ‫ד‬ ַ‫ע‬ frequently has the signification of the imperfect
subjunctive, Job_32:11; Ecc_2:3, cf. Pro_12:19 (donec nutem = only a moment); also in
an historical connection like Jos_10:13; 2Ch_29:34, it is conceived of as subjunctive
(donec ulciseretur, se sanctificarent), sometimes, however, as indicative, as in Exo_
15:16 (donec transibat) and in our passage, where ‫אד‬ introduces the objective goal at
which the riddle found its solution: until I went into the sanctuary of God, (purposely)
attended to ( ְ‫ל‬ as in the primary passage Deu_32:29, cf. Job_14:21) their life's end. The
cohortative is used here exactly as in ‫ה‬ָ‫ינ‬ ִ‫ב‬ፎָ‫,ו‬ but with the collateral notion of that which is
intentional, which here fully accords with the connection. He went into God's dread
sanctuary (plural as in Ps 68:36, cf. ‫שׁ‬ ָ ְ‫ק‬ ִ‫מ‬ in the Psalms of Asaph, Psa_67:7; Psa_78:69);
here he prayed for light in the darkness of his conflict, here were his eyes opened to the
holy plans and ways of God (Psa_77:14), here the sight of the sad end of the evil-doers
was presented to him. By “God's sanctuaries” Ewald and Hitzig understand His secrets;
but this meaning is without support in the usage of the language. And is it not a thought
perfectly in harmony with the context and with experience, that a light arose upon him
when he withdrew from the bustle of the world into the quiet of God's dwelling - place,
and there devoutly gave his mind to the matter?
The strophe closes with a summary confession of the explanation received there. ‫ית‬ ִ‫שׁ‬ is
construed with Lamed inasmuch as collocare is equivalent to locum assignare (vid.,
Psa_73:6). God makes the evil-doers to stand on smooth, slippery places, where one
may easily lose one's footing (cf. Psa_35:6; Jer_23:12). There, then, they also inevitably
fall; God casts them down ‫ּות‬‫א‬‫וּ‬ ַ‫מ‬ ְ‫,ל‬ into ruins, fragores = ruinae, from ‫ּוא‬‫שׁ‬ = ‫ה‬ፎ ָ‫,שׁ‬ to be
confused, desolate, to rumble. The word only has the appearance of being from ‫א‬ ָ‫שׁ‬ָ‫:נ‬
ensnarings, sudden attacks (Hitzig), which is still more ill suited to Psa_74:3 than to this

89. passage; desolation and ruin can be said even of persons, as ‫ס‬ ַ‫ר‬ ָ‫,ה‬ Psa_28:5, ‫רוּ‬ ָ ְ‫שׁ‬ִ‫נ‬ְ‫,ו‬ Isa_
8:15, ‫ץ‬ ֵ ִ‫,נ‬ Jer_51:21-23. The poet knows no other theodicy but this, nor was any other
known generally in the pre-exilic literature of Israel (vid., Ps 37; Psa_39:1-13, Jer. 12,
and the Job_1:1). The later prophecy and the Chokma were much in advance of this,
inasmuch as they point to a last universal judgment (vid., more particularly Mal_3:13.),
but not one that breaks off this present state; the present state and the future state, time
and eternity, are even there not as yet thoroughly separated.
U K OW AUTHOR, "A Turning Point (15-17)
If I had said, "I will speak thus," I would have betrayed your children. When I tried
to understand all this, it was oppressive to me till I entered the sanctuary of God;
then I understood their final destiny.
Asaph found a remedy for his disorientation - a reminder and an attitude
adjustment. He experienced a real turning point. He had a reality check. Where did
it happen? It happened in the sanctuary, in the context of worship. He lifted his
voice to praise God and God opened his heart to receive the truth. Asaph was
reminded that God’s people have tough times too because we live in a fallen world.
Maybe he heard a sermon about Job or Joseph or Moses – all of whom experienced
deep disappointment. Maybe he heard the testimony of his king David – who had
been hunted like a dog by King Saul.
Maybe in the temple worship he heard David sing his sweet psalm 37 - Do not fret
because of evil men or be envious of those who do wrong; for like the grass they will
soon wither, like green plants they will soon die away (Psalm 37:1-2).
Whatever was spoken or sung did the trick, jolting Asaph back to reality. God met
him in corporate worship just like He meets you and me in the songs we sing and
Word we hear and the sacraments we celebrate. His Spirit touches our minds and
hearts, renewing us, clearing up our foggy thinking, helping us to see eternal
realities. I know that many of you have had a turning point right here as we have
worshiped together.
Right here the light shone down. Right here you had an “aha” moment that set your
life on track with the living God. Here in worship you were reminded that we are all
sinners and desperately in need of a Savior; that we can’t fix ourselves by our own
power; that we all need to find forgiveness. Here we are reminded that God
graciously extends hope and a future to us through his Son Jesus Christ – who died
that we might live.
Yes, the turning point came when we bowed our hearts to God and inclined our ear
to hear his voice. He convinced us of our sin and convinced us of our need for Jesus
Christ. He brought us to the place of repentance and faith in Jesus Christ.
A True Perspective
The Psalmist learned that things aren’t always as they appear.

90. One day a distraught Kristi Carden came running into the church lobby screaming
for her husband Cliff (who is our youth pastor). He sprinted out of his office with
her to the front parking lot where their van was parked. Assistant Pastor Mark and
I were here, so we dashed out to see if we could be of some help. What we saw was
very disturbing.
There in the car seat sat little 1-year-old Eli – crying loudly. It looked as if a
matchbox car had been jammed into his right eye socket and was just dangling
there. Kristi said that he had been playing at home and had apparently fallen face-
forward, driving the toy into his face.
Cliff jumped into the driver’s seat and together they raced off to the emergency
room. I looked at Mark and just shook my head, certain that poor little Eli would
lose that eye. My heart sunk. We prayed for them and hoped for the best.
About 2 hours later I saw Cliff back at the church, cool, calm, and collected. “What
happened?” I asked. Cliff explained that though it may have looked like the object
had been driven onto the orbit of his eye, it had actually made a shallow penetration
into the eyebrow just above the eye. All he needed was a skilled physician to pull it
out and apply a little skin glue. It had looked horrible to me, but in reality it had
missed his eye, and he doesn’t even have a scar today.
Things aren’t always as they seem. Behind all the apparent success and carefree
facades of the successful people you are tempted to envy lie broken hearts and
busted lives. Unless God invades their lives with grace, their destiny is destruction.
WHEDO , "15. If I say, I will speak thus—That is, If I say within myself, (as
Psalms 14:1,) that I will openly declare thus—make this statement.
I should offend—The same cautious reserve of speech is observed, Psalms 39:1-2.
The Hebrew word “offend,” means to betray, to deal falsely with, and thus it is
translated in every case but two in our English Bible. And to openly declare as
dogma that which was only a temptation under powerful pressure, would be to act
like the wicked, or those who had fallen away to the wicked, and thus deal falsely, or
betray God’s children into the hands of their scoffing enemies.
The generation of thy children—Or, thy sons, sons of God, Deuteronomy 14:1; 1
John 3:1; the total body of the truly spiritual Israel. To have openly spoken,
according to his doubts, would have placed him outside of the family of the true
Israel, while his reserve and patient inquiry restored his faith and saved them.
COFFMA , “Verse 15
"If I had said, I will speak thus;
Behold I had dealt treacherously with the generation of thy children.

91. When I thought how I might know this,
It was too painful for me;
Until I went into the sanctuary of God,
And considered their latter end.
Surely thou settest them in slippery places:
Thou castest them down to destruction."
"If I had said, ..." (Psalms 73:15). o, he did not speak the sinful thoughts that
Satan whispered to him. For him to have done so would have been treachery in the
sight of God.
"Until I went into the sanctuary of God" (Psalms 73:17). It is important to note the
place where enlightenment came to the tempted heart of the Psalmist; it came in the
house of worship; and the same thing still happens. If men would be strengthened in
their faith and delivered from the manifold temptations which the Evil One
continually hurls against the sons of God, let him attend the worship services. There
is no substitute whatever for this. In the last analysis, salvation and damnation turn
finally upon one little pivot, those who attend God's worship and those who don't.
Scoffers may scoff, but that is the way it is whether men like it or not.
"Thou castest them down to destruction" (Psalms 73:18). This is the latter end of
the wicked; and there can be no appeal from this fact. There is certain to come a day
of Judgment, when God will cast evil out of his universe and Satan himself shall
receive the destruction which he so richly deserves. It should be remembered that
the hell spoken of so often in the Bible, under so many different figures, was never
designed for evil men, but for Satan; and God never intended that any man should
suffer in such a place. Moreover Christ himself spread wide his bleeding hands
upon the Cross to keep any man from sharing Satan's punishment; but when willful
men choose to follow Satan instead of the loving Saviour, how could such a fate be
avoided?
ISBET, “THE RECTIFYI G I FLUE CE OF THE SA CTUARY
‘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.’
Psalms 73:15-16 (Prayer Book Version)
The difficulty of the writer of the psalm is a very old difficulty, and yet it seems to us
to be perpetually new. The inequality of things. Up starts the question before us, the
problem of suffering, the mystery of evil, the strange impossibility of reconciling the
two sides of life—here is the difficulty which perplexed him.
And what is the solution? Is there any solution? The solution is this: “It was too

92. hard for me, until I went into the sanctuary of God.’ What does he mean? How did
it help him, and how may it help us?
I. In the Sanctuary there came to him the thought of God.—The whole place was
full of it. How did that help him in the perplexities that troubled him? Think for a
moment what the real difficulty was. It was not a difficulty of his mind; it was a
difficulty of his conscience. It was not an intellectual difficulty; it was a moral
difficulty. He went into the Sanctuary. It was the natural place to go to. But, I think,
it meant something more than that. It was not merely the place, but that to which
the whole place witnessed. It was the thought of God, the consciousness of God, and
the consciousness of God meant the consciousness of purpose. Could it be
otherwise? To believe in God is surely of necessity to believe in His purpose. To say
the opening words of the Creed, ‘I believe in God,’ is to believe that there is no
tangle, no puzzle, no labyrinth. It is only that we have not yet discovered the clue,
God has not yet placed it in our hands. ‘Your heavenly Father knoweth’—the whole
of the Sanctuary rings with the truth.
II. In the Sanctuary he discovered himself.—I suppose there is no thoughtful person
but has often and often echoed that question, What am I? What is that thing I call
myself? What does it denote, and what does it involve? What am I? My body—is
that myself? At first sight there seems to be so much to be said for it because my
body is so intertwined with my soul, that if I am tired, I cannot pray; if I am in pain,
I can hardly think. At first sight my body seems to be myself. But somebody says,
‘ o, yourself is the changeless part of you, and your body changes.’ The body of to-
day is a very different thing from the body of twenty years ago. My mind, then—is
that myself? And again the answer comes: ‘ o. Your thoughts, your feelings, your
opinions, they are not what they were ten years ago.’ But your self remains
unchanged. In the Sanctuary of God I discovered myself. Why? Because the whole
of the Sanctuary, and the worship of the Sanctuary, and every detail of the worship,
is based upon the assumption that I am more than body and more than mind, that I
am a deathless spirit, and that I cannot live by bread alone. How did the discovery
of his own immortality help him in the perplexities and problems of his life? Why,
surely thus. The whole thing looked so small beside those vast themes. Once he had
discovered the endless life, once he had been made quite certain by the very fact of
the Sanctuary, that if a man dies, he lives again; then all these things became
insignificant. The inequalities of life, the sufferings so undeserved, the prosperity
equally undeserved, they all sank into insignificance before the fact of the endless
life of which the Sanctuary spoke.
III. In the Sanctuary he discovered the influence of worship.—There is a strange
reflex influence in all acts of devotion. When the Lord Jesus prayed, he was
transfigured; so when a man prays, he is bringing a strange influence, morally and
spiritually, upon his being, and he rises up from the act of prayer as the Lord rose
from His prayer, a stronger, calmer, braver man. And so it is also with the influence
of worship. In days like these, when life is so anxious, more especially to men; when
business is so exacting; when a right judgment is so important; when a prompt,
almost instantaneous, decision is so frequently demanded, it is pathetically sad that

93. some of the very men who want the power most should cut themselves off from the
calming influences of the House of God.
IV. In the Sanctuary he discovered the truth of the consecration of himself to
God.—The whole place spoke of consecration separated for the worship of God;
every holy vessel set apart; the priest consecrated to God’s service. The whole place
was full of the consecration of things and of life to God. Is there a more
tremendously important truth than that for us to try and write upon our hearts? I
am sure there is not. All you who are accustomed to go into the Sanctuary, may you
not turn your thoughts from the place to yourselves? It is consecrated, will you not
be re-consecrated? Again and again it has been said for you here: ‘We offer and
present unto Thee, O Lord! ourselves, our souls and bodies, to be a reasonable, holy,
and lively sacrifice unto Thee.’ Give these words a meaning they have never had
before in more spiritual life, in more frequent worship, in more steady, well-
prepared communion, in more generous alms.
Bishop F. E. Ridgeway.
EXPOSITORS DICTIO ARY OF TEXTS, “Until I Went Into the Sanctuary
Psalm 73:15-16
The difficulty of the writer of the Psalm is a very old difficulty, and yet it seems to us
to be perpetually new. Think what it was that troubled him. What was his
difficulty? "I was envious when I saw the ungodly in such prosperity. They come in
no misfortune like other men, neither are they plagued like other folk." At what
period of the world"s history, in what spot of the universe, are the echoes of that
question not still heard? The inequality of things. Up starts the question before us,
the problem of suffering, the mystery of evil, the strange impossibility of reconciling
the two sides of life—here is the difficulty which perplexed him. I venture to think
that there is no thoughtful person but, if he ever thinks at all about human life, this
strange, tangled medley will sometimes say, and say it almost in despair, "I thought
to understand this; but it was too hard for me".
And what is the solution? Is there any solution? The solution is this: "It was too
hard for me until I went into the sanctuary of God". What does he mean? How did
it help him, and how may it help us?
I. In the sanctuary there came to him the thought of God. The whole place was full
of it. How did that help him in the perplexities that troubled him? Think for a
moment what the real difficulty was. It was not a difficulty of his mind; it was a
difficulty of his conscience. It was not an intellectual difficulty; it was a moral
difficulty. "Until I went into the sanctuary." Of course, in the simplest sense, he
meant he went into the place where they were accustomed to go to lay down the
burdens of their lives, that which made churchgoing to those old Jews such a
beautiful reality, so different from much of the formal conventional ehurchgoing
today. He went into the sanctuary. It was the natural place to go to. But, I think, it

94. meant something more than that. It was not merely the place, but that to which the
whole place witnessed. It was the thought of God, the consciousness of God, and the
consciousness of God meant the consciousness of purpose. Could it be otherwise? To
believe in God is surely of necessity to believe in His purpose. To say the opening
words of the Creed, "I believe in God," is to believe that there is no tangle, no
puzzle, no labyrinth. It is only that we have not yet discovered the clue, God has not
yet placed it in our hands. We can afford to wait if there is something to wait for.
II. In the sanctuary he discovered himself. I suppose there is no thoughtful person
but has often and often echoed that question, What am I? What is that thing I call
myself? What does it denote, and what does it involve? What am I? My body—is
that myself? At first sight there seems to be so much to be said for it because my
body is so intertwined with my soul, that if I am tired I cannot pray; if I am in pain I
can hardly think. At first sight my body seems to be myself. But somebody says,
" o, your self is the changeless part of you, and your body changes". The body of
today is a very different thing from the body of twenty years ago. My mind, then—is
that myself? And again the answer comes, " o. Your thoughts, your feelings, your
opinions, they are not what they were ten years ago." But your self remains
unchanged. In the sanctuary of God I discovered myself. Why? Because the whole of
the sanctuary, and the worship of the sanctuary, and every detail of the worship is
based upon the assumption that I am more than body and more than mind, that I
am a deathless spirit, and that I cannot live by bread alone.
III. "Until I went into the sanctuary." Because, in the sanctuary, he discovered
something else. He discovered the influence of worship. There is a strange reflex
influence in all acts of devotion. When the Lord Jesus prayed, He was transfigured;
so when a man prays, he is bringing a strange influence, morally and spiritually,
upon his being, and he rises up from the act of prayer as the Lord rose from His
prayer, a stronger, calmer, braver man. And so it is also with the influence of
worship. In days like these, when life is so anxious, more especially to men; when
business is so exacting; when a right judgment is so important; when a prompt,
almost instantaneous, decision is so frequently demanded, it is pathetically sad that
some of the very men who want the power most should cut themselves off from the
calming influences of the House of God, where for aught they know they might be
able to say as Asaph said: "It was too hard for me, life was too anxious, business
was too exacting, disappointments were too overwhelming, until I went into the
sanctuary of God".
IV. And lastly. "Until I went into the sanctuary; then understood I." Because, in the
sanctuary, he discovered another truth. In the sanctuary of God he found the truth
of the consecration of himself to God. The whole place spoke of consecration
separated for the worship of God; every holy vessel set apart; the priest consecrated
to God"s service. The whole place was full of the consecration of things and of life to
God. Is there a more tremendously important truth than that for us to try and write
upon our hearts?
EBC, “Psalms 73:15-18 tell how the psalmist strove with and finally

95. conquered his doubts, and saw enough of the great arc of the Divine
dealings, to be sure that the anomaly, which had exercised his faith, was
capable of complete reconciliation with the righteousness of Providence. It
is instructive to note that he silenced his doubts, out of regard to "the
generation of Thy children"-that is, to the true Israel, the pure in heart. He
was tempted to speak as others did not fear to speak, impugning God’s
justice and proclaiming the uselessness of purity; but he locked his lips, lest
his words should prove him untrue to the consideration which he owed to
meek and simple hearts, who knew nothing of the speculative difficulties
torturing him. He does not say that his speaking would have been sin
against God. It would not have been so, if, in speaking, he had longed for
confirmation of his wavering faith. But whatever the motive of his words,
they might have shaken some lowly believers. Therefore be resolved on
silence. Like all wise and devout men, he swallowed his own smoke, and let
the process of doubting go on to its end of certainty, one way or another,
before he spoke. This psalm, in which he tells how he overcame them, is his
first acknowledgment that he had had these temptations to cast away his
confidence. Fermentation should be done in the dark. When the process is
finished, and the product is clear, it is fit to be produced and drank.
Certitudes are meant to be uttered; doubts are meant to be struggled with.
The psalmist has set an example which many men need to ponder today. It
is easy, and it is also cruel, to raise questions which the proposer is not
ready to answer.
Silent brooding over his problem did not bring light, as Psalms 73:16 tells
us. The more he thought over it, the more insoluble did it seem to him.
There are chambers which the key of thinking will not open. Unwelcome as
the lesson is, we have to learn that every lock will not yield to even
prolonged and strenuous investigation. The lamp of the Understanding
throws its beams far, but there are depths of darkness too deep and dark for
them; and they are wisest who know its limits and do not try to use it in
regions where it is useless.
But faith finds a path where speculation discerns none. The psalmist "went
into the sanctuary (literally sanctuaries) of God," and there light streamed
in on him, in which he saw light. Not mere entrance into the place of
worship, but closer approach to the God who dwelt there, cleared away the
mists. Communion with God solves many problems which thinking leaves
unresolved. The eye which has gazed on God is purged for much vision
besides. The disproportion between the deserts and fortunes of good and
bad men assumes an altogether different aspect when contemplated in the
light of present communion with Him, which brings a blessedness that
makes earthly prosperity seem dross, and earthly burdens seem feathers.
Such communion, in its seclusion from worldly agitations, enables a man to
take calmer, saner views of life, and in its enduring blessedness reveals
more clearly the transiency of the creatural good which deceives men with
the figment of its permanence. The lesson which the psalmist learned in the
solemn stillness of the sanctuary was the end of ungodly prosperity. That
changes the aspect of the envied position of the prosperous sinner, for his
very prosperity is seen to contribute to his downfall, as well as to make that
downfall more tragic by contrast. His sure footing, exempt as he seemed

96. from the troubles and ills that flesh is heir to, was really on a treacherous
slope, like smooth sheets of rock on a mountainside. To stand on them is to
slide down to hideous ruin.
16 When I tried to understand all this,
it troubled me deeply
BAR ES, "When I thought to know this - When I endeavored to comprehend
this, or to explain it to myself. The idea is that he “thought” on the subject, or
“meditated” on it with a view to be able to understand it. He did not express his opinions
and feelings to others, but he dwelt on them in his own mind; not to find additional
difficulties, not to confirm himself in opposition to God, and not to find new occasions
for distrusting the divine government, but to understand exactly how this was. It was his
object to seek and understand “the truth.”
It was too painful for me - Margin, “It was labor in mine eyes.” The Hebrew word
rendered “painful,” means properly labor, toil, a burden; and the idea is, that the
question was a burden - was too weighty for his weak powers.
CLARKE, "When I thought to know this - When I reviewed the history of our
fathers, I saw that, though thou hadst from time to time hidden thy face because of their
sins, yet thou hadst never utterly abandoned them to their adversaries; and it was not
reasonable to conclude that thou wouldst do now what thou hadst never done before;
and yet the continuance of our captivity, the oppressive hardships which we suffer, and
the small prospect there is of release, puzzle me again. These things have been very
painful to me.
GILL, "When I thought to know this,.... How to reconcile the prosperity of the
wicked, and the afflictions of the righteous, to the perfections of God, and his wise
providence in the government of the world, by the mere dint of reason, without
consulting the sacred oracles, or his own and others' experience:
it was too painful for me: too laborious and toilsome, a work he was not equal to;
"hic labor, hoc opus"; see Ecc_8:17.
HE RY 16-17, " He foresaw the ruin of wicked people. By this he baffled the

97. temptation, as by the former he gave some check to it. Because he durst not speak what
he had thought, for fear of giving offence, he began to consider whether he had any good
reason for that thought (Psa_73:16): “I endeavoured to understand the meaning of this
unaccountable dispensation of Providence; but it was too painful for me. I could not
conquer it by the strength of my own reasoning.” It is a problem, not to be solved by the
mere light of nature, for, if there were not another life after this, we could not fully
reconcile the prosperity of the wicked with the justice of God. But (Psa_73:17) he went
into the sanctuary of God; he applied to his devotions, meditated upon the attributes of
God, and the things revealed, which belong to us and to our children; he consulted the
scriptures, and the lips of the priests who attended the sanctuary; he prayed to God to
make this matter plain to him and to help him over this difficulty; and, at length, he
understood the wretched end of wicked people, which he plainly foresaw to be such that
even in the height of their prosperity they were rather to be pitied than envied, for they
were but ripening for ruin. Note, There are many great things, and things needful to be
known, which will not be known otherwise than by going into the sanctuary of God, by
the word and prayer. The sanctuary must therefore be the resort of a tempted soul. Note,
further, We must judge of persons and things as they appear by the light of divine
revelation, and then we shall judge righteous judgment; particularly we must judge by
the end. All is well that ends well, everlastingly well; but nothing well that ends ill,
everlastingly ill. The righteous man's afflictions end in peace, and therefore he is happy;
the wicked man's enjoyments end in destruction, and therefore he is miserable.
JAMISO , "Still he -
thought — literally, “studied,” or, “pondered this riddle”; but in vain; it remained a
toil (compare Margin), till he -
CALVI , "16.Although I applied my mind to know this. The first verb ‫חשב‬
,chashab, which he employs, properly signifies to reckon or count, and sometimes to
consider or weigh. But the words which follow in the sentence require the sense
which I have given, That he applied his mind to know the part of Divine Providence
referred to. He has already condemned himself for having transgressed; but still he
acknowledges, that until he entered into the sanctuaries of God, he was not
altogether disentangled from the doubts with which his mind had been perplexed.
In short, he intimates that he had reflected on this subject on all sides, and yet, by
all his reasoning upon it, could not comprehend how God, amidst so great disorders
and confusions, continued to govern the world. Moreover, in speaking thus of
himself, he teaches us, that when men are merely under the guidance of their own
understandings, the inevitable consequence is, that they sink under their trouble,
not being able by their own deliberations and reasonings to arrive at any certain or
fixed conclusions; 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
which men have of their own is vain and unsubstantial; since all true wisdom among
men — all that deserves to be so called — consists in this one point, (188) That they
are docile, and implicitly submit to the teaching of the Word of God. The Psalmist
does not speak of unbelievers who are wilfully blind, who involve themselves in
errors, and are also very glad to find some color or pretext for taking offense, that
they may withdraw to a distance from God. It is of himself that he speaks; and

98. although he applied his mind to the investigation of divine subjects, not only
earnestly, but with all humility; and although, at the same time, he contemplated,
according to his small measure, the high judgments of God, not only with attention,
but also with reverence, yet he confesses that he failed of success; for the word
trouble (189) here implies unprofitable or lost labor. Whoever, therefore, in
applying himself to the examination of God’s judgments, expects to become
acquainted with them by his natural understanding, will be disappointed, and will
find that he is engaged in a task at once painful and profitless; and, therefore, it is
indispensably necessary to rise higher, and to seek illumination from heaven.
SPURGEO , "Ver. 16. When I thought to know this, it was too painful for me. The
thought of scandalising the family of God he could not bear, and yet his inward
thoughts seethed and fermented, and caused an intolerable anguish within. To
speak might have relieved one sorrow, but, as it would have created another, he
forbore so dangerous a remedy; yet this did not remove the first pangs, which grew
even worse and worse, and threatened utterly to overwhelm him. A smothered grief
is hard to endure. The triumph of conscience which compels us to keep the wolf
hidden beneath our own garments, does not forbid its gnawing at our vitals.
Suppressed fire in the bones rages more fiercely than if it could gain a vent at the
mouth. Those who know Asaph's dilemma will pity him as none others can.
BE SO , "Psalms 73:16. When I thought to know this — To find out the reason
and meaning of this mysterious course of Divine Providence, it was too painful for
me — I found it too hard a task to attain satisfaction, as to these points, by my own
meditations and reasonings. Indeed, it is a problem not to be solved by the mere
light of nature; for if there were not another life after this, we could not fully
reconcile the prosperity of the wicked with the justice of God. Here, then, we have
“a second reason why a man should not be too forward to arraign God’s
dispensations of injustice, namely, the extreme difficulty of comprehending the
whole of them, which, indeed, is not to be done by the human mind, unless God
himself shall vouchsafe it the necessary information.” — Horne.
17 till I entered the sanctuary of God;
then I understood their final destiny.
BAR ES, "Until I went into the sanctuary of God - The word “sanctuary” we

99. now apply to a place of public worship; and, thus understood, the passage here would
mean that he learned the truth on the subject only by the statements and disclosures
made there in regard to the divine plans and dealings, and the results of human conduct.
This interpretation makes good sense, and is in itself true, but it is not the idea in the
original. The word “sanctuary” in the Old Testament, in the singular number, is applied
to the tabernacle, or the temple, or, more especially to the most holy place in the
tabernacle or the temple; the place of the unique dwelling of God. Thus understood the
idea would be that he learned the solution of the mystery “there.” But these were not
places of instruction, and it cannot be supposed that the reference is to either of them.
The word in the original is in the plural number - sanctuaries - things that God regarded
as holy; and the meaning seems to be, that the only solution of the case was to be learned
from those things which pertained to God’s most holy and secret places; or in those
places which were nearest to him, and where he most clearly manifested himself. The
difficulty was not to be solved by any mere human reasoning - by the powers of man,
away from God; it was to be learned in the presence of God himself, and in the
disclosures which He made about his divine plans and purposes. The psalmist had tried
his own powers of reason, and the subject was above his reach. The only solution of the
difficulty was to be obtained by a near approach to God himself. There the mystery could
be solved, and there it was solved. The “end” of all this, as disclosed by God, would
determine why, it was permitted, and would remove the perplexity of the mind.
Then understood I their end - literally, their after things; that is, the things which
will occur to them hereafter. That solves all the difficulty. There will be a judgment
hereafter, and dark as things may now appear, it will be seen in the end, or in the result,
that exact and equal justice will be done to all.
CLARKE, "Until I went into the sanctuary - Until, in the use of thy ordinances,
I entered into a deep consideration of thy secret counsels, and considered the future
state of the righteous and the wicked; that the unequal distribution of temporal good
and evil argued a future judgment; that the present is a state of trial; and that God
exercises his followers according to his godly wisdom and tender mercy. Then light
sprang up in my mind, and I was assured that all these exercises were for our benefit,
and that the prosperity of the wicked here was a prelude to their destruction. And this I
saw to be their end.
That this Psalm was written during the captivity, there is little room to doubt. How
then can the psalmist speak of the sanctuary? There was none at Babylon; and at
Jerusalem it had been long since destroyed? There is no way to solve this difficulty but
by considering that ‫מקדשי‬ mikdeshey may be taken in the sense of holy places - places set
apart for prayer and meditation. And that the captives had such places in them captivity,
there can be no doubt; and the place that is set apart to meet God in, for prayer,
supplication, confession of sin, and meditation, is holy unto the Lord; and is, therefore,
his sanctuary, whether a house or the open field. Calmet thinks by holy meditations a
view of the Divine secrets, to which he refers, Psa_73:24, is here meant.
GILL, "Until I went into the sanctuary of God,.... The tabernacle or house of God,
where the Word of God was read and explained, prayer was made, and sacrifices offered
up, and where fellowship was had with the saints, and communion with God himself;
which for one hour or moment is preferable to all the prosperity of the wicked, during
their whole life. This shows that though the psalmist was beset with the temptation, yet

100. not overcome; it did not so far prevail as to cause him to neglect public worship, and
relinquish the house of God, and the ordinances of it; and it is right, under temptations,
doubts, and difficulties, to attend the public ministrations, which is the way and means
to have relief under temptations, to have doubts resolved, and difficulties removed:
some by "the sanctuary of God" understand the Scriptures, which are holy and of God,
and are profitable for instruction, and are to be consulted and entered into by a serious
reading of and deep meditation on them; whereby may be known the happiness that is
prepared for the saints in the other world, and the misery of the wicked, and hereby
judgment may be made of the present case and condition of each: others interpret it of
the world of spirits, which may be entered into by contemplation; when it may be
observed that the spirits of just men upon their dissolution possess unspeakable joys
and glories, and the souls of the wicked are in inconceivable torments:
then understood I their end; both of the godly and of the wicked; that the end of the
righteous is peace, rest, salvation, and eternal life, and the end of the wicked is ruin,
destruction, and death; see Psa_37:35.
JAMISO , "went into the sanctuary — to enquire (compare Exo_25:22; Psa_5:7;
Psa_27:4).
CALVI , "By the sanctuaries of God some, even among the Hebrews, understand
the celestial mansions in which the spirits of the just and angels dwell; as if David
had said, This was a painful thing in my sight, until I came to acknowledge in good
earnest that men are not created to flourish for a short time in this world, and to
luxuriate in pleasures while in it, but that their condition here is that of pilgrims,
whose aspirations, during their earthly pilgrimage, should be towards heaven. I
readily admit that no man can form a right judgment of the providence of God; but
he who elevates his mind above the earth; but it is more simple and natural to
understand the word sanctuary as denoting celestial doctrine. As the book of the law
was laid up in the sanctuary, from which the oracles of heaven were to be obtained,
that is to say, the declaration of the will of God, (190) and as this was the true way of
acquiring profitable instruction, David very properly puts entering into the
sanctuaries, (191) for coming to the school of God, as if his meaning were this, Until
God become my schoolmaster, and until I learn by his word what otherwise my
mind, when I come to consider the government of the world, cannot comprehend, I
stop short all at once, and understand nothing about the subject. When, therefore,
we are here told that men are unfit for contemplating the arrangements of Divine
Providence until they obtain wisdom elsewhere than from themselves, how can we
attain to wisdom but 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 comprehends 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 of all men — for what need was there to enter
into the sanctuaries of God to understand that? — but the word end is to be
regarded as referring to the judgments of God, by which he makes it manifest that,

101. even when he is commonly thought to be asleep, he only delays to a convenient time
the execution of the punishment which the wicked deserve. This must be explained
at greater length. If we would learn from God what is the condition of the ungodly,
he teaches us, that after having flourished for some short time, they suddenly decay;
and that although they may happen to enjoy a continued course of prosperity until
death, yet all that is nothing, since their life itself is nothing. As, then, God declares
that all the wicked shall miserably perish, if we behold 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 beware of thinking that they have escaped, or that they are the objects of the
Divine favor and approbation; (192) but let us rather suspend our judgment, since
the end or the last day has not yet arrived. In short, if we would profit aright, when
we address ourselves to the consideration of the works of God, we must first beseech
him to open our eyes, (for these are sheer fools who would of themselves be clear-
sighted, and of a penetrating judgment;) and, secondly, we must also give all due
respect to his word, by assigning to it that authority to which it is entitled.
SPURGEO , "Ver. 17. Until I went into the sanctuary of God. His mind entered the
eternity where God dwells as in a holy place, he left the things of sense for the things
invisible, his heart gazed within the veil, he stood where the thrice holy God stands.
Thus he shifted his point of view, and apparent disorder resolved itself into
harmony. The motions of the planets appear most discordant from this world which
is itself a planet; they appear as "progressive, retrograde, and standing still; "but
could we fix our observatory in the sun, which is the centre of the system, we should
perceive all the planets moving in perfect circle around the head of the great solar
family.
Then understood I their end. He had seen too little to be able to judge; a wider view
changed his judgment; he saw with his mind's enlightened eye the future of the
wicked, and his soul was in debate no longer as to the happiness of their condition.
o envy gnaws now at his heart, but a holy horror both of their impending doom,
and of their present guilt, fills his soul. He recoils from being dealt with in the same
manner as the proud sinners, whom just now he regarded with admiration.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 17. By the sanctuaries of God some, even among the Hebrews, understand the
celestial mansions in which the spirits of the just and angels dwell; as if David had
said, This was a painful thing in my sight, until I came to acknowledge in good
earnest that men are not created to flourish for a short time in this world, and to
luxuriate in pleasures while in it, but that their condition here is that of pilgrims,
whose aspirations, during their earthly pilgrimage, should be towards heaven. I
readily admit that no man can form a right judgment of the providence of God but
he who elevates his mind above the earth; but it is more simple and natural to
understand the word sanctuary as denoting celestial doctrine. As the book of the law
was laid up in the sanctuary, from which the oracles of heaven were to be obtained,
that is to say, the declaration of the will of God; and as this was the true way of
acquiring profitable instruction, David very properly puts entering into the
sanctuaries for coming to the school of God, as if his meaning were this: Until God
become my schoolmaster, and until I learn by his word what otherwise my mind,

102. when I come to consider the government of the world, cannot comprehend, I stop
short all at once, and understand nothing about the subject. When, therefore, we are
here told that men are unfit for contemplating the arrangements of divine
providence, until they obtain wisdom elsewhere than from themselves, how can we
attain to wisdom but 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 comprehends the secret illumination of the Holy Spirit. John
Calvin.
Ver. 17. The joy of a wicked man is imperfect in itself, because it is not so as it seems
to be, or it is not sincerely so. It is not pure gold, but alloyed and adulterated with
sorrow. It may look well to one that is blear eyed, but it will not pass for good to one
that looks well to it. Let any one consider and weigh it well in the balance of the
sanctuary, whither David went to fetch the scales for the same purpose, and he will
find it too light by many grains. It is not so inside as it is without; no more than a
mud wall that is plastered with white, or a stinking grave covered with a glorious
monument. It is upouloz, looking fair and smooth, like true joy; as a wounded
member that is healed too soon (and you know how God by the prophet complains
of the hurt of his people that was slightly healed, Jeremiah 6:14), and it looks as well
as any other part of the body; but, underneath, there is still a sore, which festers so
much more, and is the worse, for that the outside is so well. Where pretences, and
cloaks, and disguises are the fairest; there the knavery, and the poison, and the evil
concealed are usually foulest. Zachary Bogan (1625-1659), in "Meditations of the
Mirth of a Christian Life."
Ver. 17. Then understood I. There is a famous story of providence in Bradwardine
to this purpose. A certain hermit that was much tempted, and was utterly
unsatisfied concerning the providence of God, resolved to journey from place to
place till he met with some who could satisfy him. An angel in the shape of a man
joined himself with him as he was journeying, telling him that he was sent from God
to satisfy him in his doubts of providence. The first night they lodged at the house of
a very holy man, and they spent their time in discourses of heaven, and praises of
God, and were entertained with a great deal of freedom and joy. In the morning,
when they departed, the angel took with him a great cup of gold. The next night
they came to the house of another holy man, who made them very welcome, and
exceedingly rejoiced in their society and discourse; the angel, notwithstanding, at his
departure killed an infant in the cradle, which was his only son, he having been for
many years before childless, and, therefore, was a very fond father of this child. The
third night they came to another house, where they had like free entertainment as
before. The master of the family had a steward whom he highly prized, and told
them how happy he accounted himself in having such a faithful servant. ext
morning he sent his steward with them part of their way, to direct them therein. As
they were going over the bridge the angel flung the steward into the river and
drowned him. The last night they came to a very wicked man's house, where they
had very untoward entertainment, yet the angel, next morning, gave him the cup of
gold. All this being done, the angel asked the hermit whether he understood those
things? He answered, his doubts of providence were increased, not resolved, for he
could not understand why he should deal so hardly with those holy men, who

103. received them with so much love and joy, and yet give such a gift to that wicked man
who used them so unworthily. The angel said, I will now expound these things unto
you. The first house where we came the master of it was a holy man; yet, drinking in
that cup every morning, it being too large, it did somewhat unfit him for holy duties,
though not so much that others or himself did perceive it; so I took it away, since it
is better for him to lose the cup of gold than his temperance. The master of the
family where we lay the second night was a man given much to prayer and
meditation, and spent much time in holy duties, and was very liberal to the poor all
the time he was childless; but as soon as he had a son he grew so fond of it, and
spent so much time in playing with it, that he exceedingly neglected his former holy
exercise, and gave but little to the poor, thinking he could never lay up enough for
his child; therefore I have taken the infant to heaven, and left him to serve God
better upon earth. The steward whom I did drown had plotted to kill his master the
night following; and as to that wicked man to whom I gave the cup of gold, he was
to have nothing in the other world, I therefore gave him something in this, which,
notwithstanding, will prove a snare to him, for he will be more intemperate; and
"let him that is filthy be filthy still." The truth of this story I affirm not, but the
moral is very good, for it shows that God is an indulgent Father to the saints when
he most afflicts them; and that when he sets the wicked on high he sets them also in
slippery places, and their prosperity is their ruin. Proverbs 1:32. Thomas White, in
"A Treatise of the Power of Godliness." 1658.
Ver. 17. Their end. Providence is often mysterious and a source of perplexity to us.
Walking in Hyde Park one day, I saw a piece of paper on the grass. I picked it up; it
was a part of a letter; the beginning was wanting, the end was not there; I could
make nothing of it. Such is providence. You cannot see beginning or end, only a
part. When you can see the whole, then the mystery will be unveiled. Thomas Jones.
1871.
BE SO , "Psalms 73:17. Until I went into the sanctuary of God — Till I consulted
with the oracle, or word of God. He alludes to the practice of those times, which was
in dark and difficult cases to resort to God’s sanctuary, and the oracle in it, for
satisfaction. Then understood I their end — There I learned that their prosperity
was short, and would quickly have an end, and that a most terrible one; that their
fair morning would be followed with a black and dreadful evening, and an
everlasting night. “This is the third argument, with which we may repress the spirit
of murmuring and distrust, so apt to be excited by the prosperity of the wicked; and
it is one communicated to us by the word of God, which alone can acquaint us with
what shall be the end, the final portion of sinners. This is an arrow from the
heavenly quiver, which brings down our enemy at once, and lays Dagon prostrate
before the ark.”
ELLICOTT, “(17) Then understood I . . .—Rather, I considered their end. The
Temple service, with its blessings on righteousness, and stern warnings against
wickedness, as they were read from the Book of the Law or from one of the
prophets, or were chanted from some ancient song, gave the needed turn to the
psalmist’s speculations. He began to think not of the present, but the future; not of

104. the advantages of sin, but its consequences—but still consequences in this world, the
thought of a hereafter not having established itself sufficiently to have an ethical
force.
WHEDO , "17. I went into the sanctuary of God—The word “sanctuary” is in the
plural in Hebrew, which indicates that there were holy places where the word of
God was read and taught. It may signify the total collection of the temple buildings,
or other sacred places in the land for synagogue services. But the age of synagogues
dates later than the occasion we have assigned to this psalm. If Psalms 74 belongs to
the time of ebuchadnezzar’s conquest of Judea, as is quite probable, then Psalms
73:8 proves that synagogues were earlier than the captivity. But the holy places of
the text were probably the places within the temple buildings assigned for public
teaching. It was here, in the sanctuaries, that the psalmist obtained the explanation
of God’s equal ways with men.
Then understood I their end—The “end,” here, is the period following the
termination of life, that future where the results of this life are reached. The Hebrew
word is clearly marked with this eschatological signification. See Psalms 37:37-38;
Proverbs 16:25; Proverbs 19:20; Proverbs 5:4-11, (English version, at the last.)
COKE, “Psalms 73:17. Then understood I their end— This certainly cannot mean
their destruction by death; for he had before expressly taken notice of their felicity
or ease in this respect. or is it easy to say how the sanctuary, or any thing there,
could inform him of the manner of the death of wicked men. This must be learned
from observation. or can what follows in the next verse be understood consistently
with the rest of the psalm, of a temporal destruction, but of their future wretched
state in another world; which is often represented in Scripture by death and
destruction; and so, indeed, the following verses explain it. How are they brought
into desolation, as in a moment! Psalms 73:19 i.e. The moment that they pass from
this life to another, they are utterly consumed with terrors. Psalms 73:20. As a
dream when one awaketh, so, O Lord, in arousing or awakening them, for so it
should be rendered, Thou wilt despise or debase their image. This, obscurely as it is
expressed, evidently points at something after death; for it is then alone that the
finally impenitent can be thoroughly awakened to see their misery. If, therefore, the
word rendered their image, means the ειδωλον, as Homer calls it, the separated
soul; methinks there is an exquisite propriety in the word here used, and rendered
despise or debase: "Thou shalt debase, spurn, and render contemptible, the separate
spirits of those haughty wretches, whose pride had raised them in their own conceit
above all other men, and even led them to despise their Maker and his laws. Their
condition in the region of departed souls shall be as low and despicable, as here it
was in appearance high and happy." The Chaldee paraphrast understands the
passage of the day of judgment; and Dr. Hammond compares it with that of Daniel
12:2 that some shall awake to shame and everlasting contempt. See Peters, and more
on the 24th verse.

105. 18 Surely you place them on slippery ground;
you cast them down to ruin.
BAR ES, "Surely thou didst set them in slippery places - Not in a solid and
permanent position; not where their foothold would be secure, but as on smooth and
slippery rocks, where they would be liable any moment to fall into the foaming billows.
However prosperous their condition may seem to be now, yet it is a condition of
uncertainty and danger, from which they must soon fall into ruin. In their prosperity
there is nothing of permanence or Stability; and this fact will explain the difficulty.
Thou castedst them down into destruction - They are placed, not in a
permanent condition, but in a condition from which they will be cast down to
destruction. Ruin is before them; and the end will demonstrate the justice of God.
Nothing can be determined from their present condition as to the question which caused
so much perplexity, but in order to a proper solution we must wait to see the end. As an
illustration of this, see the interesting account of the interview between Solon of Athens,
and Croesus, the rich king of Lydia, as given in Herodotus, book i., 30-33.
CLARKE, "Thou didst set them on slippery places - Affluence is a slippery
path; few have ever walked in it without falling. It is possible to be faithful in the
unrighteous mammon, but it is very difficult. No man should desire riches; for they
bring with them so many cares and temptations as to be almost unmanageabe. Rich
men, even when pious, are seldom happy; they do not enjoy the consolations of religion.
A good man, possessed of very extensive estates, unblamable in his whole deportment,
once said to me: “There must be some strange malignity in riches thus to keep me in
continual bondage, and deprive me of the consolations of the Gospel.” Perhaps to a
person to whom his estates are a snare, the words of our Lord may be literally
applicable: “Sell what thou hast, and give to the poor; and thou shalt have treasure in
heaven: and come, take up thy cross, and follow me.” But he went away sorrowful, for he
had great possessions! May we not then say with the psalmist, Surely thou digest set
them in slippery places, etc.?
GILL, "Surely thou didst set them in slippery places,.... In which a man cannot
stand long, and without danger; and the higher they are the more dangerous, being
slippery, and such are places of honour and riches. The phrase denotes the uncertainty
and instability of these things, and the danger men are in who are possessed of them of
falling into destruction and misery. The Targum is,

106. "thou didst set them in darkness;''
to be in slippery places, and in the dark, is very uncomfortable, unsafe, and dangerous
indeed; See Psa_35:6 and it may be observed, that all this honour, promotion, and
riches, are of God; it is he that sets them in these places of honour and profit; and he
that sets them up can pull them down, as he does; so it follows,
thou castest them down into destruction: into temporal destruction, by removing
them from their high stations into a very low, mean, and contemptible state, as were
Shebna and Nebuchadnezzar, Isa_22:15 and into everlasting destruction, from whence
there is no recovery; see Psa_55:23.
HE RY, "The prosperity of the wicked is short and uncertain. The high places in
which Providence sets them are slippery places (Psa_73:18), where they cannot long
keep footing; but, when they offer to climb higher, that very attempt will be the occasion
of their sliding and falling. Their prosperity has no firm ground; it is not built upon
God's favour or his promise; and they have not the satisfaction of feeling that it rests on
firm ground.
JAMISO , "their end — future (Psa_37:37, Psa_37:38), which is dismal and
terribly sudden (Pro_1:27; Pro_29:1), aggravated and hastened by terror. As one
despises an unsubstantial dream, so God, waking up to judgment (Psa_7:6; Psa_44:23),
despises their vain shadow of happiness (Psa_39:6; Isa_29:7). They are thrown into
ruins as a building falling to pieces (Psa_74:3).
CALVI , "18.Surely thou hast set them in slippery places. David, having now gone
through his conflicts, begins, if we may use the expression, to be a new man; and he
speaks with a quiet and composed mind, being, as it were, elevated on a watchtower,
from which he obtained a clear and distinct view of things which before were hidden
from him. It was the prophet Habakkuk’s resolution to take such a position, and, by
his example, he prescribes this to us as a remedy in the midst of troubles — “I will
stand upon my watch,” says he, “and set me upon the tower,” (Habakkuk 2:1.)
David, therefore, shows how much advantage is to be derived from approaching
God. I now see, says he, how thou proceedest in thy providence; for, although the
ungodly continue to stand for a brief season, yet they are, as it were, perched on
slippery places, (194) that they may fall ere long into destruction. Both the verbs of
this verse are in the past tense; but the first, to set them in slippery places, is to be
understood of the present time, as if it had been said, — God for a short period thus
lifts them up on high, that when they fall their fall may be the heavier. This, it is
true, seems to be the lot of the righteous as well as of the wicked; for everything in
this world is slippery, uncertain, and changeable. But as true believers depend upon
heaven, or rather, as the power of God is the foundation on which they rest, it is not
said of them that they are set in slippery places, notwithstanding the frailty and
uncertainty which characterises their condition in this world. What although they
stumble or even fall, the Lord has his hand under them to sustain and strengthen
them when they stumble, and to raise them up when they are fallen. The uncertainty

107. of the condition of the ungodly, or, as it is here expressed, their slippery condition,
proceeds from this, that they take pleasure in contemplating their own power and
greatness, and admire themselves on that account, just like a person who would
walk at leisure upon ice; (195) and thus by their infatuated presumption, they
prepare themselves for falling down headlong. We are not to picture to our
imaginations a wheel of fortune, which, as it revolves, embroils all things in
confusion; but we must admit the truth to which the prophet here adverts, and
which he tells us is made known to all the godly in the sanctuary, that there is a
secret providence of God which manages all the affairs of the world. On this subject
my readers, if they choose, may peruse the beautiful verses of Claudian in his first
book against Ruffinus.
SPURGEO , "Ver. 18. The Psalmist's sorrow had culminated, not in the fact that
the ungodly prospered, but that God had arranged it so: had it happened by mere
chance, he would have wondered, but could not have complained; but how the
arranger of all things could so dispense his temporal favours, was the vexatious
question. Here, to meet the case, he sees that the divine hand purposely placed these
men in prosperous and eminent circumstances, not with the intent to bless them but
the very reverse.
Surely thou didst set them in slippery places. Their position was dangerous, and,
therefore, God did not set his friends there but his foes alone. He chose, in infinite
love, a rougher but safer standing for his own beloved.
Thou castedst them down into destruction. The same hand which led them up to
their Tarpeian rock, hurled them down from it. They were but elevated by judicial
arrangement for the fuller execution of their doom. Eternal punishment will be all
the more terrible in contrast with the former prosperity of those who are ripening
for it. Taken as a whole, the case of the ungodly is horrible throughout; and their
worldly joy instead of diminishing the horror, actually renders the effect the more
awful, even as the vivid lightning amid the storm does not brighten but intensify the
thick darkness which lowers around. The ascent to the fatal gallows of Haman was
an essential ingredient in the terror of the sentence--"hang him thereon." If the
wicked had not been raised so high they could not have fallen so low.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 18. Slippery places. The word in the original signifies slick, or smooth, as ice or
polished marble, and is from thence by a metaphor used for flattery. Hence,
Abenezra renders it, In locis adulationis posuisti eos: thou hast set them in places of
flattery. Edward Parry.
Ver. 18. They are but exalted, as the shellfish by the eagle, according to the
naturalist, to be thrown down on some rock and devoured. Their most glorious
prosperity is but like a rainbow, which showeth itself for a little time in all its gaudy
colours, and then vanisheth. The Turks, considering the unhappy end of their
viziers, use this proverb, "He that is in the greatest office is but a statue of glass."
Wicked men walk on glass or ice, thou hast set them in slippery places; on a sudden
their feet slip--they fall, and break their necks. George Swinnock.
Ver. 18,20. Their banqueting house is very slippery, and the feast itself a mere
dream. Thomas Adams.

108. BE SO , "Psalms 73:18. Thou didst set them in slippery places — Their happiness
hath no firm foundation; it is very unstable, like a man’s standing on very slippery
ground. Thou castedst them down into destruction — The same hand which raised
them will soon cast them down into utter ruin. “Worldly prosperity,” says Dr.
Horne, “is as the narrow and slippery summit of a mountain, on which, to answer
the designs of his providence, God permits the wicked, during his pleasure, to take
their station; till, at length, the fatal hour arrives, when, by a stroke unseen, they fall
from thence, and are lost in the fathomless ocean of sorrow, torment, and despair.”
WHEDO , "Verses 18-20
18-20. In these verses there is a rising climax in the description of the doom of the
wicked.
Surely—Answering to verily in ew Testament.
Slippery places—The figure is that of a narrow path along mountain crags where
the rocks are smooth and treacherous.
Thou castedst them down—The fall of the wicked is not accidental, nor simply
consequential. God casts them down. The strong arm of law now interferes.
U K OW AUTHOR, "The destruction of the sinners (18-22; 27)
Surely you place them on slippery ground; you cast them down to ruin. How
suddenly are they destroyed, completely swept away by terrors! As a dream when
one awakes, so when you arise, O Lord, you will despise them as fantasies. When my
heart was grieved and my spirit embittered, I was senseless and ignorant; I was a
brute beast before you. Those who are far from you will perish; you destroy all who
are unfaithful to you.
It’s not a pretty picture, but it is the justice promised by an infinitely perfect God.
The French impressionist sculptor Auguste Rodin was famous for his work The
Thinker. Do you know what The Thinker was thinking about? The Thinker was
created and designed to sit on the top of the artist’s greatest masterpiece—The
Gates of Hell. The Thinker is actually contemplating an eternity of judgment
separated from God.

109. 19 How suddenly are they destroyed,
completely swept away by terrors!
BAR ES, "How are they brought into desolation, as in a moment! - How
suddenly and unexpectedly does destruction come upon them! Nothing can be argued
from their apparent prosperity, for there is no ground of security in “that,” no basis for
an argument that it will continue. The end must be seen in order to form a correct
estimate on the subject, and that end may soon come. Compare the notes at Job_15:20-
21.
They are utterly consumed with terrors - literally, “they perish; they are
destroyed by terrors;” that is, by terrible things, or by things suited to produce terror in
the mind. The idea is not that they are destroyed by their own fears, but that things come
upon them which are suited to overwhelm the soul, and that by those things they are
utterly destroyed. It is by this result that we are to determine in regard to the equity of
the divine administration, and not by their prosperity and their apparent safety.
CLARKE, "Are they brought into desolation - This is often a literal fact. I have
known several cases where persons, very rich, have by sudden losses been brought into
desolation as in a moment; in consequence of which they were utterly consumed in
terrors.
GILL, "How are they brought into desolation, as in a moment?.... Very
suddenly, which is often the case of wicked men, who cry Peace and safety, and sudden
destruction comes upon them, 1Th_5:3, so as in a moment were the punishment of
Sodom and Gomorrah, of Pharaoh and his host, and of Korah and his company, Lam_
4:6, the words are expressed with admiration, as wondering at the sudden and amazing
turn of things:
they are utterly consumed with terrors: their destruction is not only sudden, but
entire; it is like the breaking in pieces of a potter's vessel; a shard of which cannot be
gathered up and used, or like the casting of a millstone into the sea, which will never rise
more; such will be the destruction of antichrist; see Rev_2:27 and this is done "with
terrors"; either by terrible judgments inflicted on them from without; or with terrors
inwardly seizing upon their minds and consciences; as, at the time of temporal
calamities, or at death, however at judgment, when the awful sentence will be
pronounced upon them; see Job_27:20.
HE RY, "Their destruction is sure, and sudden, and very great. This cannot be
meant of any temporal destruction; for they were supposed to spend all their days in
wealth and their death itself had no bands in it: In a moment they go down to the grace,

110. so that even that could scarcely be called their destruction; it must therefore be meant of
eternal destruction on the other side death - hell and destruction. They flourish for a
time, but are undone for ever. (1.) Their ruin is sure and inevitable. He speaks of it as a
thing done - They are cast down; for their destruction is as certain as if it were already
accomplished. He speaks of it as God's doing, and therefore it cannot be resisted: Thou
castest them down. It is destruction from the Almighty (Joe_1:15), from the glory of his
power, 2Th_1:9. Who can support those whom God will cast down, on whom God will
lay burdens? (2.) It is swift and sudden; their damnation slumbers not; for how are they
brought into desolation as in a moment! Psa_73:19. It is easily effected, and will be a
great surprise to themselves and all about them. (3.) It is severe and very dreadful. It is a
total and final ruin: They are utterly consumed with terrors, It is the misery of the
damned that the terrors of the Almighty, whom they have made their enemy, fasten
upon their guilty consciences, which can neither shelter themselves from them nor
strengthen themselves under them; and therefore not their being, but their bliss, must
needs be utterly consumed by them; not the least degree of comfort or hope remains to
them; the higher they were lifted up in their prosperity the sorer will their fall be when
they are cast down into destructions (for the word is plural) and suddenly brought into
desolation.
CALVI , "19.How have they been destroyed, as it were in a moment! The language
of wonder in which the Psalmist breaks forth serves much to confirm the sentiment
of the preceding verse. As the consideration of the prosperity of the ungodly induces
a torpor upon our minds, yea, even renders them stupid; so their destruction, being
sudden and unlooked for, tends the more effectually to awaken us, each being thus
constrained to inquire how such an event came to pass, which all men thought could
never happen. The prophet, therefore, speaks of it in the way of interrogation, as of
a thing incredible. Yet he, at the same time, thus teaches us that God is daily
working in such a manner as that, if we would but open our eyes, there would be
presented to us just matter for exciting our astonishment. ay, rather, if by faith we
would look from a distance at the judgments of God daily approaching nearer and
nearer, nothing would happen which we would regard as strange or difficult to be
believed; for the surprise which we feel proceeds from the slowness and carelessness
with which we proceed in acquiring the knowledge of Divine truth. (196) When it is
said, They are consumed with terrors, it may be understood in two ways. It either
means that God thunders upon them in such an unusual manner, that the very
strangeness of it strikes them with dismay; or that God, although he may not lay his
hand upon his enemies, nevertheless throws them into consternation, and brings
them to nothing, solely by the terror of his breath, at the very time when they are
recklessly despising all dangers, as if they were perfectly safe, and had made a
covenant with death. (197) Thus we have before seen David introducing them as
encouraging themselves in their forwardness by this boasting language, “Who is
lord over us?” (Psalms 12:4.) I am rather inclined to adopt the first sense; and the
reason which leads me to do so is, that when God perceives that we are so slow in
considering his judgments, he inflicts upon the ungodly judgments of a very severe
kind, and pursues them with unusual tokens of his wrath, as if he would make the
earth to tremble, in order thereby to correct our dullness of apprehension.
SPURGEO , "Ver. 19. How are they brought into desolation, as in a moment! This

111. is an exclamation of godly wonder at the suddenness and completeness of the
sinners' overthrow. Headlong is their fall; without warning, without escape, without
hope of future restoration! Despite their golden chains, and goodly apparel, death
stays not for manners but hurries them away; and stern justice unbribed by their
wealth hurls them into destruction.
They are utterly consumed with terrors. They have neither root nor branch left.
They cease to exist among the sons of men, and, in the other world, there is nothing
left of their former glory. Like blasted trees, consumed by the lightning, they are
monuments of vengeance; like the ruins of Babylon they reveal, in the greatness of
their desolation, the judgments of the Lord against all those who unduly exalt
themselves. The momentary glory of the graceless is in a moment effaced, their
loftiness is in an instant consumed.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 19. They are utterly consumed with terrors. Their destruction is not only
sudden, but entire; it is like the breaking in pieces of a potter's vessel, a sherd of
which cannot be gathered up and used; or like the casting of a millstone into the sea,
which will never rise more; and this is done with terrors, either by terrible
judgments inflicted on them from without, or with terrors inwardly seizing upon
their minds and consciences, as at the time of temporal calamities, or at death, and
certainly at the judgment, when the awful sentence will be pronounced upon them.
See Job 27:20. John Gill.
Ver. 19. If thou shouldest live the longest measure of time that any man hath done,
and spend all that time in nothing but pleasures (which no man ever did but met
with some crosses, afflictions, or sicknesses), but at the evening of this life, must take
up thy lodging in the "everlasting burnings" and "devouring fire" (Isaiah 30:14);
were those pleasures answerable to these everlasting burnings? An English
merchant that lived at Dantzic, now with God, told us this story, and it was true. A
friend of his (a merchant also), upon what grounds I know not, went to a convent,
and dined with some friars. His entertainment was very noble. After he had dined
and seen all, the merchant fell to commending their pleasant lives: "Yea, "said one
of the friars to him, "we live gallantly indeed, had we anybody to go to hell for us
when we die." Giles Firmin (1617-1617), in "The Real Christian, or, A Treatise of
Effectual Calling."
BE SO , "Verse 19-20
Psalms 73:19-20. They are brought to desolation as in a moment — Their fall is
wonderful, both for its greatness, and for its suddenness. They are utterly consumed
with terrors — With the horrors of their own minds; or rather, with God’s
judgments unexpectedly seizing upon them. As a dream when one awaketh — Their
happiness is like that of a dream, wherein a man seems highly pleased and
transported with ravishing delights, but when he awakes he finds himself deceived
and unsatisfied. O Lord, when thou awakest — Arisest to punish them. Or rather,
when they shall awake; namely, out of the pleasant dream of this sinful life, by
death and the torments following. For the Hebrew is only ‫,בעיר‬ bagnir, in awaking,
an expression which may be applied either to God or to them, as the context directs,
and the latter application seems to agree best with the metaphor here before

112. mentioned. Thou shalt despise their image — That is, all their felicity and glory,
which, as indeed it ever was, so now shall evidently be discerned to be no real, or
substantial and solid thing, but a mere image, or shadow, or vain show, which can
neither abide with them, nor yield them satisfaction. Thus the word rendered pomp,
Acts 25:23, is, in the Greek, φαντασια, a mere fancy and imagination. And Psalms
39:6, man is said to walk in a vain show; in the LXX., εν εικονι, in an image, the
word used by these interpreters here. God is said to despise the image, when they
awake, not really, for in that sense God ever did despise it, even when they were in
the height of all their glory; but declaratively, things being often said to be done in
Scripture when they appear or are manifest. The sense is, Thou shalt pour contempt
upon them; make them despicable to themselves and others, notwithstanding all
their riches; shalt raise them to shame and everlasting contempt. The LXX. render
it, τον εικονα αυτων εξουδενωσεις, Thou shalt bring to naught, or make nothing of
their image. God will render utterly contemptible even in their own sight, as well as
in that of himself, of his holy angels, and the spirits of the righteous, those imaginary
and fantastic pleasures for which they have lost the substantial joys and glories of
his heavenly kingdom. For it is evident that what the psalmist here affirms,
concerning the end of the wicked, cannot be understood, consistently with the rest of
the Psalm, of their temporal destruction, but must be interpreted of their future
wretched state in another world, which is often represented, in Scripture, by death
and destruction; and so, indeed, these verses explain it. How are they brought to
desolation in a moment, that is, the moment when they pass out of this life to
another. It is then only that the wicked will be thoroughly awakened to see their
misery, especially if they die without much pain or anguish, in a stupid, thoughtless
way, as seems to be intimated Psalms 73:4 . And here let us reflect, with Dr. Horne,
If “the sudden alteration which death makes in the state of a powerful and opulent
sinner, cannot but affect all around him, though they behold but one part of it; how
much more would they be astonished and terrified if the curtain between the two
worlds were withdrawn, and the other half of the change exposed to view! Let faith
do that which sight cannot do;” let it show us, that the life of the ungodly is a sleep;
their happiness a dream, illusive and transitory; at best a shadow, afterward
nothing; and that, at the day of death, the soul is roused out of this sleep, the dream
vanishes, and the sinner finds himself consigned to everlasting torments, “and then
the ungodly, however wealthy and honourable, will surely cease to be the objects of
our envy.”
COFFMA , “Verse 19
"How are they become a desolation in a moment!
They are utterly consumed with terrors.
As a dream when one awaketh,
So, O Lord, when thou awakest, thou wilt despise their image.
For my soul was grieved, And I was pricked in my heart:

113. So brutish was I, and ignorant;
I was as a beast before thee."
"I was as a beast before thee" (Psalms 73:22). In these verses, the Psalmist admits
the ignorant foolishness of the thoughts which had tempted him. It is true of every
man who under any circumstance whatever becomes either distrustful or critical of
God. Whatever false logic the devil may use to support his suggestions, let the child
of God refuse it. Failure to do so can only bring eternal sorrow.
EBC, “The theme of the end of the prosperous sinners is continued in the next
group (Psalms 73:19-22). In Psalms 73:19 the psalmist seems as if standing an
amazed spectator of the crash, which tumbles into chaos the solid-seeming fabric of
their insolent prosperity. An exclamation breaks from his lips as he looks. And then
destruction is foretold for all such, under the solemn and magnificent image of
Psalms 73:20. God has seemed to sleep, letting evil run its course; but He "rouses
Himself"-that is, comes forth in judicial acts-and as a dreamer remembers his
dream, which seemed so real, and smiles at its imaginary terrors or joys, so He will
"despise" them, as no more solid nor lasting than phantasms of the night. The end
contemplated by the psalmist is not necessarily death, but any sudden overthrow, of
which there are many in the experience of the godless. Life is full of such awakings
of God, both in regard to individuals and nations, which, if a man duly regards, he
will find the problem of the psalm less insoluble than at first it appears. But if there
are lives which, being without goodness, are also without chastisement, Death comes
at last to such as God’s awaking, and a very awful dissipating of earthly prosperity
into a shadowy nothing.
The psalmist has no revelation here of future retribution. His vindication of God’s
justice is not based on that, but simply on the transiency of worldly prosperity, and
on its dangerous character. It is "a slippery place," and it is sure to come to an end.
It is obvious that there are many other considerations which have to be taken into
account, in order to a complete solution of the problem of the psalm. But the
psalmist’s solution goes far to lighten the painful perplexity of it; and if we add his
succeeding thoughts as to the elements of true blessedness, we have solution enough
for peaceful acquiescence, if not for entire understanding. The psalmist’s way of
finding an answer is even more valuable than the answer which he found. They who
dwell in the secret place of the Most High can look on the riddle of this painful
world with equanimity, and be content to leave it half unsolved.
K&D 19-22, "The poet calms himself with the solution of the riddle that has come to
him; and it would be beneath his dignity as a man to allow himself any further to be
tempted by doubting thoughts. Placing himself upon the standpoint of the end, he sees
how the ungodly come to terrible destruction in a moment: they come to an end (‫ֽפוּ‬ ָ‫ס‬
from ‫,סוּף‬ not ‫ה‬ ָ‫פ‬ ָ‫,)ס‬ it is all over with them (‫וּ‬ ַ ) in consequence of (‫ן‬ ִ‫מ‬ as in Psa_76:7, and

114. unconnected as in Psa_18:4; Psa_30:4; Psa_22:14) frightful occurrences (‫ּות‬‫ה‬ ָ ַ , a
favourite word, especially in the Book of Job), which clear them out of the way. It is with
them as with a dream, after (‫ן‬ ִ‫מ‬ as in 1Ch_8:8) one is awoke. One forgets the vision on
account of its nothingness (Job_20:8). So the evil-doers who boast themselves µετᆭ
πολλᇿς φαντασίας (Act_25:23) are before God a ‫ם‬ ֶ‫ל‬ ֶ‫,צ‬ a phantom or unsubstantial shadow.
When He, the sovereign Lord, shall awake, i.e., arouse Himself to judgment after He has
looked on with forbearance, then He will despise their shadowy image, will cast it
contemptuously from Him. Luther renders, So machstu Herr jr Bilde in der Stad
verschmecht (So dost Thou, Lord, make their image despised in the city). But neither
has the Kal ‫ה‬ָ‫ז‬ ָ this double transitive signification, “to give over to contempt,” nor is the
mention of the city in place here. In Hos_11:9 also ‫יר‬ ִ‫ע‬ ְ in the signification in urbem
gives no right sense; it signifies heat of anger or fury, as in Jer_15:8, heat of anguish, and
Schröder maintains the former signification (vid., on Psa_139:20), in fervore (irae),
here also; but the pointing ‫יר‬ ִ‫ע‬ ָ is against it. Therefore ‫יר‬ ִ‫ע‬ ָ is to be regarded, with the
Targum, as syncopated from ‫יר‬ ִ‫ע‬ ָ‫ה‬ ְ (cf. ‫יא‬ ִ‫ב‬ ָ‫,ל‬ Jer_39:7; 2Ch_31:10; ‫ּו‬‫ל‬ ְ‫ֽשׁ‬ ָⅴ ִ , Pro_24:17, and
the like); not, however, to be explained, “when they awake,” viz., from the sleep of death
(Targum),
(Note: The Targum version is, “As the dream of a drunken man, who awakes out of
his sleep, wilt Thou, O Lord, on the day of the great judgment, when they awake out
of their graves, in wrath abandon their image to contempt.” The text of our editions
is to be thus corrected according to Bechai (on Deu_33:29) and Nachmani (in his
treatise ‫הגמול‬ ‫).)שׁער‬
or after Psa_78:38, “when Thou awakest them,” viz., out of their sleep of security (De
Wette, Kurtz), but after Psa_35:23, “when Thou awakest,” viz., to sit in judgment.
Thus far we have the divine answer, which is reproduced by the poet after the manner
of prayer. Hengstenberg now goes on by rendering it, “for my heart was incensed;” but
we cannot take ‫ץ‬ ֵ ַ‫ח‬ ְ‫ת‬ִ‫י‬ according to the sequence of tenses as an imperfect, nor
understand ‫י‬ ִⅴ as a particle expression the reason. On the contrary, the poet, from the
standpoint of the explanation he has received, speaks of a possible return (‫י‬ ִⅴ seq. fut. =
ᅚάν) of his temptation, and condemns it beforehand: si exacerbaretur animus meus
atque in renibus meis pungerer. ‫ץ‬ ֵ ַ‫ח‬ ְ‫ת‬ ִ‫,ה‬ to become sour, bitter, passionate; ‫ן‬ֵ‫ּונ‬ ְ‫שׁ‬ ִ‫,ה‬ with
the more exactly defining accusative ‫י‬ ַ‫ּות‬‫י‬ ְ‫ל‬ ִⅴ, to be pricked, piqued, irritated. With ‫י‬ִ‫נ‬ ֲ‫א‬ַ‫ו‬
begins the apodosis: then should I be... I should have become (perfect as in Psa_73:15,
according to Ges. §126, 5). Concerning ‫ע‬ ַ‫ד‬ָ‫י‬ ‫ּא‬‫ל‬, non sapere, vid., Psa_14:4. ‫מוֹת‬ ַ‫ה‬ ְ can be
taken as compar. decurtata for ‫בהמות‬ ַⅴ; nevertheless, as apparently follows from Job_
40:15, the poet surely has the p-ehe-mou, the water ox, i.e., the hippopotamus, in his
mind, which being Hebraized is ‫ּות‬‫מ‬ ֵ‫ה‬ ְ ,
(Note: The Egyptian p frequently passes over into the Hebrew b, and vice versâ, as
in the name Aperiu = ‫;עברים‬ p, however, is retained in ‫פרעה‬ = phar-aa, grand-house

115. (οᅼκος µέγας in Horapollo), the name of the Egyptian rulers, which begins with the
sign of the plan of a house = p.)
and, as a plump colossus of flesh, is at once an emblem of colossal stupidity (Maurer,
Hitzig). The meaning of the poet is, that he would not be a man in relation to God, over
against God (‫ם‬ ִ‫,ע‬ as in Psa_78:37; Job_9:2, cf. Arab. ma‛a, in comparison with), if he
should again give way to the same doubts, but would be like the most stupid animal,
which stands before God incapable of such knowledge as He willingly imparts to
earnestly inquiring man.
20 They are like a dream when one awakes;
when you arise, Lord,
you will despise them as fantasies.
BAR ES, "As a dream when one awaketh - Their prosperity is like the visions of
a dream; the reality is seen when one awakes. A man in a dream may imagine that he is a
king; that he dwells in a palace; that he is surrounded by flatterers and courtiers; that he
walks in pleasant groves, listens to the sounds of sweet music, sits down at a table loaded
with the luxuries of all climes, and lies upon a bed of down. He may awake only to find
that he is encompassed with poverty, or that he is on a bed of languishing, or that he is
the miserable tenant of a hovel or a dungeon. The reality is when he awakes. So it is in
regard to our present condition on earth. The reality is seen when the dream - the
gorgeous dream - of life is over.
So, O Lord, when thou awakest - The Hebrew expression here - ‫בעיר‬ bā‛ıyr -
occurs in more than fifty other places in the Scriptures, and is in all these places
translated “in the city.” This interpretation, however, would be quite unmeaning here,
and the probability is that the expression is a form of the verb ‫עור‬ ‛ûr, “to awake, to
arouse;” and the idea is not, as in our version, that of “God’s” awaking as if he had been
asleep, but it refers to the dreamer when he shall awake. It is, literally, in the awaking;
that is, when the dream is over.
Thou shalt despise their image - The image that floated before their imaginations
in the dream of life. Thou wilt pay no attention to it; there is no reality in it; it will at
once vanish. In the future world, God will pay no regard to the dreams of human life, to
the outward show, to the appearance; but the affairs of eternity will be regulated by what
is real - by that which constitutes the character of the man. By that, and not by the vain

116. dreams of the world, will the destiny of people be determined. We are to look at “that” in
determining the question about the government of God, and not at what “appears” in the
brief dream of life.
CLARKE, "As a dream when one awaketh - So their goods fled away. Their
possession was a dream - their privation, real.
Thou shalt despise their image - While destitute of true religion, whatever
appearance they had of greatness, nobility, honor, and happiness; yet in the sight of God
they had no more than the ghost or shade of excellence which God is said here to
despise. Who would be rich at such risk and dishonor?
GILL, "As a dream when one awaketh,.... So will be all the temporal felicity of
wicked men, all an illusion, all a dream; when they lift up their eyes in hell, and awake in
the resurrection, they will find themselves destitute of all their riches and honours, and
it will be as if they had only dreamed of them, and never enjoyed them; see Job_20:6 so,
"O Lord, when thou awakest"; to judgment, to take vengeance on wicked men, and
vindicate his own people; and who seems sometimes to be as it were asleep, and to take
no notice of things, when the judgment of the ungodly, and their damnation, seem to
slumber, though it does not; see Psa_7:6 or when he awakes the dead at the time of the
resurrection. Death is often compared to sleep in Scripture, and the resurrection to an
awaking out of it, which is the Lord's work, Isa_26:19, and so the Targum,
"O Lord, when thou shalt raise them from their graves:''
thou shalt despise their image; the image of the earthly man, of sin and of Satan,
which is upon both their souls and bodies; which will both be destroyed in hell: or their
riches and honour, the vain show in which they have walked, their outward pomp and
splendour; which was only a show, an outward appearance, and no solidity and
substance; and which will not be esteemed in the great day of account, but despised; see
Job_36:18, the wicked will awake, and arise to everlasting shame and contempt, Dan_
12:2.
HE RY, " Their prosperity is therefore not to be envied at all, but despised rather,
quod erat demonstrandum - which was the point to be established, Psa_73:20. As a
dream when one awaketh, so, O Lord! when thou awakest, or when they awake (as
some read it), thou shalt despise their image, their shadow, and make it to vanish. In
the day of the great judgment (so the Chaldee paraphrase reads it), when they are
awaked out of their graves, thou shalt, in wrath, despise their image; for they shall rise
to shame and everlasting contempt. See here, (1.) What their prosperity now is; it is but
an image, a vain show, a fashion of the world that passes away; it is not real, but
imaginary, and it is only a corrupt imagination that makes it a happiness; it is not
substance, but a mere shadow; it is not what it seems to be, nor will it prove what we
promise ourselves from it; it is as a dream, which may please us a little, while we are
asleep, yet even then it disturbs our repose; but, how pleasing soever it is, it is all but a
cheat, all false; when we awake we find it so. A hungry man dreams that he eats, but he
awakes and his soul is empty, Isa_29:8. A man is never the more rich or honourable for
dreaming he is so. Who therefore will envy a man the pleasure of a dream? (2.) What will

117. be the issue of it; God will awake to judgment, to plead his own and his people's injured
cause; they shall be made to awake out of the sleep of their carnal security, and then God
shall despise their image; he shall make it appear to all the world how despicable it is; so
that the righteous shall laugh at them, Psa_52:6, Psa_52:7. How did God despise that
rich man's image when he said, Thou fool, this night thy soul shall be required of thee!
Luk_12:19, Luk_12:20. We ought to be of God's mind, for his judgment is according to
truth, and not to admire and envy that which he despises and will despise; for, sooner or
later, he will bring all the world to be of his mind.
CALVI , "20.As it were a dream after a man is awakened. This similitude is often
to be met with in the Sacred Writings. Thus, Isaiah, (Isaiah 29:7,) speaking of the
enemies of the Church, says, “They shall be as a dream of a night vision.” To quote
other texts of a similar kind would be tedious and unnecessary labor. In the passage
before us the metaphor is very appropriate. How is it to be accounted for, that the
prosperity of the wicked is regarded with so much wonder, but because our minds
have been lulled into a deep sleep? and, in short, the pictures which we draw in our
imaginations of the happiness of the wicked, and of the desirableness of their
condition, are just like the imaginary kingdoms which we construct in our dreams
when we are asleep. Those who, being illuminated by the Word of God, are awake,
may indeed be in some degree impressed with the splendor with which the wicked
are invested; but they are not so dazzled by it as thereby to have their wonder very
much excited; for they are prevented from feeling in this manner by a light of an
opposite kind far surpassing it in brilliancy and attraction. The prophet, therefore,
commands us to awake, that we may perceive that all which we gaze at in this world
is nothing else than pure vanity; even as he himself, now returning to his right mind,
acknowledges that he had before been only dreaming and raving. The reason is
added, because God will make their image to be despised, or render it contemptible.
By the word image some understand the soul of man, because it was formed after
the image of God. But in my opinion, this exposition is unsuitable; for the prophet
simply derides the outward pomp or show (198) which dazzles the eyes of men,
while yet it vanishes away in an instant. We have met with a similar form of
expression in Psalms 39:6, “Surely every man passeth away in an image,” the import
of which is, Surely every man flows away like water that has no solidity, or rather
like the image reflected in the mirror which has no substance. The word image,
then, in this passage means what we commonly term appearance, or outward show;
and thus the prophet indirectly rebukes the error into which we fall, when we
regard as real and substantial those things which are merely phantoms created out
of nothing by our imaginations. The word ‫,בעיר‬ bair, properly signifies in the city.
(199) But as this would be a rigid form of expression, it has been judiciously thought
by many that the word is curtailed of a letter, and that it is the same as ‫,בהעיר‬
bahair; an opinion which is also supported from the point kamets being placed
under ‫,ב‬ beth. According to this view it is to be translated in awakening, that is,
after these dreams which deceive us shall have passed away. And that takes place
not only when God restores to some measure of order matters which before were
involved in confusion, but also when dispelling the darkness he gladdens our minds
with a friendly light. We never, it is true, see things so well adjusted in the world as
we would desire; for God, with the view of keeping us always in the exercise of hope,

118. delays the perfection of our state to the final day of judgment. But whenever he
stretches forth his hand against the wicked, he causes us to see as it were some rays
of the break of day, that the darkness, thickening too much, may not lull us asleep,
and affect us with dullness of understanding. (200) Some apply this expression, in
awaking, to the last judgment, (201) as if David intended to say, In this world the
wicked abound in riches and power, and this confusion, which is as it were a dark
night, will continue until God shall raise the dead. I certainly admit that this is a
profitable doctrine; but it is not taught us in this place, the scope of the passage not
at all agreeing with such an interpretation. If any prefer reading in the city —in the
city thou wilt make their image to be despised, — the meaning will be, that when
God is pleased to bring into contempt the transitory beauty and vain show of the
wicked, it will not be a secret or hidden vengeance, but will be quite manifest and
known to all, as if it were done in the public market place of a city. But the word
awaking suits better, as it is put in opposition to dreaming.
“Like the dream of a man beginning to wake publicly,
O Lord! thou renderest their vain show contemptible.”
The latter: —
“Like to a dream after one awaketh,
So wilt thou, O Jehovah! when thou risest up,
Destroy their shadowy grandeur.”
The original word, ‫צלם‬ tselem, for image, means likeness, corporeal or incorporeal;
and it agrees with ‫,צל‬ tsel, a shade, because an image is, as if the shade or shadow of
the body. See Bythner on Psalms 39:6. “It seems to be taken here,” says Hammond,
“for that which hath a fantastical only in opposition to a real substantial being.”
“The Hebrew term,” says Walford, “means an unsubstantial appearance, splendid
while it continues, but which in an instant disappears.” The prosperity which
wicked men for a time enjoy, their greatness, riches, honor, and happiness, however
dazzling and imposing, is thus nothing more than an image or shadow of prosperity,
an empty phantom; and within a short period it ceases to be even so much as a
shadow, it absolutely vanishes and comes to nothing, convincing the good but
afflicted man, to whom it seemed to involve in doubt the rectitude of the Divine
government, what is its real character, and that it should never occasion any
perplexity to the student of Divine Providence.
SPURGEO , "Ver. 20. As a dream when one awaketh; so, O Lord, when thou
awakest, thou shalt despise their image. They owe their existence and prosperity to
the forbearance of God, which the psalmist compares to a sleep; but as a dream
vanishes so soon as a man awakes, so the instant the Lord begins to exercise his
justice and call men before him, the pomp and prosperity of proud transgressors
shall melt away. When God awakes to judgment, they who despise him shall be
despised; they are already "such stuff as dreams are made of, "but then the baseless
fabric shall not leave a wreck behind. Let them flaunt the little hour, poor
unsubstantial sons of dreams; they will soon be gone; when the day breaketh, and

119. the Lord awake as a mighty man out of his sleep, they will vanish away. Who cares
for the wealth of dreamland? Who indeed but fools? Lord, leave us not to the
madness which covets unsubstantial wealth, and ever teach us thine own true
wisdom.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 18,20. Their banqueting house is very slippery, and the feast itself a mere
dream. Thomas Adams.
Ver. 20. As a dream when one awaketh. The conception is rather subtle, but seems
to have been shrewdly penetrated by Shakespeare, who makes the Plantagenet
prince (affecting, perhaps, the airs of a ruler in God's stead) say to his discarded
favourite--
"I have long dreamt of such a kind of man,
So surfeit swelled, so old and so profane,
But being awake I do not despise my dream." Henry IV.
For as it is the inertness of the sleeper's will and intellect that gives reality to the
shapes and figments, the very sentiments and purposes that throng his mind; so it
seems, as it were, to be the negligence and oversight of the Moral Ruler that makes
to prosper the wicked or inane life and influence. So Paul says, in reference to the
polytheism of the ancient world: "and the times of this ignorance God winked at."
Acts 17:30. C. B. Cayley, in "The Psalms in Metre." 1860.
ELLICOTT, “(20) As a dream.—Better,
“As a man on waking (despises) his dream,
So, O Lord, on rousing thyself, thou wilt
Despise their shadow.”
an image of the result of the Divine judgment on the vain and boastful tyrants,
which may be illustrated by Henry V.’s rising with his royalty to self-respect:—
“I have long dreamt of such a kind of man,
So surfeit-swell’d, so old, and so profane;
But, being awake, I do despise my dream.”
21 When my heart was grieved
and my spirit embittered,

120. BAR ES, "Thus my heart was grieved - literally, and more expressively, “was
soured.” The meaning is, that his heart was grieved, pained, dissatisfied. His mind was
embittered, and he was rendered unhappy, by the views which he cherished about God,
as doubting the wisdom and justice of his dealings with people - and about people, as
being envious at their prosperity.
And I was pricked in my reins - The reins are often in the Scriptures represented
as the seat of the thoughts or affections. See the notes at Psa_7:9. The word rendered
“pricked” means to sharpen, as a sword; and then, to pierce and penetrate as a sword
does. The idea is, that these thoughts, so distressing and painful, seemed to be like a
sharp sword penetrating to the seat of life.
CLARKE, "Thus may heart was grieved - The different views which I got of this
subject quite confounded me; I was equally astonished at their sudden overthrow and
my own ignorance. I felt as if I were a beast in stupidity. I permitted my mind to be
wholly occupied with sensible things, like the beasts that perish and did not look into a
future state; nor did I consider, nor submit to, the wise designs of an unerring
Providence.
GILL, "Thus my heart was grieved,.... Not with his own sins, nor with the sins of
the wicked, but at their prosperity; for this is an account of himself, while under the
temptation, and before he went into the sanctuary of the Lord; or when he was
"leavened" (r), with the old leaven of wickedness, and envy, and indignation; he was in a
ferment, so Plautus (s) uses the phrase for being in anger and wrath; he swelled, as what
is leavened does, against God and his providence: or was "soured" (t); he was out of
humour and angry with God, or was exasperated and provoked at the favours bestowed
upon the wicked. Some render it "inflamed" (u), made hot; not with the love of God, and
meditation upon it, but with wrath and indignation:
and I was pricked in my reins; disturbed and distracted in his thoughts, felt a great
deal of pain in his mind, while he was considering the prosperity of the wicked; which
was as a sword in his bones, and as an arrow shot into his reins; see Lam_3:13.
HE RY, "Behold Samson's riddle again unriddled, Out of the eater came forth meat,
and out of the strong sweetness; for we have here an account of the good improvement
which the psalmist made of that sore temptation with which he had been assaulted and
by which he was almost overcome. He that stumbles and does not fall, by recovering
himself takes so much the longer steps forward. It was so with the psalmist here; many
good lessons he learned from his temptation, his struggles with it, and his victories over
it. Nor would God suffer his people to be tempted if his grace were not sufficient for

121. them, not only to save them from harm, but to make them gainers by it; even this shall
work for good.
I. He learned to think very humbly of himself and to abase and accuse himself before
God (Psa_73:21, Psa_73:22); he reflects with shame upon the disorder and danger he
was in, and the vexation he gave himself by entertaining the temptation and parleying
with it: My heart was grieved, and I was pricked in my reins, as one afflicted with the
acute pain of the stone in the region of the kidneys. If evil thoughts at any time enter into
the mind of a good man, he does not roll them under his tongue as a sweet morsel, but
they are grievous and painful to him; temptation was to Paul as a thorn in the flesh,
2Co_12:7. This particular temptation, the working of envy and discontent, is as painful
as any; where it constantly rests it is the rottenness of the bones (Pro_14:30); where it
does but occasionally come it is the pricking of the reins. Fretfulness is a corruption that
is its own correction. Now in the reflection upon it, 1. He owns it was his folly thus to vex
himself: “So foolish was I to be my own tormentor.” Let peevish people thus reproach
themselves for, and shame themselves out of, their discontents. “What a fool am I thus
to make myself uneasy without a cause?” 2. He owns it was his ignorance to vex himself
at this: “So ignorant was I of that which I might have known, and which, if I had known
it aright, would have been sufficient to silence my murmurs. I was as a beast (Behemoth
- a great beast) before thee. Beasts mind present things only, and never look before at
what is to come; and so did I. If I had not been a great fool, I should never have suffered
such a senseless temptation to prevail over me so far. What! to envy wicked men upon
account of their prosperity! To be ready to wish myself one of them, and to think of
changing conditions with them! So foolish was I.” Note, If good men do at any time,
through the surprise and strength of temptation, think, or speak, or act amiss, when they
see their error they will reflect upon it with sorrow, and shame, and self-abhorrence, will
call themselves fools for it. Surely I am more brutish than any man, Pro_30:2; Job_
42:5, Job_42:6. Thus David, 2Sa_24:10.
JAMISO , "He confesses how -
foolish — literally, “stupid,” and
ignorant — literally, “not discerning,” had been his course of thought.
CALVI , "21.For my heart was in a ferment. The Psalmist again returns to the
confession which he had previously made, acknowledging that whilst he felt his
heart pierced with perverse envy and emulation, he had complained against God, in
a peevish or fretful manner. He compares his anger to leaven. Some translate, My
heart was steeped in vinegar. But it is more suitable to explain the verb thus, My
heart was soured or swollen, as dough is swollen by leaven. Thus Plautus, when
speaking of a woman inflamed with anger, says that she is all in a ferment. (202)
Some read the last clause of the verse, My reins were pierced; and they think that ‫,א‬
aleph, in the beginning of the word, ‫,אשתונן‬ eshtonan, the verb for pierced, is put
instead of ‫,ה‬ he; (203) but this makes little difference as to the sense. We know that
the word ‫,כליות‬ kelayoth, by which the Hebrews denote the reins, comes from the
verb ‫,כלא‬ kalah, which signifies to desire, to covet earnestly, this word being put for
the reins, because it is said that the desires of man have their seat in that part of the
body. David therefore declares that these perplexing and troublesome thoughts had
been, as it were, thorns which pierced him. (204) We have already stated how he

122. came to be affected with this pungent and burning vexation of spirit. We will find
many worldly men who, although they deny that the world is governed by the
Providence of God, yet do not greatly disquiet themselves, but only laugh at the
freaks of Fortune. On the other hand, true believers, the more firmly they are
persuaded that God is the judge of the world, are the more afflicted when his
procedure does not correspond to their wishes.
SPURGEO , "Ver. 21. The holy poet here reviews his inward struggle and awards
himself censure for his folly. His pain had been intense; he says,
Thus my heart was grieved. It was a deep seated sorrow, and one which penetrated
his inmost being. Alexander reads it, "My heart is soured." His spirit had become
embittered; he had judged in a harsh, crabbed, surly manner. He had become
atrabilious, full of black bile, melancholy, and choleric; he had poisoned his own life
at the fountain head, and made all its streams to be bitter as gall.
And I was pricked in my reins. He was as full of pain as a man afflicted with renal
disease; he had pierced himself through with many sorrows; his hard thoughts were
like so many calculi in his kidneys; he was utterly wretched and woebegone, and all
through his own reflections. O miserable philosophy, which stretches the mind on
the rack, and breaks it on the wheel! O blessed faith, which drives away the
inquisitors, and sets the captives free!
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 21. Thus my heart was grieved, etc. Two similitudes are used, by which his
grief and indignation or zeal are described. First, he says his heart boiled over like
yeast. The passion which was stirred up in his thoughts he compares to the yeast
which inflates the whole mass, and causes it to swell or boil over... The other simile
is taken from the internal pains which calculi produce; I was pricked in my reins.
They who have felt them are aware of the torture, and there is no need for a long
description. It signifies that his great pain was mingled with indignation, and that
this came fresh upon him as often as he looked upon the prosperity of the ungodly.
Mollerus.
Ver. 21. Reins. Before all the other intestines there are the kidneys (twylb, nefroi),
placed on both sides of the lumbar vertebrae on the hinder wall of the abdomen, of
which the Scripture makes such frequent mention, and in the most psychically
significant manner. It brings the most tender and the most inward experience of a
manifold kind into association with them. When man is suffering most deeply
within, he is pricked in his kidneys ("reins"). When fretting affliction overcomes
him, his kidneys are cloven asunder (Job 16:13; compare La 3:13); when he rejoices
profoundly, they exult (Proverbs 23:16); when he feels himself very penetratingly
warned, they chasten him (Psalms 16:7); when he very earnestly longs, they are
consumed away with his body (Job 19:27). As the omniscient and all penetrating
knower of the most secret hidden things of man, God is frequently called (from
Psalms 7:10 to the Apocalypse) the Trier of the hearts and reins; and of the ungodly
it is said, that God is far from their reins (Jeremiah 12:2), that is, that he, being
withdrawn back into himself, allows not himself to be perceived by them. Franz
Delitzsch.

123. WHEDO , "21. Thus my heart was grieved—Heart and reins are herein parallel
terms, denoting the inmost nature,—the mind and soul, the intellective and sensitive
being. The psalmist’s “heart” was “grieved,” and his “reins” were “pierced.” His
mental sufferings were intense at being tempted to doubt the justice of God’s ways.
The Hebrew particle translated “thus,” (Psalms 73:21,) connects with Psalms 73:16,
and resumes the description of himself before he “went into the sanctuary of
God,”—a condition which his now enlightened and awakened mind is shocked to
contemplate.
BE SO , "Verse 21-22
Psalms 73:21-22. Thus my heart was grieved — I was disturbed, so as I have
expressed, with envy and indignation at the prosperity of the wicked. Hebrew, ‫יתחמצ‬
‫,לבבי‬ jithchamets lebabi, my heart was in a ferment, or, had wrought itself up into a
ferment, namely, with unbelieving thoughts, and reasonings on the above-mentioned
subject. And I was pricked in my reins — I was heartily and deeply wounded in my
spirit. So foolish was I, and ignorant — Of what I might have known and which, if I
had known it aright, would have been perfectly sufficient to have prevented or
silenced the disquieting thoughts and perplexing reasonings which have given me so
much uneasiness. I was as a beast before thee — A most stupid and sottish creature,
as though I had not only been devoid of grace, but of reason too. For reason itself,
informed by the Holy Scriptures, sufficiently discovered, that, all things considered,
I had no sufficient cause to envy the prosperity of wicked men. I minded only
present things, as the brutes do, and did not look forward to and consider things to
come, as reasonable creatures ought to do. Before thee — In thy sight, or judgment,
and therefore in truth, Romans 2:2, howsoever I seemed to myself, or others, to have
some degree of reason and discretion.
EBC, “Psalms 73:21-22 are generally taken as one sentence, and translated as by
Delitzsch "if my heart should grow bitter I should be brutish" etc; or as by Hupfeld,
"When my heart grew bitter then I was as a beast," etc.; but they are better
regarded as the psalmist’s penitent explanation of his struggle. "Unbelieving
thoughts had fermented in his mind, and a pang of passionate discontent had
pierced his inmost being. But the higher self blames the lower self for such folly"
(Cheyne, in loc.). His recognition that his doubts had their source, not in defect in
God’s providence, but in his own ignorance and hasty irritation, which took offence
without cause, prepares him for the sweet, clear note of purely spiritual aspiration
and fruition which follows in the next strophe.
He had all but lost his hold of God; but though his feet had almost gone astray, his
hand had been grasped by God, and that strong hold had kept him from utterly
falling. The pledge of continual communion with God is not our own vacillating,
wayward hearts, but God’s gentle, strong clasp, which will not let us go. Thus
conscious of constant fellowship, and feeling thrillingly God’s touch in his inmost
spirit, the psalmist rises to a height of joyous assurance, far above doubts and
perplexities caused by the unequal distribution of earth’s trivial good. For him, all
life will be illumined by God’s counsel, which will guide him as a shepherd leads his
sheep, and which he will obey as a sheep follows his shepherd. How small the

124. delights of the prosperous men seem now! And can there be an end to that sweet
alliance, such as smites earthly good? There are blessings which bear in themselves
assurance of their own undyingness; and this psalmist, who had nothing to say of
the future retribution falling on the sinner whose delights were confined to earth,
feels that death cannot put a period to a union so blessed and spiritual as was his
with God. To him, "afterwards" was irradiated with light from present blessedness;
and a solemnly joyful conviction springs in his soul, which he casts into words that
glance at the story of Enoch’s translation, from which "take" is quoted. {cf. Psalms
49:16} Whether we translate "with glory" or "to glory," there can be no question
that the psalmist is looking beyond life on earth to dwelling with God in glory. We
have in this utterance, the expression of the conviction, inseparable from any true,
deep communion with God, that such communion can never be at the mercy of
Death. The real proof of a life beyond the grave is the resurrection of Jesus; and the
pledge of it is present enjoyment of fellowship with God.
Such thoughts lift the psalmist to a height from which earth’s troubles show small,
and as they diminish, the perplexity arising from their distribution diminishes in
proportion. They fade away altogether, when he feels how rich he is in possessing
God. Surely the very summit of devotional rapture is reached in the immortal words
which follow! Heaven without God were a waste to this man. With God, he needs
not nor desires anything on earth. If the impossible should be actual, and heart as
well as flesh should fail, his naked self would be clothed and rich, steadfast and
secure, as long as he had God; and he is so closely knit to God, that he knows that he
will not lose Him though he dies, but have Him for his very own forever. What care
need he have how earth’s vain goods come and go? Whatever outward calamities or
poverty may be his lot, there is no riddle in that Divine government which thus
enriches the devout heart; and the richest ungodly man is poor, because he shuts
himself out from the one all-sufficient and enduring wealth.
A final pair of verses, answering to the introductory pair, gathers up the double
truth, which the psalmist has learned to grasp more firmly by occasion of his
doubts. To be absent from God is to perish. Distance from Him is separation from
life. Drawing near to Him is the only good; and the psalmist has deliberately chosen
it as his good, let worldly prosperity come or go as it list, or, rather, as God shall
choose. By the effort of his own volition he has made God his refuge, and, safe in
Him, he can bear the sorrows of the godly, and look unenvying on the fleeting
prosperity of sinners, while, with insight drawn from communion, he can recount
with faith and praise all God’s works, and find in none of them a stumbling block,
nor fail to find in any of them material for a song of thankfulness.
22 I was senseless and ignorant;
I was a brute beast before you.

125. BAR ES, "So foolish was I, and ignorant - Such low and imperfect views did I
take of the subject. The margin is, “I knew not.” So the Hebrew: “And I am brutish, and
know not;” that is, I did not understand the case; I had no correct views in regard to it.
I was as a beast before thee - Margin, as in Hebrew, “with thee.” That is, in thy
very presence; or, I was guilty of such foolishness in the very presence of my Maker. If it
had been when I was alone, or when no one saw me, the folly would not have been so
aggravated, and so much to be regretted, but it was when the very eye of God was upon
me. Compare Isa_1:7; Jer_7:30; Jer_18:10; Psa_51:4. When he says that he was as a
beast, he means that he was stupid and senseless; he had no proper understanding of the
case; he did not take any just views of it.
GILL, "So foolish was I,.... To envy the prosperity of the wicked, which is of so short
a continuance; to arraign the providence and perfections of God, and to conclude so
hastily that there was nothing in religion:
and ignorant; or, "I knew not" (w); what he attempted to know, Psa_73:16, nor the
end of the wicked, till he went into the sanctuary of the Lord; nor the counsel and design
of God, in his methods of providence towards wicked men:
I was as a beast before thee, or "with thee" (x); in the knowledge of the ways and
works of God, even those of providence; see Psa_92:5, unteachable, untractable, kicking
against God and his providential dispensations; not behaving like a man, much, less like
a saint; but even as the worst of brutes, as the behemoth in Job_40:15, for the same
word is here used; he concluded that God, who saw all the wickedness of his heart, the
workings and reasonings of his mind, which were so vain and foolish, could esteem him
no other than as a beast; so the Targum,
"as a beast I am accounted with thee:''
the words may be rendered, "I was the veriest beast before thee"; there being no note of
similitude in the text; the word for "beast" being in the plural number, may be used for a
superlative; Plautus (y) uses the word "bellua", beast, for a stupid man.
JAMISO , "before thee — literally, “with Thee,” in conduct respecting Thee.
CALVI , "22.And I was foolish and ignorant. David here rebuking himself sharply,
as it became him to do, in the first place declares that he was foolish; secondly, he
charges himself with ignorance; and, thirdly, he affirms that he resembled the
brutes. Had he only acknowledged his ignorance, it might have been asked, Whence
this vice or fault of ignorance proceeded? He therefore ascribes it to his own folly;
and the more emphatically to express his folly, he compares himself to the lower

126. animals. The amount is, that the perverse envy of which he has spoken arose from
ignorance and error, and that the blame of having thus erred was to be imputed
wholly to himself, inasmuch as he had lost a sound judgment and understanding,
and that not after an ordinary manner, but even the length of being reduced to a
state of brutish stupidity. What we have previously stated is undoubtedly true, that
men never form a right judgment of the works of God; for when they apply their
minds to consider them, all their faculties fail, being inadequate to the task; yet
David justly lays the blame of failure upon himself, because, having lost the
judgment of a man, he had fallen as it were into the rank of the brute creatures.
Whenever we are dissatisfied with the manner of God’s providence in governing the
world, let us remember that this is to be traced to the perversity of our
understanding. The Hebrew word ‫,עמך‬ immach, which we have translated with thee,
is here to be taken by way of comparison for before thee; as if David had said, —
Lord, although I have seemed in this world to be endued with superior judgment
and reason, yet in respect of thy celestial wisdom, I have been as one of the lower
animals. It is with the highest propriety that he has inserted this particle. To what is
it owing, that men are so deceived by their own folly, as we find them to be, if it is
not to this, that while they look at each other, they all inwardly flatter themselves?
Among the blind, each thinks that he has one eye, in other words, that he excels the
rest; or, at least, he pleases himself with the reflection, that his fellows are in no
respect superior to himself in wisdom. But when persons come to God, and compare
themselves with him, this prevailing error, in which all are fast asleep, can find no
place.
SPURGEO , "Ver. 22. So foolish was I. He, though a saint of God, had acted as if
he had been one of the fools whom God abhorreth. Had he not even envied them? --
and what is that but to aspire to be like them? The wisest of men have enough folly
in them to ruin them unless grace prevents.
And ignorant. He had acted as if he knew nothing, had babbled like an idiot, had
uttered the very drivel of a witless loon. He did not know how sufficiently to express
his sense of his own fatuity.
I was as a beast before thee. Even in God's presence he had been brutish, and worse
than a beast. As the grass eating ox has but this present life, and can only estimate
things thereby, and by the sensual pleasure which they afford, even so had the
psalmist judged happiness by this mortal life, by outward appearances, and by
fleshly enjoyments. Thus he had, for the time, renounced the dignity of an immortal
spirit, and, like a mere animal, judged after the sight of the eyes. We should be very
loath to call an inspired man a beast, and yet, penitence made him call himself so;
nay, he uses the plural, by way of emphasis, and as if he were worse than any one
beast. It was but an evidence of his true wisdom that he was so deeply conscious of
his own folly. We see how bitterly good men bewail mental wanderings; they make
no excuses for themselves, but set their sins in the pillory, and cast the vilest
reproaches upon them. O for grace to detest the very appearance of evil!
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 22. So foolish was I, and ignorant, etc. Is not a cavilling spirit at the Lord's
dispensations bad, both in its roots and fruits? What are the roots of it but (1)
ignorance; (2) pride, this lifteth up (Hebrews 2:4); (3) impatience, or want of waiting

127. on God to see the issues of matters; so in Jonah 4:8-11; (4) forgetfulness who the
Lord is, and who man is that grumbles at his Maker, La 3:39, Romans 9:20. And as
for the fruits, they are none of the best, but bad enough. Men are ready to flag in
duty, yea, to throw it off, Romans 9:13, and Malachi 3:14; yea, in the way to
blaspheme God; see Job 2:9, Malachi 3:13, Revelation 16:9. Thomas Crane, in "A
Prospect of Divine Providence." 1672.
Ver. 22. I was as a beast before thee. I permitted my mind to be wholly occupied
with sensible things, like the beasts that perish, and did not look into a future state,
nor did I consider nor submit to the wise designs of an unerring providence. Adam
Clarke.
Ver. 22. I was as a beast before thee. The original has in it no word of comparison; it
ought to be rather translated, I was a very beast before thee, and we are told that
the Hebrew word being in the plural number, gives it a peculiar emphasis,
indicating some monstrous or astonishing beast. It is the word used by Job which is
interpreted "behemoth, "--"I was a very monster before thee, "not only a beast, but
one of the most brutish of all beasts, one of the most stubborn and intractable of all
beasts. I think no man can go much lower than this in humble confession. This is a
description of human nature, and of the old man in the renewed saint which is not
to be excelled. C.H.S.
Ver. 22. Among the many arguments to prove the penman of the Scripture inspired
by the Spirit of God, this is not the last and least--that the penmen of holy writ do
record their own faults and the faults of their dearest and nearest relatives. For
instance hereof, how coarsely doth David speak of himself: So foolish was I, and
ignorant: I was as a beast before thee. And do you think that the face of St. Paul did
look the more foul by being drawn with his own pencil, when he says, "I was a
murderer, a persecutor, the greatest of sinners, "etc? This is not usual in the
writings of human authors, who praise themselves to the utmost of what they could,
and rather than lose a drop of applause they will lick it up with their own tongues.
Tully writes very copiously in setting forth the good service which he did the Roman
state, but not a word of his covetousness, of his affecting popular applause, of his
pride and vain glory, of his mean extraction and the like. Whereas, clean contrary,
Moses sets down the sin and punishment of his own sister, the idolatry and
superstition of Aaron his brother, and his own fault in his preposterous striking the
rock, for which he was excluded the land of Canaan. Thomas Fuller.
SBC 22-24, "I. Consider the character and condition of this man at first, and before he
was turned to the Lord: "So foolish was I, and ignorant: I was as a beast before Thee." He
acted the fool because he did not know the truth, and he missed the truth because he
acted the fool.
II. After describing his former alienation, the penitent next proclaims his present
nearness and peace: "Nevertheless I am continually with Thee." "I was as a beast, but I
am with Thee." Species do not interchange, but the transformations which are unknown
in the sphere of nature are accomplished in the region of grace. The man has become
new. His soul had been in abeyance; he had been as a beast in relation to God. But his
original nature had been restored; the image of his Maker had been impressed upon his
being. Loving, living communion has recommenced between the offspring, man, and his

128. Father God.
III. Consider the cause and manner of this great deliverance: "Thou hast holden me by
my right hand." (1) He ascribes his deliverance to God: "Thou hast holden me." (2)
Above, there is an everlasting arm outstretched; below, a willing people gladly grasp it.
The picture represents a father leading his strayed child home. The child is not dragged;
he is led.
IV. The course through life which the penitent now expects to keep: "Thou shalt guide
me with Thy counsel." In this man’s esteem salvation implies holiness. (1) Deliverance
from condemnation carries with it turning from sin. (2) The rule of life for the reconciled
is the word of God: "Thy counsel." (3) Reconciled and renewed though he be, and
walking in the light, he cannot yet be left to himself: "Thou shalt guide me." He needs
and gets the present, permanent, personal care of the Father at every stage, every step, of
his pilgrimage.
V. The issue of all in eternity: "And afterward receive me to glory." It is not, I shall make
my way in, but "Thou shalt receive me." It does not imply any preternatural knowledge
of heaven, but a spiritual communion with the Friend of sinners, who is already there.
Unless the kingdom of God be within you here, you shall not be within the kingdom of
God yonder.
W. Arnot, The Anchor of the Soul, and Other Sermons, p. 212.
23 Yet I am always with you;
you hold me by my right hand.
BAR ES, "Nevertheless, I am continually with thee - I am kept by thee in the
land of the living; I am permitted to abide in thy presence; I am allowed to hope in thy
mercy. Notwithstanding my low and unworthy views, notwithstanding my doubts about
the justice of the divine administration, notwithstanding my envy at the prosperity of the
wicked, and my spirit of complaining against God, I am not driven away from God; I am
not banished from his presence, or cut off from his favor. Well may we marvel when we
reflect on our thoughts about God, that He has not risen in his anger, and banished us
from his presence forever and ever.
Thou hast holden me by my right hand - Thou hast not left me. Thou hast
stretched out thy hand to keep me. Thou hast been to me as, a Protector and Friend.
Thou hast not been angry at my unkind and ungrateful thoughts; thou hast not banished
me eternally from thy presence.

129. CLARKE, "I am continually with thee - I now see that myself and my people are
under thy guardian care; that we are continually upheld by thee; and while in thy right
hand, we shall not be utterly cast down.
GILL, "Nevertheless, I am continually with thee,.... Upon the heart of God, in his
hands, under his eye, under his wings of protection and care, and not suffered to depart
from him finally and totally; he could not be disunited and removed from him by the
above temptation; nor was he left to cast off the fear of the Lord, and to forsake his
worship and service; nor altogether to lose his love and affection for him, which still
continued; see Psa_73:25, or "I shall be always with thee" (z); not now, for though the
saints are always in union with the Lord, yet they have not always communion with him;
but hereafter, in heaven, to all eternity:
thou hast holden me by my right hand; as an instance of condescension, respect,
and familiarity; see Act_23:19, as a parent takes his child by the hand, and learns it to
go, so the Lord takes his children by the hand, and teaches them to walk by faith in him,
Hos_11:3 or in order to keep them from falling, and bear them up under temptations
and exercises; as well as to lead them into more intimate communion with himself in his
sanctuary, and to raise them up out of their low estate to an exalted one; see Isa_45:1,
and likewise to put something into their hands, to supply their wants, and fill them with
his good things; see Eze_16:49.
HE RY, " He took occasion hence to own his dependence on and obligations to the
grace of God (Psa_73:23): “Nevertheless, foolish as I am, I am continually with thee and
in thy favour; thou hast holden me by my right hand.” This may refer either, 1. To the
care God had taken of him, and the kindness he had shown him, all along from his
beginning hitherto. He had said, in the hour of temptation (Psa_73:14), All the day long
have I been plagued; but here he corrects himself for that passionate complaint:
“Though God has chastened me, he has not cast me off; notwithstanding all the crosses
of my life, I have been continually with thee; I have had thy presence with me, and thou
hast been nigh unto me in all that which I have called upon thee for; and therefore,
though perplexed, yet not in despair. Though God has sometimes written bitter things
against me, yet he has still holden me by my right hand, both to keep me, that I should
not desert him or fly off from him, and to prevent my sinking and fainting under my
burdens, or losing my way in the wildernesses through which I have walked.” If we have
been kept in the way with God, kept closely in our duty and upheld in our integrity, we
must own ourselves indebted to the free grace of God for our preservation: Having
obtained help of God, I continue hitherto. And, if he has thus maintained the spiritual
life, the earnest of eternal life, we ought not to complain, whatever calamities of this
present time we have met with. Or, 2. To the late experience he had had of the power of
divine grace in carrying him through this strong temptation and bringing him off a
conqueror: “I was foolish and ignorant, and yet thou hast had compassion on me and
taught me (Heb_5:2), and kept me under thy protection;” for the unworthiness of man is
no bar to the free grace of God. We must ascribe our safety in temptation, and our
victory over it, not to our own wisdom, for we are foolish and ignorant, but to the
gracious presence of God with us and the prevalency of Christ's intercession for us, that
our faith may not fail: “My feet were almost gone, and they would have quite gone, past
recovery, but that thou hast holden me by my right hand and so kept me from falling.”

130. JAMISO , "Still he was with God, as a dependent beneficiary, and so kept from
falling (Psa_73:2).
CALVI , "23 evertheless I was continually with thee. (205) Here the Psalmist
declares, in a different sense, that he was with God. He gives him thanks for having
kept him from utterly falling, when he was in so great danger of being precipitated
into destruction. The greatness of the favor to which he adverts is the more
strikingly manifested from the confession which he made a little before, that he was
bereft of judgment, and, as it were, a brute beast; for he richly deserved to be cast
off by God, when he dared to murmur against him. Men are said to be with God in
two ways; either, first, in respect of apprehension and thought, when they are
persuaded that they live in his presence, are governed by his hand, and sustained by
his power; or, secondly, when God, unperceived by them, puts upon them a bridle,
by which, when they go astray, he secretly restrains them, and prevents them from
totally apostatising from him. When a man therefore imagines that God exercises no
care about him, he is not with God, as to his own feeling or apprehension; but still
that man, if he is not forsaken, abides with God, inasmuch as God’s secret or hidden
grace continues with him. In short, God is always near his chosen ones; for although
they sometimes turn their backs upon him, he nevertheless has always his fatherly
eye turned towards them. When the Psalmist speaks of God as holding him by the
right hand, he means that he was, by the wonderful power of God, drawn back from
that deep gulf into which the reprobate cast themselves. He then ascribes it wholly
to the grace of God that he was enabled to restrain himself from breaking forth into
open blasphemies, and from hardening himself in error, and that he was also
brought to condemn himself of foolishness; — this he ascribes wholly to the grace of
God, who stretched out his hand to hold him up, and prevent him from a fall which
would have involved him in destruction. From this we see how precious our
salvation is in the sight of God; for when we wander far from him, he yet continues
to look upon us with a watchful eye, and to stretch forth his hand to bring us to
himself. We must indeed beware of perverting this doctrine by making it a pretext
for slothfulness; but experience nevertheless teaches us, that when we are sunk in
drowsiness and insensibility, God exercises a care about us, and that even when we
are fugitives and wanderers from him, he is still near us. The force of the metaphor
contained in the language, which represents God as holding us by the right hand, is
to be particularly noticed; for there is no temptation, let it be never so slight, which
would not easily overthrow us, were we not upheld and sustained by the power of
God. The reason then why we do not succumb, even in the severest conflicts, is
nothing else than because we receive the aid of the Holy Spirit. He does not indeed
always put forth his power in us in an evident and striking manner, (for he often
perfects it in our weakness;) but it is enough that he succours us, although we may
be ignorant and unconscious of it, that he upholds us when we stumble, and even
lifts us up when we have fallen.
SPURGEO , "Ver. 23. evertheless I am continually with thee. He does not give up
his faith, though he confesses his folly. Sin may distress us, and yet we may be in

131. communion with God. It is sin beloved and delighted in which separates us from the
Lord, but when we bewail it heartily, the Lord will not withdraw from us. What a
contrast is here in this and the former verse! He is as a beast, and yet continually
with God. Our double nature, as it always causes conflict, so is it a continuous
paradox: the flesh allies us with the brutes, and the spirit affiliates us to God.
Thou hast holden me by my right hand. With love dost thou embrace me, with
honour ennoble me, with power uphold me. He had almost fallen, and yet was
always upheld. He was a riddle to himself, as he had been a wonder unto many. This
verse contains the two precious mercies of communion and upholding, and as they
were both given to one who confessed himself a fool, we also may hope to enjoy
them.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 23. I am continually with thee, as a child the tender care of a parent; and as a
parent, during my danger of falling in a slippery path, "thou hast holden me, thy
child, by my right hand." George Horne.
Ver. 23. I am continually with thee. He does not say that the Lord is continually with
"his people, "and holds, and guides, and receives them; he says, "He is continually
with me; He holds me; He will guide me; He will receive me." The man saw, and
felt, and rejoiced in his own personal interest in God's care and love. And he did this
(mark), in the very midst of affliction, with "flesh and heart failing; "and in spite
too of many wrong, and opposite, and sinful feelings, that had just passed away;
under a conviction of his own sinfulness, and folly, and, as he calls it, even
"brutishness." Oh! it is a blessed thing, brethren, to have a faith like this. Charles
Bradley. 1838.
Ver. 23. I am still with thee. The word translated still properly means always, and
denotes that there had been no change or interruption in the previous relation of the
parties. There is a perfectly analogous usage of the French toujours. Joseph Addison
Alexander.
BE SO , "Psalms 73:23. evertheless — otwithstanding all my temptations, and
my gross folly in yielding to them; I am continually with thee — In thy favour and
under thy care. Although I gave thee just cause to cast me off, yet thou didst
continue thy gracious presence with me, and kindness to me. Thou hast holden me
by thy right hand — Hast upheld me, that my faith might not fail, and I might not
be overthrown by this, or any other temptation. “The remainder of the Psalm
contains the most dutiful and affectionate expressions of a mind perfectly at ease,
and reposing itself with comfortable assurance on the loving-kindness of the Lord,
of which it had thus experienced a fresh instance in its support under the late
temptation, and complete victory over it.” — Horne.
COFFMA , “Verse 23
" evertheless, I am continually with thee:
Thou hast holden my right hand.
Thou shalt guide me with thy counsel,

132. And afterward receive me to glory.
Whom have I in heaven but thee?
And there is none upon earth that I desire besides thee.
My flesh and my heart faileth;
But God is the strength of my heart and my portion forever."
What a marvelous affirmation of faith in God is made here. The answer to all of
earth's inequities, maladjustments, injustices, and wretchedness is not to be
expected in this life. Over against all of the misfortunes and sorrows of the
redeemed there is written the glorious words of the Son of God, "Great is your
reward in heaven."
"And afterward receive me to glory"! (Psalms 73:24). Here is another glorious Old
Testament text promising the resurrection of the dead and the entry of the saints of
God into everlasting blessedness. As an apostle has stated it:
"For our light affliction, which is for the moment, worketh for us more and more
exceedingly an eternal weight of glory; while we look not at the things which are
seen, but at the things which are not seen; for the things which are seen are
temporal; but the things which are not seen are eternal" (2 Corinthians 4:17-18).
"Whom have I in heaven but thee" (Psalms 73:25). These beautiful words were
utilized by Fanny J. Crosby:
"Thou the spring of all my comfort,
More than life to me.
Whom have I on earth beside thee,
Whom in heav'n but thee."[6]SIZE>
K&D 23-26, "But he does not thus deeply degrade himself: after God has once taken
him by the right hand and rescued him from the danger of falling (Psa_73:2), he clings
all the more firmly to Him, and will not suffer his perpetual fellowship with Him to be
again broken through by such seizures which estrange him from God. confidently does
he yield up himself to the divine guidance, though he may not see through the mystery of
the plan (‫ה‬ ַ‫צ‬ ֵ‫)ע‬ of this guidance. He knows that afterwards (‫ר‬ ַ‫ח‬ፍ with Mugrash: adverb as
in Psa_68:26), i.e., after this dark way of faith, God will ‫ּוד‬‫ב‬ ָ‫כ‬ receive him, i.e., take him to
Himself, and take him from all suffering (‫ח‬ ַ‫ק‬ ָ‫ל‬ as in Psa_49:16, and of Enoch, Gen_5:24).
The comparison of Zec_2:12 [8] is misleading; there ‫ר‬ ַ‫ח‬ፍ is rightly accented as a
preposition: after glory hath He sent me forth (vid., Köhler), and here as an adverb; for
although the adverbial sense of ‫אחר‬ would more readily lead one to look for the

133. arrangement of the words ‫כבוד‬ ‫תקחני‬ ‫,ואחר‬ still “to receive after glory” (cf. the reverse Isa_
58:8) is an awkward thought. ‫,כבוד‬ which as an adjective “glorious” (Hofmann) is alien
to the language, is either accusative of the goal (Hupfeld), or, which yields a form of
expression that is more like the style of the Old Testament, accusative of the manner
(Luther, “with honour”). In ‫ר‬ ַ‫ח‬ፍ the poet comprehends in one summary view what he
looks for at the goal of the present divine guidance. The future is dark to him, but lighted
up by the one hope that the end of his earthly existence will be a glorious solution of the
riddle. Here, as elsewhere, it is faith which breaks through not only the darkness of this
present life, but also the night of Hades. At that time there was as yet no divine utterance
concerning any heavenly triumph of the church, militant in the present world, but to
faith the Jahve-Name had already a transparent depth which penetrated beyond Hades
into an eternal life. The heaven of blessedness and glory also is nothing without God; but
he who can in love call God his, possesses heaven upon earth, and he who cannot in love
call God his, would possess not heaven, but hell, in the midst of heaven. In this sense the
poet says in Psa_73:25 : whom have I in heaven? i.e., who there without Thee would be
the object of my desire, the stilling of my longing? without Thee heaven with all its glory
is a vast waste and void, which makes me indifferent to everything, and with Thee, i.e.,
possessing Thee, I have no delight in the earth, because to call Thee mine infinitely
surpasses every possession and every desire of earth. If we take ‫ץ‬ ֶ‫ר‬ፎ ָ still more exactly as
parallel to ‫ם‬ִ‫י‬ ַ‫מ‬ ָ ַ , without making it dependent upon ‫י‬ ִ ְ‫צ‬ ַ‫פ‬ ָ‫:ח‬ and possessing Thee I have
no desire upon the earth, then the sense remains essentially the same; but if we allow
‫בארץ‬ to be governed by ‫חפצתי‬ in accordance with the general usage of the language, we
arrive at this meaning by the most natural way. Heaven and earth, together with angels
and men, afford him no satisfaction - his only friend, his sole desire and love, is God. The
love for God which David expresses in Psa_16:2 in the brief utterance, “Thou art my
Lord, Thou art my highest good,” is here expanded with incomparable mystical
profoundness and beauty. Luther's version shows his master-hand. The church follows it
in its “Herzlich lieb hab' ich dich” when it sings -
“The whole wide world delights me not,
For heaven and earth, Lord, care I not,
If I may but have Thee;”
and following it, goes on in perfect harmony with the text of our Psalm -
“Yea, though my heart be like to break,
Thou art my trust that nought can shake;”
(Note: Miss Winkworth's translation.)
or with Paul Gerhard, [in his Passion-hymn “Ein Lämmlein geht und trägt die Schuld
der Welt und ihrer Kinder,”
“Light of my heart, that shalt Thou be;
And when my heart in pieces breaks,
Thou shalt my heart remain.”
For the hypothetical perfect ‫ה‬ ָ‫ל‬ ָⅴ expresses something in spite of which he upon whom it
may come calls God his God: licet defecerit. Though his outward and inward man perish,

134. nevertheless God remains ever the rock of his heart as the firm ground upon which he,
with his ego, remains standing when everything else totters; He remains his portion, i.e.,
the possession that cannot be taken from him, if he loses all, even his spirit-life
pertaining to the body, - and God remains to him this portion ‫ם‬ ָ‫ּול‬‫ע‬ ְ‫,ל‬ he survives with the
life which he has in God the death of the old life. The poet supposes an extreme case, -
one, that is, it is true, impossible, but yet conceivable, - that his outward and inward
being should sink away; even then with the merus actus of his ego he will continue to
cling to God. In the midst of the natural life of perishableness and of sin, a new,
individual life which is resigned to God has begun within him, and in this he has the
pledge that he cannot perish, so truly as God, with whom it is closely united, cannot
perish. It is just this that is also the nerve of the proof of the resurrection of the dead
which Jesus advances in opposition to the Sadducees (Mat_22:32).
WHEDON, "23. Nevertheless I am continually with thee—Notwithstanding my
unreasonable and even brutish conduct, yet “all this while I have been particularly
considered and cared for, and in a special and eminent manner supported, by thee.”—
Hammond. The expression, “I am continually with thee,” as Hengstenberg says, “is not
self praise, but praise of the divine compassion and faithfulness in keeping him,” as the
second hemistich explains.
U K OW AUTHOR, "The desire of the saints (23-26)
Yet I am always with you; you hold me by my right hand. You guide me with your
counsel, and afterward you will take me into glory. Whom have I in heaven but
you? And earth has nothing I desire besides you. My flesh and my heart may fail,
but God is the strength of my heart and my portion forever.
“God has hemmed me in to nothing, that I many have nothing, do nothing, want
nothing, save Himself.” -- Jim Elliot in The Journals of Jim Elliot. Christianity
Today, Vol. 30, no. 18 (v. 25)
Can we honestly say today that God is our all-in-all? Can we sing “He’s All I eed,
Jesus is all I need?” Can anything on earth compare with what we have in heaven?
The determination of the saints (28)
But as for me, it is good to be near God. I have made the Sovereign LORD my
refuge; I will tell of all your deeds.
Once Asaph got his perspective fixed and his head on straight, he rediscovered joy.
And he made up his mind that he was going to tell everyone of the wonderful works
of the Lord in his behalf. He could not remain silent.
Is that your determination today? Do you know the goodness of the Lord? Are you
comfortable sharing it with others? Have you been forgiven? Do you have a sure
and certain hope for today and tomorrow? Have you experienced a turning point?

135. 24 You guide me with your counsel,
and afterward you will take me into glory.
BAR ES, "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.
CLARKE, "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 honor 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.
GILL, "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, Act_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:

136. 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.
HE RY, " He encouraged himself to hope that the same God who had delivered him
from this evil work would preserve him to his heavenly kingdom, as St. Paul does (2Ti_
4:18): “I am now upheld by thee, therefore thou shalt guide me with thy counsel, leading
me, as thou hast done hitherto, many a difficult step; and, since I am now continually
with thee, thou shalt afterwards receive me to glory” Psa_73:24. This completes the
happiness of the saints, so that they have no reason to envy the worldly prosperity of
sinners. Note, 1. All those who commit themselves to God shall be guided with his
counsel, with the counsel both of his word and of his Spirit, the best counsellors. The
psalmist had like to have paid dearly for following his own counsels in this temptation
and therefore resolves for the future to take God's advice, which shall never be wanting
to those that duly seek it with a resolution to follow it. 2. All those who are guided and
led by the counsel of God in this world shall be received to his glory in another world. If
we make God's glory in us the end we aim at, he will make our glory with him the end we
shall for ever be happy in. Upon this consideration, let us never envy sinners, but rather
bless ourselves in our own blessedness. If God direct us in the way of our duty, and
prevent our turning aside out of it, he will afterwards, 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 we have been put into by some threatening
temptations.
JAMISO , "All doubts are silenced in confidence of divine guidance and future
glory.
receive me to glory — literally, “take for (me) glory” (compare Psa_68:18; Eph_
4:8).
CALVI , "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

137. 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.
SPURGEO , "Ver. 24. Thou shalt guide me with thy counsel. I have done with
choosing my own way, and trying to pick a path amid the jungle of reason. He
yielded not only the point in debate, but all intentions of debating, and he puts his
hand into that of the great Father, asking to be led, and agreeing to follow. Our
former mistakes are a blessing, when they drive us to this. The end of our own
wisdom is the beginning of our being wise. With Him is counsel, and when we come
to him, we are sure to be led aright.
And afterward. "Afterward!" Blessed word. We can cheerfully put up with the
present, when we foresee the future. What is around us just now is of small
consequence, compared with afterward.
Receive me to glory. Take me up into thy splendour of joy. Thy guidance shall
conduct me to this matchless terminus. Glory shall I have, and thou thyself wilt
admit me into it. As Enoch was not, for God took him, so all the saints are taken
up--received up into glory.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 24. Thou shalt guide me. How are we to work our way in strange lands, if left
entirely to our own resources? Hence it is, that so much is said in the Bible about
guides, and that the Lord is called the guide of his people. They are in a foreign
land, a land of pits and snares; and, without a good guide, they will be sure to fall
into the one, or be caught in the other. "This God is our God, for ever and ever,
"saith the psalmist; and not only so, but he condescends to "be our guide, and will
be, even unto death" (Psalms 48:14). Can we have a better guide? When a guide has
been well recommended to us by those who have tried him, it is our wisdom to place
ourselves unreservedly in his hands; and if he say our way lies to the right, it would

138. show our folly to say we were determined to go to the left. John Gadsby.
Ver. 24. Guide... receive. After conversion, God still works with us: he doth not only
give grace, but actual help in the work of obedience: "He worketh all our works in
us, "Isaiah 26:12. His actual help is necessary to direct, quicken, strengthen, protect
and defend us. In our way to heaven, we need not only a rule and path, but a guide.
The rule is the law of God; but the guide is the Spirit of God. Thomas Manton.
Ver. 24. Afterward. After all our toil in labour and duty, after all our crosses and
afflictions, after all our doubts and fears that we should never receive it; after all the
hiding of his face, and clouds and darkness that have passed over us; and after all
our battles and fightings for it, oh, then how seasonably will the reception of this
reward come in: Thou wilt guide me with thy counsel, and afterward receive me to
glory. O blessed afterwards; when all your work is done, when all your doubts and
fears are over, and when all your battles are fought; then, O then, ye shall receive
the reward. John Spalding.
Ver. 24. Receive me to glory. Mendelssohn in his Beor, has perceived the probable
allusion in this clause to the translation of Enoch. Of Enoch it is said, Genesis 5:24,
Myhla wta xql, "God took him." Here (Psalms 73:24), the psalmist writes, ygzqt
Kwbk. "Thou shalt take me to glory, or gloriously." In another (Psalms 49:16) we
read, ygzqy yk. "For he (God) shall take me." I can hardly think that the two latter
expressions were written and read in their context by Jews without reference to the
former. Thomas Thompson Perowne.
BE SO , "Psalms 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 God’s 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.
WHEDO , "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

139. 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, (Genesis 5:24,) “For God took him,” and Psalms 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. ‫,אחר‬
(ahhar,) translated after, (which is sometimes used adverbially, as Judges 19:5, and
sometimes as a preposition, as Zechariah 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 ‫,לקח‬ (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, ‫,נחה‬ (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 Psalms 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.
COKE, “Psalms 73:24. Thou shalt guide me with thy counsel, &c.— See Psalms
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 ew 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, Psalms 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

140. 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, Zechariah 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.
EXPOSITORS DICTIO ARY OF TEXTS, “God the Sole Delight of the Elect
Psalm 73:24
This Psalm gives the embodiment of the deepest, innermost, and most primary life
of the soul; where thought is not, but the life is reduced to the ultimate facts of
spiritual consciousness, the certain premises of spiritual thought, the knowledge of
self and the knowledge of God.
I. The soul that aspires to contemplate the ways of Providence is met by a difficulty
at the outset. God"s ways are not as our ways, His gifts to men are not
proportioned, as we should have proportioned them, to their deserts, and this
difficulty, which is stated at the beginning of the Psalm , is not solved, in a final and
universal way, in any part of it; it is solved only to the satisfaction of the Psalmist
himself, with just the hint at the intellectual solution that God"s judgment in the
world to come will remedy what now seems to be defects.
II. When the question of God"s just government has once been satisfactorily
explained, the soul cares no more for the details of the explanation; she only desires
to prostrate herself before Him and confess her weakness and His surpassing glory.
In communion with Him, even such unequal communion as she feels to be the best
she deserves, she is strengthened and ennobled, and rests and is comforted.
III. " evertheless I am always by Thee; for Thou hast holden me by my right
hand." In this sublime selfishness, if we are to call it Song of Solomon , he is content
to stay; he forgets all others. He can do without the glory until God"s own time shall
come for giving it; the guidance of God"s counsel may last as long as He shall
please, so that only it be not taken away. And now we shall see in what sense his
religion is selfish, and in what sense not. It is selfish so far, and so far only, as all

141. love may be said to be selfish. It seeks its own delight, but a delight that is not found
in self, or in its own prize or possessions, but only in loving and being loved by
Another.
IV. I am afraid that this ardent all-absorbing personal love for their Lord is not, as
a matter of fact, the prevailing feeling and the keenest desire of Christians in their
thoughts of the other world. What is it that people of our time most fondly think of,
and exult in most, when they think that God has given them a right to expect
admission into heaven? Is it not generally, not union with God, but reunion with
their earthly friends, or with God"s servants whom they have revered that have
gone before them? And sometimes people"s thoughts of heaven take a yet lower
form—lower, more selfish in the evil sense; they look forward to a blessedness that
consists not in realized love for another, but in mere personal enjoyment and
possession; and fancy heaven only a more perfect earth, with all earth"s enjoyments
that are not plainly sinful or casual.
ow until we are able to have nothing and desire nothing but God, we are not fit for
heaven. If we would have the happiness that we seek, we must receive it in God"s
form, and seek it in His way, by disinterested love for Him and our brethren, not
schemes for our own personal exaltation even in things spiritual. What we have to
do is to go out of ourselves, not out into the world, but into God; to leave a self-
centred selfish desire for happiness, and seek His will and His kingdom; only by that
the truest happiness will be found.
—W. H. Simcox, The Cessation of Prophecy, p178.
25 Whom have I in heaven but you?
And earth has nothing I desire besides you.
BAR ES, "whom have I in heaven but thee? - literally, “Who is to me in the
heavens?” That is, There is no one there that in my love for him can be compared with
thee; no one who can do for me what thou canst do; no one who can meet and satisfy the
needs of my soul as thou canst; no one who can be to me what God “is” - what a God
“must” be. After all my complaining and my doubts there is no one, not even in the
heavens, who cant supply the place of “God,” or be to me what God is; and the warm
affections of my soul, therefore, are “really” toward him. I feel my need of him; and I
must and do find my supreme happiness in him. What would even heaven be to me

142. without God? who there, even of the angels of light, could supply the place of God?
And there is none upon earth that I desire beside thee - That is, Thou art all-
sufficient; thou dost meet and satisfy the needs of my nature. All my happiness is in
thee; no one on earth could be substituted in thy place, or be to me what thou art as God.
CLARKE, "Whom have I in heaven but thee? - The original is more emphatic:
‫בארץ‬ ‫חפצתי‬ ‫לא‬ ‫ועמך‬ ‫בשמים‬ ‫לי‬ ‫מי‬ mi li bashshamayim; veimmecha lo chaphatsti baarets. “Who is
there to me in the heavens? And with thee I have desired nothing in the earth.” No man
can say this who has not taken God for his portion in reference to both worlds.
GILL, "Whom have I in heaven but thee,.... Which includes God the Father, Son,
and Spirit; God the Father, as his only covenant God and Father; Christ as his only
Mediator, Saviour, and Redeemer, Head, Husband, Advocate, and Intercessor; the Spirit
as his only sanctifier, Comforter, earnest, and sealer; and is expressive of their being the
one and only Lord God, the sole object of worship, trust, and confidence; his only helper
and guide; and in whom his supreme happiness and glory lay; and it excludes the sun,
moon, and stars, in the lower heavens, from being the object of worship and trust; and
angels and glorified saints in the highest heavens: the words may be rendered, "who is
for me in heaven?" (e) on my side, my protector and defender; see Rom_8:31.
and there is none upon earth that I desire besides thee; or "with thee" (f); there
are many things on earth desirable, as riches, health, friends, food, raiment, &c. but not
to be compared with God and Christ, and the blessed Spirit; with the love of God, the
grace of Christ, and the communion of the Holy Ghost; there are none to be loved and
delighted in as they, nor anything so desirable as fellowship with them: or "with thee I
desire not the earth" (g); the whole world, and all things in it, are nothing in comparison
of God; if a man was possessed of the whole of it, and had not interest in the Lord, he
would be miserable; and if he has an interest in him, he has enough without it; for all
things are his, God is all in all; wherefore he is willing to leave all, and be with him for
ever: the Targum is,
"who is like unto thee, that is, mine in heaven but thee? and with thee I do not desire a
companion on earth.''
See Psa_89:6.
HE RY, "He was hereby quickened to cleave the more closely to God, and very much
confirmed and comforted in the choice he had made of him, Psa_73:25, Psa_73:26. His
thoughts here dwell with delight upon his own happiness in God, as much greater then
the happiness of the ungodly that prospered in the world. He saw little reason to envy
them what they had in the creature when he found how much more and better, surer and
sweeter, comforts he had in the Creator, and what cause he had to congratulate himself
on this account. He had complained of his afflictions (Psa_73:14); but this makes them
very light and easy, All is well if God be mine. We have here the breathings of a sanctified
soul towards God, and its repose in him, as that to a godly man really which the
prosperity of a worldly man is to him in conceit and imagination: Whom have I in
heaven but thee? There is scarcely a verse in all the psalms more expressive than this of

143. the pious and devout affections of a soul to God; here it soars up towards him, follows
hard after him, and yet, at the same time, has an entire satisfaction and complacency in
him.
1. It is here supposed that God alone is the felicity and chief good of man. He, and he
only, that made the soul, can make it happy; there is none in heaven, none in earth, that
can pretend to do it besides.
2. Here are expressed the workings and breathings of a soul towards God accordingly.
If God be our felicity,
(1.) Then we must have him (Whom have I but thee?), we must choose him, and make
sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if
he be not the felicity of our souls, and if we do not by a lively faith make him ours, by
joining ourselves to him in an everlasting covenant?
(2.) Then our desire must be towards him and our delight in him (the word signifies
both); we must delight in what we have of God and desire what we yet further hope for.
Our desires must not only be offered up to God, but they must all terminate in him,
desiring nothing more than God, but still more and more of him. This includes all our
prayers, Lord, give us thyself; as that includes all the promises, I will be to them a God.
The desire of our souls is to thy name.
(3.) We must prefer him in our choice and desire before any other. [1.] “There is none
in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with,
but thee.” God is in himself more glorious than any celestial being (Psa_89:6), and must
be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God
alone can make us happy. His favour is infinitely more to us than the refreshment of the
dews of heaven or the benign influence of the stars of heaven, more than the friendship
of the saints in heaven or the good offices of the angels there. [2.] I desire none on earth
besides thee; not only none in heaven, a place at a distance, which we have but little
acquaintance with, but none on earth neither, where we have many friends and where
much of our present interest and concern lie. “Earth carries away the desires of most
men, and yet I have none on earth, no persons, no things, no possessions, no delights,
that I desire besides thee or with thee, in comparison or competition with thee.” We
must desire nothing besides God but what we desire for him (nil praeter te nisi propter
te - nothing besides thee except for thy sake), nothing but what we desire from him, and
can be content without so that it be made up in him. We must desire nothing besides
God as needful to be a partner with him in making us happy.
JAMISO , "God is his only satisfying good.
CALVI , "25.Whom have I in heaven but thee? The Psalmist shows more distinctly
how much he had profited in the sanctuary of God; for being satisfied with him
alone, he rejects every other object, except God, which presented itself to him. The
form of expression which he employs, when he joins together an interrogation and
an affirmation, is quite common in the Hebrew tongue, although harsh in other
languages. As to the meaning, there is no ambiguity. David declares that he desires
nothing, either in heaven or in earth, except God alone, and that without God, all
other objects which usually draw the hearts of men towards them were unattractive
to him. And, undoubtedly, God then obtains from us the glory to which he is
entitled, when, instead of being carried first to one object, and then to another, we
hold exclusively by him, being satisfied with him alone. If we give the smallest

144. portion of our affections to the creatures, we in so far defraud God of the honor
which belongs to him. And yet nothing has been more common in all ages than this
sacrilege, and it prevails too much at the present day. How small is the number of
those who keep their affections fixed on God alone! We see how superstition joins to
him many others as rivals for our affections. While the Papists admit in word that
all things depend upon God, they are, nevertheless, constantly seeking to obtain help
from this and the other quarter independent of him. Others, puffed up with pride,
have the effrontery to associate either themselves or other men with God. On this
account we ought the more carefully to attend to this doctrine, That it is unlawful
for us to desire any other object besides God. By the words heaven and earth the
Psalmist denotes every conceivable object; but, at the same time, he seems purposely
to point to these two in particular. In saying that he sought none in heaven but God
only, he rejects and renounces all the false gods with which, through the common
error and folly of mankind, heaven has been filled. When he affirms that he desires
none on the earth besides God, he has, I suppose, a reference to the deceits and
illusions with which almost the whole world is intoxicated; for those who are not
beguiled by the former artifice of Satan, so as to be led to fabricate for themselves
false gods, either deceive themselves by arrogance when confiding in their own skill,
or strength, or prudence, they usurp the prerogatives which belong to God alone; or
else trepan themselves with deceitful allurements when they rely upon the favor of
men, or confide in their own riches and other helps which they possess. If, then, we
would seek God aright, we must beware of going astray into various by-paths, and
divested of all superstition and pride, must betake ourselves directly and exclusively
to Him. This is the only way of seeking him. The expression, I have desired none
other with thee, amounts to this: I know that thou by thyself, apart from every other
object, art sufficient, yea, more than sufficient for me, and therefore I do not suffer
myself to be carried away after a variety of desires, but rest in and am fully
contented with thee. In short, that we may be satisfied with God alone, it is of
importance for us to know the plenitude of the blessings which he offers for our
acceptance.
SPURGEO , "Ver. 25. Whom have I in heaven but thee? Thus, then, he turns away
from the glitter which fascinated him to the true gold which was his real treasure.
He felt that his God was better to him than all the wealth, health, honour, and
peace, which he had so much envied in the worldling; yea, He was not only better
than all on earth, but more excellent than all in heaven. He bade all things else go,
that he might be filled with his God.
And there is none upon earth that I desire beside thee. o longer should his wishes
ramble, no other object should tempt them to stray; henceforth, the Ever living One
should be his all in all.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 25. Whom have I in heaven but thee, etc. How small is the number of those who
keep their affections fixed on God alone! We see how superstition joins to him many
others as rivals for our affections. While the Papists admit in word that all things
depend upon God, they are, nevertheless, constantly seeking to obtain help from this
and the other quarter independent of him. John Calvin.

145. Ver. 25. It pleased David, and it pleases all the saints, more that God is their
salvation, whether temporal or eternal, than that he saves them. The saints look
more at God than at all that is God's. They say, on tua, sed te; we desire not thine,
but thee, or nothing of thine like thee. Whom have I in heaven but thee? saith David.
What are saints? what are angels, to a soul without God? It is true of things as well
as of persons. What have we in heaven but God? What's joy without God? What's
glory without God? What's all the furniture and riches, all the delicacies, yea, all the
diadems of heaven, without the God of heaven? If God should say to the saints, Here
is heaven, take it amongst you, but I will withdraw myself, how would they weep
over heaven itself, and make it a Baca, a valley of tears indeed. Heaven is not heaven
unless we enjoy God. It is the presence of God which makes heaven: glory is but our
nearest being unto God. As Mephibosheth replied, when David told him, "I have
said, thou and Ziba divide the land:" "Let him take all, if he will, "saith
Mephibosheth, I do not so much regard the land as I regard thy presence; "Let him
take all, forasmuch as my lord the king is come again in peace to his own house,
"where I may enjoy him. So if God should say to the saints, Take heaven amongst
you, and withdraw himself, they would even say, ay, let the world take heaven, if
they will, if we may not have thee in heaven, heaven will but be an earth, or rather
but a hell to us. That which saints rejoice in, is that they may be in the presence of
God, that they may sit at his table, and eat bread with him; that is, that they may be
near him continually, which was Mephibosheth's privilege with David. That's the
thing which they desire and which their souls thirst after; that's the wine they would
drink. "My soul, "saith David (Psalms 42:2), "thirsteth for God, for the living God;
when" (I think the time is very long, when) "shall I come and appear before God?"
Joseph Caryl.
Ver. 25-26. Gotthold was invited to an entertainment, and had the hope held out
that he would meet with a friend whom he loved, and in whose society he took the
greatest delight. On joining the party, however, he learned that, owing to some
unforeseen occurrence, this friend was not to be present, and felt too much
chagrined to take any share in the hilarity. The circumstances afterwards led him
into the following train of thought: The pious soul, that sincerely loves and fervently
longs for the Lord Jesus, experiences what I lately did. She seeks her Beloved in all
places, objects, and events. If she finds him, who is happier? If she finds him not,
who more disconsolate? Ah! Lord Jesus, thou best of friends, thou art the object of
my love; my soul seeketh thee, my heart longeth after thee. What care I for the
world, with all its pleasures and pomp, its power and glory, unless I find thee in it?
What care I for the daintiest food, the sweetest drinks, and the merriest company,
unless thou art present, and unless I can dip my morsel in thy wounds, sweeten my
draught with thy grace, and hear thy pleasant words. Verily, my Saviour, were I
even in heaven, and did not find thee there, it would seem to me no heaven at all.
Wherefore, Lord Jesus, when with tears, sighs, yearnings of heart, and patient hope,
I seek thee, hide not thyself from me, but suffer me to find thee; for, Lord! whom
have I in heaven but thee; and there is none upon earth that I desire beside thee. My
flesh and my heart faileth: but God is the strength of my heart, and my portion for
ever. Christian Scriver.
BE SO , "Psalms 73:25. Whom have I in heaven but thee? — To seek to, or trust

146. in, to court or covet an acquaintance with? God is in himself more glorious than any
other being, and must be in our eyes infinitely more desirable. He, and he alone, is
the felicity and chief good of man. He, and none but he, who made the soul, can
make it happy. There is no other in heaven or earth that can pretend to do it. ow,
in order that God may be our felicity, we must have him, as it is here expressed; we
must possess his favour, his image, and communion with him. We must choose him
for a portion, and ensure to ourselves an interest in his love. What will it avail us
that he is the felicity of souls, if he be not the felicity of our souls; and if we do not,
with a lively faith, make him ours, by joining ourselves to him in an everlasting
covenant? Our affection must be set upon him, and our delight must be in him. Our
desires must not only be offered up to God, but they must terminate in God, as their
ultimate object. Whatever we desire besides him must be desired in subordination to
him and his will, and with an eye to his glory. We must desire nothing besides God
but what we desire for God. He must have our heart, our whole heart, and no
creature in earth or heaven must be permitted to share with him.
26 My flesh and my heart may fail,
but God is the strength of my heart
and my portion forever.
BAR ES, "My flesh and my heart faileth - Flesh and heart here seem to refer to
the whole man, body and soul; and the idea is, that his powers of body and mind failed;
were spent; were exhausted. This seems to have been said in an “ideal” sense, or by
anticipation. He does not mean to say that his strength then had actually failed, but he
seems to have placed himself by imagination in the situation where his strength “would”
be all gone - in sickness, in weakness, in sorrow, on the bed of death. He asks himself
now what would be his strength then - what would be the object of chief interest and
love - on what he would rely; and he answers without hesitation, and with entire
confidence, that he could rely on God, and that He would be his portion forever. Even
then, when heart and flesh should fail, when all the powers of mind and body should be
exhausted, the love of God would survive, and he would find strength and joy in Him.
But God is the strength of my heart - Margin, as in Hebrew, “rock;” the rock on
which my heart relies; that is, my refuge, my defense. See the notes at Psa_18:2.
Compare Psa_61:2.
And my portion for ever - The source of my happiness. Not wealth, then; not
honor; not earthly friends; not fame - will be my reliance and the ground of my hope; but
that which I shall regard as most valuable - my supreme joy and rejoicing - will be the
fact that God is my friend and portion. With all the doubts which I have had in regard to

147. the rectitude of his government, I am sure that when I come to die, I shall cling to him as
my hope, my joy, my all. My last refuge - my sufficient refuge - is God. When people
come to die, they have “no other refuge” but God. Nothing that they can accumulate of
this world’s goods will meet their needs then, for God only can give strength and comfort
on the bed of death. Of each and all, however vigorous they may now be, it will be true
that “flesh and heart” will “fail;” of each and all it is true that when this shall occur, none
but God can be the portion and the strength of the soul.
CLARKE, "My flesh - faileth - I shall soon die: and my heart - even my natural
courage, will fail; and no support but what is supernatural will then be available.
Therefore, he adds:
God is the strength of my heart - Literally, the rock of my heart.
And my portion - Allusion is here made to the division of the promised land. I ask
no inheritance below; I look for one above. I do not look for this in the possession of any
place; it is God alone that can content the desires and wishes of an immortal spirit. And
even this would not satisfy, had I not the prospect of its being for ever, ‫לעולם‬ leolum, “to
eternity!’
GILL, "My flesh and my heart faileth,.... Either through vehement desires of
communion with God deferred, see Psa_84:2 or through afflictive dispensations of
Providence, being smitten and chastened continually, Psa_73:14, or through inward
trials and exercises, by reason of indwelling sin, temptations, and desertions: or rather
the words are expressive of the body being emaciated by sickness and diseases; and the
heart fainting through fear of death, or rather failing at it, being at the point of death; the
heart being, as philosophers say, the first that lives, and the last that dies:
but God is the strength of my heart, or "the rock of my heart" (h); when
overwhelmed with distress through outward trouble, or in the lowest condition with
respect to spiritual things; when grace is weak, corruptions strong, temptations prevail,
and afflictions are many; then does the Lord support and sustain his people, and
strengthens them with strength in their souls; and in the moment of death, by showing
them that its sting is taken away, and its curse removed; that their souls are going to
their Lord, and about to enter into his joy; and that their bodies will rise again glorious
and incorruptible:
and my portion for ever; both in life and at death, and to all eternity; this is a very
large portion indeed; such who have it inherit all things; yea, it is immense and
inconceivable; it is a soul satisfying one, and is safe and secure; it can never be taken
away, nor can it be spent; it will last always; see Psa_142:5.
HE RY, "Then we must repose ourselves in God with an entire satisfaction, Psa_
73:26. Observe here, [1.] Great distress and trouble supposed: My flesh and my heart
fail. Note, Others have experienced and we must expect, the failing both of flesh and
heart. The body will fail by sickness, age, and death; and that which touches the bone
and the flesh touches us in a tender part, that part of ourselves which we have been but
too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and

148. comfort fail. [2.] Sovereign relief provided in this distress: But God is the strength of my
heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest
upon God as their spiritual strength and their eternal portion. First, “He is the strength
of my heart, the rock of my heart, a firm foundation, which will bear my weight and not
sink under it. God is the strength of my heart; I have found him so; I do so still, and
hope ever to find him so.” In the distress supposed, he had put the case of a double
failure, both flesh and heart fail; but, in the relief, he fastens on a single support: he
leaves out the flesh and the consideration of that, it is enough that God is the strength of
his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as
one concerned about the soul, to be strengthened in the inner man. Secondly, “He is my
portion for ever; he will not only support me while I am here, but make me happy when
I go hence.” The saints choose God for their portion, they have him for their portion, and
it is their happiness that he will be their portion, a portion that will last as long as the
immortal soul lasts.
JAMISO , "strength — literally, “rock” (Psa_18:2).
portion — (Psa_16:5; Lam_3:24).
SBC, "I. Life and immortality, we are told, were brought to light by the Gospel. But the
immortality of the soul was not first taught and believed when our Lord confuted
Sadducean unbelief, or when He consoled His faint-hearted disciples on the eve of His
Passion. The doctrine of immortality runs through the Bible. It underlies the history of
the creation and the fall of man. It is involved in the statement that man was created
originally in the image of God.
II. The authority of our Lord Jesus Christ, Divine and infallible, is the true and sufficient
basis of this doctrine in the Christian soul.
III. In contemporary literature the word "immortality" is clung to with a desperate
tenacity which proves how, in spite of their theories, men shrink from resigning
themselves to the naked idea of absolute annihilation. Some believe in the immortality of
matter, others in that of force, others in that of thought, and others in that of moral
effort.
IV. The only immortality which can aspire permanently to interest and influence
mankind must assert that the life of the soul in perpetuity is an objective fact, altogether
independent of our mental conceptions, nay even of our moral activities. A real
immortality is an objective fact; it is also the immortality of a personal life.
V. The words of the text are in all ages the exulting voice of the conviction, of the
instinct, of the sense, of immortality in the servants of God. He upholds them in being,
and His eternity is to be the measure of their own endless life.
H. P. Liddon, University Sermons, 1st series, p. 107.
CALVI , "26.My flesh and my heart have failed. Some understand the first part of
the verse as meaning that David’s heart and flesh failed him through the ardent
desire with which he was actuated; and they think that by it he intends to testify the
earnestness with which he applied his mind to God. We meet with a similar form of
expression elsewhere; but the clause immediately succeeding, God is the strength of

149. my heart, seems to require that it should be explained differently. I am rather
disposed to think that there is here a contrast between the failing which David felt in
himself and the strength with which he was divinely supplied; as if he had said,
Separated from God I am nothing, and all that I attempt to do ends in nothing; but
when I come to him, I find an abundant supply of strength. It is highly necessary for
us to consider what we are without God; for no man will cast himself wholly upon
God, but he who feels himself in a fainting condition, and who despairs of the
sufficiency of his own powers. We will seek nothing from God but what we are
conscious of wanting in ourselves. Indeed, all men confess this, and the greater part
think that all which is necessary is that God should aid our infirmities, or afford us
succor when we have not the means of adequately relieving ourselves. But the
confession of David is far more ample than this when he lays, so to speak, his own
nothingness before God. He, therefore, very properly adds, that God is his portion.
The portion of an individual is a figurative expression, employed in Scripture to
denote the condition or lot with which every man is contented. Accordingly, the
reason why God is represented as a portion is, because he alone is abundantly
sufficient for us, and because in him the perfection of our happiness consists.
Whence it follows, that we are chargeable with ingratitude, if we turn away our
minds from him and fix them on any other object, as has been stated in Psalms 16:4,
where David explains more clearly the import of the metaphor. Some foolishly
assert that God is called our portion, because our soul is taken from him. I know not
how such a silly conceit has found its way into their brains; for it is as far from
David’s meaning as heaven is from the earth, and it involves in it the wild notion of
the Manicheans, with which Servetus was bewitched. But it generally happens that
men who are not exercised in the Scriptures, nor imbued with sound theology,
although well acquainted with the Hebrew language, yet err and fall into mistakes
even in first principles. Under the word heart the Psalmist comprehends the whole
soul. He does not, however, mean, when he speaks of the heart failing, that the
essence or substance of the soul fails, but that all the powers which God in his
goodness has bestowed upon it, and the use of which it retains only so long as he
pleases, fall into decay.
SPURGEO , "Ver. 26. My flesh and my heart faileth. They had failed him already,
and he had almost fallen; they would fail him in the hour of death, and, if he relied
upon them, they would fail him at once.
But God is the strength of my heart, and my portion for ever. His God would not
fail him, either as protection or a joy. His heart would be kept up by divine love, and
filled eternally with divine glory. After having been driven far out to sea, Asaph
casts anchor in the old port. We shall do well to follow his example. There is nothing
desirable save God; let us, then, desire only him. All other things must pass away;
let our hearts abide in him, who alone abideth for ever.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 25-26. See Psalms on "Psalms 73:25" for further information.
Ver. 26. My flesh and my heart faileth; but God is the strength of my heart, and my
portion for ever. In which words we may take notice of five things.
I. The order inverted. When he mentions his malady he

150. begins with the failing of the flesh, and then of the
heart; but when he reports the relief he begins with
that of the heart. From hence observe that when
God works a cure in man (out of love) he begins with
the heart--he cures that first. And there may
be these reasons for it.
1. Because the sin of the heart is often the procuring cause of the malady of body
and soul.
2. The body ever fares the better for the soul, but not the soul for the body.
3. The cure of the soul is the principal cure. II. The suitableness of the remedy to the
malady. Strength of heart for failing of heart, and a blessed portion for the failing of
the flesh. Observe, that there is a proportionate remedy and relief in God for all
maladies and afflictions whatsoever, both within and without. If your hearts fail
you, God is strength; if your flesh fails you, or comforts fail you, God is a portion.
III. The prophet's interest; he calls God his portion. Observe, that true Israelites
have an undoubted interest in God: --He is theirs. IV. The prophet's experience in
the worst time. He finds this to be true, that when communicated strength fails,
there is a never failing strength in God. Observe, that Christians' experiences of
God's all sufficiency are then fullest and highest when created comforts fail them. V.
There is the prophet's improvement of his experience for support and comfort
against future trials and temptations. Observe, that a saint's consideration of his
experience of God's all sufficiency in times of exigency, is enough to bear up and to
fortify his spirit against all trials and temptations for the time to come.
Thus you may improve the text by way of observation; but there are two principal
doctrines to be insisted on. First, that God is the rock of a saint's heart, his strength,
and his portion for ever. Secondly, that divine influence and relief passeth from God
to his people when they stand in most need thereof.
First. God is the rock of a saint's heart, strength, and portion for ever. Here are two
members or branches in this doctrine.
1. That God is the rock of a saint's heart, strength.
2. That God is the portion of a saint. Branch 1. God is the rock of a saint's heart,
strength. He is not only strength, and the strength of their hearts, but the rock of
their strength; so Isaiah 17:10. Psalms 62:7, rwu, the same word that is used in the
text, from hence comes our English word "sure." Explication. God is the rock of our
strength, both in respect of our naturals and also of our spirituals: he is the strength
of nature and of grace (Psalms 27:1); the strength of my life natural and spiritual.
God is the strength of thy natural faculties--of reason and understanding, of wisdom
and prudence, of will and affections. He is the strength of all thy graces, faith,
patience, meekness, temperance, hope, and charity; both as to their being and
exercise. He is the strength of all thy comfort and courage, peace and happiness,
salvation and glory. Psalms 140:7. "O God, the rock of my salvation." In three
respects. First. He is the author and giver of all strength. Psalms 18:32 : "It is God
that girdeth me with strength." Ps 24:11: "He will give strength to his people." Ps
138:3 68:35. Secondly. He is the increaser and perfecter of a saint's strength; it is
God that makes a saint strong and mighty both to do and suffer, to bear and
forbear, to believe and to hope to the end; so Hebrews 11:34 : "Out of weakness
they were made strong; "so 1 John 2:14. And therefore is that prayer of Peter, 1

151. Peter 5:10. Thirdly. He is the preserver of your strength; your life is laid up in God.
Colossians 3:3. Your strength is kept by the strength of God; so Psalms 91:1. God
doth overshadow the strength of saints, that no breach can be made upon it. Psalms
63:7. "In the shadow of thy wings will I rejoice." Samuel Blackerby. 1673.
Ver. 26. Oh, strange logic! Grace hath learned to deduce strong conclusions out of
weak premises, and happy out of sad. If the major be, My flesh and my heart
faileth; and the minor, "There is no blossom in the fig tree, nor fruit in the vine,
"etc.; yet his conclusion is firm and undeniable: The Lord is the strength of my
heart, and my portion for ever; or, Yet will I rejoice in the God of my salvation. And
if there be more in the conclusion than in the premises, it is the better; God comes
even in the conclusion. John Sheffield, in "The Rising Sun." 1654.
Ver. 26. My flesh and my heart faileth. They who take the expression in a bad sense,
take it to be a confession of his former sin, and to have relation to the combat
mentioned in the beginning of the Psalm, between the flesh and the spirit; as if he
had said, I was so surfeited with self conceitedness that I presumed to arraign divine
actions at the bar of human reason, and to judge the stick under water crooked by
the eye of my sense, when, indeed, it was straight: but now I see that flesh is no fit
judge in matters of faith; that neither my flesh nor heart can determine rightly of
God's dispensations, nor hold out uprightly under Satan's temptations; for if God
had not supported me my flesh had utterly supplanted me: My flesh and my heart
faileth: but God is the strength of my heart. Flesh is sometimes taken for corrupt
nature. Galatians 5:13. First, because it is propagated by the flesh (John 3:6);
secondly, because it is executed by the flesh (Romans 7:25); thirdly, because
corruption is nourished, strengthened, and increased by the flesh. 1 John 2:16. They
who take the words in a good sense, do not make them look back so far as the
beginning of the Psalm, but only to the neighbour verse. George Swinnock.
Ver. 26. God is the strength of my heart, and my portion for ever. The Hebrew
carrieth it, but God is the rock of my heart, i.e., a sure, strong, and immovable
foundation to build upon. Though the winds may blow, and the waves beat, when
the storm of death cometh, yet I need not fear that the house of my heart will fall,
for it is built on a sure foundation: God is the rock of my heart. The strongest child
that God hath is not able to stand alone; like the hop or ivy, he must have somewhat
to support him, or he is presently on the ground. Of all seasons, the Christian hath
most need of succour at his dying hour; then he must take his leave of all his
comforts on earth, and then he shall be sure of the sharpest conflicts from hell, and
therefore, it is impossible he should hold out without extraordinary help from
heaven. But the psalmist had armour of proof ready, wherewith to encounter his
last enemy. As weak and fearful a child as he was, he durst venture a walk in the
dark entry of death, having his Father by the hand: "Though I walk through the
valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and
thy staff they comfort me, "Psalms 23:1-6. Though at the troubles of my life, and my
trial at death, my heart is ready to fail me, yet I have a strong cordial which will
cheer me in my saddest condition: God is the strength of my heart.
And my portion. It is a metaphor taken from the ancient custom among the Jews, of
dividing inheritances, whereby every one had his allotted portion; as if he had said,
God is not only my rock to defend me from those tempests which assault me, and,
thereby, my freedom from evil; but he is also my portion, to supply my necessities,

152. and to give me the fruition of all good. Others, indeed, have their parts on this side
the land of promise, but the author of all portions is the matter of my portion. My
portion doth not lie in the rubbish and lumber, as theirs doth whose portion is in
this life, be they never so large; but my portion containeth him whom the heavens,
and heaven of heavens, can never contain. God is the strength of my heart, and my
portion for ever; not for a year, or an age, or a million of ages, but for eternity.
Though others' portions, like roses, the fuller they blow, the sooner they shed; they
are worsted often by their pride, and wasted through their prodigality, so that at
last they come to want--and surely death always rends their persons and portions
asunder; yet my portion will be ever full, without diminution. Without alteration,
this God will be my God for ever and ever, my guide and aid unto death; nay, death,
which dissolves so many bonds, and unties such close knots, shall never part me and
my portion, but give me a perfect and everlasting possession of it. George Swinnock.
WHEDO , "26. My flesh and my heart faileth— “Flesh” and “heart” contrasted, as
here, embrace the total makeup of man. In biblical psychology “heart” is used for
the innermost, or central, life of man, and must comprehend here the united
psychical and spirit life, as “flesh” does the physical and organic.
Faileth—The word is used variously for to come to an end, to faint, to pine, to
languish. The failing of the “flesh” would be the going out of animal life, and the
failing of the “heart” the sinking of the innermost being into doubt and despair.
Both would result without God.
Strength of my heart—Hebrew, Rock of my heart. Psalms 18:2. Against this failing
of nature faith finds in God its rock.
My portion for ever—Hebrew, My portion to eternity. This is spoken of both flesh
and heart, soul and body— a triumphant hope of eternal life. “It is clear as day that
this passage contains the germ of the doctrine of the resurrection.”—Delitzsch.
Compare Job 19:25-27
BE SO , "Psalms 73:26. My flesh and my heart faileth — I find, by sad
experience, my own weakness and inability to encounter such temptations, and bear,
with becoming patience and resignation, such troubles, as I frequently meet with;
yea, I find myself a frail, dying creature, that shall shortly return to the dust. Both
my flesh and heart, my body and soul may, and, unless supported by God, will soon
fail. But God is the strength of my heart — I have found him so; I do find him so,
and hope I ever shall. As if he had said, Though I have no strength in myself, I have
it in God, my never- failing refuge, to whom I will trust as long as I live. Hebrew, ‫צור‬
‫,לבבי‬ tsur lebabi, the rock of my heart, a firm foundation, which will bear my
weight, and not sink under it. In the distress supposed, he had put the case of a
double failure, a failure of both the flesh and heart; but in the relief, he fixes on a
single support; he leaves out the flesh, and the consideration of it; it is enough that
God is the strength of his heart. He speaks as one careless of the body; let that fail, it
must, there is no remedy; but he is concerned about his soul, to be strengthened in
the inner man. And my portion for ever — He will not only support me while I am

153. here, but will make me happy when I go hence, happy to all eternity. The saints
choose God for their portion; he is their portion; and it is their happiness that he
will be their portion for ever; a portion that will last as long as the immortal soul.
Reader, consider this, and make choice of this portion without delay.
27 Those who are far from you will perish;
you destroy all who are unfaithful to you.
BAR ES, "For, lo, they that are far from thee shall perish - All that are
estranged from thee; all who are not thy friends. They will certainly be destroyed. For
them there can be no hope. This is the fact which solved the difficulty of the psalmist in
regard to the divine dealings with people, Psa_73:3-7. The fact that there will be a
righteous judgment, in which God will deal with people according to their deserts, made
all plain. Compare Psa_73:16-20.
Thou hast destroyed - That is, Thou wilt certainly destroy. The psalmist places
himself in the future, and speaks of this as if it were already done. It will be so certainly
done that he could speak of it as if it were already accomplished.
All them that go a whoring from thee - The relation of God to his people is often
compared in the Scriptures with the marriage relation (compare Ps. 45); and a departure
from Him is compared with a want of fidelity to the marriage contract. See Mat_12:39;
Mat_16:4; Jer_3:8-9; Jer_5:7; Jer_13:27; Eze_23:37; Rev_2:22 :
CLARKE, "They that are far from thee shall perish - The term perish is
generally used to signify a coming to nothing, being annihilated; and by some it is thus
applied to the finally impenitent, they shall all be annihilated. But where is this to be
found in the Scriptures? In no part, properly understood. In the new heavens and the
new earth none of the wicked shall be found; for therein dwells righteousness - nothing
but God and righteous spirits; but at the same time the wicked shall be in their own
place. And to suppose that they shall be annihilated, is as great a heresy, though scarcely
so absurd, as to believe that the pains of damnation are emendatory, and that hellfire
shall burn out. There is presumptive evidence from Scripture to lead us to the
conclusion, that if there be not eternal punishment, glory will not be eternal; as the same
terms are used to express the duration of both. No human spirit that is not united to God
can be saved. Those who are Far from Thee shall perish - they shall be lost, undone,
ruined, and that without remedy. Being separated from God by sin, they shall never be
rejoined; the great gulf must be between them and their Maker eternally.
All them that go a whoring from thee - That is, all that worship false gods; all
idolaters. This is the only meaning of the word in such a connection. I have explained

154. this elsewhere.
GILL, "For, lo, they that are far from thee,.... Who are alienated from the life of
God, far from the law of God, and subjection and obedience to it; and from
righteousness either moral or evangelical, and from the love and fear of God, and
worship of him:
shall perish; not merely at death, as even righteous men do, but be lost eternally:
thou hast destroyed all them that go a whoring from thee; that follow after
other gods, and worship them; which is spiritual adultery and fornication, the Scriptures
often speak of, and intend by it idolatry; see Deu_31:16 or who set their hearts and
affections upon the creature, and have them alienated from God; and love the creature
more and besides the Creator: the past tense seems to be put for the future, and so some
render it, "thou shalt destroy", or "cut off" (i); destroy them soul and body, and punish
them with an everlasting destruction in hell; the Targum is,
"that wander from thy fear;''
that is, from the worship of God.
HE RY, " He was fully convinced of the miserable condition of all wicked people.
This he learned in the sanctuary upon this occasion, and he would never forget it (Psa_
73:27): “Lo, those that are far from thee, in a state of distance and estrangement, that
desire the Almighty to depart from them, shall certainly perish; so shall their doom be;
they choose to be far from God, and they shall be far from him for ever. Thou wilt justly
destroy all those that go a whoring from thee, that is, all apostates, that in profession
have been betrothed to God, but forsake him, their duty to him and their communion
with him, to embrace the bosom of a stranger.” The doom is sever, no less than perishing
and being destroyed. It is universal: “They shall all be destroyed without exception.” It is
certain: “Thou hast destroyed; it is as sure to be done as if done already; and the
destruction of some ungodly men is an earnest of the perdition of all.” God himself
undertakes to do it, into whose hands it is a fearful thing to fall: “Thou, though infinite in
goodness, wilt reckon for thy injured honour and abused patience, and wilt destroy those
that go a whoring from thee.”
JAMISO , "The lot of apostates, described by a figure of frequent use (Jer_3:1, Jer_
3:3; Eze_23:35), is contrasted with his, who finds happiness in nearness to God (Jam_
4:8), and his delightful work the declaration of His praise.
CALVI , "27.For, lo! they who depart from thee shall perish. Here he proves, by an
argument taken from things contrary, that nothing was better for him than simply
to repose himself upon God alone; for no sooner does any one depart from God than
he inevitably falls into the most dreadful destruction. All depart from him who
divide and scatter their hope among a variety of objects. The phrase to go a whoring
(210) is of similar import; for it is the worst kind of adultery to divide our heart that

155. it may not continue fixed exclusively upon God. This will be more easily understood
by defining the spiritual chastity of our minds, which consists in faith, in calling
upon God, in integrity of heart, and in obedience to the Word. Whoever then
submits not himself to the Word of God, that feeling him to be the sole author of all
good things, he may depend upon him, surrender himself to be governed by him,
betake himself to him at all times, and devote to him all his affections, such a person
is like an adulterous woman who leaves her own husband, and prostitutes herself to
strangers. David’s language then is equivalent to his pronouncing all apostates who
revolt from God to be adulterers.
SPURGEO , "Ver. 27. For, lo, they that are far from thee shall perish. We must be
near God to live; to be far off by wicked works is death.
Thou hast destroyed all them that go a whoring from thee. If we pretend to be the
Lord's servants, we must remember that he is a jealous God, and requires spiritual
chastity from all his people. Offences against conjugal vows are very offensive, and
all sins against God have the same element in them, and they are visited with the
direst punishments. Mere heathens, who are far from God, perish in due season; but
those who, being his professed people, act unfaithfully to their profession, shall
come under active condemnation, and be crushed beneath his wrath. We read
examples of this in Israel's history; may we never create fresh instances in our own
persons.
BE SO , "Psalms 73:27. For lo, they that are far from thee shall perish — That is,
they that forsake thee and thy ways, preferring the prosperity of this present evil
world to thy love, and favour, and service; they who estrange themselves from an
acquaintance with thee, and a conformity to thee; who are alienated from thy life,
through the ignorance of thee, which is in them, and rest short of, or decline from,
union and communion with thee; that say, if not in words, yet in effect, “Depart
from us, for we desire not the knowledge of thy ways.” Thou hast destroyed — And
thou wilt still certainly and dreadfully destroy; all them that go a whoring from thee
— Who, having professed subjection to thee, shall afterward revolt from thee, which
is called whoredom, or adultery (figuratively speaking) in Scripture. For none are
more hateful to God than wilful and wicked apostates from the principles and
practice of the true religion which they once owned.
COFFMA , “Verse 27
"For, lo, they that are far from thee shall perish; trust him.
Thou hast destroyed all them that play the harlot, departing from thee.
But it is good for me to draw near unto God:
I have made the Lord Jehovah my refuge,
That I may tell of all thy works."

156. These final two verses of the Psalm contrast the status of the wicked and of the
righteous. The wicked shall perish; but God Himself shall be the refuge of them that
trust him.
"Thou hast destroyed all them that play the harlot" (Psalms 73:27). This very
strong language does not appear often in the Psalms, but is not unusual elsewhere in
the Old Testament. This expression was ordinarily used to describe the sins of the
Israelites who forsook the true worship of God and indulged in the licentious
worship of the pagan deities in the groves and shrines dedicated to that purpose.
The words are not inappropriate, because the chief attractiveness of that pagan
worship to the Israelites was the sensual appeal of the [~qadesh] and the
[~qªdeshah] (the religious prostitutes) associated with the old Canaanite cults. Israel
had been commanded to destroy these; but they did not do so, and instead
patronized and supported them.
"It is good for me to draw near unto God" (Psalms 73:18). It is an invariable law of
God that bodies in space are mutually attracted; and the same truth holds in the
spiritual realm also. One who draws near to God will find that God also draws near
to him. earness to God is the "Great Good." othing else can approach the
desirability of the soul's being near to the Creator. "Draw nigh to God, and he will
draw nigh to thee" (James 4:8).
K&D 27-28, "The poet here once more gives expression to the great opposites into
which good fortune and misfortune are seemingly, but only seemingly, divided in a
manner so contradictory to the divine justice. The central point of the confirmation that
is introduced with ‫י‬ ִⅴ lies in Psa_73:28. “Thy far removing ones” was to be expressed
with ‫ק‬ ֵ‫ח‬ ָ‫,ר‬ which is distinct from ‫ּוק‬‫ח‬ ָ‫.ר‬ ‫ה‬ָ‫נ‬ָ‫ז‬ has ‫ן‬ ִ‫מ‬ instead of ‫ת‬ ַ‫ח‬ ַ ִ‫מ‬ or ‫י‬ ֵ‫ר‬ ֲ‫ח‬ፍ ֵ‫מ‬ after it. Those who
remove themselves far from the primary fountain of life fall a prey to ruin; those who
faithlessly abandon God, and choose the world with its idols rather than His love, fall a
prey to destruction. Not so the poet; the nearness of God, i.e., a state of union with God,
is good to him, i.e., (cf. Psa_119:71.) he regards as his good fortune. ‫ה‬ ָ‫ב‬ ְ‫ר‬ ִ‫ק‬ is nom. act.
after the form ‫ה‬ ָ‫ה‬ ְ‫ק‬ִ‫,י‬ Arab. waqhat, obedience, and ‫ה‬ ָ‫ר‬ ְ ִ‫,נ‬ a watch, Psa_141:3, and of
essentially the same signification with ᐡurba (‫ה‬ ָ‫ב‬ ְ‫ר‬ ָ‫,)ק‬ the Arabic designation of the unio
mystica; cf. Jam_4:8, ᅚγγίσατε τሬ Θεሬ καᆳ ᅚγγιεሏ ᆓµሏν. Just as ‫אלהים‬ ‫קרבת‬ stands in
antithesis to ‫,רחקיך‬ so ‫ּוב‬ ‫י‬ ִ‫ל‬ stands in antithesis to ‫יאבדו‬ and ‫.הצמתה‬ To the former their
alienation from God brings destruction; he finds in fellowship with God that which is
good to him for the present time and for the future. Putting his confidence (‫י‬ ִ ְ‫ח‬ ַ‫,מ‬ not
‫י‬ ִ‫ס‬ ֲ‫ֽח‬ ַ‫)מ‬ in Him, he will declare, and will one day be able to declare, all His ‫ּות‬‫כ‬ ֲ‫א‬ ְ‫ל‬ ַ‫,מ‬ i.e., the
manifestations or achievements of His righteous, gracious, and wise government. The
language of assertion is quickly changed into that of address. The Psalm closes with an
upward look of grateful adoration to God beforehand, who leads His own people,
ofttimes wondrously indeed, but always happily, viz., through suffering to glory.

157. 28 But as for me, it is good to be near God.
I have made the Sovereign Lord my refuge;
I will tell of all your deeds.
BAR ES, "But it is good for me to draw near to God - That is, It is pleasant; it
is profitable; it is the chief good. For myself, happiness is to be found in that alone; there
I find what my nature pants for and desires. Others find, or attempt to find, happiness in
other things; my happiness is found in God alone. This is the result to which the
psalmist came after all his perplexity. With all his doubts and difficulties, his real desire
was to be near to God; his supreme happiness was found there.
I have put my trust in the Lord God - I have truly confided in him; he is my
portion and the sole ground of my reliance. The doubts which he had had were not, after
all, real doubts about the claim of God to confidence. There was an underlying trust in
God in the midst of all this. He had not desired to cherish such doubts; he did, on the
most calm reflection, still trust in God.
That I may declare all thy works - That I might make known thy doings toward
the children of men. I have desired rightly to understand thee and thy government, that I
might vindicate thy name, and assert thy claim to the love and confidenee of mankind.
His doubts and perplexities had not really been because he was an enemy of God, or
because he desired to cherish doubts in regard to him, but because, when appearances
were against the equity of the divine government, he wished to see how the things which
occurred could be explained consistently with a proper belief in the goodness and justice
of God, in order that he might go and explain the matter to his fellow-men. Such
perplexities and doubts, therefore, are not really inconsistent with true love for God and
genuine confidence in him; and it is well when such doubts are made the means of
enabling us more clearly to explain the divine dealings - it is well when, under all such
doubts and difficulties, we can still find evidence that we truly love God.
CLARKE, "It is good for me to draw near - We have already seen that those who
are far off shall perish; therefore, it is ill for them. Those who draw near - who come in
the true spirit of sacrifice, and with the only available offering, the Lord Jesus, shall be
finally saved; therefore, it is good for them.
I have put my trust in the Lord God - I confide in Jehovah, my Prop and Stay. I
have taken him for my portion.

158. That I may declare all thy works - That I may testify to all how good it is to draw
nigh to God; and what a sufficient portion he is to the soul of man.
The Vulgate, Septuagint, Ethiopic, and Arabic, add, in the gates of the daughter of
Sion. These words appear to make a better finish; but they are not acknowledged by any
Hebrew MS.
GILL, "But it is good for me to draw near to God,.... In prayer, and other acts of
religious worship; to attend the word and ordinances in the sanctuary, where the
psalmist had lately been delivered out of a sore temptation, and so had a recent
experience, which was fresh in his mind, of the advantages of such exercises; for it is
both an honourable good, what is becoming and commendable, and a pleasant good,
what yields delight and satisfaction, and a profitable good, to draw nigh to God by
Christ, the new and living way, assisted by the Holy Spirit; which, when done aright, is
with faith, sincerity, reverence, and a holy boldness:
I have put my trust in the Lord God; as the rock of his refuge and salvation, as his
portion and inheritance:
that I may declare all thy works; of providence and grace, by proclaiming the
wisdom, power, goodness, and faithfulness of God in them; by giving him the glory of
them, and by expressing thankfulness for them, both by words and deeds.
HE RY, "He was greatly encouraged to cleave to God and to confide in him, Psa_
73:28. If those that are far from God shall perish, then, 1. Let this constrain us to live in
communion with God; “if it fare so ill with those that live at a distance from him, then it
is good, very good, the chief good, that good for a man, in this life, which he should most
carefully pursue and secure, it is best for me to draw near to God, and to have God draw
near to me;” the original may take in both. But for my part (so I would read it) the
approach of God is good for me. Our drawing near to God takes rise from his drawing
near to us, and it is the happy meeting that makes the bliss. Here is a great truth laid
down, That it is good to draw near to God; but the life of it lies in the application, “It is
good for me.” Those are the wise who know what is good for themselves: “It is good, says
he (and every good man agrees with him in it), it is good for me to draw near to God; it
is my duty; it is my interest.” 2. Let us therefore live in a continual dependence upon
him: “I have put my trust in the Lord God, and will never go a whoring from him after
any creature confidences.” If wicked men, notwithstanding all their prosperity, shall
perish and be destroyed, then let us trust in the Lord God, in him, not in them (see Psa_
146:3-5), in him, and not in our worldly prosperity; let us trust in God, and neither fret
at them nor be afraid of them; let us trust in him for a better portion than theirs is. 3.
While we do so, let us not doubt but that we shall have occasion to praise his name. Let
us trust in the Lord, that we may declare all his works. Note, Those that with an upright
heart put their trust in God shall never want matter for thanksgiving to him.
CALVI , "28.As for me, it is good for me to draw near to God. Literally the
reading is, And I, etc. David speaking expressly of himself, affirms that although he
should see all mankind in a state of estrangement from God, and wandering after
the ever-changing errors and superstitions of the world, he would nevertheless study
to continue always in a state of nearness to God. Let others perish, says he, if their

159. headstrong passions cannot be restrained, and they themselves prevented from
running after the deceits of the world; but as for me, I will continue steadfast in the
resolution of maintaining a sacred communion with God. In the subsequent clause
he informs us that we draw near to God in a right manner when our confidence
continues firmly fixed in him. God will not hold us by his right hand unless we are
fully persuaded of the impossibility of our continuing steadfast and safe in any other
way than by his grace alone. This passage is worthy of notice, that we may not be
carried away by evil examples, to join ourselves to the wicked, and to act as they do,
although even the whole world should fall into unbelief; but that we may learn to
gather in our affections from other objects, and to confine them exclusively to God.
In the close, the Psalmist intimates that after he shall have devoted himself to God
alone, he shall never want matter for praising him, since God never disappoints the
hope which his people repose in him. From this it follows, that none curse God or
murmur against him, but those who wilfully shut their eyes and involve themselves
in darkness, lest knowing and observing his providence, they should be induced to
give themselves up to his faithfulness and protection.
SPURGEO , "Ver. 28. But it is good for me to draw near to God. Had he done so at
first he would not have been immersed in such affliction; when he did so he escaped
from his dilemma, and if he continued to do so he would not fall into the same evil
again. The greater our nearness to God, the less we are affected by the attractions
and distractions of earth. Access into the most holy place is a great privilege, and a
cure for a multitude of ills. It is good for all saints, it is good for me in particular; it
is always good, and always will be good for me to approach the greatest good, the
source of all good, even God himself.
I have put my trust in the Lord God. He dwells upon the glorious name of the Lord
Jehovah, and avows it as the basis of his faith. Faith is wisdom; it is the key of
enigmas, the clue of mazes, and the pole star of pathless seas. Trust and you will
know.
That I may declare all thy works. He who believes shall understand, and so be able
to teach. Asaph hesitated to utter his evil surmisings, but he has no diffidence in
publishing abroad a good matter. God's ways are the more admired the more they
are known. He who is ready to believe the goodness of God shall always see fresh
goodness to believe in, and he who is willing to declare the works of God shall never
be silent for lack of wonders to declare.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 28. It is good for me to draw near to God. When he saith, it is good, his
meaning is it is best. This positive is superlative. It is more than good for us to draw
nigh to God at all times, it is best for us to do so, and it is at our utmost peril not to
do so; For, lo, saith the psalmist (Psalms 73:27), they that are far from thee shall
perish: thou hast destroyed all them that go a whoring from thee. It is dangerous to
be far from God, but it is more dangerous to go far from him. Every man is far off
by nature, and wicked men go further off: the former shall perish, the latter shall be
destroyed. He that fares best in his withdrawing from God, fares bad enough;
therefore, it is best for us to draw nigh unto God. He is the best friend at all times,
and the only friend at sometimes. And may we not say that God suffers and orders
evil times, and the withdrawing of the creature, for that very end, that we might

160. draw nearer unto him? Doth he not give up the world to a spirit of reviling and
mocking that he may stir up in his people a spirit of prayer? Joseph Caryl.
Ver. 28. It is good; that is, it puts in us a blessed quality and disposition. It makes a
man to be like God himself; and, secondly, it is good, that is, it is comfortable; for it
is the happiness of the creature to be near the Creator; it is beneficial and helpful.
To draw near. How can a man but be near to God, seeing he filleth heaven and
earth: "Whither shall I go from thy presence?" Psalms 139:7. He is present always
in power and providence in all places, but graciously present with some by his
Spirit, supporting, comforting, strengthening the heart of a good man. As the soul is
said to be tota in toto, in several parts by several faculties, so God, is present to all,
but in a diverse manner. ow we are said to be near to God in diverse degrees: first,
when our understanding is enlightened; intellectus est veritatis sponsa; and so the
young man speaking discreetly in things concerning God, is said not to be far from
the kingdom of God, Mr 12:34. Secondly, in minding: when God is present to our
minds, so that the soul is said to be present to that which it minds; contrarily it is
said of the wicked, that "God is not in all their thoughts, "Psalms 10:4. Thirdly,
when the will upon the discovery of the understanding comes to choose the better
part, and is drawn from that choice to cleave to him, as it was said of Jonathan's
heart, "it was knit to David, " 1 Samuel 18:1. Fourthly, when our whole affections
are carried to God, loving him as the chief good. Love is the firstborn affection. That
breeds desire of communion with God. Thence comes joy in him, so that the soul
pants after God, "as the hart after the water springs, "Psalms 41:1. Fifthly, and
especially, when the soul is touched with the Spirit of God working faith, stirring up
dependence, confidence, and trust on God. Hence ariseth sweet communion. The
soul is never at rest till it rests on him. Then it is afraid to break with him or to
displease him; but it groweth zealous and resolute, and hot in love, stiff in good
cases; resolute against his enemies. And yet this is not all, for God will have also the
outward man, so as the whole man must present itself before God in word, in
sacraments; speak of him and to him with reverence, and yet with strength of
affection mounting up in prayer, as in a fiery chariot; hear him speak to us;
consulting with his oracles; fetching comforts against distresses, directions against
maladies. Sixthly, and especially, we draw near to him when we praise him; for this
is the work of the souls departed, and of the angels in heaven, that are continually
near unto him. The prophet here saith, It is good for me. How came he to know this?
Why, he had found it by experience, and by it he was thoroughly convinced.
Richard Sibbes.
Ver. 28. To draw near to God. It is not one isolated act. It is nor merely turning to
God, and saying, "I have come to him." The expression is draw. It is not a single
act; it is the drawing, the coming, the habitual walk, going on, and on, and on, so
long as we are on earth. It is, therefore, an habitual religion which must be pressed
and enforced upon us. Montagu Villiers. 1855.
Ver. 28. To draw near to God. To draw near to God,
1. A man should make his peace with God, in and through the Mediator Jesus
Christ; for, until once that be done, a man must be said to be far from God, and
there is a partition wall standing betwixt God and him. It is the same with that
advice given by Eliphaz to Job: "Acquaint now thyself with him, and be at peace:
thereby good shall come unto thee, " Job 22:21. Be friends with God, and all shall be

161. well with you.
2. It is to seek more after communion and fellowship with God, and to pursue after
intimacy and familiarity with him; and to have more of his blessed company with us
in our ordinary walk and conversation; according to that word, "Blessed is the
people that know the joyful sound: they shall walk, O Lord, in the light of thy
countenance, "Psalms 89:15.
3. As it stands here in the text, it is the expression of one who hath made up his
peace already, and is on good terms with God; and doth differ a little from what the
words absolutely imply; and so we may take it thus,
(a) It implies the confirming or making sure our
interest in God, and so it supposes the man's
peace to be made with God; for, whoever be the
author of this Psalm, it supposes he has made
his peace; and, therefore, in the following words
it is subjoined, I have put my trust in the
Lord, etc.; that is, I have trusted my soul
unto God, and made my peace with him through a
mediator. It is good, whatever comes, it
is always good to be near to God,
that way, and to be made sure in him.
(b) It implies to be more conformed unto the image of
God, and, therefore, this nearness to him is
opposed to that of being far from God. It is
good, says he to draw near to God in our duty;
when so many are far from him.
(c) It implies, to lay by all things in the world,
and to seek fellowship and communion with God,
and to be more set apart for his blessed company,
and to walk with him in a dependence upon him as
the great burden bearer, as he who is to be all
in all unto us.
In a word, to draw near unto God, is to make our peace with him, and to secure and
confirm that peace with him, and to study a conformity unto him, and to be near
unto him in our walk and conversation; in our fellowship, and whole carriage, and
deportment, to be always near unto him. William Guthrie.
Ver. 28. The Epicurean, says Augustine, is wont to say, It is good for me to enjoy the
pleasures of the flesh: the Stoic is wont to say, For me it is good to enjoy the
pleasures of the mind: The Apostle used to say (not in words but in sense), It is good
for me to cleave to God. Lorinus.
Ver. 28. The Lord God. The names The Lord Jehovah are a combination expressive
of God's sovereignty, self existence, and covenant relation to his people. Joseph
Addison Alexander.
WHEDO , "28. Good for me to draw near to God—Literally, and I, nearness to
God to me is good: that is, the ultimate good, the sum of all conceivable good, the
summum bonum of the ancients—a clear declaration of the unselfish and absolute
morality of Bible religion. ot a religion of external rewards and honours, and of

162. selfish aspirations and longings for paradisiacal bliss, but of communion and
fellowship with God, whether it be on earth or in heaven. It stands opposed here to
the distance and alienation from God of Psalms 73:27. The first and closing verses of
the psalm are thus beautifully coincident.
That I may declare all thy works—The Septuagint and Vulgate add, “in the gates of
the daughter of Zion;” the highest function of a redeemed Church, and God’s living
protest against all atheism in form or spirit throughout the ages, and all
faithlessness and doubt in his tempted saints.
BE SO , "Psalms 73:28. But it is good for me to draw near to God — But
whatsoever they do, I am abundantly satisfied that it is, as my duty, so my interest
and happiness, to cleave unto thee by faith, love, and obedience, and diligent
attendance upon all thy ordinances. I have put my trust in the Lord God — I
depend on him alone, for all my comfort and felicity; That I may declare all thy
works — From which dependance, I know, I shall have this benefit, that I shall have
many and great occasions to declare God’s acts of mercy and kindness to me.
SBC, "The experience of ordinary life gives proof that "nearness" is not a
geographical fact. You may live positively close to a man, and yet for every real
purpose of neighbourhood—for any sympathy which may be formed, or any benefit
which may accrue—you may still be as wide asunder as the poles; while oceans may
separate heart from heart which nevertheless live in one another’s life, and reflect
each the every hue which passes over the other’s breast. So certain is it that distance
and nearness are moral things, founded upon moral principles, and leading up to
moral consequences.
I. What then is nearness to God? (1) It is to be in Christ. The Apostles never
separate nearness to God from an interest in the Lord Jesus Christ. God sees
nothing near to Himself till He first sees it in His dear Son. (2) The nearness to God
thus formed in Christ goes on to further results. There comes a felt presence always
growing out of that sense of union with the Lord Jesus Christ. The Christian is a
man always walking in the shade of a mighty, invisible Being that is with him
everywhere. (3) earness generates resemblance. To be near God in His being is to
be near Him in His image.
II. How is this nearness to God to be attained? (1) You must place yourselves under
the attractive influences of Divine grace. The drawing principle, which is to bring
God and you near, resides not in you, but in God. (2) Your own will must
accompany the Divine compulsion. (3) You must be diligent in using the means of
grace, those blessed opportunities when God and souls draw near.
J. Vaughan, Fifty Sermons, 8th series, p. 157.

163. I. This is a text worth the notice of everybody. Who is there that does not wish for
good? All of us are seeking after what we consider to be good for us. Only too many
of us make a mistake as to what is really good for us. Some people fancy that the
great good of this life is money; so they long for it, work for it, slave for it, and
perhaps get it, only to find, after all, that it is not such a satisfying good as they
thought. Others think that pleasure is the one thing desirable; so they pursue
pleasure by every means in their power, often sacrificing their health and property
for it, and then find that it is not worth the trouble they have spent upon it.
II. The text tells us of something which really is good: "It is good to draw near to
God." There are several ways of drawing near to God, but there is one way which
will occur to your minds before others. That way is prayer. God asks His children to
come to Him in prayer, to pour out their thoughts and wants to Him, not because He
is ignorant of them, but because He desires to attach us all to Him as His loving,
faithful children. He wants prayer from us, but He wants something more: He wants
our confidence, our faith, our trust. Therefore, while He always listens to our
prayer, He does not always answer it at once, nor always in the way which we may
desire. The best way is to draw near to God in prayer, and then leave Him to do
what He knows to be best for us.
III. An old writer very quaintly compares this text to a whetstone. A whetstone is
used for sharpening knives and other cutting instruments. Prayer sharpens our
desires after good, and brings us often to the throne of God’s grace.
G. Litting, Thirty Children’s Sermons, p. 147.
ELLICOTT, “(28) Works.— ot God’s doings, but works prescribed to the
psalmist, messages entrusted to him; no doubt here the conclusions he had come to,
or the truths that had been revealed to him, in contrast with the false opinions from
which he had been freed.
COKE, “Psalms 73:28. That I may declare all thy works— The end breaks off a
little abruptly, for want of what the LXX read, in the gates of the daughters of Zion.
REFLECTIO S.—1st, The prosperity of the wicked has been a common temptation
to the saints of God. The Psalmist was staggered at it, and musing, on the mysterious
providence, he breaks forth, Truly, or notwithstanding, God is good to Israel, even
to them that are of a clean heart: this he is assured of amidst all his doubts and
perplexities, and, holding fast this principle, rides out the storm. ote; There are
some first principles clear as the sun; to them we must recur under all our
difficulties.
2nd, He was strongly tempted, but as strongly supported, and enabled at last to
prevail.

164. 1. He kept his thoughts to himself while he ruminated on the subject, lest he should
offend God's people; and, though he saw the rash suggestion of his spirit, he would
not speak unadvisedly with his lips. If I say, I will speak thus; behold, I should
offend against the generation of thy children; and that he was shocked to think of,
and carefully avoided. ote; (1.) When evil thoughts arise, our labour must be to
suppress them; when once uttered, their mischief may be endless and irreparable.
(2.) There are a people in the world dear to God as children, and who love him as
their father, whom we must be careful never to offend, to grieve, or discourage. (3.)
It would be the greatest reproach on God's service, and most effectually tend to
weaken the hands of his people, to misrepresent his good ways, as unprofitable and
vain. (4.) They who do so, shew that they have never truly served God, since the
experience of every faithful soul proves his service to be the supreme felicity.
2. Though by the light of reason he could not reconcile this difficulty, yet when he
went into the sanctuary, sought God by prayer, and communed with his word and
ministers, then the mystery was unfolded; he saw the prosperity of sinners no longer
to be envied, when they were fattening only as an ox for the slaughter. Their joy had
no stability, was precarious and momentary; their destruction inevitable, sudden,
and terrible. Like a dream of the night, when God awakes to judgment, their
prosperity vanishes, and is exchanged for everlasting shame and contempt. ote;
We must form our judgment of men and things, not by appearances, but by the
word of God; and when we there see the end of prosperous iniquity in everlasting
burnings, and of suffering piety in eternal glory, we shall no longer hesitate about
our choice.
3rdly, The temptations of the faithful serve to brighten their graces, and end in their
greater establishment. Such good the Psalmist found.
1. He owns his deep obligations to the grace of God. evertheless, I am continually
with thee, the object of God's tender regard, and cleaving to God amidst all his
temptations; thou hast holden me by my right hand, as a tender parent who
supports his falling child. ote; We are weak as helpless infancy, and stand wholly
indebted to the everlasting arms which are under us, for our preservation. And the
more we are convinced of this, the more shall we be engaged to love God.
2. He expresses his confidence of God's continual guidance and support. Thou shalt
guide me with thy counsel, his revealed word, and the teachings of his holy Spirit,
and afterwards receive me to glory, when, every trial passed, and death the last
overcome, thou wilt bring me to the consummation of bliss in thy eternal kingdom.
ote; (1.) God's counsel in his word infallibly conducts to his glory those who follow
it. (2.) If there be a sure inheritance for the faithful in eternal glory, the godly little

165. need envy sinners any thing that they possess above them here below.
3. His soul rises up in fervent aspirations after God, Whom have I in heaven but
thee? A covenant God is the sole object of the believer's worship and confidence,
from whom alone he expects his felicity, and in the enjoyment of whom the eternal
happiness of the faithful consists. He hopes to be happy in heaven, because God is
there; and there is none upon earth that I desire besides thee; all that earth affords,
health, wealth, friends, family, honour, &c. are nothing, compared with a sense of
God's love, and the enjoyment of communion with him. All without him cannot
satisfy; whilst in the want of all, he can satisfy our souls, and be to us a better
portion than ten thousand worlds. ote; (1.) The more we see of God's excellence
and all-sufficiency, the less we shall regard every thing besides. (2.) What cause have
we to lament the coldness of our hearts, which so little correspond with the
Psalmist's fervent desires?
4. In every distress he rests his soul upon this Almighty God, his all-sufficient
portion. My flesh and my heart faileth, but God is the strength, or rock of my heart,
to support me in every distress, and my portion for ever; when the body is laid in
the dust and forgotten, God will be still the same to the faithful soul, its complete
and eternal portion. ote; (1.) We must expect the hour when this feeble flesh shall
fail, and sickness, or age, bring us to the grave. (2.) Death is terrible to nature; and
our heart, as well as flesh, will fail us in that trying season, unless God be our
strength, and faith in his power and grace remove the sting of death. (3.) They who
have made God their rock in time, will find him their portion in eternity.
5. Miserable will be the end of the ungodly. For, lo, they that are far from thee, who
depart from God in heart and conduct, and live estranged from his love, worship,
and service, shall perish eternally. Thou hast destroyed all them that go a whoring
from thee, that follow other gods, or, idolatrously attached to the creature, love and
serve it more than their Creator; all such sinners have perished, and all such will
perish to the end of time, who thus apostatize from God.
6. He declares his fixed purpose of cleaving to God. But it is good for me to draw
near to God in prayer, and all those means of grace whereby communion with God
is maintained, and which they, who have their souls truly attached to him, find most
profitable and delightful. I have put my trust in the Lord God, who will never
disappoint the expectations of his faithful people; that I may declare all thy works of
providence and grace, wherein his faithfulness and mercy appear, and for which we
owe everlasting praise. ote; (1.) They who know the comfort of communion with
God, can say by experience, it is good to draw near to him. (2.) one ever trusted in
him, and were confounded. (3.) The more we are enabled to trust him, the more
shall we see cause to praise him.