Psalms 73
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Psalms 73
Truly God Is Good to Israel
1Truly God is good to Israel, even to such as are of a clean heart.
Jamieson-Fausset-Brown
PSALM 73
Psa 73:1-28. Of Asaph--(see 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.
1. The abrupt announcement of the theme indicates that it is the conclusion of a perplexing mental conflict, which is then detailed (compare Jr 12:1-4).
Truly--or, "Surely it is so."
clean heart--(Psa 18:26) describes the true Israel.
PSALM 73
Psa 73:1-28. Of Asaph--(see 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.
1. The abrupt announcement of the theme indicates that it is the conclusion of a perplexing mental conflict, which is then detailed (compare Jr 12:1-4).
Truly--or, "Surely it is so."
clean heart--(Psa 18:26) describes the true Israel.
The Pulpit Commentary
Truly God is good to Israel; i.e. verily, in spite of appearances to the contrary, which had for a time made the writer doubt. It is suggested that the triumph of Absalom may have been the circumstance that shook Asaph's faith. Even to such as are of a clean heart; i.e. to the pious in Israel, who are the true Israel. God is really on their side, though he may seem for a time to favour the wicked. (On the need of a pure heart, see Psa_24:4.)
Truly God is good to Israel; i.e. verily, in spite of appearances to the contrary, which had for a time made the writer doubt. It is suggested that the triumph of Absalom may have been the circumstance that shook Asaph's faith. Even to such as are of a clean heart; i.e. to the pious in Israel, who are the true Israel. God is really on their side, though he may seem for a time to favour the wicked. (On the need of a pure heart, see Psa_24:4.)
2But as for me, my feet were almost gone; my steps had well nigh slipped.
Jamieson-Fausset-Brown
2. The figures express his wavering faith, by terms denoting tottering and weakness (compare Psa 22:5; 62:3).
2. The figures express his wavering faith, by terms denoting tottering and weakness (compare Psa 22:5; 62:3).
The Pulpit Commentary
But as for me, my feet were almost gone; my steps had well nigh slipped. The psalmist had doubted God's goodness and righteousness, on account of the prosperity of the wicked. He feels now that his doubt had been a sin, and had almost caused him to give up his confidence and trust in the Almighty. He had well nigh slipped from the rock of faith into the abyss of scepticism.
But as for me, my feet were almost gone; my steps had well nigh slipped. The psalmist had doubted God's goodness and righteousness, on account of the prosperity of the wicked. He feels now that his doubt had been a sin, and had almost caused him to give up his confidence and trust in the Almighty. He had well nigh slipped from the rock of faith into the abyss of scepticism.
3For I was envious at the foolish, when I saw the prosperity of the wicked.
Jamieson-Fausset-Brown
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--
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--
The Pulpit Commentary
For I was envious at the foolish, when I saw the prosperity of the wicked (comp. Psa_37:1). To envy the wicked because they prosper is to make more account of the good things of this life than of God's favour—to prefer physical good to moral. It is also to doubt that God governs the universe by the strict rule of justice. The word translated "foolish" means rather, "vain arrogant boasters." Such the wicked commonly become when they prosper (comp. Psa_5:5).
For I was envious at the foolish, when I saw the prosperity of the wicked (comp. Psa_37:1). To envy the wicked because they prosper is to make more account of the good things of this life than of God's favour—to prefer physical good to moral. It is also to doubt that God governs the universe by the strict rule of justice. The word translated "foolish" means rather, "vain arrogant boasters." Such the wicked commonly become when they prosper (comp. Psa_5:5).
4For there are no bands in their death: but their strength is firm.
The Pulpit Commentary
For there are no bands in their death; or, no sufferings (δυσπάθειαι, Aquila; "torments," Cheyne); comp. Job_21:13, "They spend their days in wealth, and in a moment go down to the grave;" and Job_21:23, "One dieth in his full strength, being wholly at ease and quiet." Such deaths often happen, and are a severe trial of faith to those who have no firm conviction of the reality of a hereafter. But their strength is firm; literally, their body is plump (Cheyne). But the Authorized Version probably gives the true meaning. They drop into the grave while their strength is still undiminished.
For there are no bands in their death; or, no sufferings (δυσπάθειαι, Aquila; "torments," Cheyne); comp. Job_21:13, "They spend their days in wealth, and in a moment go down to the grave;" and Job_21:23, "One dieth in his full strength, being wholly at ease and quiet." Such deaths often happen, and are a severe trial of faith to those who have no firm conviction of the reality of a hereafter. But their strength is firm; literally, their body is plump (Cheyne). But the Authorized Version probably gives the true meaning. They drop into the grave while their strength is still undiminished.
5They are not in trouble as other men; neither are they plagued like other men.
The Pulpit Commentary
They are not in trouble as other men; neither are they plagued like other men (comp. Job_21:8-10). There is, no doubt, something of Oriental hyperbole in this representation, as there is in the account given by Job (l.s.c.), which he afterwards qualifies (Job_27:13-23). But still a certain immunity from suffering does seem often to attach to the wicked man, whom God does not chasten, because chastening would be of no service to him.
They are not in trouble as other men; neither are they plagued like other men (comp. Job_21:8-10). There is, no doubt, something of Oriental hyperbole in this representation, as there is in the account given by Job (l.s.c.), which he afterwards qualifies (Job_27:13-23). But still a certain immunity from suffering does seem often to attach to the wicked man, whom God does not chasten, because chastening would be of no service to him.
6Therefore pride compasseth them about as a chain; violence covereth them as a garment.
The Pulpit Commentary
Therefore pride compasseth them about as a chain; or, is as a chain about their neck (Revised Version)—makes them stiffen their neck, and hold their head aloft. Not being afflicted, they regard themselves as favourites of Heaven, and are therefore puffed up with pride, which they show in their gait and bearing. Violence covereth them as a garment. Pride and self-conceit naturally lead on to violence, which becomes so habitual to them that it seems like their ordinary apparel (comp. Psa_109:18, Psa_109:19). The violence of the great ones in Israel is continually denounced, both by psalmists and prophets (see Psa_11:2; Psa_55:9; Psa_58:2; Psa_72:14, etc.; Isa_1:15; Isa_3:15; Isa_59:3-7; Hos_4:1, Hos_4:2; Amo_3:10, etc.).
Therefore pride compasseth them about as a chain; or, is as a chain about their neck (Revised Version)—makes them stiffen their neck, and hold their head aloft. Not being afflicted, they regard themselves as favourites of Heaven, and are therefore puffed up with pride, which they show in their gait and bearing. Violence covereth them as a garment. Pride and self-conceit naturally lead on to violence, which becomes so habitual to them that it seems like their ordinary apparel (comp. Psa_109:18, Psa_109:19). The violence of the great ones in Israel is continually denounced, both by psalmists and prophets (see Psa_11:2; Psa_55:9; Psa_58:2; Psa_72:14, etc.; Isa_1:15; Isa_3:15; Isa_59:3-7; Hos_4:1, Hos_4:2; Amo_3:10, etc.).
7Their eyes stand out with fatness: they have more than heart could wish.
The Pulpit Commentary
Their eyes stand out with fatness. Their eyes, which gloat upon the luxuries around them, seem to stand out from their fat and bloated faces (comp. Job_15:27; Psa_17:10). They have mere than heart could wish; literally, the imaginations of their heart overflew. The exact meaning is doubtful.
Their eyes stand out with fatness. Their eyes, which gloat upon the luxuries around them, seem to stand out from their fat and bloated faces (comp. Job_15:27; Psa_17:10). They have mere than heart could wish; literally, the imaginations of their heart overflew. The exact meaning is doubtful.
8They are corrupt, and speak wickedly concerning oppression: they speak loftily.
The Pulpit Commentary
They are corrupt, and speak wickedly concerning oppression: they speak loftily; rather, they scoff, and speak wickedly; of oppression do they speak from heaven's height; i.e. "they scoff at the righteous, and speak wickedly concerning them; they talk of the oppressive acts which they meditate, as though they were Divine beings, speaking from the heavenly height" (Cheyne).
They are corrupt, and speak wickedly concerning oppression: they speak loftily; rather, they scoff, and speak wickedly; of oppression do they speak from heaven's height; i.e. "they scoff at the righteous, and speak wickedly concerning them; they talk of the oppressive acts which they meditate, as though they were Divine beings, speaking from the heavenly height" (Cheyne).
9They set their mouth against the heavens, and their tongue walketh through the earth.
The Pulpit Commentary
They set their mouth against the heavens. So Hupfeld and Canon Cook, who understand the expression of blasphemy; but most modern critics translate, "They have set their mouth in the heavens," and regard the meaning as nearly allied to that of the second clause of the preceding verse, "They speak as though they were inhabitants of the heavens." And their tongue walketh through the earth. Their tongue is always busily employed—boasting (Psa_73:3), lying, backbiting.
They set their mouth against the heavens. So Hupfeld and Canon Cook, who understand the expression of blasphemy; but most modern critics translate, "They have set their mouth in the heavens," and regard the meaning as nearly allied to that of the second clause of the preceding verse, "They speak as though they were inhabitants of the heavens." And their tongue walketh through the earth. Their tongue is always busily employed—boasting (Psa_73:3), lying, backbiting.
10Therefore his people return hither: and waters of a full cup are wrung out to them.
Jamieson-Fausset-Brown
10-12. 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.
10-12. 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.
The Pulpit Commentary
Therefore his people return hither; rather, therefore he turns his people hitherward; i.e. by his great pretensions and his audacity, he (the wicked man) turns his followers to his own courses, and induces them to act as he acts. And waters of a full cup are wrung out to them; rather, and waters in abundance are drained by them. They "drink iniquity like water" (Job_15:16), "draining" the cup which is handed to them.
Therefore his people return hither; rather, therefore he turns his people hitherward; i.e. by his great pretensions and his audacity, he (the wicked man) turns his followers to his own courses, and induces them to act as he acts. And waters of a full cup are wrung out to them; rather, and waters in abundance are drained by them. They "drink iniquity like water" (Job_15:16), "draining" the cup which is handed to them.
11And they say, How doth God know? and is there knowledge in the most High?
The Pulpit Commentary
And they say, How doth God know? Their wickedness breeds scepticism in them. They wish God not to know, and therefore begin to question whether he does or can know (comp. Psa_10:4, Psa_10:11, Psa_10:13). And is there knowledge in the Most High? Does God concern himself at all with the things that take place on earth (comp. Psa_94:7)? IS not man too weak and contemptible to attract his attention?
And they say, How doth God know? Their wickedness breeds scepticism in them. They wish God not to know, and therefore begin to question whether he does or can know (comp. Psa_10:4, Psa_10:11, Psa_10:13). And is there knowledge in the Most High? Does God concern himself at all with the things that take place on earth (comp. Psa_94:7)? IS not man too weak and contemptible to attract his attention?
12Behold, these are the ungodly, who prosper in the world; they increase in riches.
The Pulpit Commentary
Behold, these are the ungodly, who prosper in the world; rather, and they prosper always. They increase in riches. This is the impression which the psalmist has received from the general course of human affairs in his day. It is closely allied to the view taken by Job (Job_21:7-15).
Behold, these are the ungodly, who prosper in the world; rather, and they prosper always. They increase in riches. This is the impression which the psalmist has received from the general course of human affairs in his day. It is closely allied to the view taken by Job (Job_21:7-15).
13Verily I have cleansed my heart in vain, and washed my hands in innocency.
Jamieson-Fausset-Brown
13-14. 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.
13-14. 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.
The Pulpit Commentary
Verily, I have cleansed my heart in vain, and washed my hands in innocency. Such was the psalmist's first instinctive feeling, when he noticed the prosperity of the wicked. The Prayer book Version inserts, between this verse and the last, the words, "and I said;" which is correct, though somewhat free, exegesis. Compare with the expression, "I have washed my hands in innocency," Job's remarkable words, "If I wash myself with snow, and make my hands never so clean" (Job_9:30).
Verily, I have cleansed my heart in vain, and washed my hands in innocency. Such was the psalmist's first instinctive feeling, when he noticed the prosperity of the wicked. The Prayer book Version inserts, between this verse and the last, the words, "and I said;" which is correct, though somewhat free, exegesis. Compare with the expression, "I have washed my hands in innocency," Job's remarkable words, "If I wash myself with snow, and make my hands never so clean" (Job_9:30).
14For all the day long have I been plagued, and chastened every morning.
The Pulpit Commentary
For all the day long have been plagued. While the ungodly have prospered, and net been plagued at all (Psa_73:5), I, the representative of the righteous, have been "plagued," or afflicted, continually. What, then, does goodness advantage me? And chastened every morning; literally, and my chastisement has been every morning (comp. Job_7:18).
For all the day long have been plagued. While the ungodly have prospered, and net been plagued at all (Psa_73:5), I, the representative of the righteous, have been "plagued," or afflicted, continually. What, then, does goodness advantage me? And chastened every morning; literally, and my chastisement has been every morning (comp. Job_7:18).
15If I say, I will speak thus; behold, I should offend against the generation of thy children.
Jamieson-Fausset-Brown
15. Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept his troubles to himself.
generation of thy children--Thy people (1Jo 3:1).
offend--literally, "deceive, mislead."
15. Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept his troubles to himself.
generation of thy children--Thy people (1Jo 3:1).
offend--literally, "deceive, mislead."
The Pulpit Commentary
If I say, I will speak thus; behold, I should offend against the generation of thy children; or, if I had said (Revised Version). If, when these feelings assailed me, and the lot of the ungodly man seemed to me much better than my own, I had resolved to speak out all my thoughts, and let them be generally known, then should I have dealt treacherously with (Revised Version) the generation of thy children. I should have deserted their cause; I should have hurt their feelings; I should have put a stumbling block in their way. Therefore, the psalmist implies, he said nothing—a reticence well worthy of imitation.
If I say, I will speak thus; behold, I should offend against the generation of thy children; or, if I had said (Revised Version). If, when these feelings assailed me, and the lot of the ungodly man seemed to me much better than my own, I had resolved to speak out all my thoughts, and let them be generally known, then should I have dealt treacherously with (Revised Version) the generation of thy children. I should have deserted their cause; I should have hurt their feelings; I should have put a stumbling block in their way. Therefore, the psalmist implies, he said nothing—a reticence well worthy of imitation.
The Prosperity of the Wicked Considered
16When I thought to know this, it was too painful for me;
Jamieson-Fausset-Brown
16-17. Still he--
thought--literally, "studied," or, "pondered this riddle"; but in vain; it remained a toil (compare Margin), till he--
16-17. Still he--
thought--literally, "studied," or, "pondered this riddle"; but in vain; it remained a toil (compare Margin), till he--
The Pulpit Commentary
When I thought to know this; literally, and I meditated, that I might understand this. A process of careful thought and consideration is implied, during which the psalmist tried hard to understand the method of God's government, and to explain to himself its seeming anomalies. But he says, It was too painful for me. He did not succeed; he was baffled and perplexed, and the whole effort was a pain and a grief to him.
When I thought to know this; literally, and I meditated, that I might understand this. A process of careful thought and consideration is implied, during which the psalmist tried hard to understand the method of God's government, and to explain to himself its seeming anomalies. But he says, It was too painful for me. He did not succeed; he was baffled and perplexed, and the whole effort was a pain and a grief to him.
17Until I went into the sanctuary of God; then understood I their end.
The Pulpit Commentary
Until I went into the sanctuary of God; literally, the sanctuaries (comp. Psa_68:35; Psa_84:1; Psa_132:7). The three subdivisions of both the tabernacle and the first temple, viz. the court, the holy place, and the holy of holies, constituted three sanctuaries. The psalmist, in his perplexity, took his doubts into the sanctuary of God, and there, "in the calmness of the sacred court" (Kay), reconsidered the hard problem. Compare Hezekiah's action with the perplexing letter of Sennacherib (2Ki_19:14). Then understood I their end. There came to him in the sanctuary the thought that, to judge aright of the happiness or misery of any man, it is necessary to await the end (comp. Herod; 1:32; Soph; 'OEd. Tyr.,' ad fin.; Eurip; 'Andromach.,' 50.100; Aristot; ' Eth. Nic.,' 1.10).
Until I went into the sanctuary of God; literally, the sanctuaries (comp. Psa_68:35; Psa_84:1; Psa_132:7). The three subdivisions of both the tabernacle and the first temple, viz. the court, the holy place, and the holy of holies, constituted three sanctuaries. The psalmist, in his perplexity, took his doubts into the sanctuary of God, and there, "in the calmness of the sacred court" (Kay), reconsidered the hard problem. Compare Hezekiah's action with the perplexing letter of Sennacherib (2Ki_19:14). Then understood I their end. There came to him in the sanctuary the thought that, to judge aright of the happiness or misery of any man, it is necessary to await the end (comp. Herod; 1:32; Soph; 'OEd. Tyr.,' ad fin.; Eurip; 'Andromach.,' 50.100; Aristot; ' Eth. Nic.,' 1.10).
18Surely thou didst set them in slippery places: thou castedst them down into destruction.
Jamieson-Fausset-Brown
18-20. their end--future (Psa 37:37, 38), which is dismal and terribly sudden (Pr 1:27; 29:1), aggravated and hastened by terror. As one despises an unsubstantial dream, so God, waking up to judgment (Psa 7:6; 44:23), despises their vain shadow of happiness (Psa 39:6; Is 29:7). They are thrown into ruins as a building falling to pieces (Psa 74:3).
18-20. their end--future (Psa 37:37, 38), which is dismal and terribly sudden (Pr 1:27; 29:1), aggravated and hastened by terror. As one despises an unsubstantial dream, so God, waking up to judgment (Psa 7:6; 44:23), despises their vain shadow of happiness (Psa 39:6; Is 29:7). They are thrown into ruins as a building falling to pieces (Psa 74:3).
The Pulpit Commentary
Surely thou didst set them up in slippery places. The wicked have at no time any sure hold on their prosperity. They are a "set in slippery places"—places from which they may easily slip and fall. Thou castedst them down to destruction. The fall often comes, even in this life. The flourishing cities of the plain are destroyed by fire from heaven; Pharaoh's land is ruined by the plagues, and his host destroyed in the Red Sea; Sennacherib's army perishes in a night; Jezebel is devoured by dogs; Athaliah is slain with the sword; Antiochus Epiphanes perishes in a distant expedition; Herod Agrippa is eaton of worms; persecutors, like Nero, Galerius, Julian, come to untimely ends. A signal retribution visits the wicked in hundreds and thousands of instances. When it does not, the question remains—Is death the end? This point is not formally brought forward, but it underlies the whole argument; and, unless retribution after death be regarded as certain, a single exception to the general rule of retribution in this life would upset the solution which the psalmist finds satisfactory.
Surely thou didst set them up in slippery places. The wicked have at no time any sure hold on their prosperity. They are a "set in slippery places"—places from which they may easily slip and fall. Thou castedst them down to destruction. The fall often comes, even in this life. The flourishing cities of the plain are destroyed by fire from heaven; Pharaoh's land is ruined by the plagues, and his host destroyed in the Red Sea; Sennacherib's army perishes in a night; Jezebel is devoured by dogs; Athaliah is slain with the sword; Antiochus Epiphanes perishes in a distant expedition; Herod Agrippa is eaton of worms; persecutors, like Nero, Galerius, Julian, come to untimely ends. A signal retribution visits the wicked in hundreds and thousands of instances. When it does not, the question remains—Is death the end? This point is not formally brought forward, but it underlies the whole argument; and, unless retribution after death be regarded as certain, a single exception to the general rule of retribution in this life would upset the solution which the psalmist finds satisfactory.
19How are they brought into desolation, as in a moment! they are utterly consumed with terrors.
The Pulpit Commentary
How are they brought into desolation, as in a moment! There is something very striking in the suddenness with which the prosperity of a wicked man often collapses. Saul, Jezebel, Athaliah, Epiphanes, Herod Agrippa, are cases in point, likewise Nero, Galerius, Julian. The first and second Napoleonic empires may also be cited. They are utterly consumed with terrors; literally, they perish; they come to an end through terrors (comp. Job_18:11; Job_24:17; Job_27:20).
How are they brought into desolation, as in a moment! There is something very striking in the suddenness with which the prosperity of a wicked man often collapses. Saul, Jezebel, Athaliah, Epiphanes, Herod Agrippa, are cases in point, likewise Nero, Galerius, Julian. The first and second Napoleonic empires may also be cited. They are utterly consumed with terrors; literally, they perish; they come to an end through terrors (comp. Job_18:11; Job_24:17; Job_27:20).
20As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.
The Pulpit Commentary
As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. As men despise their dreams when they awake from them, so, when God "stirs up himself and awakes to judgment" (Psa_35:23), he will despise such mere semblances of humanity (Psa_39:6) as the wicked are.
As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. As men despise their dreams when they awake from them, so, when God "stirs up himself and awakes to judgment" (Psa_35:23), he will despise such mere semblances of humanity (Psa_39:6) as the wicked are.
21Thus my heart was grieved, and I was pricked in my reins.
Jamieson-Fausset-Brown
21-22. He confesses how--
foolish--literally, "stupid," and
ignorant--literally, "not discerning," had been his course of thought.
21-22. He confesses how--
foolish--literally, "stupid," and
ignorant--literally, "not discerning," had been his course of thought.
The Pulpit Commentary
Thus my heart was grieved; literally, for my heart was grieved, or "was soured." The "for" refers to a suppressed phrase of self-condemnation, "But at the time I did not see all this—the solution did not present itself to me." I was too full of grief and bitterness to consider the matter calmly and dispassionately. And I was pricked in my reins; i.e. "a pang of passionate discontent had pierced my inmost being" (Cheyne).
Thus my heart was grieved; literally, for my heart was grieved, or "was soured." The "for" refers to a suppressed phrase of self-condemnation, "But at the time I did not see all this—the solution did not present itself to me." I was too full of grief and bitterness to consider the matter calmly and dispassionately. And I was pricked in my reins; i.e. "a pang of passionate discontent had pierced my inmost being" (Cheyne).
22So foolish was I, and ignorant: I was as a beast before thee.
The Pulpit Commentary
So foolish was I, and ignorant: I was as a beast before thee. I had no more intelligence than the brute beasts; I was wholly unable to reason aright (comp. Psa_32:9; Psa_92:7; Pro_30:2).
So foolish was I, and ignorant: I was as a beast before thee. I had no more intelligence than the brute beasts; I was wholly unable to reason aright (comp. Psa_32:9; Psa_92:7; Pro_30:2).
23Nevertheless I am continually with thee: thou hast holden me by my right hand.
Jamieson-Fausset-Brown
23. Still he was with God, as a dependent beneficiary, and so kept from falling (Psa 73:2).
23. Still he was with God, as a dependent beneficiary, and so kept from falling (Psa 73:2).
The Pulpit Commentary
Nevertheless I am continually with thee; i.e. "nevertheless, I have not fallen away, but have kept always my hold upon thee;" and, on thy part, thou hast holden me by my right hand; i.e. thou hast upheld me and prevented me from slipping (comp. Psa_18:35; Psa_89:21; Psa_119:117).
Nevertheless I am continually with thee; i.e. "nevertheless, I have not fallen away, but have kept always my hold upon thee;" and, on thy part, thou hast holden me by my right hand; i.e. thou hast upheld me and prevented me from slipping (comp. Psa_18:35; Psa_89:21; Psa_119:117).
24Thou shalt guide me with thy counsel, and afterward receive me to glory.
Jamieson-Fausset-Brown
24. 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; Ep 4:8).
24. 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; Ep 4:8).
The Pulpit Commentary
Thou shalt guide me with thy counsel. The psalmist expresses full confidence in God's continual guidance through all life's dangers and difficulties, notwithstanding his own shortcomings and" foolishness." He then looks beyond this life, and exclaims, And afterward (thou wilt) receive me to glory. Even Professor Cheyne sees m this the story of Enoch spiritualized." "Walking with God," he says, "is followed by a reception with glory, or into glory; and he compares the passage with Psa_49:16, which he has previously explained as showing that "the poet has that religious intuition which forms the kernel of the hope of immortality."
Thou shalt guide me with thy counsel. The psalmist expresses full confidence in God's continual guidance through all life's dangers and difficulties, notwithstanding his own shortcomings and" foolishness." He then looks beyond this life, and exclaims, And afterward (thou wilt) receive me to glory. Even Professor Cheyne sees m this the story of Enoch spiritualized." "Walking with God," he says, "is followed by a reception with glory, or into glory; and he compares the passage with Psa_49:16, which he has previously explained as showing that "the poet has that religious intuition which forms the kernel of the hope of immortality."
Whom Have I in Heaven But Thee?
25Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.
Jamieson-Fausset-Brown
25-26. God is his only satisfying good.
25-26. God is his only satisfying good.
The Pulpit Commentary
Whom have I in heaven but thee? Who is there in all the host of heaven on whom I can place any reliance, excepting thee? None of thy "holy ones," neither angel nor archangel, can afford me any support or sustenance, preserve or guide or save me, but THOU only (comp. Job_5:1). And there is none upon earth that I desire beside thee. Much less can earth supply me with a substitute for God. On him my heart's affections are centred (comp. Psa_63:1, "My soul thirsteth top thee, my flesh longeth for thee in a dry and thirsty land, where no water is").
Whom have I in heaven but thee? Who is there in all the host of heaven on whom I can place any reliance, excepting thee? None of thy "holy ones," neither angel nor archangel, can afford me any support or sustenance, preserve or guide or save me, but THOU only (comp. Job_5:1). And there is none upon earth that I desire beside thee. Much less can earth supply me with a substitute for God. On him my heart's affections are centred (comp. Psa_63:1, "My soul thirsteth top thee, my flesh longeth for thee in a dry and thirsty land, where no water is").
26My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.
The Pulpit Commentary
My flesh and my heart faileth. The meaning is, "Though my flesh and my heart fail utterly, though my whole corporeal and animal nature fade away and come to nothing, yet something in the nature of a heart—the true 'I,' consciousness, will remain, and will be upheld by God." God is the Strength of my heart, and my Portion forever. "A strong assertion of personal immortality" (Cook). "This is the mysticism of faith; we are on the verge of St. Paul's conception of the πνεῦμα, the organ of life in God" (Cheyne).
My flesh and my heart faileth. The meaning is, "Though my flesh and my heart fail utterly, though my whole corporeal and animal nature fade away and come to nothing, yet something in the nature of a heart—the true 'I,' consciousness, will remain, and will be upheld by God." God is the Strength of my heart, and my Portion forever. "A strong assertion of personal immortality" (Cook). "This is the mysticism of faith; we are on the verge of St. Paul's conception of the πνεῦμα, the organ of life in God" (Cheyne).
27For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
Jamieson-Fausset-Brown
27-28. The lot of apostates, described by a figure of frequent use (Jr 3:1, 3; Eze 23:35), is contrasted with his, who finds happiness in nearness to God (Jas 4:8), and his delightful work the declaration of His praise.
27-28. The lot of apostates, described by a figure of frequent use (Jr 3:1, 3; Eze 23:35), is contrasted with his, who finds happiness in nearness to God (Jas 4:8), and his delightful work the declaration of His praise.
The Pulpit Commentary
For lo, they that are far from thee shall perish. As God is the source of all life, to be "far from him" is to perish—to have this life depart from us, even if existence of any kind remains. The psalmist is vague with respect to the ultimate fate of the wicked, confident only of the continued existence, in a condition which he declares to be "good," of the righteous. Thou hast destroyed all them that go a-whoring from thee. The strong phrase here used is rare in the Psalms, occurring only in this place and in Psa_106:39. It commonly refers to idolatrous practices, but is used sometimes of other kinds of declension and alienation from God (see Le Psa_20:6; Num_14:33).
For lo, they that are far from thee shall perish. As God is the source of all life, to be "far from him" is to perish—to have this life depart from us, even if existence of any kind remains. The psalmist is vague with respect to the ultimate fate of the wicked, confident only of the continued existence, in a condition which he declares to be "good," of the righteous. Thou hast destroyed all them that go a-whoring from thee. The strong phrase here used is rare in the Psalms, occurring only in this place and in Psa_106:39. It commonly refers to idolatrous practices, but is used sometimes of other kinds of declension and alienation from God (see Le Psa_20:6; Num_14:33).
28But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
The Pulpit Commentary
But it is good for me to draw near to God; or, "but as for me, nearness to God is my good" (Kay). Compare the well known hymn—
"Nearer, my God, to thee,
Nearer to thee;
Even though it be a cross
That raiseth me;
Still all my song shall be,
Nearer, my God, to thee,
Nearer to thee."
I have put my trust in the Lord God; literally, in the Lord Jehovah (Adonai Jehovah)—an unusual combination. That I may declare all thy works. With the intention of ever hereafter declaring and magnifying all thy works.
But it is good for me to draw near to God; or, "but as for me, nearness to God is my good" (Kay). Compare the well known hymn—
"Nearer, my God, to thee,
Nearer to thee;
Even though it be a cross
That raiseth me;
Still all my song shall be,
Nearer, my God, to thee,
Nearer to thee."
I have put my trust in the Lord God; literally, in the Lord Jehovah (Adonai Jehovah)—an unusual combination. That I may declare all thy works. With the intention of ever hereafter declaring and magnifying all thy works.
THE HOLY BIBLE
Psalms
Chapter 73
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105