Psalms 73:14
Ver. 14. For all the day long have I been plagued,.... "Smitten or scourged" {p}, as in Ps 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 Ps 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.{p} ewgn "flagellatus", V. L. Pagninus, Montanus; "percussus", Gejerus. Psalms 73:15Ver. 15. If I say, I will speak thus,.... Either as the wicked do, Ps 73:8 or rather as he had thought in his own mind, Ps 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, Mt 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.{q} ytdgb Kynb rwd hnh "ecce generatio filiorum tuorum, praevaricatus sum", Pagninus, Montanus. Psalms 73:16Ver. 16. 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 Ec 8:17. Psalms 73:17Ver. 17. 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 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 Ps 37:35. Psalms 73:18Ver. 18. 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,"thou didst set them in darkness;''to be in slippery places, and in the dark, is very uncomfortable, unsafe, and dangerous indeed; See Ps 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 Ps 55:23. Psalms 73:19Ver. 19. 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, La 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 Re 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. Psalms 73:20Ver. 20. 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 Ps 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, Da 12:2. Psalms 73:21Ver. 21. 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 La 3:13.{r} Umxty "effervesceret fermenti instar", Tigurine version; "in fermento esset", Cocceius; so Ainsworth. {s} Casina, Act. 2. Sc. 5. v. 17. {t} Acescet Montanus; "quasi aceto acri perfundebatur", Vatablus. {u} "Inflammatum est", V. L. Psalms 73:22Ver. 22. 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, Ps 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 Ps 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.{w} eda al "nescivi", V. L. "non cognoscebam", Pagninus, Montanus; "nec sciebam", Piscator; "non noveram", Cocceius. {x} Kme "apud te", V. L. Pagninus, Montanus, &c. {y} Trinum. Act. 4. Sc. 2. v. 110. Psalms 73:23Ver. 23. 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 Ps 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 Ac 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, Ho 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.{z} dymt ynaw "ego jugiter futurus sum", Junius & Tremellius, Piscator; "itaque ego in posterum semper tecum ero", Michaelis. Psalms 73:24Ver. 24. Thou shalt guide me with thy counsel,.... Which is wise and prudent, wholesome, suitable, and seasonable, hearty, sincere, and faithful, and which is freely given, and when taken, infallibly succeeds: or "according to thy counsel" {a}; the determinate counsels, purposes, and will of God, which were of old faithfulness and truth; who does all things after the counsel of his own will in providence and grace: or "by thy counsel" {b}; by the Scriptures of truth, the revealed word, which contains the will of God, and directions for a holy walk and conversation; by the Gospel and truths of it, called the whole counsel of God, Ac 20:27, and by his Holy Spirit, which is a spirit of counsel as well as of might; and by which the Lord guides his people in the ways of peace, truth, righteousness, and holiness, through this world, to the heavenly glory, as follows:and afterward receive me to glory; into a glorious place, an house not made with hands, a city whose builder and maker is God, into a kingdom and glory, or a glorious kingdom; and into glorious company, the company of Father, Son, and Spirit, angels and glorified saints, where glorious things will be seen, and a glory enjoyed both in soul and body to all eternity; for this glory is eternal glory, a glory that passes not away: or "in glory" {c}; in a glorious manner: some render it, "after glory thou wilt receive me" {d}; that is, after all the glory and honour thou hast bestowed upon me here, thou wilt take me to thyself in heaven; so the Targum,"after the glory is completed, which thou saidst thou wouldst bring upon me, thou wilt receive me:''but rather the sense is, "after" thou hast led and guided me by thy counsel through the wilderness of this world; "after" all the afflictions and temptations of this present life are over; "after" I have passed through the valley of the shadow of death, or "after" death itself, thou wilt receive me into everlasting joy and happiness; see 1Pe 5:10.{a} Ktueb "pro consilio tuo", Michaelis. {b} "Consilio tuo", Junius & Tremellius, Piscator, Cocceius. {c} dwbk "in gloria", Gejerus. {d} dwbk rxa "post gloriam", Hammond. Psalms 73:25Ver. 25. 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 Ro 8:31and 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 Ps 89:6.{e} yl ym "quis pro me?" Gejerus. {f} Kme "tecum", Pagninus, Montanus, Tigurine version, Masculus, Gejerus. {g} Urab ytupx al "nec terram totam diligo tecum", Gejerus. Psalms 73:26Ver. 26. My flesh and my heart faileth,.... Either through vehement desires of communion with God deferred, see Ps 84:2 or through afflictive dispensations of Providence, being smitten and chastened continually, Ps 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 Ps 142:5.{h} ybbl rww "rupes cordis mei", Montanus, Musculus, Piscator, Cocceius, "petra cordis mei", Tigurine version, Gejerus, Michaelis; so Ainsworth. Psalms 73:27Ver. 27. 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 De 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.{i} htmuh "perdes", Tigurine version, Musculus, so some in Vatablus; "exscindes", Michaelis. Psalms 73:28Ver. 28. 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.
John Gill's Exposition of the Entire Bible.