Text -- Psalms 73:1-9 (NET)

Book 3
(Psalms 73-89)

Psalm 73

73:1 A psalm by Asaph. Certainly God is good to Israel, and to those whose motives are pure! 73:2 But as for me, my feet almost slipped; my feet almost slid out from under me. 73:3 For I envied those who are proud, as I observed the prosperity of the wicked. 73:4 For they suffer no pain; their bodies are strong and well-fed. 73:5 They are immune to the trouble common to men; they do not suffer as other men do. 73:6 Arrogance is their necklace, and violence their clothing. 73:7 Their prosperity causes them to do wrong; their thoughts are sinful. 73:8 They mock and say evil things; they proudly threaten violence. 73:9 They speak as if they rule in heaven, and lay claim to the earth.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 73:1

To all true Israelites, who love God, and serve him in spirit and truth.

Wesley: Psa 73:2

My faith in God's providence, was almost overthrown.

Wesley: Psa 73:4

They are not dragged to death, by the sentence of the magistrate, which they deserve.

Wesley: Psa 73:5

As good men frequently are.

Wesley: Psa 73:8

Boasting of their oppressions.

Wesley: Psa 73:9

Against God, blaspheming his name, and deriding his providence.

Wesley: Psa 73:9

Using all manner of liberty, reproaching all sorts of persons.

JFB: Psa 73:1

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. (Psa. 73:1-28)

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).

JFB: Psa 73:1

Or, "Surely it is so."

JFB: Psa 73:1

(Psa 18:26) describes the true Israel.

JFB: Psa 73:2

The figures express his wavering faith, by terms denoting tottering and weakness (compare Psa 22:5; Psa 62:3).

JFB: Psa 73:8

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).

Clarke: Psa 73:1

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

Clarke: Psa 73:1

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.

Clarke: Psa 73:2

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.

Clarke: Psa 73:3

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.

Clarke: Psa 73:4

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 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.

Clarke: Psa 73:6

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.

Clarke: Psa 73:7

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

Clarke: Psa 73:7

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.

Clarke: Psa 73:8

They are corrupt - ימיקו yamiku , they mock, act dissolutely

Clarke: Psa 73:8

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.

Clarke: Psa 73:9

Set their mouth against the heavens - They blaspheme God, ridicule religion, mock at Providence, and laugh at a future state

Clarke: Psa 73:9

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.

Calvin: Psa 73:1

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. Nay, 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, (Ecc 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 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.

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 Nathanael, (Joh 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.

Calvin: Psa 73:2

2.As for me, etc Literally, it is, And I: which ought to be read with 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.

Calvin: Psa 73:3

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.

Calvin: Psa 73:4

4.For 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.

Calvin: Psa 73:5

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. Now, 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 had a nest for themselves apart. ¹⁶³

Calvin: Psa 73:6

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 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 שית , shith, 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.

Calvin: Psa 73:7

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 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.

Calvin: Psa 73:8

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

Calvin: Psa 73:9

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 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.

TSK: Psa 73:1

Truly : or, Yet, Psa 2:6, Psa 42:11

God : Psa 73:18-28, Psa 84:11; Isa 63:7-9; Luk 12:32

to such : Joh 1:47; Rom 2:28, Rom 2:29, Rom 4:16, Rom 9:6, Rom 9:7

of a clean heart : Heb. clean of heart, Psa 51:10; Jer 4:14; Mat 5:8; Tit 3:5; Jam 4:8

TSK: Psa 73:2

But : Psa 5:7, Psa 17:15, Psa 35:13; Jos 24:15; 1Sa 12:23; 1Ch 22:7; Job 21:4

feet : Psa 116:8; 1Sa 2:9; Rom 7:23, Rom 7:24

steps : Psa 17:5, Psa 38:16, Psa 94:18; Job 12:5

TSK: Psa 73:3

I was : Psa 37:1, Psa 37:7; Job 21:7; Pro 3:31, Pro 24:1; Jer 12:1; Jam 4:5

TSK: Psa 73:4

no : Psa 17:14; Job 21:23, Job 21:24, Job 24:20; Ecc 2:16, Ecc 7:15; Luk 16:22

firm : Heb. fat, Psa 17:10

TSK: Psa 73:5

They are : Psa 73:12; Job 21:6; Pro 3:11, Pro 3:12; Jer 12:1, Jer 12:2; 1Co 11:32; Heb 12:8; Rev 3:19

in trouble as other : Heb. in the trouble of other

like : Heb. with.

TSK: Psa 73:6

Therefore : Deu 8:13, Deu 8:14, Deu 32:15; Est 3:1, Est 3:5, Est 3:6, Est 5:9-11; Job 21:7-15; Ecc 8:11; Jer 48:11, Jer 48:29; Eze 28:2-5; Dan 4:30

as a chain : Jdg 8:26; Pro 1:9; Son 4:9; Isa 3:19; Eze 16:11

violence : Pro 3:31 *marg. Pro 4:17; Mic 2:1, Mic 2:2, Mic 3:5; Jam 5:4-6

covereth : Psa 109:18, Psa 109:29; 1Pe 5:5

TSK: Psa 73:7

eyes : Psa 17:10, Psa 119:70; Job 15:27; Isa 3:9; Jer 5:28; Eze 16:49

have : etc. Heb. pass the thoughts of the heart, Psa 73:12, Psa 17:14; 1Sa 25:2, 1Sa 25:36; Luk 12:16-19

TSK: Psa 73:8

corrupt : Psa 53:1-4; Pro 30:13, Pro 30:14

speak wickedly : Psa 10:2, Psa 10:10, Psa 10:11, Psa 12:4, Psa 12:5; Exo 1:9, Exo 1:10; 1Sa 13:19; 1Kings 21:7-29; Jer 7:9-11; Hos 7:16

speak loftily : 2Pe 2:10; Jud 1:16

TSK: Psa 73:9

set : Exo 5:2; 2Ch 32:15; Job 21:14; Dan 3:15, Dan 7:25; Rev 13:6

tongue : Psa 52:4; Luk 18:4; Jam 3:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 73:1

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.

Barnes: Psa 73:2

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. He was like a falling man; a man who had no strength to walk.

Barnes: Psa 73:3

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.

Barnes: Psa 73:4

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.

Barnes: Psa 73:5

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.

Barnes: Psa 73:6

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.

Barnes: Psa 73:7

Their eyes stand out with fatness - As the fruit of their high living. 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.

Barnes: Psa 73:8

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.

Barnes: Psa 73:9

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.

Poole: Psa 73:2

Yet I must acknowledge this with grief and shame concerning myself; notwithstanding all my knowledge of this truth, and my own experience and observation of God’ s gracious 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 three of this temptation; and I was almost ready to repent of my piety, Psa 73:13 , and to follow the example of ungodly men.

Had well nigh slipped Heb. were almost poured forth , 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 own unruly passions into unworthy thoughts of God, and a sinful course of life.

Poole: Psa 73:3

I grudged and murmured at it, and had a secret desire to partake of their delicates.

Poole: Psa 73:4

There are no bands in their death they are not dragged to death, neither by the hand and sentence of the magistrate, which yet they deserve; nor by any lingering and grievous torments of mind or body, which is the case of many good men; but they enjoy a sweet and quiet death, dropping into the grave, like ripe fruit from the tree, without ally violence used to them. Compare Job 5:26 21:13 .

But their strength is firm Heb. and their strength is fat , i.e. sound and good; the best of any thing being called fat in Scripture, as Gen 41:2 Dan 1:15 . And in their lifetime they have great ease, and health, and content, till they expire like a lamp, merely for want of moisture.

Poole: Psa 73:5

Either,

1. As good men frequently are. Or

2. As men generally are. They do by a secret and favourable providence of God escape even common calamities.

Poole: Psa 73:6

Pride compasseth them about as a chain: this phrase notes both the extent of their pride, which appears on every side of them, in their countenances, discourses, gestures, &c, and their glorying in it. The like may be said of the next phrase.

Poole: Psa 73:7

Their eyes stand out with fatness as they do in some fat persons, though not in others. The meaning is, they live in great plenty and prosperity, as the next clause explains it.

Poole: Psa 73:8

They are corrupt or, dissolved in pleasure. Or, they corrupt themselves.

Speak wickedly concerning oppression wickedly boasting of their oppressions; either of what they have done, or of what they intend to do, in that kind.

They speak loftily arrogantly presuming upon their own strength, and despising both God and men.

Poole: Psa 73:9

Against the heavens i.e. against God, blaspheming his name, denying or deriding his providence, reviling his saints and servants.

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.

Haydock: Psa 73:1

A prayer of the Church under grievous persecutions.

Haydock: Psa 73:1

Understanding. Psalm xxxi. (Haydock) ---

We behold here the destruction of the tabernacle by the Philistines, (Grotius) or rather of the temple, by Nabuzardan, (4 Kings xxv. 8., and Jeremias lii. 12.) though some understand the profanation of Epiphanes, or the final ruin by the Romans. In the latter destruction, the Jews were no longer God's inheritance, and he would never have inspired the prophet to pray for what would not be granted. (Calmet) ---

This psalm may be used by the just, under affliction; and why, He knew it, was on account of sin; but wishes to move God to mercy, and to put an end to the distress of his people. (Berthier) ---

In long persecutions, the weak begin to fear that God has abandoned them. (Worthington) ---

He acts externally as if He had. (Menochius)

Haydock: Psa 73:2

Mount. St. Augustine reads montem, (Calmet) as the Hebrew may also signify. "This Mount Sion, thou hast dwelt in it." (Montanus) (Haydock) ---

What injury has it done? (Calmet) ---

The more enlightened are fully persuaded, that God will still preserve his Church. (Worthington)

Haydock: Psa 73:3

Hands. Hebrew, "feet," (Montanus; Haydock) or "strokes," phehamec. (Berthier) ---

"The elevation of thy feet (thy foot-stool, or temple; Calmet) is destroyed unto the end;" (St. Jerome) or "for victory," as Symmachus renders netsach. The Chaldeans have boasted of their victory over thee, and violated thy most holy places. (Haydock) ---

This is what fills me with grief. (Berthier) ---

But thou wilt punish them. The captives saw the overthrow of their empire. (Calmet) ---

God's former wonders give reason to hope, that he will not fail to assist his Church, which he delivered from the hand of Pharao, and by Christ's death, from the devil's power. (Worthington)

Haydock: Psa 73:4

Made. Hebrew, "have roared," sending forth shouts of war, where thy praises alone ought to be heard. (Calmet) ---

Ensigns. They have fixed their colours for signs and trophies, both on the gates, and on the highest top of the temple; and they knew not, that is, they regarded not the sanctity of the place. This psalm manifestly foretells the time of the Machabees, and the profanation of the temple by Antiochus; (Challoner; 1 Machabees i.; Menochius) or rather it seems to refer to the destruction under Nabuchodonosor; (Berthier) as under the former the temple was not burnt: (ver. 7.; Calmet) yet the doors were, 1 Machabees iv. (Menochius) ---

For signs. Literally, " yea, their signs," signa sua signa. (Haydock)

Haydock: Psa 73:5

Going out. Septuagint, "coming in." Both designate the same gates, (Haydock) or the ends of roads and streets, Matthew xxii. (Menochius) ---

Top. The doors of the temple were very lofty. The idolatrous ensigns were fixed there, as on an eminence, to give notice of an invasion, (Isaias xi. 12.) while the soldiers plundered all, before they set fire to the city and temple, 4 Kings xxv. 9. (Calmet) ---

Protestants, "a man was famous according as he had lifted up axes upon the thick trees." The text is very obscure, insomuch that St. Jerome's version is unintelligible. (Berthier) ---

Yet it may signify, "they have placed their ensigns for a trophy, manifest upon the entrance aloft; their hatchets in the wood of trees; and now its sculptures together they have defaced with axe and hatchets, dolatoriis. " Not content with these excesses, they at last set fire to the fabric, (Haydock) which was easily reduced to ashes, as there was so much wood about it, and in the very walls. (Calmet) ---

St. Chrysostom contemplates the like havoc, which is made by sin. (Berthier) ---

In false religions, some external shew, festivals, and altars, are opposed to the true ones. (Worthington)

Haydock: Psa 73:7

Name. That temple, which was the only one consecrated to thee. (Haydock) ---

All persecutors seek to destroy the places of true worship. (Worthington)

Haydock: Psa 73:8

Together. And the infidel nations in that army, Psalm cxxxvi. 7. (Calmet) ---

Days. So the enemies of religion are always affected. The servants of God ought to be more zealous to preserve the remains of ancient piety. Protestant version translates, synagogues, (Haydock; Aquila; Symmachus) which Sigonius asserts were hardly known in the days of the Machabees, though they are clearly mentioned, (Esther iv. 16.) and must have existed at all times, Acts xv. 21., and Matthew iv. 13. (Calmet) ---

Houbigant has "let all the congregations of God cease." Hebrew literally, "they have burnt," (Berthier) or ended. (Calmet) ---

Yet St. Jerome thinks that the Septuagint read with the VI edition, Greek: katakausomen, "let us burn," (Berthier) and Grabe has also substituted Greek: k for Greek: p, as that brings the Septuagint nearer to the sense of the Hebrew, (Haydock) and is supported by some copies, (Calmet) though it seems less accurate, if we speak of days. (Berthier) Mohed, denoted, "a set time, or meeting." (Parkhurst)

Haydock: Psa 73:9

Our. Some copies of the Septuagint read "their," as if the enemy still spoke. But the people of God rather complain, that they are not so favoured with prodigies, as they had been formerly, and that the prophets did not publicly encourage them, (Berthier) or declare how long these miseries would continue; as the Hebrew may intimate. (Calmet) ---

Protestants, "neither is there among us any that knoweth how long." (Haydock) ---

Yet neglecting the points, our version is accurate, and any one, or God, may be understood, (Berthier) as taking no cognizance of his people. (Haydock) ---

It is natural for those in distress to exaggerate; for they know that many wonders were wrought, and that prophets were sent to instruct the captives. But they were not so common, nor the prophets so popular, or complaisant, as they could have wished: nor could they be so easily consulted at Babylon, Daniel being generally at Susa, or at court, and Ezechiel in higher Mesopotamia. (Calmet) ---

They could not appear at the head of the people, to harangue in their defence, like Aaron, Exodus vii. 1., and Daniel iii. 38. (Berthier) ---

The weak, therefore, complain, that they have no prophet to console (Worthington) them with miracles. (Menochius) ---

But the more perfect answer, that God both hath and will relieve his people, ver. 12. (Worthington)

Gill: Psa 73:1

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, 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.

Gill: Psa 73:2

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.

Gill: Psa 73:3

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.

Gill: Psa 73:4

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.

Gill: Psa 73:5

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.

Gill: Psa 73:6

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.

Gill: Psa 73:7

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.

Gill: Psa 73:8

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.

Gill: Psa 73:9

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 73:1

¹ sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.

² tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (lÿyisra’el ’elohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (’elohim [or ’el] lÿyyashar, “God [is good] to the upright one”).

³ tn Heb “to the pure of heart.”

NET Notes: Psa 73:2

¹ tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”

sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.

NET Notes: Psa 73:3

¹ tn The imperfect verbal form here depicts the action as continuing in a past time frame.

² tn Heb “peace” (שָׁלוֹם, shalom).

NET Notes: Psa 73:4

¹ tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.

² tn Or “bellies.”

³ tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.

NET Notes: Psa 73:5

¹ tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”

NET Notes: Psa 73:6

¹ sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.

² tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.

NET Notes: Psa 73:7

¹ tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.

² tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).

NET Notes: Psa 73:8

¹ tn The verb מוּק (muq, “mock”) occurs only here in the OT.

² tn Heb “and speak with evil.”

³ tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.

NET Notes: Psa 73:9

¹ tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.

Geneva Bible: Psa 73:1

"A Psalm of Asaph." Truly ^{( a )} God [is] good to Israel, [even] to such as are of a clean heart.

^{( a )} As it were between hope and despair he bursts forth into this affection, being assured that God would continue his favour toward such as were godly indeed, and not hypocrites.

Geneva Bible: Psa 73:4

For [there are] ^{( b )} no bands in their death: but their strength [is] firm.

^{( b )} The wicked in this life live at pleasure and are not drawn to death like prisoners: that is, by sickness which is death's messenger.

Geneva Bible: Psa 73:6

^{( c )} Therefore pride compasseth them about as a chain; violence covereth them [as] a garment.

^{( c )} They glory in their pride as some do in their chains, and in cruelty, as some do in apparel.

Geneva Bible: Psa 73:9

They ^{( d )} set their mouth against the heavens, and their tongue walketh through the earth.

^{( d )} They blaspheme God, and do not fear his power and rail upon men, because they esteem themselves above all others.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 73:1-28

1 The prophet, prevailing in a temptation,

2 shews the occasion thereof, the prosperity of the wicked;

13 the wound given thereby, diffidence;

15 the victory over it, knowledge of God's purpose, in destroying the wicked, and sustaining the righteous.

MHCC: Psa 73:1-14

The psalmist was strongly tempted to envy the prosperity of the wicked; a common temptation, which has tried the graces of many saints. But he lays down the great principle by which he resolved to abide. It is the goodness of God. This is a truth which cannot be shaken. Good thoughts of God will fortify against Satan's temptations. The faith even of strong believers may be sorely shaken, and ready to fail. There are storms that will try the firmest anchors. Foolish and wicked people have sometimes a great share of outward prosperity. They seem to have the least share of the troubles of this life; and they seem to have the greatest share of its comforts. They live without the fear of God, yet they prosper, and get on in the world. Wicked men often spend their lives without much sickness, and end them without great pain; while many godly persons scarcely know what health is, and die with great sufferings. Often the wicked are not frightened, either by the remembrance of their sins, or the prospect of their misery, but they die without terror. We cannot judge men's state beyond death, by what passes at their death. He looked abroad, and saw many of God's people greatly at a loss. Because the wicked are so very daring, therefore his people return hither; they know not what to say to it, and the rather, because they drink deep of the bitter cup of affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith. From all this arose a strong temptation to cast off religion. But let us learn that the true course of sanctification consists in cleansing a man from all pollution both of soul and body. The heart is cleansed by the blood of Christ laid hold upon by faith; and by the begun works of the Lord's Spirit, manifested in the hearty resolution, purpose, and study of holiness, and a blameless course of life and actions, the hands are cleansed. It is not in vain to serve God and keep his ordinances.

Matthew Henry: Psa 73:1-14

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.

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,

2. Let us take notice of the process of the psalmist's temptation, what he 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. [2.] 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 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.

(2.) 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.

(3.) 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; 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.

(4.) 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.

Keil-Delitzsch: Psa 73:1-2

אך , 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 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 ישראל אלהים are not to be taken together, after Gal 6:16 ( τὸν Ἰσραήλ τοῦ Θεοῦ ); 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 נטוּי רגלי (cf. Num 24:4) or נטוּי (cf. 2Sa 15:32) is erroneous. The narration of that which is past cannot begin with a participial clause like this, and כּמעט , in such a sense ( non multum abfuit quin , like כּאין , nihil abfuit quin ), always has the perfect after it, e.g., Psa 94:17; Psa 119:87. It is therefore to be read נטיוּ (according to the fuller form for נטוּ , 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 שׁפּכה 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.

Keil-Delitzsch: Psa 73:3-6

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 amo and emo (vid., Psa 78:66; Psa 80:7; Psa 83:12, Psa 83:14); both are after the example set by David. קנּא 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 הולל 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 חרצצבּות (from חרצב = חצּב from חצב , cognate עצב , whence עצב , pain, Arabic ‛aṣâbe , a snare, cf. חבל , ὠδίς , and חבל σχοινίον ), 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," להם ( למו ) could not be omitted (that is, assuming also that ל , which is sometimes used for עד , 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 להם למּות . 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 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:

כי אין חרצבות למו

תּם ובריא אולם

i.e., they have (suffer) no pangs, vigorous ( תּם like תּם , Job 21:23, תמים , Pro 1:12) and well-nourished is their belly ; by which means the difficult למותם is got rid of, and the gloomy picture is enriched by another form ending with mo . אוּל , here in a derisive sense, signifies the body, like the Arabic allun , âlun (from âl , coaluit , cohaesit , to condense inwardly, to gain consistency).

(Note: Hitzig calls to mind οὖλος , "corporeal;"but this word is Ionic and equivalent to ὅλος , solidus , the ground-word of which is the Sanscrit sarvas , 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 אינמו , as in Psa 59:14, not אינימו . Therefore is haughtiness their neck-chain, and brutishness their mantle. ענק is a denominative from ענק = αὐχήν : to hang round the neck; the neck is the seat of pride ( αὐχεῖν ): haughtiness hangs around their neck (like ענק , a neck-ornament). Accordingly in Psa 73:6 המס 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 יעטף (vid., Ps 65:14) with למו ; but active verbs can take a dative of the object (e.g., אהב ל , , רפא ל ) 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 ( שׁית חמס like בּגדי נקם , Isa 59:17), or even by avoiding every enallage numeri : violence covers them as a garment; so that שׁית is an apposition which is put forth in advance.

Keil-Delitzsch: Psa 73:7-10

The reading עונמו , ἡ ἀδικία αὐτῶν (lxx (cf. in Zec 5:6 the 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 חלב obtains just this signification by combination with סגר , which it would obtain here as being the place whence sin issues; cf. ἐξέρχεσθαι ἐκ τῆς καρδίας , 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," מחלב being equivalent to מחלב פּניהם , Job 15:27. This is a feature of the character faithfully drawn after nature. Further, just as in general τὸ περίσσευμα τῆς καρδίας wells over in the gestures and language (Mat 12:34), so is it also with their "views or images of the heart"(from שׂכה , like שׂכוי , 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 שׂכה in the signification to put or stick through, to stick into ( infigere ), by comparing קירות לבּי , Jer 4:19, and ἕρκος ὀδόντων . He regards משׂכית sdrag and mosaic as one word, just as the Italian ricamare (to stitch) and רקם is one word. Certainly the root זך , Arab. zk , ḏk , has the primary notion of piercing (cf. 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 שׂכה is that of cutting through (whence שׂכּין , like מחלף , a knife, from חלף , 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 מקק ). But חמיק is here equivalent to the Aramaic מיּק ( μωκᾶσθαι ): they mock and openly speak ברע (with ā in connection with Munach 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 ממּרום , down from an eminence, upon which they imagine themselves to be raised high above others. Even in the heavens above do they set ( שׁתּוּ as in Psa 49:15 instead of שׁתוּ , - there, in accordance with tradition, Milel ; here at the commencement of the verse Milra ) 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. תּהלך , as in Exo 9:23, a Kal sounding much like Hithpa ., in the signification grassari . In Psa 73:10 the Chethîb ישׁיב (therefore he, this class of man, turns a people subject to him hither, i.e., to himself) is to be rejected, because הלם is not appropriate to it. עמּו 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 ( שׁוּב , not: to turn back, but to turn one's self towards, as e.g., in Jer 15:19)

(Note: In general שׁוּב does not necessarily signify to turn back, but, like the Arabic ‛âda , Persic gashten , 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 מי מלא , 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 ( מצה , root מץ , whence first of all מצץ , Arab. mṣṣ , to suck) by these befooled ones ( למו , αὐτοῖς = ὑπ ̓ αὐτῶν ). 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 servûm imitatorum pecus . A still far more favourable soil for these לצים was the worldly age of Solomon.

Constable: Psa 73:1--89:52

I. Book 3: chs 73--89

A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 73:1-28

Psalm 73

In this psalm Asaph related his inner mental struggle when he compared his life as one committed to Yahweh with the lives of his acquaintances who did not put God first. He confessed discouragement. On further reflection he realized the sinfulness of his carnal longings. Finally he explained that the contrast between these two lifestyles enabled him to keep a proper view of life in perspective.

"This great psalm is the story of a bitter and despairing search, which has now been rewarded beyond all expectation."¹³⁵

This psalm is similar to Psalm 49. It is a wisdom psalm because of the wise insight it provides for the godly.

Constable: Psa 73:1-14

1. The present prosperity of the wicked 73:1-14

73:1-3 Asaph began this psalm by affirming God's goodness to His people, specifically those whose hearts are pure because they seek to follow God faithfully (v. 1). This verse provides the key to the psalm by highlighting attitude as most important. Purity of heart means being totally committed to God.

However, Asaph confessed that he almost stumbled in his walk as a faithful believer when he thought about the great material prosperity of the wicked. The wealth and easy living of those who do not follow God's will strictly tempted Asaph to abandon his commitment to living by God's law.

One of the distinctive features of this psalm is the recurrence of the phrase "but as for me" (vv. 2, 28, and 22 and 23 in the Hebrew text).

73:4-12 The writer next described the ways the wicked behave. They seem more care-free (vv. 4-5), proud and violent (v. 6), as well as unrestrained (v. 7). They speak proudly (vv. 8-9), lead others after themselves (v. 10), and act as if God does not care how they live (v. 11; cf. Ps. 94:7). With few cares they continue to prosper (v. 12; cf. vv. 4-5).

73:13-14 After observing the wicked, Asaph felt his commitment to follow God faithfully was a mistake. Instead of prospering he experienced more problems. God seemed to be punishing the pure in heart and prospering the proud.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 73 (Chapter Introduction)

Overview

Psa 73:1, The prophet, prevailing in a temptation, Psa 73:2, shews the occasion thereof, the prosperity of the wicked; Psa 73:13, the wound given thereby, diffidence; Psa 73:15, the victory over it, knowledge of God’s purpose, in destroying the wicked, and sustaining the righteous.

Psa 50:1, Psa 74:1, Psa 83:1 *titles 1Ch 6:39, 1Ch 15:17, 1Ch 16:7, 1Ch 16:37, 1Ch 25:1-6; 2Ch 29:30

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 73 (Chapter Introduction)

THE ARGUMENT

The subject of this Psalm is the same with Ps 77 , concerning the promiscuous carriage of God’ s providence towards good and bad men

Or, for Asaph , the famous musician, to whom divers of David’ s Psalms were committed, as Ps 1 , &c. But because Asaph was not only a skilfull musician, but also was divinely inspired, and the author of some Psalms, as is manifest from 2Ch 29:30 , and the style of this Psalm may seem to be something differing from that of David, it may be thought not improbable that Asaph was the author or penman of it.

The prophet under temptation by reason of wicked men’ s prosperity, Psa 73:1-12 . His diffidence thereupon, Psa 73:13-16. His way to overcome such temptations, i.e. the knowledge of God’ s purpose in destroying the wicked, Psa 73:17-20 , and that the faithful might be contented alone with God, and communion with him, Psa 73:21-28 .

Truly or, nevertheless . The beginning is abrupt and sufficiently intimates that he had a great conflict within himself about this matter, and that many doubts and objections were raised in his mind concerning it. But at last he breaks forth like the sun out of a cloud, and having by God’ s grace silenced and conquered his scruples, he lays down this following conclusion.

God is good to Israel though he may sometimes seem negligent of, and harsh and severe to, his people, yet, if all things be considered, it is most certain, and another day will be made manifest, that God is really and superlatively good , i.e. most kind and bountiful, and a true friend to them, and that they are most happy in him, and have no reason to envy sinners their present and seeming felicity.

To such as are of a clean heart to all true Israelites, who love God with their whole heart, and serve him in spirit, and truth, and uprightness. See Joh 4:23 Rom 2:28,29 . So this clause limits the former, and takes off a great part of the force of the objection, even all that concerns the calamities which befell the profane or false-hearted Israelites, which were vastly the greatest number of that people.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 73 (Chapter Introduction)

(Psa 73:1-14) The psalmist's temptation.

(Psa 73:15-20) How he gained a victory over it.

(Psa 73:21-28) How he profited by it.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 73 (Chapter Introduction)

This psalm, and the ten that next follow it, carry the name of Asaph in the titles of them. If he was the penman of them (as many think), we rightly call them psalms of Asaph. If he was only the chief musician, to whom they were delivered, our marginal reading is right, which calls them psalms for Asaph. It is probable that he penned them; for we read of the words of David and of Asaph the seer, which were used in praising God in Hezekiah's time, 2Ch 29:30. Though the Spirit of prophecy by sacred songs descended chiefly on David, who is therefore styled " the sweet psalmist of Israel," yet God put some of that Spirit upon those about him. This is a psalm of great use; it gives us an account of the conflict which the psalmist had with a strong temptation to envy the prosperity of wicked people. He begins his account with a sacred principle, which he held fast, and by the help of which he kept his ground and carried his point (Psa 73:1). He then tells us, I. How he got into the temptation (Psa 73:2-14). II. How he got out of the temptation and gained a victory over it (Psa 73:15-20). III. How he got by the temptation and was the better for it (Psa 73:21-23). If, in singing this psalm, we fortify ourselves against the life temptation, we do not use it in vain. The experiences of others should be our instructions.

A psalm of Asaph.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 73 (Chapter Introduction)

INTRODUCTION TO PSALM 73

A Psalm of Asaph. It seems by the title that Asaph was the penman of this psalm, as it is certain that he was a composer of psalms and hymns; see 2Ch 29:30, though it may be rendered, "a psalm for Asaph", or "unto Asaph" ^a; and might have David for its author, as some think, who, having penned it, sent it to Asaph, to be made use of by him in public service; see 1Ch 16:7, and so the Targum paraphrases it,

"a song by the hands of Asaph;''

the occasion of it was a temptation the psalmist fell into, through the prosperity of the wicked, and the afflictions of the righteous, to think there was nothing in religion, that it was a vain and useless thing; under which he continued until he went into the house of God, and was taught better; when he acknowledged his stupidity and folly, and penned this psalm, to prevent others falling into the same snare, and to set forth the goodness of God to his people, with which it begins.