Psa 73:1-9 | Clarke | e4.org | PSALM LXXIII The psalmist speaks of God's goodness to his people , 1; shows how much he was stumbled at the prosperity of the wicked, and describes their state , 2-12; details the process of the temptation, and the pain he suffered in consequence , 13-16; shows how he was delivered, and the dismal reverse of the state of the once prosperous ungodly man, by which his own false views were corrected , 17-22; his great confidence in God, and the good consequences of it , 23-28. NOTES ON PSALM LXXIII THIS is the commencement of the THIRD BOOK of the Psalter ; and the Psalm before us has for title, A Psalm of Asaph ; or, as the margin has it, A Psalm for Asaph . The title in the Hebrew is mizmor leasaph ; "A Psalm of Asaph:" and it is likely that this Asaph was the composer of it; that he lived under the Babylonish captivity; and that he published this Psalm to console the Israelites under bondage, who were greatly tried to find themselves in such outward distress and misery, while a people much more wicked and corrupt than they, were in great prosperity, and held them in bondage. Verse 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. 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.

‏ Psalms 73:1-9

PSALM LXXIII

The psalmist speaks of God's goodness to his people, 1;

shows how much he was stumbled at the prosperity of the wicked, and describes their state, 2-12;

details the process of the temptation, and the pain he suffered in consequence, 13-16;

shows how he was delivered, and the dismal reverse of the state of the once prosperous ungodly man, by which his own false views were corrected, 17-22;

his great confidence in God, and the good consequences of it,

23-28.

NOTES ON PSALM LXXIII

THIS is the commencement of the THIRD BOOK of the Psalter; and the Psalm before us has for title, A Psalm of Asaph; or, as the margin has it, A Psalm for Asaph. The title in the Hebrew is mizmor leasaph; "A Psalm of Asaph:" and it is likely that this Asaph was the composer of it; that he lived under the Babylonish captivity; and that he published this Psalm to console the Israelites under bondage, who were greatly tried to find themselves in such outward distress and misery, while a people much more wicked and corrupt than they, were in great prosperity, and held them in bondage.

Verse 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.

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.

Verse 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.

Verse 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, θεουονειδοςτουςκακουςευδαιμονειν, "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.

Verse 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.

Verse 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 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 defenceless.

Verse 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.

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.

Verse 8. They are corrupt] yamiku, they mock, act dissolutely.

And speak wickedly concerning oppression] They vindicate excessive acts of government: they push justice to its rigour. They neither show equity, lenity, nor mercy; they are cruel, and they vindicate their proceedings.

Verse 9. Set their mouth against the heavens] They blaspheme God, ridicule religion, mock at Providence, and laugh at a future state.

Their tongue walketh through the earth.] They find fault with every thing; they traduce the memory of the just in heaven, and ridicule the saints that are upon earth. They criticize every dispensation of God.