Psalms 73

Psalms 73:1-14

This psalm, and the ten that next follow it, carry the name of Asaph in the cities of them; if he was the peanam of them (as many times) 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 he penned them; for we read of the words of David, and of Asaph the fact, which were used in praying God in Hezekiah’s time, 2 Chron. xxix. 30. This is a psalm of great joy, 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, by the help of which he kept his ground, and carried his point, ver. 1. And then tells us, 1. How he got into the temptation, ver. 2—14. 2. How he got out of the temptation, and gained a victory over it, ver. 15—20. 3. How he got by the temptation, and was the better for it, ver. 21—28. The experience of others should be our instructions.

¶ A psalm of ‘Asaph. Or, for. ¶ PC. I. Tit.

1. TRULY God is good to Israel, even to such as are of a clean heart. 2. But as for me, my feet were almost gone: my steps had well high flight. 3. For I was envious at the foolish, when I saw the prosperity of the wicked. 4. For there are no bands in their death: but their strength is firm. 5. They are not in trouble as other men: neither are they plagued; I like other men. 6. Therefore pride compaisteth them about as a chain: violence covereth them as a garment. 7. Their eyes stand out with fatness: they have more than heart could with. 8. They are corrupt, and speak wickedly concerning oppression: they speak loftily. 9. They set their mouth against the heavens; and their tongue walketh through the earth. 10. Therefore his people return hither: and I want to fall cup are wrong out to them. 11. And they say, ‘How doth God know? and is there knowledge in the most High? 12. Behold, these are the ungodly, who prosper in the world, they increase in riches. 13. Verily, I have cleaned my heart in vain, and I washed mine hands in innocency. 14. For all the day long have I been plagued and chastened every morning.

The prosperity of the wicked hath been a common temptation to the saints of God. The psalmist was staggered at it, and muting on the mysterious provisions, breaks forth, Truly, or notwithstanding God is good to Israel, even to them that are of a clean heart: this he is allured of, amidst all his doubts and perplexities, and holding fast this principle, rides out the storm. Note, (1.) There are some first principles clear as the sun; to them we must recur under all our dislocations. (2.) God’s Israel are of a clean heart, washed in the blood, and renewed by the spirit of a Divine Redeemer. (3.) They who are thus pure in heart, will ever, by experience, own that God is good, and all his ways mercy and truth.

1. The psalmist owns, how near he was being overcome by the temptation. But as for me, my feet were almost gone: my steps had well high flight; the assault was so violent, and his faith so shaken, that it was with difficulty he kept his footing: For I was envious at the foolish, or the wicked, for folly and sin are inseparably linked together. Note, (1.) The strength believers are often the most finely tempted, and sometimes ready to faint under their trials. (2.) Many a precious soul that enters heaven, can look back and reflect on the day and hour, when there was but a step between him and hell. (3.) Though in our own apprehension we form sometimes well high guns, it is engaged in the everlasting covenant, that God will never leave nor forsake us, and all our trials shall but the more magnify the riches of his grace.

2. He describes the cause and process of the temptation: (1.) I saw the prosperity, or peace of the wicked. They know

8 B few o Pl. al. 4. de crevis. 12. 18. 6 Phil. ix. 15. v Ver. 9. this Uto to of age, and grey born. Phil. 1. 6. ibid. Ann. Pl. Iexus. 6. 8. Ibid. ix. 5. 6. 9. Ibid. 61. 6. § ibid. The references of psaltery. 2 Ver. 15.

14. But I will hope continually, and will yet praise thee more and more. 15. My mouth shall shew forth thy righteousness, and thy salvation all the day: for “I know not the numbers thereof. 16. I will go " in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only. 17. O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. 18. “Now also when I am old and gray-headed, O God, ‘for take me not: until I have shewed thy strength unto this generation, and thy power to every one that is to come. 19. Thy righteousness also, O God, is very high, who hast done great things: O God, ‘who is like unto thee? 20. Thou ‘which hast shewed me great and fore troubles, v. shalt quicken me again, and shalt bring me up again from the depths of the earth. 21. Thou shalt increase my greatness, and comfort me on every side. 22. I will also praise thee with § the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou holy one of Israel. 23. My lips shall greatly rejoice when I sing unto thee: and my soul which thou hast redeemed. 24. My tongue also shall talk of thy righteousness all the day long: for “they are confounded, for they are brought unto shame, that seek my hurt.

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 from 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 he penned them; for we read of the words of David, and of Asaph the fact, which were used in praying God in Hezekiah’s time, a Chron. xxxi. 30. This is a psalm of great size, it gives us an account of the conflict which the psalmist had with a strong temptation to carry the prosperity of wicked people. He begins his account with a sacred principle, by the help of which he kept his ground, and carried his point, ver. 1. And then tells us, 1. How he got into the temptation, ver. 2-14. 2. How he got out of the temptation, and gained a vulture over it, ver. 15-20. 3. How he got in the temptation, and was the better for it, ver. 21-28. The experience of others should be our instructions.

¶ A psalm of ‘Asaph. Or, for. ¶ PC. I. Tit.

1. TRULY God is good to Israel, even to such as are of a clean heart. 2. But as for me, my feet were almost gone: my days had well nigh flint. 3. For ‘I was envious at the foolish, when I saw the prosperity of the wicked. 4. For there are no bands in their death: but their strength is a firm. 5. They are not a trouble as other men: neither are they plagued; like other men. 6. Therefore pride compaisteth them about as a chain: violence covereth them as a garment. 7. Their eyes stand out with fatness: they have more than heart could wish. 8. They are corrupt, and speak wickedly concerning oppression: they speak lofilly. 9. They set their mouth against the heavens; and their tongue walketh through the earth. 10. Therefore his people return hither: and waters of a full age are wining out to them. 11. And they say, ‘How doth God know? and is there knowledge in the most High? 12. Behold, these are the ungodly, who prosper in the world, they increase in riches. 13. Verily, ‘I have cleansed my heart in vain, and ‘walked mine hands in innocency. 14. For all the day long have I been plagued and chastened every morning.

The prosperity of the wicked hath been a common temptation to the saints of God. The psalmist was staggered at 2, and missing on the mysterious preculents, breaks forth, Truly, or notwithstanding God is good to Israel, even to them that are of a clean heart: this he is assured of, amidst all his doubts and perplexities, and holding full this principle, rides out the storm. Note, (1.) There are some first principles clear as the sin; to them we must recur under all our difficulties. (2.) God’s Israel are of a clean heart, washed in the blood, and renewed by the Spirit of a Divine Redeemer. (3.) They who are thus pure in heart, will ever, by experience, own that God is good, and all his ways mercy and truth.

1. The psalmist owns, how near he was being overcome by the temptation. But as for me, my feet were almost gone: my days had well nigh flint; the assault was so violent, and his faith so shaken, that it was with difficulty he kept his footing: For I was envious at the foolish, or the wicked, for folly and sin are inseparably linked together. Note, (1.) The through believers are often the most sorely tempted, and sometimes ready to faint under their trials. (2.) Many a precious soul that enters heaven, can look back and reflect on the day and hour, when there was but a flint between him and hell. (3.) Though in our own apprehension we form sometimes with high guns, it is engaged in the everlasting covenant, that God will never leave nor forsake us, and all our trials shall but the more magnify the riches of his grace.

2. He describes the cause and process of the temptation: (1.) I saw the prosperity, or peace of the wicked. They know B B few Pilatus LXXIII.

few of the troubles to which good men are exposed, and seem to have a less share of the common calamities of the human life, v. 5. Their worldly wealth increases, ungodly as they are, and evil as the means are which they use to obtain it, v. 12. They give a loose to every appetite, and wallowing with luxury, their own food out with family, or go out, pampered lust continually seeking after forbidden gratification, v. 7. They have more than heart could wish, their prosperity exceeded their former most fatiguate hopes; or, the imaginations of their heart go on to covet more, and still add to their store: and as their life is prosperous, their death is peaceful; for there are no hands in their death, or until their death, nothing distresses them, they have neither pain of body, or terrors of conscience, and do in peace, and at ease: but their strength is firm, not weakened with sickness or disease, or brought down to the grave by an untimely death. Note, (1.) It is an ill sign when we know no trouble here below, but all things go on smoothly; for every son whom God loveth, he chufiseth. (2.) Prosperous iniquity may continue even to the grave; yea, in death the sinner may lie down inf動画を of danger; but he is not therefore the safer. Many die like lambs, who, if they saw whether they were going, would roar like lions.

(2.) He saw them not only prosperous, but abusing that prosperity, and hardening their hearts in wickedness, instead of being thankful for the gifts of God. Pride compels them about as a choir, v. 6. they attribute to their own wisdom all their acquisitions, and think it an ornament to look great, and make a display of their riches and magnificence. They flood spirits, boathing of their acquisitions and mighty deeds, and with disdain, insistence, and arrogance, addressing their inferiors, Dan. iii. 1. Their power is turned into opposition, they are corrupt in principle and practice; they flood wickedly concerning oppression, v. 8. vindicating their injustices, and glorying in their iniquity; violence craveth them as a garment, they deck themselves with the spoils of rapine, and are not ashamed publicly to appear in their garments of violence, Ila. Ila. 6. and they show no more fear of God, than regard to man. They for their mouth against human, blaspheming God, denying his providence, and defying his thivarnings; and their tongue unleash through the earth with unbridled licentiousness, neither greatness or goodness is any protection from their malavoidance and thunder. They are not afraid to speak evil of dignities, and none escape the lust of their calumnies; and they say, thou deis God human? and is there knowledge in the Myth High? Adhesitically concluding he took no concern in the affairs of mortals, and that as he neither saw nor regarded their iniquities, they were false, and might live as they lifted. Behold, these indeed are the ungodly, v. 12. Note, (1.) Pride was the sin of devils, and thereby men most resemble them. (2.) They who talk proudly, talk foolishly, as well as wickedly, and will shortly change their tone. (3.) Though the oppressor succeed in his violence, these garments will prove his shame, not his glory. (4.) Wickedness in practice is often productive of infidelity in principle. They who fear a day of recompense, flatter themselves there is none.

Psalms 73:13

) Whilst the wicked were thus prosperous and proud, he observed God’s faithful ones afflicted, and felt it to be his own case; and this especially flaggered him. Therefore his people receive hither, God’s people are brought to the Psalmist’s prophecy by observing these things; and waters of a full cap are waving out to them, for many and bitter are their afflictions. Though these words may be applied to the wicked, as connected with the foregoing and following verses, intimating the multitudes who join them, and approve their ways, and have a full cup of worldly comforts put into their hands. The Psalmist also himself had experienced many a fore trial, All the day long have I have prepared, or swunged, and chufisated every morning, v. 14. every day brought him some cross and trial, whilst they who blasphemed God, knew no sorrow, and this made him ready to accuse God’s ways as unequal. Note, (1.) Correction is a mark of God’s paternal heart towards us, and therefore we must not faint when he chafiseth. (2.) Though our afflictions be heavy, or long continued, the deepest of our distresses are far preferable to the greatest heights of prosperous iniquity.

3. He owns the temptation so far prevailed against him, as to lead him to this rash conclusion, Persily I have clumshed my heart in vain, and washed my hands in innocence; as if it profited a man nothing to serve God, and that, as the wicked flaggered, God had indeed forsaken the earth; this he owns was his infirmity. Note, (1.) By nature we are all impure, till our hearts are cleansed in the fountain of a Redeemer’s blood. (2.) Every one who hath walked therein, walks in holiness, as Christ also walked. (3.) They who have faith to wait the issue, will be convinced, whatever they suffer here below, that it is not in vain to serve God, when they perceive that great is their reward in heaven.

n Echel. No. 17. 9 Heb. Lakens in mine eyes. P. Cl. 1000. 11. 4 Ibid. Lewis. pl. P Ibid. 1000.

15. If I say, I will speak thus: behold, I should defend against the generation of thy children. 16. When I thought to know this, it may too painful for me. 17. Until I went into the sanctuary of God; they understood I their end. 18. Surely thou didst set them

in slippery places: thou castedst them down into destruction. 19. How are they brought into defolation, as in a moment? they are utterly consumed with terrors. 20. As a dream when one awaketh, Jo. O LORD, when thou awaked, thou shalt despise their image.

P. Ibid. 1. Pl. 11. 1.

Psalms 73:14-24

Filled with hope and joy, the psalmist is happy in the midst of all his sorrows, and the greatest of his troubles cannot silence his incessant praise.

1. He expresses his lively hope in a variety of instances; I will buy continually, at all times, and in all situations; when others despair of my recovery, my heart shall never fear nor fail, because the God of my hope salieth me. (1.) God’s power and promise are his grand supports; I will go in the strength of the Lord God, disclaiming all evil indifference, and throng in the Lord, and the power of his might, for duty I shall be enabled, and in danger be secure. I will make mention of thy righteousness only, either his fidelity in his word, or that perfect righteousness of Jesus, which is the believer’s supreme hope and plea. Note, Though we have neither strength nor righteousness in ourselves, there is such fulness of both in the Redeemer, that we may be always most confident in him, when most despairing of ourselves. (2.) His pall experience encourages his present hopes. God had been the guide of his youth, v. 17. and he had hitherto acknowledged his wondrous preservation; therefore in his old age he trusts God will not fortake him, but enable him to leave with the rising generation, a testimony of God’s faithfulness and care, as a grateful acknowledgment to his glory, and an engagement to them to make him their hope and trust. Note, (1.) Early impressions of divine grace are a singular mercy, and demand humble improvement. (2.) Every day’s experience should confirm our confidence, that God will never leave nor fortake us. (3.) The longer we live under the Divine protection and favour, the more earnest should we be in commending these good ways of God in which we have walked, to the generations to come. (3.) In many great and fore troubles he had been supported, therefore in the present he trusts he shall not faint; also shall pardon me again, and bring me up again from the depths of the earth, tho’ he seemed as one dead and buried in his grave, he was allured his case was not beyond the Divine power, nor his circumstances to desperate, but God would retrieve them. Note, (1.) Great and fore troubles are here often the portion of the righteous, but he who brings them into their difficulties, can and will safely extricate them out of them. (2.) Though we go down at death into the grave, and the earth closes upon us, we have a hope still full of immortality, a refurrection-day shall quicken our dust, and bring us from these depths of the earth again. (4.) He not only expects deliverance from his troubles, but an increase of his greatness and consolations, v. 21. Thus the darkness of our troubles, like the cloud which covers the sun, serves but to heighten our joys, when at God’s word the cloud vanishes, the sun of divine grace shines with double lustre, and the trial of our faith contributes to the increase of our honour and glory. (5.) His enemies that fought his but, must with shame retire, and find it vain to contend with him whom God protects. Note, All our spiritual enemies at last shall gnash in despair, when they see us set above their maize, and receive the eternal desert of their deeds.

2. He wants in joyful praises. All the day would be he shoving forth God’s righteousness and his salvation. His justice in the destruction of the wicked, his enemies; his faithfulness and mercy in his own preservation; and, above all, the perfect righteousness of Jesus, on account of which alone salvation becomes secured to sinners: these deserved continual thanks, therefore he resolves, I will praise thee more and more, or add to all thy praise, v. 14. Since every day afforded some new occasions, called for increasing acknowledgments, and left him far

behind, unable to keep pace even in gratitude, with the mercies continually showered upon him, the number of which surpassed his comprehension, v. 15. They were like the God who bestowed them, very high, above all blessing and praise, and without parallel; for in heaven or earth none can compare with him, or do as he doth, v. 19. With joy therefore, supposing great, his soul within, redeemed by divine grace and faith, v. 23. shall swell with gratitude too big for utterances, and voice be heard aloud in praise, and calling in the sacred and of music to assist the expressions of his enraptured Spirit, the psaltery and harp should pour forth a flood of harmony, and rule his long high as heaven’s arch, and rival the angelic choir above. Note, (1.) Praise is the natural expression of the grateful heart, the bounden duty of the favoured sinner, and the acceptable sacrifice to a gracious God. (2.) When we sing with our lips, let us be careful to make nobody with our hearts, and not forget the sense in the sound. They sacrifice to their own drag, who merely love to hear their own voices; and that music is most inharmonious to God, which however exquisite in itself, serves to draw off our attention from the divine object of our praises, to the manner and performance of them. (3.) It is the joyful hope of every redeemed soul, however feeble now his efforts, that shortly he shall be enabled to offer more worthy praises, when, with his golden harp before the throne, he shall have learnt the long of Moses and the Lamb, and join those heavenly hosts, whose ceaseless songs fill God’s eternal temple with seraphic harmony.

Psalms 73:15-20

He was strongly tempted, but as strongly supported, and enabled at last to prevail.

1. He kept his thoughts to himself, whilst he ruminated on the subject, least he should offend God’s people; and though he saw the rash suggestion of his spirit, he would not speak unadvisedly with his lips. If I say, I will speak thus: behold, I should offend the generation of thy children; and that he was shocked to think of, and carefully avoided. Note, (1.) When evil thoughts arise, our labour must be to suppress them; when once uttered, their mischief may be endless and irreparable. (2.) There are a people in the world dear to God as children, and who love him as their father, whom we must be careful never to offend, to grieve, or discourage. (3.) It would be the greatest reproach on God’s service, and most effectually tend to weaken the hands of his people, to misrepresent his good ways, as unprofitable and vain. (4.) They who do so, shew they have never truly forged God, since the experience of every faithful soul proves his service to be the supreme felicity.

2. Though by the light of reason he could not reconcile this difficulty, yet when he went into the sanctuary, fought God by prayer, and communed with his word and ministers, then the mystery was unfolded; he saw the prosperity of sinners no longer to be envied, when they were fattening only as an ox for the slaughter, v. 17. Their joy had no liability, was precarious and momentary, their destruction unmistakable, fudden, and terrible, v. 18, 19. Like a dream of the night, when God awakes to judgment, their prosperity vanishes, and their image, their vain pomp and splendor, which now proves a mere shadow, is despised, and exchanged for everlasting shame and contempt, Dan. xii. 2. Note, We must form our judgment of men and things not by appearances, but by the word of God; and when we there see the end of prosperous iniquity in everlasting burnings, and of suffering piety in eternal glory, we shall no longer hesitate about our choice.

3. Thus my heart was grieved, and I was pricked in my reins. 22. So foolish was I, and ignorant: I was at a beaft before thee. 23. Nevertheless, I am continually with thee: thou hast holden me by my right hand. 24. Thou shalt guide me with thy counsel, and afterward receive me to glory. 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. 26. My flesh and my heart fialeth: but God is the95 strength of my heart, and my portion for ever. 27. For lo, they that are far from thee, shall perish: thou hast destroyed all them94 that go a whoring from thee. 28. But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.

Psalms 73:21-28

The temptations of the saints serve to brighten their graces, and their recovery from the doubts which flaggered them, often in their greater establishment. Such good the Psalmist found.

1. His belief thoughts tended to his deeper abatement. My heart was grieved, or leewened, he owns it, to his shame, that the prosperity of the wicked put his mind into an undue ferment, and I was pricked in my reins, his envy at them gave him acute pain; so foolish was I, and ignorant, even as a heart before thee: he scarce finds words sufficiently expensive of the iniquity and folly of his conduct. Note, (1.) Envy and freshness make men their own tormentors. (2.) Good men, who have the deepest knowledge of their own hearts, have the deepest sense of their own perverseness and folly; and each knowing most of himself, thinks he can with greatest propriety apply to himself the saying, I am more bruisish than any man, Prov. xxx. 2.

2. He owns his deep obligations to the grace of God. Nevertheless, notwithstanding his folly, I am continually with thee, the object of God’s tender regard, and at bottom in heart and affection clearing to God amidst all his temptations; thus half holden me by my right hand, as a tender parent that supports his falling child. Note, We are weak as helpless infancy, and stand wholly indebted to the everlasting arms that are under us, for our preservation. And the more we are convinced of this, the more shall we be engaged to love God.

3. He expresses his confidence of God’s continual guidance and support. Thus shalt guide me with thy counsel, his revealed word, and the teachings of his holy spirit, and afterwards receive me to glory, when every trial passed, and death the last overcome, thou wilt bring me to the condemnation of little in thy eternal kingdom. Note, (1.) God’s counsel in his word infallibly conducts to his glory those who follow it. (2.) From past experience of God’s grace, we may comfortably conclude

the continuance of it even to the end. (3.) If we have a sure inheritance in eternal glory, we little need envy finners any thing they possess above us here below.

4. His soul rises up in fervent aspirations after God, When have I in heaven but thee? a covenant God is the sole object of the believer’s worship and confidence, from whom alone he expects his felicity, and in the enjoyment of whom his eternal happiness consists. He hopes to be happy in heaven, because God is there; and there is none upon earth I defire before thee, all that earth affords, health, wealth, friends, family, honour, &c. are nothing, compared with a sense of God’s love, and the enjoyment of communion with him. All without him cannot satisfy, whilst, in the want of all, he can satisfy our souls, and be to us a better portion than ten thousand worlds. Note, (1.) The more we see of God’s excellence and all-sufficiency, the less we shall regard every thing besides. (2.) What cause have we to lament the coldness of our hearts, that so little correspond with the Psalmist’s fervent desires?

5. In every distress he rests his soul upon this Almighty God, his everlasting portion. My flesh and my heart fastish, but God is the strength, or rock, of my hearts, to support me in every distress, and my portion for ever; when the body is laid in the dust and forgotten, God would be still the same to him, the portion of his immortal soul. Note, (1.) We must expect the hour, when this feeble flesh shall fall, and sickness, or age, being us to the grave. (2.) Death is terrible to nature, and our heart, as well as flesh, will fall us in that trying season, unless God be our strength, and faith in his power and grace removes the drug of death. (3.) They who have made God their rock in time, will find him their portion in eternity.

6. Miscarriage will be the end of the ungodly. For is, they that are far from thee, that depart from God in heart and conduct, and live estranged from his love, worship, and service, shall perish eternally. The heart destroyed all them that go a sederling from thee, that follow other gods, or, idolatrously attached to the creature, love and serve it more than their Creators; all such sinners have perished, and all such will perish to the end of time, who thus apostate from God. Note, Let no wilful sinner hope for impunity; none ever yet harassed his heart against God, and prospered.

7. He declares his fixed purpose of cleaving to God. But if it is good for me to draw near unto God in prayer, and all those means of grace, whereby communion with God is maintained, and which they, who have their souls truly attached to him, find most profitable and delightful. I have put my trust in the Lord God, who will never disappoint my expectations, that I may declare all thy works of providence and grace, wherein his faithfulness and mercy appear, and for which we owe everlasting praise. Note, (1.) They who know the comfort of communion with God, can say by experience, it is good to draw near to him. (2.) None ever trusted on him, and never confounded. (3.) The more we are enabled to trust him, the more shall we see cause to praise him.