Psalms73
English Standard Version
1A of . Truly is to , to those who are in .
2But as for me, my had , my had .
3For I was of the when I the of the .
4For they have until ; their are fat and .
5They are not in as are; they are the rest of .
6Therefore is their ; them as a .
7Their swell through ; their with .
8They and with ; they .
9They their against the , and their through the .
10 his , and in them.
11And they , can ? Is in the ?
12 , these are the ; at , they in .
13All in have I kept my and my in .
14For the long I have been and every .
15 I had , I will , I would have the of your .
16But when I how to , it seemed to a task,
17 I into the of ; then I their .
18 you them in ; you make them to .
19 they are in a , by !
20Like a when , O , when you , you them as .
21 my was , when I was in ,
22I was and ; I was like a you.
23Nevertheless, I am with you; you my .
24You me with your , and you will me to .
25 have I in but you? And there is nothing on that I you.
26My and my may , but is the of my and my .
27For , those who are from you shall ; you put an to who is to you.
28But for it is to be ; I have the God my , that I may of your .
Study Guide
Public-domain commentary and original-language notes for Psalms 73.
Chapter Summary
In this chapter: The psalmist's temptation. (1–14). How he gained a victory over it. (15–20). How he profited by it. (21–28).
vv1-14
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.
vv15-20
The psalmist having shown the progress of his temptation, shows how faith and grace prevailed. He kept up respect for God's people, and with that he restrained himself from speaking what he had thought amiss. It is a sign that we repent of the evil thoughts of the heart, if we suppress them. Nothing gives more offence to God's children, than to say it is vain to serve God; for there is nothing more contrary to their universal experience. He prayed to God to make this matter plain to him; and he understood the wretched end of wicked people; even in the height of their prosperity they were but ripening for ruin. The sanctuary must be the resort of a tempted soul. The righteous man's afflictions end in peace, therefore he is happy; the wicked man's enjoyments end in destruction, therefore he is miserable. The prosperity of the wicked is short and uncertain, slippery places. See what their prosperity is; it is but a vain show, it is only a corrupt imagination, not substance, but a mere shadow; it is as a dream, which may please us a little while we are slumbering, yet even then it disturbs our repose.
vv21-28
God would not suffer his people to be tempted, if his grace were not sufficient, not only to save them from harm, but to make them gainers by it. This temptation, the working of envy and discontent, is very painful. In reflecting upon it, the psalmist owns it was his folly and ignorance thus to vex himself. If good men, at any time, through the surprise and strength of temptation, think, or speak, or act amiss, they will reflect upon it with sorrow and shame. We must ascribe our safety in temptation, and our victory, not to our own wisdom, but to the gracious presence of God with us, and Christ's intercession for us. All who commit themselves to God, shall be guided with the counsel both of his word and of his Spirit, the best counsellors here, and shall be received to his glory in another world; the believing hopes and prospects of which will reconcile us to all dark providences. And the psalmist was hereby quickened to cleave the closer to God. Heaven itself could not make us happy without the presence and love of our God. The world and all its glory vanishes. The body will fail by sickness, age, and death; when the flesh fails, the conduct, courage, and comfort fail. But Christ Jesus, our Lord, offers to be all in all to every poor sinner, who renounces all other portions and confidences. By sin we are all far from God. And a profession Christ, if we go on in sin, will increase our condemnation. May we draw near, and keep near, to our God, by faith and prayer, and find it good to do so. Those that with an upright heart put their trust in God, shall never want matter for thanksgiving to him. Blessed Lord, who hast so graciously promised to become our portion in the next world, prevent us from choosing any other in this.
Key Words
מִזְמוֹר: properly, instrumental music; by implication, a poem set to notes
אָסָף: Asaph, the name of three Israelites, and of the family of the first
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
טוֹב: good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
בַּר: beloved; also pure, empty
לֵבָב: the heart (as the most interior organ);
רֶגֶל: a foot (as used in walking); by implication, a step; by euphemistically the pudenda
מְעַט: a little or few (often adverbial or compar.)
נָטָה: to stretch or spread out; by implication, to bend away (including moral deflection); used in a great variety of application
Cross References
Psalms 73Direct warning against envying the wicked, which is the exact temptation described in this verse.
Supported by Matthew Poole
The exact metaphor of the prosperity of the wicked vanishing like a dream when one awakens.
Supported by JFB
Defines the true 'Israel' as those with a clean, circumcised heart, not merely outward identity.
Supported by Matthew Poole, JFB
The wicked setting their mouth against the heavens is epitomized in the beast's blasphemy against God.
Supported by JFB
Inquiring in God's sanctuary as the place where spiritual sight and understanding are restored.
Supported by JFB
The writer humbles himself, confessing he was foolish, ignorant, and brutish like a beast.
Supported by Matthew Henry, John Calvin
Parallels 'it is good for me to draw near to God' with 'Draw nigh to God'.
Supported by Matthew Henry, JFB
Job's classic complaint matching the Psalmist's struggle over why the wicked live and become mighty.
Supported by John Calvin, JFB
Echoes the wicked saying, 'How doth God know?' and doubting the Lord's knowledge.
Supported by Matthew Poole
The precise ritual and moral language of washing hands in innocency.
Supported by Matthew Henry
Parallels God as the portion of the believer's inheritance and cup forever.
Supported by JFB
The 'full cup' wrung out to them relates to God's cup of judgment.
Supported by Matthew Henry
The 'slippery places' echo the Song of Moses warning that 'their foot shall slide'.
Supported by Matthew Henry
Connects the vain shadow/image of human life with the dream metaphor.
Supported by JFB
The brutish/foolish man cannot understand the deep thoughts of God's providence.
Supported by Matthew Henry