Psalms 73

The Subject of this Psalm is the same with Psal. 37. concerning the promiscuous Carriage of God's Providence towards good and bad Men.

1.... TRuly Or,. The beginning is abrupt, and sufficiently... tes 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., even 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 Iob. 4. 43. 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 befel the profane or False-hearted Israelites, which were vastly the greatest number of that People..

But as for me Yet I must acknowledge this with grief and shame concerning my self, 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 force of this Temptation; and I was almost ready to repent of my Piety, v. 13. and to follow the example of ungodly Men.: my steps had well nigh slipt 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 Passion..., into unworthy Thoughts of God, and a sinful Course of Life..

For I was envious at the foolish, when I saw the prosperity of the wicked I grudged and murmured at it, and had a secret Desire to partake of their Delicates..

For 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 lingring 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 any Violence used to them. Compare Iob 5. 26. and 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. D... n. 1. 15. And in their Life-time, they have great Ease and Health, and Content, till they expire like a Lamp, merely for want of Moysture..

They are not in trouble as other men 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.: neither are they plagued like other men.

Therefore 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.; violence covereth them as a garment.

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., they have more than heart could wish.

They are corrupt Or, dissolved in Pleasure. Or, they Corrupt themselves., and 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..

They set their mouth against the heavens (i. e.) Against God, blaspheming his Name, denying or deriding his Providence, reviling his Saints and Servants.; and their tongue 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..

Therefore his people Either, 1. The people of those wicked Blasphemers; all their Children and Servants, and Friends, encouraged by their Example. Or rather, 2. The people of God, who is oft understood under the pronoun Relative, he or his, though he be not expressed, as Psal. 105. 19. Isa. 30. 23. See the like, Psal. 87. 1. Cant. 1. 2. But then as God's People are of two sorts, some that are so really and sincerely, and others that are so only in Profession and show, in which Sense the whole Body of the Israelitish Nation, yea even the wicked among them, are called his People, as Psal. 81. 11. Isa. 1. 3. Ier. 2. 11. &c. so this may be understood; Either, 1. Of those true Israelites, v. 1. Even the godly were startled and stumbled at this, as David was, Psal. 37. and Ieremy Ch. 12. But although they might have some murmuring Thoughts about this Matter, it seems not probable that they would either give Way to such Thoughts, or break forth into such Expressions as are here ascribed to them, v. 11. nor are such things to be imputed to them without necessity; nor did either David or Ieremy in their Conflicts, utter any thing of this Nature. Or rather, 2. Of the Carnal and Hypocritical Israelites, who perceiving the impunity and Prosperity of these ungodly Wretches, were easily drawn to the Approbation and imitation of their Courses. And this may seem most suitable to the Context; for the Description of the Condition, and Carriage, and Words of these ungodly men, which begins v. 4. seems to be continued to v. 13. then follows the Psalmist's reflection and Consideration upon the whole Matter, from v. 13. to the end. return hither Or, turn hither, (i e.) To this wicked Company, or to their Course.: and waters of a full cup are wrung out to them Waters in Scripture, do oft times signifie Afflictions, and as oft Comforts and Mercies. So the Sense may be; Either, 1. And whilst the wicked prosper, God does wring out Waters out of the Cup of Tribulation, and causeth his holy Ones to drink them up: Compare Psal. 75. 8. and 80. 5. Isa. 51. 17. Ier. 25. 15. &c. Or rather, 2. And those Hypocritical Israel's, find themselves gainers by their Apostacy, and they partake of the same Prosperity with their Leaders, and God seems to give them a full Cup of Consolation, and to pour forth his Mercies upon them in such abundance, as if he would wring or squeeze out all his Blessings, out of his stores, to bestow upon them. And meeting with such success to their Wickedness, it is not strange if they put that question, v. 11..

And they Either, 1. The godly. Or rather, 2. Those wicked ones, whose Words and Actions he has been hitherto describing, or the People Confederate with them. For these and such like opinions are oft ascribed to the wicked in Scripture, but never, as far as I know, to any good man. And Iob, though he used many intemperate Speeches, and though some such Expressions as this were charged upon him by his Friends, as Iob 22. 13 yet he utterly disowned them say, How does God know? and is there knowledge in the most High Seeing these cursed and impudent Blasphemers of God, and Enemies of all goodness are Crowned with so many Blessings, how is it Credible, that there is a God who sees and Orders the Affairs of this lower World? For if God did know these things, certainly he neither could or would suffer them to be thus managed.!

Behold these are the ungodly This is their Condition and Carriage in it. These seem to be the Words of the Psalmist, summing up the Matter, and preparing his passage to the other part of the Psalm., who prosper in the world, they encrease in riches.

Verily I have cleansed my heart in vain b, and washed my hands in innocency (i. e.) Kept my Hands (the great Instrument of Action, and consequently the rest of the Members of my Body) innocent and pure from evil Practises. I have washed my Hands, not only Ceremonially with water, wherewith Hypocrites satisfie themselves, but also Morally, or with the Waters of God's Grace and Spirit, Innocency or Purity.. l Hence I was sometimes tempted, to think that Religion was a vain and unprofitable thing, at least as to the Happiness of this Life, which yet God had promised as a reward to Piety. True Religion is here fitly and fully described by its two Principal parts and works, the cleansing of the Heart from sinful Lusts and Passions, and of the Hands, or outward Man from a Course of sinful Actions. And although it be God's work to cleanse the Heart, yet he says; I have cleansed it, because every good man does Cooperate with God's Grace in cleansing it. Compare 2 Cor. 6. 1. and 7. 1.

For all the day long have I been plagued, and chastened every morning Whilst their ungodliness has been attended with constant Prosperity, my Piety has been exercised with continual Afflictions..

If I say, I will speak thus I will give Sentence for the ungodly in this manner.: behold, I should offend against the generation of thy children By grieving and discouraging and Condemning them, and by tempting them to revolt from God, and Godliness. But because the Hebrew Verb, Bagad, in this Sense is always, so far as I have observed, Construed with the Proposition, Beth, which is not here; and is constantly put before that Proposition and Word which it governs, and not after, as here it is, I rather joyn with them, who render the place thus; which is more agreeable to the Words and Order of the Text, Behold the Generation of thy Children, (or, Behold these are the Generation of thy Children, as appears by thy fatherly Care of, and indulgence and kindness to them, whilst thou dost at present seem to treat them like Bastards, who are more truly called thy Children, dealing roughly and severely with them.) I shall (or rather, should, to wit, in speaking so) Transgress or Prevaricate, speak against the Truth, and against my own Conscience, which assureth me that these are the haters of God, and hated and Cursed by him..

When I thought to know this To find out the Reason of this Mysterious Course of thy Providence., it was too painful for me I was gravel'd with the Difficulty..

Until I went into the sanctuary of God Till I consulted with the Oracle, or Word of God. He alludes to the Practise of those times, which was, in dark and difficult Cases, to resort to God's Sanctuary, and the Oracle in it for satisfaction., then understood I their end There I learned that their Prosperity was short, and would quickly have an End, and that a most dismal and terrible one, that their fair Morning would be followed with a black and dreadful Enemy, and an everlasting Night..

Surely thou didst set them in slippery places Their Happiness has no firm Foundation, is was very unstable, like a mans standing in very slippery ground., thou castest them down into destruction The same hand which raised them, will cast them down into the Pit of utter Destruction..

How are they brought into desolation, as in a moment Their fall is wonderful both for its soreness, and for its suddenness.? they are utterly consumed with terrors Either, with the Horrors of their own Minds: Or rather, with God's dreadful Judgments unexpectedly seizing upon them..

As a dream when one awaketh Their Happiness is like that in a Dream, wherein a man seems to be highly pleased and Transported with Ravishing Delights, but when he awakes he finds himself deceived and unsatisfied., so, O LORD, when thou awakest (i. e.) Stir up thy self to punish them. Or rather, when they shall awake, out of the pleasant Dream, of this vain sinful Life, by Death, and following it. For this seems to agree best with the Metaphor here before mentioned. And the Hebrew words being only these, in awaking, may be applied; Either to God, or to them, as the Context directs. thou shalt despise Not so much Really, for so God ever did despise it, in the height of all their Glory, but declaratively, things being oft said to be done in Scripture when they appear, or are manifested; as has been more then once noted. Thou shall pour Contempt upon them, make them despicable both to themselves, and to all others, and raise them to Shame, and everlasting Contempt, as is said, Dan. 12. 2. their image (i. e.) All their Felicity and Glory, which as indeed it ever was, so now it shall be Evidently discerned to be, no Real or Substantial and solid thing, but a mere image or shadow, or vain show, which can neither abide with them, nor yield satisfaction to them. See Psal. 39. 6. Act. 25. 23. where what is rendred, Pomp in the Greek signifies a mere Fancy or Imagination. 1 Cor. 7. 31..

Thus So as I have above expressed; for this Particle so taken, does not belong to what he had now wisely and piously said in the next foregoing Verses, but to what he had unadvisedly spoken in the former Verses, as is Evident from the following Verse. Or, Nevertheless, as this Particle is oft used. Although I knew very well that the Prosperity of sinners would have a sudden and Dismal end, yet I was so foolish as to be grieved at it. my heart was grieved, and I was pricked in my reins I was heartily and deeply wounded with disquieting Thoughts, and tormenting Passions, Envy and Sorrow, and Anger..

So foolish was I, and ignorant: I was as a beast Heb. Beasts, which may signifie a great Beast, a most stupid and sottish Creature, like one not only void of Grace, but of Reason too: For Reason it self, especially assisted by the Holy Scriptures; did sufficiently discover that, all things considered, I had no sufficient cause to Envy the Prosperity of wicked Men. I minded only present things, as the Brutes do, and did not consider things to come, as reasonable Creatures do, and ought to do. before thee In thy sight or Judgment, and therefore in Truth, Rom. 2. 2. howsoever I seemed to my self or others, to have some degree of Reason and Discre... on..

Nevertheless Notwithstanding all my Temptations, and my gross folly in yielding to them. I am continually with thee Either, 1. In a way of Duty; Yet I did not depart from thee, nor from thy ways, but did at last Conquer them, and firmly cleave unto thee by Faith. Or rather, 2. In a way of Mercy and Favour, of which he speaks in the next Clause of this, and in the following Verse. Although I gave thee just cause to cast thee off, yet thou didst continue thy gracious Presence with me, and thy Care and Kindness to me. And this Phrase, with thee, seems to have some Emphasis in it, as being opposed to the other with thee, v. 22. I was a Beast with thee, such was my folly and Wickedness: and yet, I was in Favour with thee, such was thy goodness: thou didst pardon and Cure it., thou hast holden me by my right hand That my Faith might not fail, and I might not be overthrown by this, or any other Temptations..

Thou shalt guide me As thou hast kept me hitherto in all my Tryals, so I am assured thou wilt'st lead me still into right Paths, and keep me from wandring or straying from thee, or falling into Mischief. with thy counsel Partly, by thy gracious Providence, executing thy purpose of Mercy to me, and watching over me: Partly, by thy word which thou wilst open mine Eyes to understand, as Psal. 119. 18. and Principally by thy Holy Spirit, sanctifying and directing me in the whole Course of my Life., and afterward receive me to glory Either, 1. Advance me to honour here. Or rather, 2. Translate me to everlasting Glory in Heaven: For, 1. Thus God does for his People most constantly and certainly, whilst all the Occurrences of the present Life, do happen indifferently to good and bad; which was the common Observation of Iob, and David, and Solomon, and other Holy men of God in Scripture, 2. This is far more Considerable than the former, and the more Satisfactory Relief against the present Prosperity of the wicked, and the Afflictions of good m... n. 3. This future Glory is that Mystery which was to be learned only in Gods Sanctuary, v. 17. 4. As the destruction of the wicked mentioned. v. 18, 19, 20. looks beyond this Life, so does the Glory of God's People..

Whom have I in heaven Or, in Earth, as it follows. There is no other Person no... thing in the World, from which I can seek or hope for Happiness, or which I am willing to accept as my Portion. Let sinners have an earthly Prosperity, I am satisfied with thee, and with thy Favour. Since thou givest me support and Conduct here, and carriest me safe from hence to eternal Glory, what do I need more? Or what can I desire more? but thee Which words must necessarily be understood here from the next Clause, where they are expressed.? and there is none upon earth that I desire besides thee.

My flesh and my heart faileth In my self, I confess I am a poor weak Creature, and my Body and Spirit may fail, and be ready to faint under such Temptations and Tribulations as these, and I know I shall shortly return to the Dust, out of which I was taken., but God is the strength of my heart, and my portion for ever But though I have no strength in my self, I have it in God, my neverfailing Refuge, to whom I will trust whilst I live, and who will be my Portion to Eternity..

For lo, they that are far from thee They that forsake thee, and thy ways preferring the Prosperity of this present evil World, before thy Love and Favour, and Service, they who estrange themselves form the Love and Life, and Acquaintance of God, that say to God, depart from us, for we desire not the Knowledge of thy ways, as they did, Iob 21. 14., shall perish: thou hast destroyed Thou wilst certainly and dreadfully destroy them. all them that go a whoring from thee Those who having prosessed Subjection to thee, shall afterwards revolt from thee, and sell themselves to work Wickedness; which is called... horedom in Scripture. For none are more hateful to God, than wilful and wicked Apostates from the Principles and Practise of the true Religion, which once they owned..

But it is good for me to draw near to God But whatsoever they do, I am abundantly satisfied, that it is as my Duty, so my Interest and Happiness to cleave unto thee, by Faith and Love, and Obedience, and diligent Attendance upon all thine Ordinances.; I have put my trust in the LORD GOD I depend upon him alone for all my Comfort and Felicity., that I may declare all thy works From which I know I shall have this benefit, that I shall have many and great occasions, to declare God's Acts of Mercy and Kindness to me..