Exposition - Explanatory Notes and Quaint Sayings
Hints to the Village Preacher - Works Upon This Psalm
TITLE. A Psalm of Asaph. This is the second Psalm
ascribed to Asaph, and the first of eleven consecutive Psalms bearing the name
of this eminent singer. Some writers are not sure that Asaph wrote them, but
incline to the belief that David was the author, and Asaph the person to whom
they were dedicated, that he might sing them when in his turn he became the
chief musician. But though our own heart turns in the same direction, facts must
be heard; and we find in 2Ch 29:30, that Hezekiah commanded the Levites to sing
"the words of David and of Asaph the seer; "and, moreover, in Ne 12:46, David
and Asaph are mentioned together, as distinct from "the chief of the singers,
"and as it would seem, as joint authors of psalmody. We may, therefore, admit
Asaph to be the author of some, if not all, of the twelve Psalms ascribed to
him. Often a great star which seems to be but one to the eyes of ordinary
observers, turns out upon closer inspection to be of a binary character; so here
the Psalms of David are those of Asaph too. The great sun of David has a
satellite in the moon of Asaph. By reading our notes on Psalm Fifty, in Volume
2, the reader will glean a little more concerning this man of God.
SUBJECT. Curiously enough this Seventy-third Psalm
corresponds in subject with the Thirty-seventh: it will help the memory of the
young to notice the reversed figures. The theme is that ancient stumbling block
of good men, which Job's friends could not get over; viz. --the present
prosperity of wicked men and the sorrows of the godly. Heathen philosophers have
puzzled themselves about this, while to believers it has too often been a
DIVISION. In Ps 73:1 the psalmist declares his confidence
in God, and, as it were, plants his foot on a rock while he recounts his inward
conflict. From Ps 73:2-14 he states his temptation; then, from Ps 73:15-17 he is
embarrassed as how to act, but ultimately finds deliverance from his dilemma. He
describes with awe the fate of the ungodly in Ps 73:18-20, condemns his own
folly and adores the grace of God, Ps 73:21-24, and concludes by renewing his
allegiance to his God, whom he takes afresh to be his portion and delight.
Verse 1. Truly, or, more correctly, only, God is good
to Israel. He is only good, nothing else but good to his
own covenanted ones. He cannot act unjustly, or unkindly to them; his goodness
to them is beyond dispute, and without mixture. Even to such as are of a clean heart. These are the true
Israel, not the ceremonially clean but the really so; those who are clean in the
inward parts, pure in the vital mainspring of action. To such he is, and must
be, goodness itself. The writer does not doubt this, but lays it down as his
firm conviction. It is well to make sure of what we do know, for this will be
good anchor hold for us when we are molested by those mysterious storms which
arise from things which we do not understand. Whatever may or may not be the
truth about mysterious and inscrutable things, there are certainties somewhere;
experience has placed some tangible facts within our grasp; let us, then, cling
to these, and they will prevent our being carried away by those hurricanes of
infidelity which still come from the wilderness, and, like whirlwinds, smite the
four corners of our house and threaten to overthrow it. O my God, however
perplexed I may be, let me never think ill of thee. If I cannot understand thee,
let me never cease to believe in thee. It must be so, it cannot be otherwise,
thou art good to those whom thou hast made good; and where thou hast renewed the
heart thou wilt not leave it to its enemies.
Verse 2. Here begins the narrative of a great soul battle, a
spiritual Marathon, a hard and well fought field, in which the half defeated
became in the end wholly victorious. But as for me. He contrasts himself with his God who is
ever good; he owns his personal want of good, and then also compares himself
with the clean in heart, and goes on to confess his defilement. The Lord is good
to his saints, but as for me, am I one of them? Can I expect to share his
grace? Yes, I do share it; but I have acted an unworthy part, very unlike one
who is truly pure in heart. My feet were almost gone. Errors of heart and head soon
affect the conduct. There is an intimate connection between the heart and the
feet. Asaph could barely stand, his uprightness was going, his knees were bowing
like a falling wall. When men doubt the righteousness of God, their own
integrity begins to waver. My steps had well nigh slipped. Asaph could make no
progress in the good road, his feet ran away from under him like those of a man
on a sheet of ice. He was weakened for all practical action, and in great danger
of actual sin, and so of a disgraceful fall. How ought we to watch the inner
man, since it has so forcible an effect upon the outward character. The
confession in this case is, as it should be, very plain and explicit.
Verse 3. For I was envious at the foolish. "The foolish" is
the generic title of all the wicked: they are beyond all others fools, and he
must be a fool who envies fools. Some read it, "the proud:" and, indeed, these,
by their ostentation, invite envy, and many a mind which is out of gear
spiritually, becomes infected with that wasting disease. It is a pitiful thing
that an heir of heaven should have to confess "I was envious, "but worse still
that he should have to put it, "I was envious at the foolish." Yet this
acknowledgment is, we fear, due from most of us. When I saw the prosperity of the wicked. His eye was fixed
too much on one thing; he saw their present, and forgot their future, saw their
outward display, and overlooked their soul's discomfort. Who envies the bullock
his fat when he recollects the shambles? Yet some poor afflicted saint has been
sorely tempted to grudge the ungodly sinner his temporary plenty. All things
considered, Dives had more cause to envy Lazarus than Lazarus to be envious of
Verse 4. For there are no bands in their death. This is
mentioned as the chief wonder, for we usually expect that in the solemn article
of death, a difference will appear, and the wicked will become evidently in
trouble. The notion is still prevalent that a quiet death means a happy
hereafter. The psalmist had observed that the very reverse is true. Careless
persons become case hardened, and continue presumptuously secure, even to the
last. Some are startled at the approach of judgment, but many more have received
a strong delusion to believe a lie. What with the surgeon's drugs and their own
infidelity, or false peace, they glide into eternity without a struggle. We have
seen godly men bound with doubts, and fettered with anxieties, which have arisen
from their holy jealousy; but the godless know nothing of such bands: they care
neither for God nor devil. Their strength is firm. What care they for death?
Frequently they are brazen and insolent, and can vent defiant blasphemies even
on their last couch. This may occasion sorrow and surprise among saints, but
certainly should not suggest envy, for, in this case, the most terrible inward
conflict is infinitely to be preferred to the profoundest calm which insolent
presumption can create. Let the righteous die as they may, let my last end be
Verse 5. They are not in trouble as other men. The
prosperous wicked escape the killing toils which afflict the mass of mankind;
their bread comes to them without care, their wine without stint. They have no
need to enquire, "Whence shall we get bread for our children, or raiment for our
little ones?" Ordinary domestic and personal troubles do not appear to molest
them. Neither are they plagued like other men. Fierce trials do
not arise to assail them: they smart not under the divine rod. While many saints
are both poor and afflicted, the prosperous sinner is neither. He is worse than
other men, and yet he is better off; he ploughs least, and yet has the most
fodder. He deserves the hottest hell, and yet has the warmest nest. All this is
clear to the eyes of faith, which unriddles the riddle; but to the bleared eye
of sense it seems an enigma indeed. They are to have nothing hereafter, let them
have what they can here; they, after all, only possess what is of secondary
value, and their possessing it is meant to teach us to set little store by
transient things. If earthly good were of much value, the Lord would not give so
large a measure of it to those who have least of his love.
Verse 6. Therefore pride compasseth them about as a chain.
They are as great in their own esteem as if they were aldermen of the New
Jerusalem; they want no other ornament than their own pomposity. No jeweller
could sufficiently adorn them; they wear their own pride as a better ornament
than a gold chain. Violence covereth them as a garment. In their boastful
arrogance they array themselves; they wear the livery of the devil, and are fond
of it. As soon as you see them, you perceive that room must be made for them,
for, regardless of the feelings and rights of others, they intend to have their
way, and achieve their own ends. They brag and bully, bluster and browbeat, as
if they had taken out license to ride roughshod over all mankind.
Verse 7. Their eyes stand out with fatness. In cases of
obesity the eyes usually appear to be enclosed in fat, but sometimes they
protrude; in either case the countenance is changed, loses its human form, and
is assimilated to that of fatted swine. The face is here the index of the man:
the man has more than suffices him; he is glutted and surfeited with wealth, and
yet is one of the wicked whom God abhorreth. They have more than heart could wish. Their wishes are
gratified, and more; their very greediness is exceeded; they call for water, and
the world gives them milk; they ask for hundreds, and thousands are lavished at
their feet. The heart is beyond measure gluttonous, and yet in the case of
certain ungodly millionaires, who have rivalled Sardanapalus both in lust and
luxury, it has seemed as if their wishes were exceeded, and their meat surpassed
Verse 8. They are corrupt. They rot above ground; their
heart and life are depraved. And speak wickedly concerning oppression. The reek of the
sepulchre rises through their mouths; the nature of the soul is revealed in the
speech. They choose oppression as their subject, and they not only defend it,
but advocate it, glory in it, and would fain make it the general rule among all
nations. "Who are the poor? What are they made for? What, indeed, but to toil
and slave that men of education and good family may enjoy themselves? Out on the
knaves for prating about their rights! A set of wily demagogues are stirring
them up, because they get a living by agitation. Work them like horses, and feed
them like dogs; and if they dare complain, send them to the prison or let them
die in the workhouse." There is still too much of this wicked talk abroad, and,
although the working classes have their faults, and many of them very grave and
serious ones too, yet there is a race of men who habitually speak of them as if
they were an inferior order of animals. God forgive the wretches who thus talk. They speak loftily. Their high heads, like tall chimneys,
vomit black smoke. Big talk streams from them, their language is colossal, their
magniloquence ridiculous. They are Sir Oracle in every case, they speak as from
the judges' bench, and expect all the world to stand in awe of them.
Verse 9. They set their mouth against the heavens. Against
God himself they aim their blasphemies. One would think, to hear them, that they
were demigods themselves, and held their heads above the clouds, for they speak
down upon other men as from a sublime elevation peculiar to themselves. Yet they
might let God alone, for their pride will make them enemies enough without their
defying him. And their tongue walketh through the earth. Leisurely and
habitually they traverse the whole world to find victims for their slander and
abuse. Their tongue prowls in every corner far and near, and spares none. They
affect to be universal censors, and are in truth perpetual vagrants. Like the
serpent, they go nowhere without leaving their slime behind them; if there were
another Eden to be found, its innocence and beauty would not preserve it from
their filthy trail. They themselves are, beyond measure, worthy of all honour,
and all the rest of mankind, except a few of their parasites, are knaves, fools,
hypocrites, or worse. When these men's tongues are out for a walk, they are
unhappy who meet them, for they push all travellers into the kennel: it is
impossible altogether to avoid them, for in both hemispheres they take their
perambulations, both on land and sea they make their voyages. The city is not
free from them, and the village swarms with them. They waylay men in the king's
highway, but they are able to hunt across country, too. Their whip has a long
lash, and reaches both high and low.
Verse 10. Therefore his people return hither. God's people
are driven to fly to his throne for shelter; the doggish tongues fetch home the
sheep to the Shepherd. The saints come again, and again, to their Lord, laden
with complaints on account of the persecutions which they endure from these
proud and graceless men. And waters of a full cup are wrung out to them. Though
beloved of God, they have to drain the bitter cup; their sorrows are as full as
the wicked man's prosperity. It grieves them greatly to see the enemies of God
so high, and themselves so low, yet the Lord does not alter his dispensations,
but continues still to chasten his children, and indulge his foes. The medicine
cup is not for rebels, but for those whom Jehovah Rophi loves.
Verse 11. And they say, How doth God know? Thus dare the
ungodly speak. They flatter themselves that their oppressions and persecutions
are unobserved of heaven. If there be a God, is he not too much occupied with
other matters to know what is going on upon this world? So they console
themselves if judgments be threatened. Boasting of their own knowledge, they yet
dare to ask, Is there knowledge in the Most High? Well were they called
foolish. A God, and not know? This is a solecism in language, a madness of
thought. Such, however, is the acted insanity of the graceless theists of this
age; theists in name, because avowed infidelity is disreputable, but atheists in
practice beyond all question. I could not bring my mind to accept the rendering
of many expositors by which this verse is referred to tried and perplexed
saints. I am unable to conceive that such language could flow from their lips,
even under the most depressing perplexities.
Verse 12. Behold, these are the ungodly, who prosper in the
world. Look! See! Consider! Here is the standing enigma! The crux of
Providence! The stumblingblock of faith! Here are the unjust rewarded and
indulged, and that not for a day or an hour, but in perpetuity. From their youth
up these men, who deserve perdition, revel in prosperity. They deserve to be
hung in chains, and chains are hung about their necks; they are worthy to be
chased from the world, and yet the world becomes all their own. Poor purblind
sense cries, Behold this! Wonder, and be amazed, and make this square with
providential justice, if you can. They increase in riches; or, strength. Both wealth and
health are their dowry. No bad debts and bankruptcies weigh them down, but
robbery and usury pile up their substance. Money runs to money, gold pieces fly
in flocks; the rich grow richer, the proud grow prouder. Lord, how is this? Thy
poor servants, who become yet poorer, and groan under their burdens, are made to
wonder at thy mysterious ways.
Verse 13. Verily I have cleansed my heart in vain. Poor
Asaph! he questions the value of holiness when its wages are paid in the coin of
affliction. With no effect has he been sincere; no advantage has come to him
through his purity, for the filthy hearted are exalted and fed on the fat of the
land. Thus foolishly will the wisest of men argue, when faith is napping. Asaph
was a seer, but he could not see when reason left him in the dark; even seers
must have the sunlight of revealed truth to see by, or they grope like the
blind. In the presence of temporal circumstances, the pure in heart may seem to
have cleansed themselves altogether in vain, but we must not judge after the
sight of the eyes. And washed my hands in innocency. Asaph had been as careful
of his hands as of his heart; he had guarded his outer as well as his inner
life, and it was a bitter thought that all of this was useless, and left him in
even a worse condition than foul handed, black hearted worldlings. Surely the
horrible character of the conclusion must have helped to render it untenable; it
could not be so while God was God. It smelt too strong of a lie to be tolerated
long in the good man's soul; hence, in a verse or two, we see his mind turning
in another direction.
Verse 14. For all the day long have I been plagued. He was
smitten from the moment he woke to the time he went to bed. His griefs were not
only continued, but renewed with every opening day. And chastened every
morning. This was a vivid contrast to the lot of the ungodly. There were
crowns for the reprobates and crosses for the elect. Strange that the saints
should sigh and the sinners sing. Rest was given to the disturbers, and yet
peace was denied to the peace makers. The downcast seer was in a muse and a
maze. The affairs of mankind appeared to him to be in a fearful tangle; how
could it be permitted by a just ruler that things should be so turned upside
down, and the whole course of justice dislocated.
Verse 15. If I say, I will speak thus. It is not always wise
to speak one's thoughts; if they remain within, they will only injure ourselves;
but once uttered, their mischief may be great. From such a man as the psalmist,
the utterance which his discontent suggested would have been a heavy blow and
deep discouragement to the whole brotherhood. He dared not, therefore, come to
such a resolution, but paused, and would not decide to declare his feelings. It
was well, for in his case second thoughts were by far the best. I should offend against the generation of thy children. I
should scandalise them, grieve them, and perhaps cause them to offend also. We
ought to look at the consequences of our speech to all others, and especially to
the church of God. Woe unto the man by whom offence cometh! Rash, undigested,
ill considered speech, is responsible for much of the heart burning and trouble
in the churches. Would to God that, like Asaph, men would bridle their tongues.
Where we have any suspicion of being wrong, it is better to be silent; it can do
no harm to be quiet, and it may do serious damage to spread abroad our hastily
formed opinions. To grieve the children of God by appearing to act perfidiously
and betray the truth, is a sin so heinous, that if the consciences of heresy
mongers were not seared as with a hot iron, they would not be so glib as they
are to publish abroad their novelties. Expressions which convey the impression
that the Lord acts unjustly or unkindly, especially if they fall from the lips
of men of known character and experience, are as dangerous as firebrands among
stubble; they are used for blasphemous purposes by the ill disposed; and the
timid and trembling are sure to be cast down thereby, and to find reason for yet
deeper distress of soul.
Verse 16. When I thought to know this, it was too painful for
me. The thought of scandalising the family of God he could not bear, and yet
his inward thoughts seethed and fermented, and caused an intolerable anguish
within. To speak might have relieved one sorrow, but, as it would have created
another, he forbore so dangerous a remedy; yet this did not remove the first
pangs, which grew even worse and worse, and threatened utterly to overwhelm him.
A smothered grief is hard to endure. The triumph of conscience which compels us
to keep the wolf hidden beneath our own garments, does not forbid its gnawing at
our vitals. Suppressed fire in the bones rages more fiercely than if it could
gain a vent at the mouth. Those who know Asaph's dilemma will pity him as none
Verse 17. Until I went into the sanctuary of God. His mind
entered the eternity where God dwells as in a holy place, he left the things of
sense for the things invisible, his heart gazed within the veil, he stood where
the thrice holy God stands. Thus he shifted his point of view, and apparent
disorder resolved itself into harmony. The motions of the planets appear most
discordant from this world which is itself a planet; they appear as
"progressive, retrograde, and standing still; "but could we fix our observatory
in the sun, which is the centre of the system, we should perceive all the
planets moving in perfect circle around the head of the great solar family. Then understood I their end. He had seen too little to be
able to judge; a wider view changed his judgment; he saw with his mind's
enlightened eye the future of the wicked, and his soul was in debate no longer
as to the happiness of their condition. No envy gnaws now at his heart, but a
holy horror both of their impending doom, and of their present guilt, fills his
soul. He recoils from being dealt with in the same manner as the proud sinners,
whom just now he regarded with admiration.
Verse 18. The Psalmist's sorrow had culminated, not in the
fact that the ungodly prospered, but that God had arranged it so: had it
happened by mere chance, he would have wondered, but could not have complained;
but how the arranger of all things could so dispense his temporal favours, was
the vexatious question. Here, to meet the case, he sees that the divine hand
purposely placed these men in prosperous and eminent circumstances, not with the
intent to bless them but the very reverse. Surely thou didst set them in slippery places. Their
position was dangerous, and, therefore, God did not set his friends there but
his foes alone. He chose, in infinite love, a rougher but safer standing for his
own beloved. Thou castedst them down into destruction. The same hand
which led them up to their Tarpeian rock, hurled them down from it. They were
but elevated by judicial arrangement for the fuller execution of their doom.
Eternal punishment will be all the more terrible in contrast with the former
prosperity of those who are ripening for it. Taken as a whole, the case of the
ungodly is horrible throughout; and their worldly joy instead of diminishing the
horror, actually renders the effect the more awful, even as the vivid lightning
amid the storm does not brighten but intensify the thick darkness which lowers
around. The ascent to the fatal gallows of Haman was an essential ingredient in
the terror of the sentence--"hang him thereon." If the wicked had not been
raised so high they could not have fallen so low.
Verse 19. How are they brought into desolation, as in a
moment! This is an exclamation of godly wonder at the suddenness and
completeness of the sinners' overthrow. Headlong is their fall; without warning,
without escape, without hope of future restoration! Despite their golden chains,
and goodly apparel, death stays not for manners but hurries them away; and stern
justice unbribed by their wealth hurls them into destruction. They are utterly consumed with terrors. They have neither
root nor branch left. They cease to exist among the sons of men, and, in the
other world, there is nothing left of their former glory. Like blasted trees,
consumed by the lightning, they are monuments of vengeance; like the ruins of
Babylon they reveal, in the greatness of their desolation, the judgments of the
Lord against all those who unduly exalt themselves. The momentary glory of the
graceless is in a moment effaced, their loftiness is in an instant consumed.
Verse 20. As a dream when one awaketh; so, O Lord, when thou
awakest, thou shalt despise their image. They owe their existence and
prosperity to the forbearance of God, which the psalmist compares to a sleep;
but as a dream vanishes so soon as a man awakes, so the instant the Lord begins
to exercise his justice and call men before him, the pomp and prosperity of
proud transgressors shall melt away. When God awakes to judgment, they who
despise him shall be despised; they are already "such stuff as dreams are made
of, "but then the baseless fabric shall not leave a wreck behind. Let them
flaunt the little hour, poor unsubstantial sons of dreams; they will soon be
gone; when the day breaketh, and the Lord awake as a mighty man out of his
sleep, they will vanish away. Who cares for the wealth of dreamland? Who indeed
but fools? Lord, leave us not to the madness which covets unsubstantial wealth,
and ever teach us thine own true wisdom.
Verse 21. The holy poet here reviews his inward struggle and
awards himself censure for his folly. His pain had been intense; he says, Thus my heart was grieved. It was a deep seated sorrow, and
one which penetrated his inmost being. Alexander reads it, "My heart is soured."
His spirit had become embittered; he had judged in a harsh, crabbed, surly
manner. He had become atrabilious, full of black bile, melancholy, and choleric;
he had poisoned his own life at the fountain head, and made all its streams to
be bitter as gall. And I was pricked in my reins. He was as full of pain as a
man afflicted with renal disease; he had pierced himself through with many
sorrows; his hard thoughts were like so many calculi in his kidneys; he was
utterly wretched and woebegone, and all through his own reflections. O miserable
philosophy, which stretches the mind on the rack, and breaks it on the wheel! O
blessed faith, which drives away the inquisitors, and sets the captives free!
Verse 22. So foolish was I. He, though a saint of God, had
acted as if he had been one of the fools whom God abhorreth. Had he not even
envied them? --and what is that but to aspire to be like them? The wisest of men
have enough folly in them to ruin them unless grace prevents. And ignorant. He had acted as if he knew nothing, had
babbled like an idiot, had uttered the very drivel of a witless loon. He did not
know how sufficiently to express his sense of his own fatuity. I was as a beast before thee. Even in God's presence he had
been brutish, and worse than a beast. As the grass eating ox has but this
present life, and can only estimate things thereby, and by the sensual pleasure
which they afford, even so had the psalmist judged happiness by this mortal
life, by outward appearances, and by fleshly enjoyments. Thus he had, for the
time, renounced the dignity of an immortal spirit, and, like a mere animal,
judged after the sight of the eyes. We should be very loath to call an inspired
man a beast, and yet, penitence made him call himself so; nay, he uses the
plural, by way of emphasis, and as if he were worse than any one beast. It was
but an evidence of his true wisdom that he was so deeply conscious of his own
folly. We see how bitterly good men bewail mental wanderings; they make no
excuses for themselves, but set their sins in the pillory, and cast the vilest
reproaches upon them. O for grace to detest the very appearance of evil!
Verse 23. Nevertheless I am continually with thee. He does
not give up his faith, though he confesses his folly. Sin may distress us, and
yet we may be in communion with God. It is sin beloved and delighted in which
separates us from the Lord, but when we bewail it heartily, the Lord will not
withdraw from us. What a contrast is here in this and the former verse! He is as
a beast, and yet continually with God. Our double nature, as it always causes
conflict, so is it a continuous paradox: the flesh allies us with the brutes,
and the spirit affiliates us to God. Thou hast holden me by my right hand. With love dost thou
embrace me, with honour ennoble me, with power uphold me. He had almost fallen,
and yet was always upheld. He was a riddle to himself, as he had been a wonder
unto many. This verse contains the two precious mercies of communion and
upholding, and as they were both given to one who confessed himself a fool, we
also may hope to enjoy them.
Verse 24. Thou shalt guide me with thy counsel. I have done
with choosing my own way, and trying to pick a path amid the jungle of reason.
He yielded not only the point in debate, but all intentions of debating, and he
puts his hand into that of the great Father, asking to be led, and agreeing to
follow. Our former mistakes are a blessing, when they drive us to this. The end
of our own wisdom is the beginning of our being wise. With Him is counsel, and
when we come to him, we are sure to be led aright. And afterward. "Afterward!" Blessed word. We can cheerfully
put up with the present, when we foresee the future. What is around us just now
is of small consequence, compared with afterward. Receive me to glory. Take me up into thy splendour of joy.
Thy guidance shall conduct me to this matchless terminus. Glory shall I have,
and thou thyself wilt admit me into it. As Enoch was not, for God took him, so
all the saints are taken up--received up into glory.
Verse 25. Whom have I in heaven but thee? Thus, then, he
turns away from the glitter which fascinated him to the true gold which was his
real treasure. He felt that his God was better to him than all the wealth,
health, honour, and peace, which he had so much envied in the worldling; yea, He
was not only better than all on earth, but more excellent than all in heaven. He
bade all things else go, that he might be filled with his God. And there is none upon earth that I desire beside thee. No
longer should his wishes ramble, no other object should tempt them to stray;
henceforth, the Ever living One should be his all in all.
Verse 26. My flesh and my heart faileth. They had failed him
already, and he had almost fallen; they would fail him in the hour of death,
and, if he relied upon them, they would fail him at once. But God is the strength of my heart, and my portion for
ever. His God would not fail him, either as protection or a joy. His heart
would be kept up by divine love, and filled eternally with divine glory. After
having been driven far out to sea, Asaph casts anchor in the old port. We shall
do well to follow his example. There is nothing desirable save God; let us,
then, desire only him. All other things must pass away; let our hearts abide in
him, who alone abideth for ever.
Verse 27. For, lo, they that are far from thee shall perish.
We must be near God to live; to be far off by wicked works is death. Thou hast destroyed all them that go a whoring from thee.
If we pretend to be the Lord's servants, we must remember that he is a jealous
God, and requires spiritual chastity from all his people. Offences against
conjugal vows are very offensive, and all sins against God have the same element
in them, and they are visited with the direst punishments. Mere heathens, who
are far from God, perish in due season; but those who, being his professed
people, act unfaithfully to their profession, shall come under active
condemnation, and be crushed beneath his wrath. We read examples of this in
Israel's history; may we never create fresh instances in our own persons.
Verse 28. But it is good for me to draw near to God. Had he
done so at first he would not have been immersed in such affliction; when he did
so he escaped from his dilemma, and if he continued to do so he would not fall
into the same evil again. The greater our nearness to God, the less we are
affected by the attractions and distractions of earth. Access into the most holy
place is a great privilege, and a cure for a multitude of ills. It is good for
all saints, it is good for me in particular; it is always good, and always will
be good for me to approach the greatest good, the source of all good, even God
himself. I have put my trust in the Lord God. He dwells upon the
glorious name of the Lord Jehovah, and avows it as the basis of his faith. Faith
is wisdom; it is the key of enigmas, the clue of mazes, and the pole star of
pathless seas. Trust and you will know. That I may declare all thy works. He who believes shall
understand, and so be able to teach. Asaph hesitated to utter his evil
surmisings, but he has no diffidence in publishing abroad a good matter. God's
ways are the more admired the more they are known. He who is ready to believe
the goodness of God shall always see fresh goodness to believe in, and he who is
willing to declare the works of God shall never be silent for lack of wonders to
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. The Seventy-third Psalm is a very striking
record of the mental struggle which an eminently pious Jew underwent, when he
contemplated the respective conditions of the righteous and the wicked. Fresh
from the conflict, he somewhat abruptly opens the Psalm with the confident
enunciation of the truth of which victory over doubt had now made him more and
more intelligently sure than ever, that God is good to Israel, even to such
as are of a clean heart. And then he relates the most fatal shock
which his faith has received, when he contrasted the prosperity of the wicked,
who, though they proudly contemned God and man, prospered in the world and
increased in riches, with his own lot, who, though he had cleansed his heart and
washed his hands in innocency, had been plagued all the day long and
chastened every morning. The place where his doubts were removed and his
tottering faith reestablished, was the sanctuary of God. God
himself was the teacher. What, then, did he teach? By what divinely imparted
considerations was the psalmist reassured? Whatever is the proper rendering of
Ps 73:4; whether, There are no sorrows (tending) to their death,
or, There are no sorrows until their death, --their
whole life to the very last is one unchequered course of happiness--that verse
conveys to us the psalmist's mistaken estimate of the prosperity of the
wicked, before he went unto the sanctuary of God. The true estimate, at which he
afterwards arrived, is found in Ps 73:18-20. Now, admitting (what, by the way,
is somewhat difficult of belief, inasmuch as the sudden and fearful temporal
destruction of all or even the most prosperous, cannot be made
out) that the end of these men means only and always their end in this world,
we come to the conclusion that, in the case of the wicked, this Psalm does
not plainly and undeniably teach that punishment awaits them after death; but
only that, in estimating their condition, it is necessary, in order to vindicate
the justice of God, to take in their whole career, and set over against their
great prosperity the sudden and fearful reverses and destruction which they
frequently encounter. But, in turning to the other side of the comparison, the
case of the righteous, we are not met by the thought, that as the
prosperity of the wicked is but the preparation for their ruin, the raising
higher the tower that the fall may be the greater, so the adversity of the godly
is but an introduction to worldly wealth and honour. That though is not foreign
to the Old Testament writers. "Evildoers shall be cut off; "writes one of them,
"but those who wait upon the Lord, they shall inherit the earth. For yet a
little while, and the wicked shall not be: yea, thou shalt diligently consider
his place, and it shall not be. But the meek shall inherit the earth; and shall
delight themselves in the abundance of peace." Ps 37:9-11. But it is
not so much as hinted at here. The daily chastening may continue, flesh
and heart may fail, but God is good to Israel notwithstanding: he is their
portion, their guide, their help while they live, and he will take them to his
glorious presence when they die. Nevertheless I am continually with
thee: thou hast holden me by my right hand. Thou shalt guide me with thy
counsel, and afterward receive me to glory. The New Testament has
nothing higher or more spiritual than this. The reference of the last clause to
happiness after death is, I believe, generally acknowledged by Jewish
commentators. They left it to the candour of Christian expositors to doubt or
deny it. Thomas Thompson Perowne, in "The Essential Coherence of the Old
and New Testaments." 1858.
Whole Psalm. In Psalm Seventy-three the soul looks out,
and reasons on what it sees there; namely, successful wickedness and
suffering righteousness. What is the conclusion? "I have cleansed my heart in
vain." So much for looking about. In Psalm Seventy-seven the soul looks in,
and reasons on what it finds there. What is the conclusion? "Hath God
forgotten to be gracious?" So much for looking in. Where, then, should we look?
Look up, straight up, and believe what you see there. What will be
the conclusion? You will understand the "end" of man, and trace the
"way" of God. From "Things New and Old, a Monthly Magazine." 1858.
Whole Psalm. In this Psalm, the psalmist (Asaph) relates
the great difficulty which existed in his own mind, from the consideration of
the wicked. He observes (Ps 73:2-3), As for me, my feet were almost
gone; my steps had well nigh slipped. For I was envious at the foolish,
when I saw the prosperity of the wicked. In the fourth and following verses
he informs us what, in the wicked, was his temptation. In the first place, he
observed, that they were prosperous, and all things went well with them.
He then observed their behaviour in their prosperity, and the use which
they made of it; and that God, notwithstanding such abuse, continued
their prosperity. Then he tells us by what means he was helped out of this
difficulty, viz., by going into the sanctuary (Ps 73:16-17), and proceeds
to inform us what considerations they were which helped him, viz., --
1. The consideration of the miserable end of wicked men.
However they prosper for the present, yet they come to a woeful end at last (Ps
2. The consideration of the blessed end of the saints.
Although the saints, while they live, may be afflicted, yet they come to a happy
end at last (Ps 73:21-24).
3. The consideration that the godly have a much better
portion than the wicked, even though they have no other portion but God;
as in Ps 73:25-26.
Though the wicked are in prosperity, and are not in trouble as
other men; yet the godly, though in affliction, are in a state infinitely
better, because they have God for their portion. They need desire nothing else:
he that hath God hath all. Thus the psalmist professes the sense and
apprehension which he had of things: Whom have I in heaven but thee?
and there is none upon earth that I desire beside thee. In the
twenty-fourth verse the psalmist takes notice how the saints are happy in God,
both when they are in this world and also when they are taken to another. They
are blessed in God in this world, in that he guides them by his counsel;
and when he takes them out of it they are still happy, in that he
receives them to glory. This probably led him to declare that he
desired no other portion, either in this world or in that to come,
either in heaven or upon earth. Jonathan Edwards.
Verse 1. Truly: it's but a particle; but the smallest
filings of gold are gathered up. Little pearls are of great price. And this
small particle is not of small use, being rightly applied and improved. First,
take it (as our translators gave it us) as a note of asseveration.
Truly. It's a word of faith, opposite to the psalmist's sense and Satan's
injections. Whatsoever sense sees or feels, whatsoever Satan insinuates and
says; yet precious faith with confidence asserts, Truly, verily God is
good. He is not only good in word, but in deed also. Not only seemingly
good, but certainly good. Secondly, consider it as an adversative particle,
Yet, so our old translation. Ainsworth renders it, yet
surely; taking in the former and this together. And then the sense runs
thus: How ill soever things go in the world, how ill soever it fares with God's
church and people amongst men, yet God is good to Israel. Thirdly, some
conceive that the word carries admiration. Oh, how good is God to Israel.
Where expressions and apprehensions fail, there the psalmist takes up God's
providence with admiration. Oh, how wonderfully, how transcendently good is God
to Israel! This yet (as I conceive) hath a threefold reference to the
body of the Psalm. For as interpreters observe, though these words are set in
the beginning, yet they suggest the conclusion of the psalmist's conflict. And
the psalmist seems to begin somewhat abruptly. Yet God is good.
But having filled his thoughts with his former follies and fears, and now seeing
himself in a safe condition both for the present and the future, he is full of
confidence and comfort; and that which was the strongest and chiefest in his
heart now breaks our first: Yet God is good.
1. This yet relates unto his sufferings, Ps 73:14:
All the day long have I been plagued, and chastened every morning.
Notwithstanding the variety and frequency of the saint's sufferings, yet God
is good. Though sorrow salutes them every morning at their first
awaking, and trouble attends them to bed at night, yet God is good.
Though temptations many and terrible make batteries and breeches upon their
spirits, yet God is good to Israel.
2. This yet reflects upon his sinning, the fretting and
wrangling of his distempered heart (Ps 73:2-3,21). Though sinful motions do
mutiny in the soul against God's wise administration, though there be foolish,
proud quarrelling with divine providence, and inexcusable distrust of his
faithful promises; though fretfulness at others prosperity and discontent at
their own adversity, yet God is good. Israel's sinful distempers
cause not the Almighty to change the course of his accustomed goodness. While
corruptions are kept from breaking out into scandal, while the soul contends
against them, and is humbled for them (as the psalmist was), this conclusion
must be maintained: yet God is good.
3. This yet looks back upon his misgivings. There had
been distrustful despondency upon the good man's heart. For from both the
premises (viz., his sufferings and sinning) he had inferred this conclusion, Ps
73:13, Verily I have cleansed my heart in vain, and washed my hands in
innocency. As if he had said, "I have kept fasts, observed Sabbaths, heard
sermons, made prayers, received sacraments, given alms, avoided sins, resisted
temptations, withstood lusts, appeared for Christ and his cause and servants in
vain": yea, his heart had added an asseveration (verily) to this
faithless opinion, but now he is of another mind: Yet God is good.
The administrations of God are not according to the sad surmises of his people's
misgiving hearts. For, though they through diffidence are apt to give up their
holy labours as lost, and all their conscientious care and carriage as utterly
cast away; yet God is good to Israel. Simeon Ash, in a Sermon entitled
"God's Incomparable Goodness unto Israel." 1647.
Verse 1. 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 favour
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. John Calvin.
Verse 1. (first clause).
Yet sure the gods are good: I would think so,
If they would give me leave!
But virtue in distress, and vice in triumph,
Make atheists of mankind. Dryden.
Verse 1. God is good. There is a beauty in the name
appropriated by the Saxon nations to the Deity, unequalled except by his most
reverential Hebrew appellation. They called him "GOD, "which is literally "THE
GOOD." The same word thus signifying the Deity, and his most endearing quality.
Verse 1. God is good. Let the devil and his instruments say
what they will to the contrary, I will never believe them; I have said it
before, and I see no reason to reverse my sentence: Truly God is
good. Though sometimes he may hide his face for awhile, yet he doth that
in faithfulness and love; there is kindness in his very scourges, and love bound
up in his rods; he is good to Israel: do but mark it first or last: "The true
Israelite, in whom there is no guile, shall be refreshed by his Saviour." The
Israelite that wrestles with tears with God, and values his love above the whole
world, that will not be put off without his Father's blessing, shall have it
with a witness: "He shall reap in joy though he may at present sow in tears.
Even to such as are of a clean heart." The false hearted hypocrite, indeed, that
gives God only his tongue and lip, cap and knee, but reserves his heart and love
for sin and the world, that hath much of compliment, but nothing of affection
and reality, why let such a one never expect, while in such a state, to taste
those reviving comforts that I have been treating of; while he drives such a
trade, he must not expect God's company. James Janeway. 1636-1674.
Verse 1. Even to such as are of a clean heart. Purity of
heart is the characteristic note of God's people. Heart purity denominates us
the Israel of God; it makes us of Israel indeed; "but all are not Israel which
are of Israel." Ro 9:6. Purity of heart is the jewel which is hung only upon the
elect. As chastity distinguishes a virtuous woman from an harlot, so the true
saint is distinguished from the hypocrite by his heart purity. This is like the
nobleman's star or garter, which is a peculiar ensign of honour, differing him
from the vulgar; when the bright star of purity shineth in a Christian's heart
it doth distinguish him from the formal professor. . . . God is good to the pure in heart. We all desire that God
should be good to us; it is the sick man's prayer: "The Lord be good to me." But
how is God good to them? Two ways.
1. To them that are pure all things are sanctified, Tit 1:15:
"To the pure all things are pure; " estate is sanctified, relations are
sanctified; as the temple did sanctify the gold and the altar did sanctify the
offering. To the unclean nothing is clean; their table is a snare, their temple
devotion a sin. There is a curse entailed upon a wicked man (De 28:16), but
holiness removeth the curse, and cuts off the entail: "to the pure all things
2. The clean hearted have all things work for their good. Ro
8:28. Mercies and afflictions shall turn to their good; the most poisonous drugs
shall be medicinal; the most cross providence shall carry on the design of their
salvation. Who, then, would not be clean on heart? Thomas Watson.
Verse 2. But as for me. Literally, it is, And I,
which ought to be read with emphasis; for David means that those temptations
which cast an affront upon the honour 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. John Calvin.
Verse 2. Let such also as fear God and begin to look aside
on the things of this world, know it will be hard even for them to hold out in
faith and in the fear of God in time of trial. Remember the example of David, he
was a man that had spent much time in travelling towards heaven; yet, looking
but a little aside upon the glittering show of this world, had very near lost
his way, his feet were almost gone, his steps had well nigh slipped. Edward
Verse 2. He tells us that his feet were almost gone.
The word signifies to bow, or bend under one. My steps had
well nigh slipped, or poured out, kept not within their
true bounds; but like water poured out and not confined, runs
aside. Though these expressions be metaphorical, and seemingly dark and cloudy,
yet they clearly represent unto us this truth, that his understanding was
misguided, his judgment was corrupt, his affections
disordered, turbulent, and guilty of too great a passion; and this, the
consequence (Ps 73:22 in which he acknowledges himself ignorant, foolish,
and brutish) do sufficiently evidence. Our understanding and
judgment may well bear the comparison for feet, for as the one, in
our motion, supports the body, so the other, in human actions and
all employments, underprops the soul. The affections, also, are as
paths and steps; as these of the feet, so these are the
prints and expressions of the judgment and mind. Edward Parry, in
"David Restored." 1660.
Verse 2. Almost gone. There is to be noted that the prophet
said he was almost gone, and not altogether. Here is the presence,
providence, strength, safeguard, and keeping of man by Almighty God,
marvellously set forth. That although we are tempted and brought even to the
very point to perpetrate and do all mischief, yet he stays us and keeps us, that
the temptation shall not overcome us. John Hooper. 1495-1555.
Verse 2-14. But the prosperity of wicked and unjust men,
both in public and in private life, who, though not leading a happy life in
reality, are yet thought to do so in common opinion, being praised improperly in
the works of poets, and all kinds of books, may lead you --and I am not
surprised at your mistake--to a belief that the gods care nothing for the
affairs of men. These matters disturb you. Being led astray by foolish thoughts,
and yet not able to think ill of the gods, you have arrived at your present
state of mind, so as to think that the gods to indeed exist, but that they
despise and neglect human affairs. Plato.
Verse 8. They are corrupt. Prosperity, in an irreligious
heart, breeds corruption, which from thence is emitted by the breath in
conversation, to infect and taint the minds of others. George Horne.
Verse 8. They speak wickedly concerning oppression. Indeed,
we see that wicked men, after having for some time got everything to prosper
according to their desires, cast off all shame, 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. John Calvin.
Verse 15. I should offend, etc. That is, I do God's church a
great deal of injury, which hath always been under afflictions, if I think or
say, that all her piety hath been without hope, or her hope without effect.
Others understand it to mean, I deceive the generation, viz., I propound a false
doctrine unto them, which is apt to seduce them. Others, "behold the generation,
"etc.; that is to say, notwithstanding all afflictions, it is certain that thou
art a Father to the Church only; which is sufficient to make me judge well of
these afflictions; I have done ill, and confess I have erred in this my rash
judgment. John Diodati.
Verse 17. By the sanctuaries of God some, even among
the Hebrews, understand the celestial mansions in which the spirits of the just
and angels dwell; as if David had said, This was a painful thing in my sight,
until I came to acknowledge in good earnest that men are not created to flourish
for a short time in this world, and to luxuriate in pleasures while in it, but
that their condition here is that of pilgrims, whose aspirations, during their
earthly pilgrimage, should be towards heaven. I readily admit that no man can
form a right judgment of the providence of God but he who elevates his mind
above the earth; but it is more simple and natural to understand the word
sanctuary as denoting celestial doctrine. As the book of the law was laid
up in the sanctuary, from which the oracles of heaven were to be obtained, that
is to say, the declaration of the will of God; and as this was the true way of
acquiring profitable instruction, David very properly puts entering into the
sanctuaries for coming to the school of God, as if his meaning were
this: Until God become my schoolmaster, and until I learn by his word what
otherwise my mind, when I come to consider the government of the world, cannot
comprehend, I stop short all at once, and understand nothing about the subject.
When, therefore, we are here told that men are unfit for contemplating the
arrangements of divine providence, until they obtain wisdom elsewhere than from
themselves, how can we attain to wisdom but by submissively receiving what God
teaches us, both by his word and by his Holy Spirit? David by the word
sanctuary alludes to the external manner of teaching, which God had
appointed among his ancient people; but along with the word he comprehends the
secret illumination of the Holy Spirit. John Calvin.
Verse 17. The joy of a wicked man is imperfect in itself,
because it is not so as it seems to be, or it is not sincerely so. It is not
pure gold, but alloyed and adulterated with sorrow. It may look well to one that
is blear eyed, but it will not pass for good to one that looks well to it. Let
any one consider and weigh it well in the balance of the sanctuary,
whither David went to fetch the scales for the same purpose, and he will
find it too light by many grains. It is not so inside as it is without; no more
than a mud wall that is plastered with white, or a stinking grave covered with a
glorious monument. It is upouloz, looking
fair and smooth, like true joy; as a wounded member that is healed too soon (and
you know how God by the prophet complains of the hurt of his people that was
slightly healed, Jer 6:14), and it looks as well as any other part of the body;
but, underneath, there is still a sore, which festers so much more, and is the
worse, for that the outside is so well. Where pretences, and cloaks, and
disguises are the fairest; there the knavery, and the poison, and the evil
concealed are usually foulest. Zachary Bogan (1625-1659), in "Meditations of
the Mirth of a Christian Life."
Verse 17. Then understood I. There is a famous story of
providence in Bradwardine to this purpose. A certain hermit that was much
tempted, and was utterly unsatisfied concerning the providence of God, resolved
to journey from place to place till he met with some who could satisfy him. An
angel in the shape of a man joined himself with him as he was journeying,
telling him that he was sent from God to satisfy him in his doubts of
providence. The first night they lodged at the house of a very holy man, and
they spent their time in discourses of heaven, and praises of God, and were
entertained with a great deal of freedom and joy. In the morning, when they
departed, the angel took with him a great cup of gold. The next night they came
to the house of another holy man, who made them very welcome, and exceedingly
rejoiced in their society and discourse; the angel, notwithstanding, at his
departure killed an infant in the cradle, which was his only son, he having been
for many years before childless, and, therefore, was a very fond father of this
child. The third night they came to another house, where they had like free
entertainment as before. The master of the family had a steward whom he highly
prized, and told them how happy he accounted himself in having such a faithful
servant. Next morning he sent his steward with them part of their way, to direct
them therein. As they were going over the bridge the angel flung the steward
into the river and drowned him. The last night they came to a very wicked man's
house, where they had very untoward entertainment, yet the angel, next morning,
gave him the cup of gold. All this being done, the angel asked the hermit
whether he understood those things? He answered, his doubts of providence were
increased, not resolved, for he could not understand why he should deal so
hardly with those holy men, who received them with so much love and joy, and yet
give such a gift to that wicked man who used them so unworthily. The angel said,
I will now expound these things unto you. The first house where we came the
master of it was a holy man; yet, drinking in that cup every morning, it being
too large, it did somewhat unfit him for holy duties, though not so much that
others or himself did perceive it; so I took it away, since it is better for him
to lose the cup of gold than his temperance. The master of the family where we
lay the second night was a man given much to prayer and meditation, and spent
much time in holy duties, and was very liberal to the poor all the time he was
childless; but as soon as he had a son he grew so fond of it, and spent so much
time in playing with it, that he exceedingly neglected his former holy exercise,
and gave but little to the poor, thinking he could never lay up enough for his
child; therefore I have taken the infant to heaven, and left him to serve God
better upon earth. The steward whom I did drown had plotted to kill his master
the night following; and as to that wicked man to whom I gave the cup of gold,
he was to have nothing in the other world, I therefore gave him something in
this, which, notwithstanding, will prove a snare to him, for he will be more
intemperate; and "let him that is filthy be filthy still." The truth of this
story I affirm not, but the moral is very good, for it shows that God is an
indulgent Father to the saints when he most afflicts them; and that when he sets
the wicked on high he sets them also in slippery places, and their prosperity is
their ruin. Pr 1:32. Thomas White, in "A Treatise of the Power of
Verse 17. Their end. Providence is often mysterious and a
source of perplexity to us. Walking in Hyde Park one day, I saw a piece of paper
on the grass. I picked it up; it was a part of a letter; the beginning was
wanting, the end was not there; I could make nothing of it. Such is providence.
You cannot see beginning or end, only a part. When you can see the whole, then
the mystery will be unveiled. Thomas Jones. 1871.
Verse 18. Slippery places. The word in the original
signifies slick, or smooth, as ice or polished marble, and is from
thence by a metaphor used for flattery. Hence, Abenezra renders it, In locis
adulationis posuisti eos: thou hast set them in places of flattery.
Verse 18. They are but exalted, as the shellfish by the
eagle, according to the naturalist, to be thrown down on some rock and devoured.
Their most glorious prosperity is but like a rainbow, which showeth itself for a
little time in all its gaudy colours, and then vanisheth. The Turks, considering
the unhappy end of their viziers, use this proverb, "He that is in the greatest
office is but a statue of glass." Wicked men walk on glass or ice, thou hast
set them in slippery places; on a sudden their feet slip--they fall,
and break their necks. George Swinnock.
Verses 18, 20. Their banqueting house is very slippery,
and the feast itself a mere dream. Thomas Adams.
Verse 19. They are utterly consumed with terrors. Their
destruction is not only sudden, but entire; it is like the breaking in pieces of
a potter's vessel, a sherd of which cannot be gathered up and used; or like the
casting of a millstone into the sea, which will never rise more; and this is
done with terrors, either by terrible judgments inflicted on them from
without, or with terrors inwardly seizing upon their minds and consciences, as
at the time of temporal calamities, or at death, and certainly at the judgment,
when the awful sentence will be pronounced upon them. See Job 27:20. John
Verse 19. If thou shouldest live the longest measure of time
that any man hath done, and spend all that time in nothing but pleasures (which
no man ever did but met with some crosses, afflictions, or sicknesses), but at
the evening of this life, must take up thy lodging in the "everlasting burnings"
and "devouring fire" (Isa 30:14); were those pleasures answerable to these
everlasting burnings? An English merchant that lived at Dantzic, now with God,
told us this story, and it was true. A friend of his (a merchant also), upon
what grounds I know not, went to a convent, and dined with some friars. His
entertainment was very noble. After he had dined and seen all, the merchant fell
to commending their pleasant lives: "Yea, "said one of the friars to him, "we
live gallantly indeed, had we anybody to go to hell for us when we die."
Giles Firmin (1617-1617), in "The Real Christian, or, A Treatise of
Verse 20. As a dream when one awaketh. The conception is
rather subtle, but seems to have been shrewdly penetrated by Shakespeare, who
makes the Plantagenet prince (affecting, perhaps, the airs of a ruler in God's
stead) say to his discarded favourite--
"I have long dreamt of such a kind of man,
So surfeit swelled, so old and so profane,
But being awake I do not despise my dream."
For as it is the inertness of the sleeper's will and intellect
that gives reality to the shapes and figments, the very sentiments and purposes
that throng his mind; so it seems, as it were, to be the negligence and
oversight of the Moral Ruler that makes to prosper the wicked or inane life and
influence. So Paul says, in reference to the polytheism of the ancient world:
"and the times of this ignorance God winked at." Ac 17:30. C. B. Cayley, in
"The Psalms in Metre." 1860.
Verse 21. Thus my heart was grieved, etc. Two similitudes
are used, by which his grief and indignation or zeal are described. First, he
says his heart boiled over like yeast. The passion which was stirred up in his
thoughts he compares to the yeast which inflates the whole mass, and causes it
to swell or boil over... The other simile is taken from the internal pains which
calculi produce; I was pricked in my reins. They who have felt
them are aware of the torture, and there is no need for a long description. It
signifies that his great pain was mingled with indignation, and that this came
fresh upon him as often as he looked upon the prosperity of the ungodly.
Verse 21. Reins. Before all the other intestines there are
the kidneys (twylb, nefroi), placed on both sides of the lumbar vertebrae
on the hinder wall of the abdomen, of which the Scripture makes such frequent
mention, and in the most psychically significant manner. It brings the most
tender and the most inward experience of a manifold kind into association with
them. When man is suffering most deeply within, he is pricked in his kidneys
("reins"). When fretting affliction overcomes him, his kidneys are cloven
asunder (Job 16:13; compare La 3:13); when he rejoices profoundly, they exult
(Pr 23:16); when he feels himself very penetratingly warned, they chasten him
(Ps 16:7); when he very earnestly longs, they are consumed away with his body
(Job 19:27). As the omniscient and all penetrating knower of the most secret
hidden things of man, God is frequently called (from Ps 7:10 to the Apocalypse)
the Trier of the hearts and reins; and of the ungodly it is said, that God is
far from their reins (Jer 12:2), that is, that he, being withdrawn back into
himself, allows not himself to be perceived by them. Franz Delitzsch.
Verse 22. So foolish was I, and ignorant, etc. Is not a
cavilling spirit at the Lord's dispensations bad, both in its roots and fruits?
What are the roots of it but (1) ignorance; (2) pride, this lifteth up (Heb
2:4); (3) impatience, or want of waiting on God to see the issues of matters; so
in Jon 4:8-11; (4) forgetfulness who the Lord is, and who man is that grumbles
at his Maker, La 3:39, Ro 9:20. And as for the fruits, they are none of the
best, but bad enough. Men are ready to flag in duty, yea, to throw it off, Ro
9:13, and Mal 3:14; yea, in the way to blaspheme God; see Job 2:9 Mal 3:13 Re
16:9. Thomas Crane, in "A Prospect of Divine Providence." 1672.
Verse 22. I was as a beast before thee. I permitted my mind
to be wholly occupied with sensible things, like the beasts that perish,
and did not look into a future state, nor did I consider nor submit to the wise
designs of an unerring providence. Adam Clarke.
Verse 22. I was as a beast before thee. The original has in
it no word of comparison; it ought to be rather translated, I was a very
beast before thee, and we are told that the Hebrew word being in the
plural number, gives it a peculiar emphasis, indicating some monstrous or
astonishing beast. It is the word used by Job which is interpreted "behemoth,
"--"I was a very monster before thee, "not only a beast, but one of the most
brutish of all beasts, one of the most stubborn and intractable of all beasts. I
think no man can go much lower than this in humble confession. This is a
description of human nature, and of the old man in the renewed saint which is
not to be excelled. C.H.S.
Verse 22. Among the many arguments to prove the penman of
the Scripture inspired by the Spirit of God, this is not the last and
least--that the penmen of holy writ do record their own faults and the faults of
their dearest and nearest relatives. For instance hereof, how coarsely doth
David speak of himself: So foolish was I, and ignorant: I was as a
beast before thee. And do you think that the face of St. Paul did look the
more foul by being drawn with his own pencil, when he says, "I was a murderer, a
persecutor, the greatest of sinners, "etc? This is not usual in the writings of
human authors, who praise themselves to the utmost of what they could, and
rather than lose a drop of applause they will lick it up with their own tongues.
Tully writes very copiously in setting forth the good service which he did the
Roman state, but not a word of his covetousness, of his affecting popular
applause, of his pride and vain glory, of his mean extraction and the like.
Whereas, clean contrary, Moses sets down the sin and punishment of his own
sister, the idolatry and superstition of Aaron his brother, and his own fault in
his preposterous striking the rock, for which he was excluded the land of
Canaan. Thomas Fuller.
Verse 23. I am continually with thee, as a child the tender
care of a parent; and as a parent, during my danger of falling in a slippery
path, "thou hast holden me, thy child, by my right hand."
Verse 23. I am continually with thee. He does not say that
the Lord is continually with "his people, "and holds, and guides, and receives
them; he says, "He is continually with me; He holds me; He will
guide me; He will receive me." The man saw, and felt, and rejoiced
in his own personal interest in God's care and love. And he did this (mark), in
the very midst of affliction, with "flesh and heart failing; "and in spite too
of many wrong, and opposite, and sinful feelings, that had just passed away;
under a conviction of his own sinfulness, and folly, and, as he calls it, even
"brutishness." Oh! it is a blessed thing, brethren, to have a faith like this.
Charles Bradley. 1838.
Verse 23. I am still with thee. The word translated
still properly means always, and denotes that there had been no
change or interruption in the previous relation of the parties. There is a
perfectly analogous usage of the French toujours. Joseph Addison
Verse 24. Thou shalt guide me. How are we to work our way in
strange lands, if left entirely to our own resources? Hence it is, that so much
is said in the Bible about guides, and that the Lord is called the guide of his
people. They are in a foreign land, a land of pits and snares; and, without a
good guide, they will be sure to fall into the one, or be caught in the other.
"This God is our God, for ever and ever, "saith the psalmist; and not only so,
but he condescends to "be our guide, and will be, even unto death" (Ps
48:14). Can we have a better guide? When a guide has been well
recommended to us by those who have tried him, it is our wisdom to place
ourselves unreservedly in his hands; and if he say our way lies to the right, it
would show our folly to say we were determined to go to the left. John
Verse 24. Guide... receive. After conversion, God still
works with us: he doth not only give grace, but actual help in the work of
obedience: "He worketh all our works in us, "Isa 26:12. His actual help is
necessary to direct, quicken, strengthen, protect and defend us. In our way to
heaven, we need not only a rule and path, but a guide. The rule is the
law of God; but the guide is the Spirit of God. Thomas
Verse 24. Afterward. After all our toil in labour and duty,
after all our crosses and afflictions, after all our doubts and fears that we
should never receive it; after all the hiding of his face, and clouds and
darkness that have passed over us; and after all our battles and fightings for
it, oh, then how seasonably will the reception of this reward come in: Thou
wilt guide me with thy counsel, and afterward receive me to glory. O
blessed afterwards; when all your work is done, when all your doubts and
fears are over, and when all your battles are fought; then, O then, ye shall
receive the reward. John Spalding.
Verse 24. Receive me to glory. Mendelssohn in his Beor,
has perceived the probable allusion in this clause to the translation of
Enoch. Of Enoch it is said, Ge 5:24, Myhla wta
xql, "God took him." Here (Ps 73:24), the psalmist writes,
ygzqt Kwbk. "Thou shalt take me to glory, or gloriously." In
another (Ps 49:16) we read, ygzqy yk.
"For he (God) shall take me." I can hardly think that the two latter
expressions were written and read in their context by Jews without reference to
the former. Thomas Thompson Perowne.
Verse 26. My flesh and my heart faileth; but God is the strength
of my heart, and my portion for ever. In which words we may take
notice of five things.
1. The order inverted. When he mentions his malady he begins with the failing of the flesh, and then of the
heart; but when he reports the relief he begins with that of the heart. From hence observe that when
God works a cure in man (out of love) he begins with the heart--he cures that first. And there may
be these reasons for it.
1. Because the sin of the heart is often the procuring cause of
the malady of body and soul.
2. The body ever fares the better for the soul, but not the
soul for the body.
3. The cure of the soul is the principal cure.
suitableness of the remedy to the malady. Strength of heart for failing of
heart, and a blessed portion for the failing of the flesh. Observe, that
there is a proportionate remedy and relief in God for all maladies and
afflictions whatsoever, both within and without. If your hearts fail you,
God is strength; if your flesh fails you, or comforts fail you,
God is a portion.
3. The prophet's interest; he calls God his portion.
Observe, that true Israelites have an undoubted interest in God: --He
4. The prophet's experience in the worst time. He finds this to
be true, that when communicated strength fails, there is a never failing
strength in God. Observe, that Christians' experiences of God's all
sufficiency are then fullest and highest when created comforts fail
5. There is the prophet's improvement of his experience for support
and comfort against future trials and temptations. Observe, that a saint's
consideration of his experience of God's all sufficiency in times
of exigency, is enough to bear up and to fortify his spirit against
all trials and temptations for the time to come.
Thus you may improve the text by way of observation; but there
are two principal doctrines to be insisted on. First, that God is the rock of a
saint's heart, his strength, and his portion for ever. Secondly, that divine
influence and relief passeth from God to his people when they stand in most need
First. God is the rock of a saint's heart, strength, and
portion for ever. Here are two members or branches in this doctrine.
1. That God is the rock of a saint's heart, strength.
2. That God is the portion of a saint. Branch 1. God is the
rock of a saint's heart, strength. He is not only strength, and the strength of
their hearts, but the rock of their strength; so Isa 17:10. Ps 62:7,
rwu, the same word that is used in the
text, from hence comes our English word "sure." Explication. God is the
rock of our strength, both in respect of our naturals and also of our
spirituals: he is the strength of nature and of grace (Ps 27:1); the strength of
my life natural and spiritual. God is the strength of thy natural faculties--of
reason and understanding, of wisdom and prudence, of will and affections. He is
the strength of all thy graces, faith, patience, meekness, temperance, hope, and
charity; both as to their being and exercise. He is the strength of all thy
comfort and courage, peace and happiness, salvation and glory. Ps 140:7. "O God,
the rock of my salvation." In three respects. First. He is the author and giver
of all strength. Ps 18:32: "It is God that girdeth me with strength." Ps 24:11:
"He will give strength to his people." Ps 138:3 68:35. Secondly. He is the
increaser and perfecter of a saint's strength; it is God that makes a saint
strong and mighty both to do and suffer, to bear and forbear, to believe and to
hope to the end; so Heb 11:34: "Out of weakness they were made strong;
"so 1Jo 2:14. And therefore is that prayer of Peter, 1Pe 5:10. Thirdly. He
is the preserver of your strength; your life is laid up in God. Col 3:3. Your
strength is kept by the strength of God; so Ps 91:1. God doth overshadow the
strength of saints, that no breach can be made upon it. Ps 63:7. "In the
shadow of thy wings will I rejoice." Samuel Blackerby. 1673.
Verse 26. Oh, strange logic! Grace hath learned to deduce
strong conclusions out of weak premises, and happy out of sad. If the
major be, My flesh and my heart faileth; and the minor,
"There is no blossom in the fig tree, nor fruit in the vine, "etc.; yet his
conclusion is firm and undeniable: The Lord is the strength of
my heart, and my portion for ever; or, Yet will I rejoice in the
God of my salvation. And if there be more in the conclusion than in
the premises, it is the better; God comes even in the conclusion. John
Sheffield, in "The Rising Sun." 1654.
Verse 26. My flesh and my heart faileth. They who take the
expression in a bad sense, take it to be a confession of his former sin, and to
have relation to the combat mentioned in the beginning of the Psalm, between the
flesh and the spirit; as if he had said, I was so surfeited with self
conceitedness that I presumed to arraign divine actions at the bar of human
reason, and to judge the stick under water crooked by the eye of my sense, when,
indeed, it was straight: but now I see that flesh is no fit judge in matters of
faith; that neither my flesh nor heart can determine rightly of God's
dispensations, nor hold out uprightly under Satan's temptations; for if God had
not supported me my flesh had utterly supplanted me: My flesh and my
heart faileth: but God is the strength of my heart. Flesh is
sometimes taken for corrupt nature. Ga 5:13. First, because it is propagated by
the flesh (Joh 3:6); secondly, because it is executed by the flesh (Ro 7:25);
thirdly, because corruption is nourished, strengthened, and increased by the
flesh. 1Jo 2:16. They who take the words in a good sense, do not make them look
back so far as the beginning of the Psalm, but only to the neighbour verse.
Verse 26. God is the strength of my heart, and my portion
for ever. The Hebrew carrieth it, but God is the rock of my heart,
i.e., a sure, strong, and immovable foundation to build upon. Though
the winds may blow, and the waves beat, when the storm of death cometh, yet I
need not fear that the house of my heart will fall, for it is built on a sure
foundation: God is the rock of my heart. The strongest child that God hath is
not able to stand alone; like the hop or ivy, he must have somewhat to support
him, or he is presently on the ground. Of all seasons, the Christian hath most
need of succour at his dying hour; then he must take his leave of all his
comforts on earth, and then he shall be sure of the sharpest conflicts from
hell, and therefore, it is impossible he should hold out without extraordinary
help from heaven. But the psalmist had armour of proof ready, wherewith to
encounter his last enemy. As weak and fearful a child as he was, he durst
venture a walk in the dark entry of death, having his Father by the hand:
"Though I walk through the valley of the shadow of death, I will fear
no evil: for thou art with me; thy rod and thy staff they comfort me,
"Psalm 23. Though at the troubles of my life, and my trial at death, my
heart is ready to fail me, yet I have a strong cordial which will cheer me in my
saddest condition: God is the strength of my heart.
And my portion. It is a metaphor taken from the ancient
custom among the Jews, of dividing inheritances, whereby every one had his
allotted portion; as if he had said, God is not only my rock to defend me from
those tempests which assault me, and, thereby, my freedom from evil; but he is
also my portion, to supply my necessities, and to give me the fruition of all
good. Others, indeed, have their parts on this side the land of promise, but the
author of all portions is the matter of my portion. My portion doth not lie in
the rubbish and lumber, as theirs doth whose portion is in this life, be they
never so large; but my portion containeth him whom the heavens, and heaven of
heavens, can never contain. God is the strength of my heart, and my portion
for ever; not for a year, or an age, or a million of ages, but for
eternity. Though others' portions, like roses, the fuller they blow, the sooner
they shed; they are worsted often by their pride, and wasted through their
prodigality, so that at last they come to want--and surely death always rends
their persons and portions asunder; yet my portion will be ever full, without
diminution. Without alteration, this God will be my God for ever and ever, my
guide and aid unto death; nay, death, which dissolves so many bonds, and unties
such close knots, shall never part me and my portion, but give me a perfect and
everlasting possession of it. George Swinnock.
Verse 28. It is good for me to draw near to God. When he
saith, it is good, his meaning is it is best. This positive is
superlative. It is more than good for us to draw nigh to God at all times, it is
best for us to do so, and it is at our utmost peril not to do so; For, lo,
saith the psalmist (Ps 73:27), they that are far from thee shall
perish: thou hast destroyed all them that go a whoring from thee. It
is dangerous to be far from God, but it is more dangerous to go far from him.
Every man is far off by nature, and wicked men go further off: the former
shall perish, the latter shall be destroyed. He that fares best in
his withdrawing from God, fares bad enough; therefore, it is best for us to draw
nigh unto God. He is the best friend at all times, and the only friend at
sometimes. And may we not say that God suffers and orders evil times, and the
withdrawing of the creature, for that very end, that we might draw nearer unto
him? Doth he not give up the world to a spirit of reviling and mocking that he
may stir up in his people a spirit of prayer? Joseph Caryl.
Verse 28. It is good; that is, it puts in us a blessed
quality and disposition. It makes a man to be like God himself; and, secondly,
it is good, that is, it is comfortable; for it is the happiness of the
creature to be near the Creator; it is beneficial and helpful. To draw
near. How can a man but be near to God, seeing he filleth heaven and earth:
"Whither shall I go from thy presence?" Ps 139:7. He is present always in power
and providence in all places, but graciously present with some by his Spirit,
supporting, comforting, strengthening the heart of a good man. As the soul is
said to be tota in toto, in several parts by several faculties, so God,
is present to all, but in a diverse manner. Now we are said to be near to God in
diverse degrees: first, when our understanding is enlightened;
intellectus est veritatis sponsa; and so the young man speaking discreetly
in things concerning God, is said not to be far from the kingdom of God, Mr
12:34. Secondly, in minding: when God is present to our minds, so that
the soul is said to be present to that which it minds; contrarily it is said of
the wicked, that "God is not in all their thoughts, "Ps 10:4. Thirdly,
when the will upon the discovery of the understanding comes to
choose the better part, and is drawn from that choice to cleave to
him, as it was said of Jonathan's heart, "it was knit to David, " 1Sa
18:1. Fourthly, when our whole affections are carried to God,
loving him as the chief good. Love is the firstborn affection. That breeds
desire of communion with God. Thence comes joy in him, so that the soul pants
after God, "as the hart after the water springs, "Ps 41:1. Fifthly, and
especially, when the soul is touched with the Spirit of God working
faith, stirring up dependence, confidence, and trust on God. Hence ariseth
sweet communion. The soul is never at rest till it rests on him. Then it is
afraid to break with him or to displease him; but it groweth zealous and
resolute, and hot in love, stiff in good cases; resolute against his enemies.
And yet this is not all, for God will have also the outward man, so as the whole
man must present itself before God in word, in sacraments; speak of him and to
him with reverence, and yet with strength of affection mounting up in prayer, as
in a fiery chariot; hear him speak to us; consulting with his oracles; fetching
comforts against distresses, directions against maladies. Sixthly, and
especially, we draw near to him when we praise him; for this is
the work of the souls departed, and of the angels in heaven, that are
continually near unto him. The prophet here saith, It is good for me. How
came he to know this? Why, he had found it by experience, and by it he was
thoroughly convinced. Richard Sibbes.
Verse 28. To draw near to God. It is not one isolated act.
It is nor merely turning to God, and saying, "I have come to him." The
expression is draw. It is not a single act; it is the drawing, the
coming, the habitual walk, going on, and on, and on, so long as we are on earth.
It is, therefore, an habitual religion which must be pressed and enforced upon
us. Montagu Villiers. 1855.
Verse 28. To draw near to God. To draw near to God,
1. A man should make his peace with God, in and through the
Mediator Jesus Christ; for, until once that be done, a man must be said to be
far from God, and there is a partition wall standing betwixt God and him. It is
the same with that advice given by Eliphaz to Job: "Acquaint now thyself with
him, and be at peace: thereby good shall come unto thee, " Job 22:21.
Be friends with God, and all shall be well with you.
2. It is to seek more after communion and fellowship with God,
and to pursue after intimacy and familiarity with him; and to have more of his
blessed company with us in our ordinary walk and conversation; according to that
word, "Blessed is the people that know the joyful sound: they shall walk, O
Lord, in the light of thy countenance, "Ps 89:15.
3. As it stands here in the text, it is the expression of one
who hath made up his peace already, and is on good terms with God; and doth
differ a little from what the words absolutely imply; and so we may take it
(a) It implies the confirming or making sure our interest in God, and so it supposes the man's
peace to be made with God; for, whoever be the author of this Psalm, it supposes he has made
his peace; and, therefore, in the following words it is subjoined, I have put my trust in the
Lord, etc.; that is, I have trusted my soul unto God, and made my peace with him through a
mediator. It is good, whatever comes, it is always good to be near to God, that way, and to be made sure in him.
(b) It implies to be more conformed unto the image of God, and, therefore, this nearness to him is
opposed to that of being far from God. It is good, says he to draw near to God in our duty;
when so many are far from him.
(c) It implies, to lay by all things in the world, and to seek fellowship and communion with God,
and to be more set apart for his blessed company, and to walk with him in a dependence upon him as
the great burden bearer, as he who is to be all in all unto us.
In a word, to draw near unto God, is to make our peace with
him, and to secure and confirm that peace with him, and to study a conformity
unto him, and to be near unto him in our walk and conversation; in our
fellowship, and whole carriage, and deportment, to be always near unto him.
Verse 28. The Epicurean, says Augustine, is wont to say,
It is good for me to enjoy the pleasures of the flesh: the Stoic
is wont to say, For me it is good to enjoy the pleasures of the mind: The
Apostle used to say (not in words but in sense), It is good for me to
cleave to God. Lorinus.
Verse 28. The Lord God. The names The Lord Jehovah
are a combination expressive of God's sovereignty, self existence, and covenant
relation to his people. Joseph Addison Alexander.
HINTS TO THE VILLAGE PREACHER
Whole Psalm. It containeth the godly man's trial, in
the former part of it, and his triumph, in the latter part of it. We
1. The grievous conflict between the flesh and the spirit, to the 15th verse.
2. The glorious conquest of the spirit over the flesh, to the end. G. Swinnock.
1. The cause of his distemper.
2. The cure of it.
3. The psalmist's carriage after it.
Verse 1. The true Israel, the great blessing, and the
sureness of it: or, the proposition of the text expounded, enforced, and
Verse 1. (first clause). Israel's receipts from God
1. For quantity, the greatest;
2. For variety, the choicest;
3. For quality, the sweetest;
4. For security, the surest;
5. For duration, the most lasting.
1. How far a believer may fall.
2. How far he shall not fall.
3. What fears are and what are not allowable.
Verse 2. A retrospect of our slips; prospect of future
danger; present preparation for it.
Verse 4. Quiet death; the cases of the godly and ungodly
distinguished by the causes of the quiet, and the unreliability of mere feelings
Verse 5. The bastard's portion contrasted with that of the
Verse 7. The dangers of opulence and luxury.
Verse 8. Connection between a corrupt heart and a proud
1. The believer's cup is bitter.
2. It is full.
3. Its contents are varied waters.
4. It is but a cup, measured and limited.
5. It is the cup of his people, and, consequently, works good in the highest degree.
Verse 11. The atheists open question; the oppressor's
practical question; the careless man's secret question; and the fearful saint's
fainting question. The reasons why it is ever asked, and the conclusive reasons
which put the matter beyond question.
Verse 12. This verse suggests solemn enquiries for persons
who are growing rich.
Verse 14. The frequent and even constant chastisement of the
righteous; the necessity and design thereof; and the consolations connected
Verse 15. How we may bring injury on the saints; why we
should avoid so doing, and how.
1. Entrance into the place of fellowship with God, it privileges, and the way thereto.
2. Lessons learned in that hallowed place; the text mentions one.
3. Practical influence of the fellowship, and the instruction.
Verses 17-18. The sinner's end; See "Spurgeon's Sermons," No.
Verse 18. Thou didst set them in slippery places.
1. It implies that they were always exposed to sudden, unexpected destruction.
As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or
fall the next; and when he does fall, he falls at once without warning.
2. They are liable to fall of themselves, without being thrown down by the hand of another; as he that
stands or walks on slippery ground needs nothing but his own weight to throw him down.
3. There is nothing that keeps wicked men at any one moment out of hell but the mere pleasure of God. Jonathan
Verses 18-20. The end of the wicked is,
1. Near: Thou hast set, etc. It may happen at any time.
2. Judicial: Thou bringest, etc.
3. Sudden: How are they, etc.
4. Tormenting: They are utterly consumed, etc.
5. Eternal: Left to themselves; gone from the mind of God; and disregarded as a dream when one awaketh. No
after act respecting them, either for deliverance or annihilation.
Verse 19. The first sight and sense of hell by a proud and
wealthy sinner, who has just died in peace.
Verse 20. The contemptible object: --a self righteous, or
boastful, or persecuting, or cavilling, or wealthy sinner when his soul is
called before God.
Verse 22. Our folly, ignorance, and brutishness. When
displayed. What effect the fact should have upon us; and how greatly it
illustrates divine grace.
1. The psalmist's confession concerning the flesh.
2. The faithful expressions of the spirit.
3. The conclusion of the whole matter. See "Spurgeon's Sermons,
Verse 25. God the best portion of the Christian. Jonathan
Edwards' Works, Vol. 2, pp. 104-7.
Verse 25. Heaven and earth ransacked to find a joy equal to
the Lord himself. Let the preacher take up various joys and show the
1. The psalmist's complaint: My flesh and my heart faileth.
2. His comfort: But God, etc. Or, we may take notice, (a) Of the frailty of his
flesh; (b) Of the flourishing of his faith.
Doctrine 1. That man's flesh will fail him. The highest, the holiest man's heart will not always hold out. The
prophet was great and gracious, yet his flesh failed him.
Doctrine 2. That it is the comfort of a Christian, in his saddest condition, that God is his portion. G. Swinnock.
Verse 26. "The Fading of the Flesh, " Swinnock's
Treatise. (Nichol's Puritan Series.)
Verse 26. Where we fail and where we cannot fail.
1. The sad conditions.
2. The terrible punishments.
3. The implied consolations.
Verse 28. To draw near to God is our wisdom, our honour, our
safety, our peace, our riches. Thomas Watson's Sermon, "The Happiness of
Drawing near to God." 1669. See also, "The Saint's Happiness, "R. Sibbes's
Verse 28. David's conclusion; or, the saint's resolution.
1. The language of prayer: It is good, etc.
2. Of faith: I have put, etc.
3. Of praise: That I may declare. G. R.
Verse 28. See "Spurgeon's Sermons," Nos. 287-8, "Let us
pray." No. 879, "An assuredly good thing."
WORKS UPON THE SEVENTY-THIRD PSALM
Certain Comfortable Expositions of the Constant Martyr of
Christ JOHN HOOPER, Bishop of Gloucester and Worcester, 1555, written in the
time of his Tribulation and Imprisonment, upon the Twenty-third, Sixty-second,
Seventy-third, and Seventy-seventh Psalm of the prophet David. (In Parker
Society's publications, and also in the "British Reformers" series of the
Religious Tract Society.)
David Restored; or, And Antidote against the Prosperity of
the Wicked and the Afflictions of the Just, shewing the different
ends of both. In a most seasonable discourse upon the Seventy-third
Psalm. By the Right Reverend Father in God EDWARD PARRY. Late Lord Bishop of