Verse-by-Verse Bible Commentary
Psalms 73:22

Bridgeway Bible Commentary

Psalms 73:0 Why do the wicked prosper?

Asaph had a problem that almost caused him to give up the life of devotion to God. If God was a God of goodness who helped the righteous and opposed the wicked, why did worthless people prosper while Asaph suffered want (1-3)?
It seemed to Asaph that the wicked enjoyed lives of ease and plenty, then died peacefully without suffering. Yet their lives had been characterized by pride, cruelty, greed, trickery, scorn, oppression and boasting (4-9). Some of the godly were tempted to follow their example, for it seemed that God did not interfere with the wicked in their comfort (10-12). Even Asaph himself felt at times that there was no purpose in suffering for God’s sake (13-14).
All this time Asaph kept his problem to himself, because he did not want his doubts to bring shame on God’s people or weaken their faith (15). Only when he considered the matter from God’s point of view did he see any answer to his problem (16-17). Then he saw that death will shatter the ungodly person’s life of luxury, just as waking ends a pleasant dream. The wicked will wake to find that God has not been sleeping. Now he will act in terrible judgment (18-20).
Looking back, Asaph now sees how foolish he has been to doubt God. Although he has acted like an ignorant animal, the everlasting God has not left him (21-23). Asaph sees now that in God he has riches and pleasures that are permanent and beyond value. They are far greater than the temporary riches and pleasures of the ungodly (24-26). When he sees things from God’s viewpoint his whole attitude is changed. He no longer envies the wicked; he finds his full satisfaction in God (27-28).

Coffman's Commentaries on the Bible

“How are they become a desolation in a moment! They are utterly consumed with terrors. As a dream when one awaketh, So, O Lord, when thou awakest, thou wilt despise their image. For my soul was grieved, And I was pricked in my heart: So brutish was I, and ignorant; I was as a beast before thee.”

“I was as a beast before thee” In these verses, the Psalmist admits the ignorant foolishness of the thoughts which had tempted him. It is true of every man who under any circumstance whatever becomes either distrustful or critical of God. Whatever false logic the devil may use to support his suggestions, let the child of God refuse it. Failure to do so can only bring eternal sorrow.

Barnes' Notes on the Whole Bible

So foolish was I, and ignorant - Such low and imperfect views did I take of the subject. The margin is, “I knew not.” So the Hebrew: “And I am brutish, and know not;” that is, I did not understand the case; I had no correct views in regard to it.

I was as a beast before thee - Margin, as in Hebrew, “with thee.” That is, in thy very presence; or, I was guilty of such foolishness in the very presence of my Maker. If it had been when I was alone, or when no one saw me, the folly would not have been so aggravated, and so much to be regretted, but it was when the very eye of God was upon me. Compare Isaiah 1:7; Jeremiah 7:30; Jeremiah 18:10; Psalms 51:4. When he says that he was as a beast, he means that he was stupid and senseless; he had no proper understanding of the case; he did not take any just views of it.

Calvin's Commentary on the Bible

22.And I was foolish and ignorant. David here rebuking himself sharply, as it became him to do, in the first place declares that he was foolish; secondly, he charges himself with ignorance; and, thirdly, he affirms that he resembled the brutes. Had he only acknowledged his ignorance, it might have been asked, Whence this vice or fault of ignorance proceeded? He therefore ascribes it to his own folly; and the more emphatically to express his folly, he compares himself to the lower animals. The amount is, that the perverse envy of which he has spoken arose from ignorance and error, and that the blame of having thus erred was to be imputed wholly to himself, inasmuch as he had lost a sound judgment and understanding, and that not after an ordinary manner, but even the length of being reduced to a state of brutish stupidity. What we have previously stated is undoubtedly true, that men never form a right judgment of the works of God; for when they apply their minds to consider them, all their faculties fail, being inadequate to the task; yet David justly lays the blame of failure upon himself, because, having lost the judgment of a man, he had fallen as it were into the rank of the brute creatures. Whenever we are dissatisfied with the manner of God’s providence in governing the world, let us remember that this is to be traced to the perversity of our understanding. The Hebrew word עמך, immach, which we have translated with thee, is here to be taken by way of comparison for before thee; as if David had said, — Lord, although I have seemed in this world to be endued with superior judgment and reason, yet in respect of thy celestial wisdom, I have been as one of the lower animals. It is with the highest propriety that he has inserted this particle. To what is it owing, that men are so deceived by their own folly, as we find them to be, if it is not to this, that while they look at each other, they all inwardly flatter themselves? Among the blind, each thinks that he has one eye, in other words, that he excels the rest; or, at least, he pleases himself with the reflection, that his fellows are in no respect superior to himself in wisdom. But when persons come to God, and compare themselves with him, this prevailing error, in which all are fast asleep, can find no place.

Smith's Bible Commentary

Psalms 73:1-28

Psalms 73:1-28 begins with an affirmation of a basic foundational truth concerning God.

Truly God is good to Israel, even to such as are of a clean heart ( Psalms 73:1 ).

It is important that we have basic foundational truths that are undergirding us. Because we, all of us, are going to face experiences of life that we will not understand. Hard, painful experiences. Experiences that will challenge God's goodness and God's love. If God is good, then why did God allow this tragedy to happen to me? If God loves me, then why would He allow me to have to experience this heartache? I do not understand all of the things that happen to me in life. And I have made it a practice, whenever I am faced with a situation that I cannot understand, I fall back on what I do understand. There are certain foundational truths upon which I fall back when I am faced with circumstances that I cannot understand in my life. And what I do understand is that God is good, that God loves me, and that all things are working together for good to those who love God. And thus, by faith I accept my adverse circumstances. Though I don't understand them, I accept them, knowing that it is God that has brought these circumstances. It is God who is in the control of my life. For I have committed my life to Him. And I know that God is working in these circumstances. Though they may seem bitter and adverse, yet God is working a good and perfect plan in my life. And I just live with it. I just accept, "Oh Lord, I'll just leave this with You, that You will bring out of this Your good purpose and Your good plan for me." If I did not have the basic foundations underneath, then when the troubles come, when I get into these kind of circumstances, I would be totally wiped out.

And you do see people that they seem to be really going great in their walk with the Lord, and then adversity arises, and they just can't seem to handle the adversity. The reason is that they have not really had a solid foundation in scriptural truth. These people who are being encouraged to believe God for healing in all circumstances, that give no place for any sickness, when sickness does come, or when death does come, they are not able to handle it, because they don't have a proper foundation in God's Word and in the truth. And thus, when the superstructure is shaken, they have got nothing to fall back on.

Jesus said, "A foolish man built his house upon the sand. A wise man built his house upon the rock. And the rain came and the floods rose, the house that was built upon the sand perished, but the house that was built upon the rock stood." Luke's gospel tells us that, "The wise man dug deep and built his house upon the rock." And it is important that we lay a good foundation for our relationship with God, and that good foundation has to be based upon proper concepts of God that are brought to us through the Word of God.

So, God is good. I know that. I must remember that. Because that truth will be challenged by the experiences of my life. But underneath, I know that God is good. So the psalmist begins with that basic foundation. I know that God is good,

But as for me [different story], my feet were almost gone; my steps had well-nigh slipped ( Psalms 73:2 ).

I'd almost had it. I was almost nigh wiped out. I was slipping. I was going under.

For I was envious at the foolish, when I saw the prosperity of the wicked ( Psalms 73:3 ).

We are told in the law not to covet. In the New Testament we are told that envy is one of the works of the flesh. It is easy if I get my eyes off of God and onto people to become envious at the prosperity of the wicked.

It would be exciting to have your own personal jet. It would be exciting to have a yacht all equipped and ready to go any time you went down to the dock. They would salute you and bring out your chair, you know, and you would say, "I want to go to Catalina this weekend, or let's go to Baja, or something." And just to have the whole thing where you had that kind of power and possessions. To have a beautiful estate with manicured grounds. And you see these kind of things. And when we have a hard time paying our rent, we think, "It's not fair that those people can spend two million dollars for a stupid painting, and I can't buy a Big Mac." And we begin to be envious of the prosperity of the wicked. "Here I am, Lord. I love You. I go to church faithfully. I pray. I pay my vows. I am obedient. And yet, I have this hardship. Yet, I seem to always be in trouble. Financial problems. My kids are sick. And here are these people; they don't even think about You. They blaspheme Your name. They are ungodly. They are unrighteous. And yet, they are blessed. They are prosperous. They have more than their heart could wish." And you start looking around at the iniquities within the world, and it is difficult to handle. It would seem that if God is good, He would bless good people and smite the wicked.

"I was envious at the foolish when I saw the prosperity of the wicked." And then he begins to express the things that he was observing. Yet, it must be recognized and admitted that the things that he is saying about the wicked are not always true. But Satan has a way of putting and planting a thought in our minds and then building on it. And as he begins to build this thought in our minds, he begins to exaggerate the thing. So we begin to make rash statements of generalization that aren't really true. But I don't want you to tell me they're not true. I don't want you to tell me I am generalizing, because I am upset and I want to just blow the thing, you know, blow it up bigger than it really is. And we do have a tendency when we are upset to blow the situation to a greater degree than is actually true. But that's just one of the games that Satan plays in our minds.

There are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued as other men ( Psalms 73:4-5 ).

Now, this is not true. Wicked people have weakness; they become sick. They become infirmed just like everybody else. Look at Howard Hughes. Now, I don't mean to infer that he is wicked, but he didn't have any real testimony that I ever heard of real faith in trusting God. There were bands in his death. There were years of drugs addiction. He did have troubles; he was plagued. And yet, you pick out isolated cases and then you exaggerate that.

Therefore pride compasseth them about as a chain; and violence covers them as a garment. Their eyes stand out with fatness: they have more than their heart could wish. And yet these men are corrupt, they speak wickedly: they speak loftily. They set their mouth against the heavens [they speak against God], and their tongue walketh through the earth. Therefore his people return hither: waters of a full cup are wrung out to them ( Psalms 73:6-10 ).

They've got all they could ever wish, but yet people are always bringing them gifts and catering to them.

And they say, How doth God know? And is there knowledge in the Most High? ( Psalms 73:11 )

In other words, they deny the existence of God.

Behold, these are the ungodly, who prosper in the world; and they increase with riches ( Psalms 73:12 ).

Now the psalmist, upon looking at this and upon building this case in his mind, was led to false conclusions. And that, of course, is always the purpose that Satan has in building up in your mind situations like this. The purpose is to lead you to false conclusions. The false conclusion that the psalmist was led to is,

Verily I have cleansed my heart in vain ( Psalms 73:13 ),

Or, it doesn't pay to try to live the right kind of a life. It doesn't pay to be good. It doesn't pay to seek to be righteous. The wicked are the ones that get all the breaks. The wicked are the ones that have it made. It doesn't really pay to try to live right.

I have washed my hands in innocency. For all day long I am plagued, I am chastened every morning ( Psalms 73:13-14 ).

I've got problems surrounding me all the time.

Now if I say, I speak thus; then I would offend against the generation of thy children. And when I sought to know this, it was too painful for me ( Psalms 73:15-16 );

Life does have painful experiences. And there are some things that are so painful we don't like to think about them. In fact, there are some things that are so painful we've got to somehow put them out of our minds. "When I sought to know this, when I sought to understand the things in my life, it was just too painful. I couldn't do it."

It is wrong to think that you are going to understand everything that happens in your life. Why it happened. We always seek and search for the rationale. Why God allowed a Christian lady to be raped and murdered in her own home. And so we try to rationalize. You can't. There is no way we can understand that. We know that God is good. Why God would allow that, we don't know. We can't understand that. There is no sense of trying to pretend that we do. There are many experiences that we will face in life that we do not understand. The ways of God, or the whys of God.

And so often a person comes up and says to me, "Chuck, I don't know why God... " And I say, "Don't go any further. I don't either." I don't know the whys of God. I am not God. I can't tell you why God allows certain things. When I was first in the ministry I was under a heavy, heavy burden, because I felt I had to have an answer for everybody, because I was young. I had people ask me questions, and I had to have an answer, even if I didn't know one. I had to figure one out, frame one. Under all kinds of pressure to give answers. I was trying to answer why God was doing various things. Thank God now that I am older people don't expect me to know everything anymore. So I have a lot of questions that people ask me and I just flatly answer, "I don't know." And it has been so comfortable since I have matured to the place where I can answer honestly and say, "I don't know." I don't know all of the answers. Far from it. I do not know the whys of God. It's very hard, because I do represent God to people as a minister of Jesus Christ; I seek to represent Him. And people say, "But why did God allow this to happen to my little girl? Why did God allow this to happen to my wife?" I don't know. Painful. I seek to understand it. It is too painful for me.

And so the psalmist, his foot was slipping. He was almost gone. As his mind was dealing with these things, it just about wiped him out.

Until I went into the sanctuary of God; and then I saw their end ( Psalms 73:17 ).

Going into the sanctuary of God gave to him a broadened perspective, and that is always the chief value of coming into the house of God. The chief value of gathering together with the Word of God is that we come into the consciousness of the eternal and our perspective is broadened. Because my problem in trying to deal with the issues of my life is that I am always looking at them in the narrow perspective of today, tomorrow and next week. The present discomfort that I feel. The present sorrow that I experience. The present hardship that I am going through. And I am always interested in immediate relief from this present situation. From the pain or the grief or the hurt. Whereas, when God is dealing in my life, He is dealing with the eternal in view. God is looking down into eternity, and He is looking at the eternal values. And it is better for me to go through life maimed and enter eternity with Him than to go through life whole and to go to hell. And because God is dealing with eternity in view, sometimes He has to take away from me that which I count dear, that which I hold precious, in order that He might work in my life His eternal purpose and plan. But I am always looking at just the fact that I have lost it. I don't want to lose it, you know. I wanted that. "Oh God, why did You take it away?" And God could see what it was doing in detracting me from my walk and fellowship with Him, and thus, He removed it. Because He was interested in my eternal well being.

And when I come into the sanctuary of God, coming into the consciousness of the eternal, then I see things in a clearer perspective. Where I see them now in the eternal. As Paul said, "We look not at the things which are seen; they are temporal. We look at the things which are not seen, because they are eternal. And the present sufferings then are not worthy to be compared with the glory that is going to be revealed in us. Even Jesus, who for the joy, the eternal joy that was set before Him endured the cross, even though He despised the shame." And sometimes I am given a cross that I despise. I don't want to carry it. Father, if it is possible, let this cup pass from me. I don't want to go through this experience. I don't want to suffer this loss. And yet, God lays it upon me, because He is looking down to the glory that shall be revealed. He is looking down the line to the eternal benefit and welfare that He has in mind for me in His eternal kingdom.

And so the psalmist almost tripped up, until he went into the sanctuary of God and then he got the broader view.

Surely you did set them in slippery places: you cast them down into destruction. How are they brought into desolation, as in a moment! They are utterly consumed with terrors ( Psalms 73:18-19 ).

This is a portion of the text that Jonathan Edwards used in his sermon, "Sinners in the Hands of an Angry God." Perhaps one of the most powerful sermons that has ever been preached on the American continent, by old Jonathan Edwards, a puritan. He was nearsighted, and he had written the sermon out and he had to read it just right up close, because he was nearsighted. But that sermon was so powerful, before he was finished, sinners were crawling down the isles, crying out in agony, begging God for mercy. "Sinners in the Hands of an Angry God." He took this, "Surely though has set them in slippery places," and he likened to sinners as walking on an icy plank over the pit of hell with nothing to hold on to. At any moment your foot is going to slip and you will be plunged on into destruction. God is under no obligation to keep you alive. God is under no obligation to hold you up.

So the psalmist saw the end of the life of wickedness. It's not so good. It's not so pleasant. Oh, how foolish to envy them. Look what their destiny is. How foolish to be jealous of them. Look what is in store. "They are consumed with terrors."

As a dream when one awakes; so, O Lord, when you awake, you will despise their image. Thus my heart was grieved ( Psalms 73:20-21 ),

I was grieved with my own stupidity, with my own folly. Imagine about to be tripped up over something like that.

O my how foolish I was, and ignorant: I was like a beast before you ( Psalms 73:22 ).

That is, without reasoning capacities, without logic. I was just like an animal with no reasoning capacities.

For nevertheless [here I was envious of them, but they are devoid of you,] I am with you continually: you hold me by my right hand. You guide me with your counsel, and at the end you're going to receive me into glory ( Psalms 73:23-24 ).

Oh, what a wonderful life I really have. God is with me, holding me by the right hand, guiding me with His counsel. And when I get to the end of the road, He is going to receive me into glory.

Whom have I in heaven but thee? There is none on earth that I desire beside thee. My flesh and my heart fails: but God is the strength of my heart, and my portion for ever. For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee. But it's good for me to draw near to God: I have put my trust in Jehovah God, that I may declare all thy works ( Psalms 73:25-28 ).

The psalmist almost slipped, but he discovered that the wicked was the one who was really in slippery places. Not him. "

Dr. Constable's Expository Notes

III. BOOK 3: CHS. 73-89

A man or men named Asaph wrote 11 of the psalms in this book (Psalms 73-83). Other writers were the sons of Korah (Psalms 84-85, 87), David (Psalms 86), Heman (Psalms 88), and Ethan (Psalms 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David. Book 3 of the Psalter has been called its "dark book." [Note: Waltke, p. 886.]

Psalms 73

In this psalm, Asaph related his inner mental struggle when he compared his life, as one committed to Yahweh, with the lives of his acquaintances who did not put God first. He confessed discouragement. On further reflection he realized the sinfulness of his carnal longings. Finally, he explained that the contrast between these two lifestyles enabled him to keep a proper view of life in perspective.

"We come now to what may be the most remarkable and satisfying of all the psalms. We treat it last among the psalms of disorientation, because in the career of faith it seems to be the last word on disorientation, even as it utters the first word of new orientation. The very process of the psalm itself shows the moves made in faith, into, through, and out of disorientation, into new orientation, which is marked by joyous trust." [Note: Brueggemann, p. 115.]

"This great psalm is the story of a bitter and despairing search, which has now been rewarded beyond all expectation." [Note: Kidner, Psalms 73-150, p. 259.]

This psalm is similar to Psalms 49. It is a wisdom psalm because of the wise insight it provides for the godly, but the vehicle of communication is a lament. [Note: See James F. Ross, "Psalms 73," in Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 161-75.]

". . . I have typed this psalm as a psalm of wisdom because it deals with a common problem found in wisdom literature, the prosperity of the wicked. But based on its strong affirmations of trust (Psalms 73:1; Psalms 73:17-20; Psalms 73:23-28), it can also be classified as a psalm of trust." [Note: Bullock, p. 173.]

Dr. Constable's Expository Notes

2. The future destiny of the wicked and the righteous 73:15-28

Dr. Constable's Expository Notes

Asaph also found encouragement as he reflected on his own future and the future of all the faithful.

The awareness of the relative prosperity of the godless led Asaph to become bitter toward God (Psalms 73:21). However, now he realized that he was wrong and his viewpoint was similar to an animal’s, namely, ignorant of divine revelation (Psalms 73:22). Sober reflection reminded him that God had not abandoned him but would one day provide the good things He presently withheld (Psalms 73:23-24).

The phrase "to glory" (Psalms 73:24) probably means "with honor." Asaph’s generation of believers did not have much revelation concerning life beyond the grave. He was probably referring to future vindication during his lifetime rather than glory in heaven. [Note: Chisholm, "A Theology . . .," p. 286.] We know from later revelation that our vindication as Christians will come mainly the other side of the grave at the judgment seat of Christ (2 Corinthians 5:10).

Psalms 73:25-26 are a great expression of faith and contentment with the spiritual blessings God has promised His people. Asaph was presently willing to go without anything material because he had a proper relationship with God. That was enough for him. God would be his strength (cf. Psalms 18:1) and his portion (cf. Psalms 16:5; Psalms 119:57; Psalms 142:5) forever (cf. Philippians 4:11-13).

Gill's Exposition of the Whole Bible

So foolish was I,.... To envy the prosperity of the wicked, which is of so short a continuance; to arraign the providence and perfections of God, and to conclude so hastily that there was nothing in religion:

and ignorant; or, "I knew not" w; what he attempted to know,

Psalms 73:16, nor the end of the wicked, till he went into the sanctuary of the Lord; nor the counsel and design of God, in his methods of providence towards wicked men:

I was as a beast before thee, or "with thee" x; in the knowledge of the ways and works of God, even those of providence; see

Psalms 92:5, unteachable, untractable, kicking against God and his providential dispensations; not behaving like a man, much, less like a saint; but even as the worst of brutes, as the behemoth in

Job 40:15, for the same word is here used; he concluded that God, who saw all the wickedness of his heart, the workings and reasonings of his mind, which were so vain and foolish, could esteem him no other than as a beast; so the Targum,

"as a beast I am accounted with thee:''

the words may be rendered, "I was the veriest beast before thee"; there being no note of similitude in the text; the word for "beast" being in the plural number, may be used for a superlative; Plautus y uses the word "bellua", beast, for a stupid man.

w לא אדע "nescivi", V. L. "non cognoscebam", Pagninus, Montanus; "nec sciebam", Piscator; "non noveram", Cocceius. x עמך "apud te", V. L. Pagninus, Montanus, &c. y Trinum. Act. 4. Sc. 2. v. 110.

Henry's Complete Commentary on the Bible

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

      Behold Samson's riddle again unriddled, Out of the eater came forth meat, and out of the strong sweetness; for we have here an account of the good improvement which the psalmist made of that sore temptation with which he had been assaulted and by which he was almost overcome. He that stumbles and does not fall, by recovering himself takes so much the longer steps forward. It was so with the psalmist here; many good lessons he learned from his temptation, his struggles with it, and his victories over it. Nor would God suffer his people to be tempted if his grace were not sufficient for them, not only to save them from harm, but to make them gainers by it; even this shall work for good.

      I. He learned to think very humbly of himself and to abase and accuse himself before God (Psalms 73:21; Psalms 73:22); he reflects with shame upon the disorder and danger he was in, and the vexation he gave himself by entertaining the temptation and parleying with it: My heart was grieved, and I was pricked in my reins, as one afflicted with the acute pain of the stone in the region of the kidneys. If evil thoughts at any time enter into the mind of a good man, he does not roll them under his tongue as a sweet morsel, but they are grievous and painful to him; temptation was to Paul as a thorn in the flesh, 2 Corinthians 12:7. This particular temptation, the working of envy and discontent, is as painful as any; where it constantly rests it is the rottenness of the bones (Proverbs 14:30); where it does but occasionally come it is the pricking of the reins. Fretfulness is a corruption that is its own correction. Now in the reflection upon it, 1. He owns it was his folly thus to vex himself: "So foolish was I to be my own tormentor." Let peevish people thus reproach themselves for, and shame themselves out of, their discontents. "What a fool am I thus to make myself uneasy without a cause?" 2. He owns it was his ignorance to vex himself at this: "So ignorant was I of that which I might have known, and which, if I had known it aright, would have been sufficient to silence my murmurs. I was as a beast (Behemoth--a great beast) before thee. Beasts mind present things only, and never look before at what is to come; and so did I. If I had not been a great fool, I should never have suffered such a senseless temptation to prevail over me so far. What! to envy wicked men upon account of their prosperity! To be ready to wish myself one of them, and to think of changing conditions with them! So foolish was I." Note, If good men do at any time, through the surprise and strength of temptation, think, or speak, or act amiss, when they see their error they will reflect upon it with sorrow, and shame, and self-abhorrence, will call themselves fools for it. Surely I am more brutish than any man,Proverbs 30:2; Job 42:5; Job 42:6. Thus David, 2 Samuel 24:10.

      II. He took occasion hence to own his dependence on and obligations to the grace of God (Psalms 73:23; Psalms 73:23): "Nevertheless, foolish as I am, I am continually with thee and in thy favour; thou hast holden me by my right hand." This may refer either, 1. To the care God had taken of him, and the kindness he had shown him, all along from his beginning hitherto. He had said, in the hour of temptation (Psalms 73:14; Psalms 73:14), All the day long have I been plagued; but here he corrects himself for that passionate complaint: "Though God has chastened me, he has not cast me off; notwithstanding all the crosses of my life, I have been continually with thee; I have had thy presence with me, and thou hast been nigh unto me in all that which I have called upon thee for; and therefore, though perplexed, yet not in despair. Though God has sometimes written bitter things against me, yet he has still holden me by my right hand, both to keep me, that I should not desert him or fly off from him, and to prevent my sinking and fainting under my burdens, or losing my way in the wildernesses through which I have walked." If we have been kept in the way with God, kept closely in our duty and upheld in our integrity, we must own ourselves indebted to the free grace of God for our preservation: Having obtained help of God, I continue hitherto. And, if he has thus maintained the spiritual life, the earnest of eternal life, we ought not to complain, whatever calamities of this present time we have met with. Or, 2. To the late experience he had had of the power of divine grace in carrying him through this strong temptation and bringing him off a conqueror: "I was foolish and ignorant, and yet thou hast had compassion on me and taught me (Hebrews 5:2), and kept me under thy protection;" for the unworthiness of man is no bar to the free grace of God. We must ascribe our safety in temptation, and our victory over it, not to our own wisdom, for we are foolish and ignorant, but to the gracious presence of God with us and the prevalency of Christ's intercession for us, that our faith may not fail: "My feet were almost gone, and they would have quite gone, past recovery, but that thou hast holden me by my right hand and so kept me from falling."

      III. He encouraged himself to hope that the same God who had delivered him from this evil work would preserve him to his heavenly kingdom, as St. Paul does (2 Timothy 4:18): "I am now upheld by thee, therefore thou shalt guide me with thy counsel, leading me, as thou hast done hitherto, many a difficult step; and, since I am now continually with thee, thou shalt afterwards receive me to glory" Psalms 73:24; Psalms 73:24. This completes the happiness of the saints, so that they have no reason to envy the worldly prosperity of sinners. Note, 1. All those who commit themselves to God shall be guided with his counsel, with the counsel both of his word and of his Spirit, the best counsellors. The psalmist had like to have paid dearly for following his own counsels in this temptation and therefore resolves for the future to take God's advice, which shall never be wanting to those that duly seek it with a resolution to follow it. 2. All those who are guided and led by the counsel of God in this world shall be received to his glory in another world. If we make God's glory in us the end we aim at, he will make our glory with him the end we shall for ever be happy in. Upon this consideration, let us never envy sinners, but rather bless ourselves in our own blessedness. If God direct us in the way of our duty, and prevent our turning aside out of it, he will afterwards, when our state of trial and preparation is over, receive us to his kingdom and glory, the believing hopes and prospects of which will reconcile us to all the dark providences that now puzzle and perplex us, and ease us of the pain we have been put into by some threatening temptations.

      IV. He was hereby quickened to cleave the more closely to God, and very much confirmed and comforted in the choice he had made of him, Psalms 73:25; Psalms 73:26. His thoughts here dwell with delight upon his own happiness in God, as much greater then the happiness of the ungodly that prospered in the world. He saw little reason to envy them what they had in the creature when he found how much more and better, surer and sweeter, comforts he had in the Creator, and what cause he had to congratulate himself on this account. He had complained of his afflictions (Psalms 73:14; Psalms 73:14); but this makes them very light and easy, All is well if God be mine. We have here the breathings of a sanctified soul towards God, and its repose in him, as that to a godly man really which the prosperity of a worldly man is to him in conceit and imagination: Whom have I in heaven but thee? There is scarcely a verse in all the psalms more expressive than this of the pious and devout affections of a soul to God; here it soars up towards him, follows hard after him, and yet, at the same time, has an entire satisfaction and complacency in him.

      1. It is here supposed that God alone is the felicity and chief good of man. He, and he only, that made the soul, can make it happy; there is none in heaven, none in earth, that can pretend to do it besides.

      2. Here are expressed the workings and breathings of a soul towards God accordingly. If God be our felicity,

      (1.) Then we must have him (Whom have I but thee?), we must choose him, and make sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if he be not the felicity of our souls, and if we do not by a lively faith make him ours, by joining ourselves to him in an everlasting covenant?

      (2.) Then our desire must be towards him and our delight in him (the word signifies both); we must delight in what we have of God and desire what we yet further hope for. Our desires must not only be offered up to God, but they must all terminate in him, desiring nothing more than God, but still more and more of him. This includes all our prayers, Lord, give us thyself; as that includes all the promises, I will be to them a God. The desire of our souls is to thy name.

      (3.) We must prefer him in our choice and desire before any other. [1.] "There is none in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with, but thee." God is in himself more glorious than any celestial being (Psalms 89:6), and must be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God alone can make us happy. His favour is infinitely more to us than the refreshment of the dews of heaven or the benign influence of the stars of heaven, more than the friendship of the saints in heaven or the good offices of the angels there. [2.] I desire none on earth besides thee; not only none in heaven, a place at a distance, which we have but little acquaintance with, but none on earth neither, where we have many friends and where much of our present interest and concern lie. "Earth carries away the desires of most men, and yet I have none on earth, no persons, no things, no possessions, no delights, that I desire besides thee or with thee, in comparison or competition with thee." We must desire nothing besides God but what we desire for him (nil præter te nisi propter te--nothing besides thee except for thy sake), nothing but what we desire from him, and can be content without so that it be made up in him. We must desire nothing besides God as needful to be a partner with him in making us happy.

      (4.) Then we must repose ourselves in God with an entire satisfaction, Psalms 73:26; Psalms 73:26. Observe here, [1.] Great distress and trouble supposed: My flesh and my heart fail. Note, Others have experienced and we must expect, the failing both of flesh and heart. The body will fail by sickness, age, and death; and that which touches the bone and the flesh touches us in a tender part, that part of ourselves which we have been but too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and comfort fail. [2.] Sovereign relief provided in this distress: But God is the strength of my heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest upon God as their spiritual strength and their eternal portion. First, "He is the strength of my heart, the rock of my heart, a firm foundation, which will bear my weight and not sink under it. God is the strength of my heart; I have found him so; I do so still, and hope ever to find him so." In the distress supposed, he had put the case of a double failure, both flesh and heart fail; but, in the relief, he fastens on a single support: he leaves out the flesh and the consideration of that, it is enough that God is the strength of his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as one concerned about the soul, to be strengthened in the inner man. Secondly, "He is my portion for ever; he will not only support me while I am here, but make me happy when I go hence." The saints choose God for their portion, they have him for their portion, and it is their happiness that he will be their portion, a portion that will last as long as the immortal soul lasts.

      V. He was fully convinced of the miserable condition of all wicked people. This he learned in the sanctuary upon this occasion, and he would never forget it (Psalms 73:27; Psalms 73:27): "Lo, those that are far from thee, in a state of distance and estrangement, that desire the Almighty to depart from them, shall certainly perish; so shall their doom be; they choose to be far from God, and they shall be far from him for ever. Thou wilt justly destroy all those that go a whoring from thee, that is, all apostates, that in profession have been betrothed to God, but forsake him, their duty to him and their communion with him, to embrace the bosom of a stranger." The doom is sever, no less than perishing and being destroyed. It is universal: "They shall all be destroyed without exception." It is certain: "Thou hast destroyed; it is as sure to be done as if done already; and the destruction of some ungodly men is an earnest of the perdition of all." God himself undertakes to do it, into whose hands it is a fearful thing to fall: "Thou, though infinite in goodness, wilt reckon for thy injured honour and abused patience, and wilt destroy those that go a whoring from thee."

      VI. He was greatly encouraged to cleave to God and to confide in him, Psalms 73:28; Psalms 73:28. If those that are far from God shall perish, then, 1. Let this constrain us to live in communion with God; "if it fare so ill with those that live at a distance from him, then it is good, very good, the chief good, that good for a man, in this life, which he should most carefully pursue and secure, it is best for me to draw near to God, and to have God draw near to me;" the original may take in both. But for my part (so I would read it) the approach of God is good for me. Our drawing near to God takes rise from his drawing near to us, and it is the happy meeting that makes the bliss. Here is a great truth laid down, That it is good to draw near to God; but the life of it lies in the application, "It is good for me." Those are the wise who know what is good for themselves: "It is good, says he (and every good man agrees with him in it), it is good for me to draw near to God; it is my duty; it is my interest." 2. Let us therefore live in a continual dependence upon him: "I have put my trust in the Lord God, and will never go a whoring from him after any creature confidences." If wicked men, notwithstanding all their prosperity, shall perish and be destroyed, then let us trust in the Lord God, in him, not in them (see Psalms 146:3-5), in him, and not in our worldly prosperity; let us trust in God, and neither fret at them nor be afraid of them; let us trust in him for a better portion than theirs is. 3. While we do so, let us not doubt but that we shall have occasion to praise his name. Let us trust in the Lord, that we may declare all his works. Note, Those that with an upright heart put their trust in God shall never want matter for thanksgiving to him.