| Barnes' Notes on the Bible Surely thou didst set them in slippery places - Not in a solid and permanent position; not where their foothold would be secure, but as on smooth and slippery rocks, where they would be liable any moment to fall into the foaming billows. However prosperous their condition may seem to be now, yet it is a condition of uncertainty and danger, from which they must soon fall into ruin. In their prosperity there is nothing of permanence or Stability; and this fact will explain the difficulty. Thou castedst them down into destruction - They are placed, not in a permanent condition, but in a condition from which they will be cast down to destruction. Ruin is before them; and the end will demonstrate the justice of God. Nothing can be determined from their present condition as to the question which caused so much perplexity, but in order to a proper solution we must wait to see the end. As an illustration of this, see the interesting account of the interview between Solon of Athens, and Croesus, the rich king of Lydia, as given in Herodotus, book i., 30-33.
Clarke's Commentary on the BibleThou didst set them on slippery places - Affluence is a slippery path; few have ever walked in it without falling. It is possible to be faithful in the unrighteous mammon, but it is very difficult. No man should desire riches; for they bring with them so many cares and temptations as to be almost unmanageabe. Rich men, even when pious, are seldom happy; they do not enjoy the consolations of religion. A good man, possessed of very extensive estates, unblamable in his whole deportment, once said to me: "There must be some strange malignity in riches thus to keep me in continual bondage, and deprive me of the consolations of the Gospel." Perhaps to a person to whom his estates are a snare, the words of our Lord may be literally applicable: "Sell what thou hast, and give to the poor; and thou shalt have treasure in heaven: and come, take up thy cross, and follow me." But he went away sorrowful, for he had great possessions! May we not then say with the psalmist, Surely thou digest set them in slippery places, etc.?
Gill's Exposition of the Entire BibleSurely thou didst set them in slippery places,.... In which a man cannot stand long, and without danger; and the higher they are the more dangerous, being slippery, and such are places of honour and riches. The phrase denotes the uncertainty and instability of these things, and the danger men are in who are possessed of them of falling into destruction and misery. The Targum is, "thou didst set them in darkness;'' to be in slippery places, and in the dark, is very uncomfortable, unsafe, and dangerous indeed; See Psalm 35:6 and it may be observed, that all this honour, promotion, and riches, are of God; it is he that sets them in these places of honour and profit; and he that sets them up can pull them down, as he does; so it follows, thou castest them down into destruction: into temporal destruction, by removing them from their high stations into a very low, mean, and contemptible state, as were Shebna and Nebuchadnezzar, Isaiah 22:15 and into everlasting destruction, from whence there is no recovery; see Psalm 55:23.
The Treasury of David18 Surely thou didst set them in slippery places: thou castedst them down into destruction. 19 How are they brought into desolation, as in a moment! they are utterly consumed with terrors. 20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. Psalm 73:18 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. Psalm 73:19 "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 that unduly exalt themselves. The momentary glory of the graceless is in a moment effaced, their loftiness is in an instant consumed. Psalm 73:20 "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 their little hour, poor unsubstantial sons of dreams; they will soon be gone; when the day breaketh, and the Lord awakes 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 wisdom.
Geneva Study BibleSurely thou didst set them in slippery places: thou castedst them down into destruction.
Jamieson-Fausset-Brown Bible Commentary18-20. their end-future (Ps 37:37, 38), which is dismal and terribly sudden (Pr 1:27; 29:1), aggravated and hastened by terror. As one despises an unsubstantial dream, so God, waking up to judgment (Ps 7:6; 44:23), despises their vain shadow of happiness (Ps 39:6; Isa 29:7). They are thrown into ruins as a building falling to pieces (Ps 74:3).
Matthew Henry's Concise Commentary73:15-20 The psalmist having shown the progress of his temptation, shows how faith and grace prevailed. He kept up respect for God's people, and with that he restrained himself from speaking what he had thought amiss. It is a sign that we repent of the evil thoughts of the heart, if we suppress them. Nothing gives more offence to God's children, than to say it is vain to serve God; for there is nothing more contrary to their universal experience. He prayed to God to make this matter plain to him; and he understood the wretched end of wicked people; even in the height of their prosperity they were but ripening for ruin. The sanctuary must be the resort of a tempted soul. The righteous man's afflictions end in peace, therefore he is happy; the wicked man's enjoyments end in destruction, therefore he is miserable. The prosperity of the wicked is short and uncertain, slippery places. See what their prosperity is; it is but a vain show, it is only a corrupt imagination, not substance, but a mere shadow; it is as a dream, which may please us a little while we are slumbering, yet even then it disturbs our repose.
Matthew Henry's Whole Bible CommentaryVerses 15-20 We have seen what a strong temptation the psalmist was in to envy prospering profaneness; now here we are told how he kept his footing and got the victory. I. He kept up a respect for God's people, and with that he restrained himself from speaking what he had thought amiss, v. 15. He got the victory by degrees, and this was the first point he gained; he was ready to say, Verily, I have cleansed my heart in vain, and thought he had reason to say it, but he kept his mouth with this consideration, "If I say, I will speak thus, behold, I should myself revolt and apostatize from, and so give the greatest offence imaginable to, the generation of thy children." Observe here, 1. Though he thought amiss, he took care not to utter that evil thought which he had conceived. Note, It is bad to think ill, but it is worse to speak it, for that is giving the evil thought an imprimatur-a sanction; it is allowing it, giving consent to it, and publishing it for the infection of others. But it is a good sign that we repent of the evil imagination of the heart if we suppress it, and the error remains with ourselves. If therefore thou hast been so foolish as to think evil, be so wise as to lay thy hand upon thy mouth, and let it go no further, Prov. 30:32. If I say, I will speak thus. Observe, Though his corrupt heart made this inference from the prosperity of the wicked, yet he did not mention it to those whether it were fit to be mentioned or no. Note, We must think twice before we speak once, both because some things may be thought which yet may not be spoken and because the second thoughts may correct the mistakes of the first. 2. The reason why he would not speak it was for fear of giving offence to those whom God owned for his children. Note, (1.) There are a people in the world that are the generation of God's children, a set of men that hear and love God as their Father. (2.) We must be very careful not to say or do any thing which may justly offend any of these little ones (Mt. 18:6), especially which may offend the generation of them, may sadden their hearts, or weaken their hands, or shake their interest. (3.) There is nothing that can give more general offence to the generation of God's children than to say that we have cleansed our heart in vain or that it is vain to serve God; for there is nothing more contrary to their universal sentiment and experience nor any thing that grieves them more than to hear God thus reflected on. (4.) Those that wish themselves in the condition of the wicked do in effect quit the tents of God's children. II. He foresaw the ruin of wicked people. By this he baffled the temptation, as by the former he gave some check to it. Because he durst not speak what he had thought, for fear of giving offence, he began to consider whether he had any good reason for that thought (v. 16): "I endeavoured to understand the meaning of this unaccountable dispensation of Providence; but it was too painful for me. I could not conquer it by the strength of my own reasoning." It is a problem, not to be solved by the mere light of nature, for, if there were not another life after this, we could not fully reconcile the prosperity of the wicked with the justice of God. But (v. 17) he went into the sanctuary of God; he applied to his devotions, meditated upon the attributes of God, and the things revealed, which belong to us and to our children; he consulted the scriptures, and the lips of the priests who attended the sanctuary; he prayed to God to make this matter plain to him and to help him over this difficulty; and, at length, he understood the wretched end of wicked people, which he plainly foresaw to be such that even in the height of their prosperity they were rather to be pitied than envied, for they were but ripening for ruin. Note, There are many great things, and things needful to be known, which will not be known otherwise than by going into the sanctuary of God, by the word and prayer. The sanctuary must therefore be the resort of a tempted soul. Note, further, We must judge of persons and things as they appear by the light of divine revelation, and then we shall judge righteous judgment; particularly we must judge by the end. All is well that ends well, everlastingly well; but nothing well that ends ill, everlastingly ill. The righteous man's afflictions end in peace, and therefore he is happy; the wicked man's enjoyments end in destruction, and therefore he is miserable. 1. The prosperity of the wicked is short and uncertain. The high places in which Providence sets them are slippery places (v. 18), where they cannot long keep footing; but, when they offer to climb higher, that very attempt will be the occasion of their sliding and falling. Their prosperity has no firm ground; it is not built upon God's favour or his promise; and they have not the satisfaction of feeling that it rests on firm ground. 2. Their destruction is sure, and sudden, and very great. This cannot be meant of any temporal destruction; for they were supposed to spend all their days in wealth and their death itself had no bands in it: In a moment they go down to the grace, so that even that could scarcely be called their destruction; it must therefore be meant of eternal destruction on the other side death-hell and destruction. They flourish for a time, but are undone for ever. (1.) Their ruin is sure and inevitable. He speaks of it as a thing done-They are cast down; for their destruction is as certain as if it were already accomplished. He speaks of it as God's doing, and therefore it cannot be resisted: Thou castest them down. It is destruction from the Almighty (Joel 1:15), from the glory of his power, 2 Th. 1:9. Who can support those whom God will cast down, on whom God will lay burdens? (2.) It is swift and sudden; their damnation slumbers not; for how are they brought into desolation as in a moment! v. 19. It is easily effected, and will be a great surprise to themselves and all about them. (3.) It is severe and very dreadful. It is a total and final ruin: They are utterly consumed with terrors, It is the misery of the damned that the terrors of the Almighty, whom they have made their enemy, fasten upon their guilty consciences, which can neither shelter themselves from them nor strengthen themselves under them; and therefore not their being, but their bliss, must needs be utterly consumed by them; not the least degree of comfort or hope remains to them; the higher they were lifted up in their prosperity the sorer will their fall be when they are cast down into destructions (for the word is plural) and suddenly brought into desolation. 3. Their prosperity is therefore not to be envied at all, but despised rather, quod erat demonstrandum-which was the point to be established, v. 20. As a dream when one awaketh, so, O Lord! when thou awakest, or when they awake (as some read it), thou shalt despise their image, their shadow, and make it to vanish. In the day of the great judgment (so the Chaldee paraphrase reads it), when they are awaked out of their graves, thou shalt, in wrath, despise their image; for they shall rise to shame and everlasting contempt. See here, (1.) What their prosperity now is; it is but an image, a vain show, a fashion of the world that passes away; it is not real, but imaginary, and it is only a corrupt imagination that makes it a happiness; it is not substance, but a mere shadow; it is not what it seems to be, nor will it prove what we promise ourselves from it; it is as a dream, which may please us a little, while we are asleep, yet even then it disturbs our repose; but, how pleasing soever it is, it is all but a cheat, all false; when we awake we find it so. A hungry man dreams that he eats, but he awakes and his soul is empty, Isa. 29:8. A man is never the more rich or honourable for dreaming he is so. Who therefore will envy a man the pleasure of a dream? (2.) What will be the issue of it; God will awake to judgment, to plead his own and his people's injured cause; they shall be made to awake out of the sleep of their carnal security, and then God shall despise their image; he shall make it appear to all the world how despicable it is; so that the righteous shall laugh at them, Ps. 52:6, 7. How did God despise that rich man's image when he said, Thou fool, this night thy soul shall be required of thee! Lu. 12:19, 20. We ought to be of God's mind, for his judgment is according to truth, and not to admire and envy that which he despises and will despise; for, sooner or later, he will bring all the world to be of his mind. |
