Read-Post Through the Bible

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(Psa 71)  "In thee, O LORD, do I put my trust: let me never be put to confusion. {2} Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me. {3} Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress. {4} Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. {5} For thou art my hope, O Lord GOD: thou art my trust from my youth. {6} By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee. {7} I am as a wonder unto many; but thou art my strong refuge. {8} Let my mouth be filled with thy praise and with thy honour all the day.

{9} Cast me not off in the time of old age; forsake me not when my strength faileth. {10} For mine enemies speak against me; and they that lay wait for my soul take counsel together, {11} Saying, God hath forsaken him: persecute and take him; for there is none to deliver him. {12} O God, be not far from me: O my God, make haste for my help. {13} Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt. {14} But I will hope continually, and will yet praise thee more and more. {15} My mouth shall show forth thy righteousness and thy salvation all the day; for I know not the numbers thereof. {16} I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only. {17} O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. {18} Now also when I am old and greyheaded, O God, forsake me not; until I have showed thy strength unto this generation, and thy power to every one that is to come.

{19} Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee! {20} Thou, which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. {21} Thou shalt increase my greatness, and comfort me on every side. {22} I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. {23} My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. {24} My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt."

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Psalms 71 – Overview

Psa_71:1, David, in confidence of faith, and experience of God’s favour, prays both for himself, and against the enemies of his soul; Psa_71:14, He promises constancy; Psa_71:17, He prays for perseverance; Psa_71:19, He praises God, and promises to do it cheerfully.  — TSK

Psalms 71 - There is no title to this Psalm, and hence some conjecture that Psa_70:1-5. Is intended to be a prelude to it, and has been broken off from it. Such imaginings have no value with us. We have already met with live Psalms without title, which are, never theirs, as complete as those which bear them.

We have here The prayer of the aged believer, who in holy confidence of faith, strengthened by a long and remarkable experience, pleads against his enemies, and asks further blessings for himself. Anticipating a gracious reply, he promises to magnify the Lord exceedingly.

Division. - The Psa_71:1-4 are faith's cry for help; Psa_71:5-8 are a testimony of experience. From Psa_71:9-13, the aged saint pleads against his foes, and then rejoices in hope, Psa_71:14-16. He returns to prayer again in Psa_71:17-18, repeats the confident hopes which cheered his soul, Psa_71:19-21; and then he closes with the promise of abounding in thanksgiving. Throughout, this Psalm may be regarded as the utterance of struggling, but unstaggering, faith.  — Psalms   

Psalms 71 - David penned this psalm in his old age, as appears by several passages in it, which makes many think that it was penned at the time of Absalom's rebellion; for that was the great trouble of his later days. It might be occasioned by Sheba's insurrection, or some trouble that happened to him in that part of his life of which it was foretold that the sword should not depart from his house. But he is not over-particular in representing his case, because he intended it for the general use of God's people in their afflictions, especially those they meet with in their declining years; for this psalm, above any other, is fitted for the use of the old disciples of Jesus Christ. 

I. He begins the psalm with believing prayers, with prayers that God would deliver him and save him (Psa_71:2, Psa_71:4), and not cast him off (Psa_71:9) or be far from him (Psa_71:12), and that his enemies might be put to shame (Psa_71:13). He pleads his confidence in God (Psa_71:1, Psa_71:3, Psa_71:5, Psa_71:7), the experience he had had of help from God (Psa_71:6), and the malice of his enemies against him (Psa_71:10, Psa_71:11).

II. He concludes the psalm with believing praises (Psa_71:14, etc.). Never was his hope more established (Psa_71:16, Psa_71:18, Psa_71:20, Psa_71:21). Never were his joys and thanksgivings more enlarged (Psa_71:15, Psa_71:19, Psa_71:22-24). He is in an ecstasy of joyful praise; and, in the singing of it, we too should have our faith in God encouraged and our hearts raised in blessing his holy name. — Henry 

Psa 71:1-13 — David prays that he might never be made ashamed of dependence upon God. With this petition every true believer may come boldly to the throne of grace. The gracious care of Divine providence in our birth and infancy, should engage us to early piety. He that was our Help from our birth, ought to be our Hope from our youth. Let none expect ease or comfort from the world. Those who love the Lord, often are hated and persecuted; men wondered at for their principles and conduct; but the Lord has been their strong refuge. The faithful servants of God may be assured that he will not cast them off in old age, nor forsake them when their strength fails. — MHCC

Psa 71:1-13 — Two things in general David here prays for - that he might not be confounded and that his enemies and persecutors might be confounded.

I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here,

1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (Psa_71:1): “In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help.” Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (Psa_71:3); and again, “Thou art my refuge, my strong refuge” (Psa_71:7); that is, “I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust” (Psa_71:5); that is, “thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so.”

2. How his confidence in God is supported and encouraged by his experiences (Psa_71:5, Psa_71:6): “Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for by thee have I been holden up from the womb.” Ever since he had the use of his reason he had been a dependent upon God's goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother's bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: “Thou art he that took me out of my mother's bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Psa_116:16. And therefore,”

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(1.) “I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then.”

(2.) “Therefore I have reason to resolve that I will devote myself unto thee: My praise shall therefore be continually of thee;” that is, “I will make it my business every day to praise thee and will take all occasions to do it.”
3. What his requests to God are, in this confidence.

(1.) That he might never be put to confusion (Psa_71:1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed.

(2.) That he might be delivered out of the hand of his enemies (Psa_71:2): “Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape” (God will, with the temptation, make a way to escape, 1Co_10:13): “Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, Psa_71:4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces.” Three things he pleads for deliverance: - [1.] The encouragement God had given him to expect it: Thou hast given commandment to save me (Psa_71:3); that is, thou hast promised to do it, and such efficacy is there in God's promises that they are often spoken of as commands, like that, Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (Psa_71:4), for he is a holy, just, and good God.

[3.] The many eyes that were upon him (Psa_71:7): “I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God.” Or, “I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not.”

(3.) That he might always find rest and safety in God (Psa_71:3): Be thou my strong habitation; by thou to me a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often.

(4.) That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (Psa_71:8 ): “Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence.” Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only seven times a day (Psa_119:164), but all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world.

(5.) That he might not be neglected now in his declining years (Psa_71:9): Cast me not off now in the time of my old gage; forsake me not when my strength fails. Observe here,

[1.] The natural sense he had of the infirmities of age: My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his labour and sorrow, Psa_90:10.

[2.] The gracious desire he had of the continuance of God's presence with him under these infirmities: Lord, cast me not off; do not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (Psa_71:12): “O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable. I my God! a God in covenant with me, make haste for my help, lest I perish before help come.”

II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, Psa_71:10, Psa_71:11. Their plot was deep and desperate; it was against his life: They lay wait for my soul (Psa_71:10), and are adversaries to that, Psa_71:13. Their powers and policies were combined: They take counsel together. And very insolent they were in their deportment: They say, God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is talking to the grief of one whom God has smitten, Psa_69:26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him. Have I now come up without the Lord against this city, to destroy it? Isa_36:10. It is true, if God has forsaken a man, there is none to deliver him; but therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But rejoice not against me, O my enemy! though I fall, I shall rise. He that seems to forsake for a small moment will gather with everlasting kindness.

2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (Psa_71:13): “Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined.” God will turn into shame the glory of those who turn into shame the glory of God and his people. — Henry 

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Psa 71:14-24 — The psalmist declares that the righteousness of Christ, and the great salvation obtained thereby, shall be the chosen subject of his discourse. Not on a sabbath only, but on every day of the week, of the year, of his life. Not merely at stated returns of solemn devotion, but on every occasion, all the day long. Why will he always dwell on this? Because he knew not the numbers thereof. It is impossible to measure the value or the fulness of these blessings. The righteousness is unspeakable, the salvation everlasting. God will not cast off his grey-headed servants when no longer capable of labouring as they have done. The Lord often strengthens his people in their souls, when nature is sinking into decay. And it is a debt which the old disciples of Christ owe to succeeding generations, to leave behind them a solemn testimony to the advantage of religion, and the truth of God's promises; and especially to the everlasting righteousness of the Redeemer. Assured of deliverance and victory, let us spend our days, while waiting the approach of death, in praising the Holy One of Israel with all our powers. And while speaking of his righteousness, and singing his praises, we shall rise above fears and infirmities, and have earnests of the joys of heaven. The work of redemption ought, above all God's works, to be spoken of by us in our praises. The Lamb that was slain, and has redeemed us to God, is worthy of all blessing and praise. — MHCC

Psa 71:14-24 — David is here in a holy transport of joy and praise, arising from his faith and hope in God; we have both together Psa_71:14, where there is a sudden and remarkable change of his voice; his fears are all silenced, his hopes raised, and his prayers turned into thanksgivings. “Let my enemies say what they will, to drive me to despair, I will hope continually, hope in all conditions, in the most cloudy and dark day; I will live upon hope and will hope to the end.” Since we hope in one that will never fail us, let not our hope in him fail us, and then we shall praise him yet more and more. “The more they reproach me the more closely will I cleave to thee; I will praise thee more and better than ever I have done yet.” The longer we live the more expert we should grow in praising God and the more we should abound in it. I will add over and above all thy praise, all the praise I have hitherto offered, for it is all too little. When we have said all we can, to the glory of God's grace, there is still more to be said; it is a subject that can never be exhausted, and therefore we should never grow weary of it. Now observe, in these verses,

I. How his heart is established in faith and hope; and it is a good thing that the heart be so established. Observe,

1. What he hopes in, Psa_71:16. (1.) In the power of God: “I will go in the strength of the Lord God, not sit down in despair, but stir up myself to and exert myself in my work and warfare, will go forth and go on, not in any strength of my own, but in God's strength - disclaiming my own sufficiency and depending on him only as all-sufficient - in the strength of his providence and in the strength of his grace.” We must always go about God's work in his strength, having our eyes up unto him to work in us both to will and to do.

(2.) In the promise of God: “I will make mention of thy righteousness, that is, thy faithfulness to every word which thou hast spoken, the equity of thy disposals, and thy kindness to thy people that trust in thee. This I will make mention of as my plea in prayer for thy mercy.” We may very fitly apply it to the righteousness of Christ, which is called the righteousness of God by faith, and which is witnessed by the law and the prophets; we must depend upon God's strength for assistance and upon Christ's righteousness for acceptance. In the Lord have I righteousness and strength, Isa_45:24.

2. What he hopes for.

(1.) He hopes that God will not leave him in his old age, but will be the same to him to the end that he had been all along, Psa_71:17, Psa_71:18. Observe here,

[1.] What God had done for him when he was young: Thou hast taught me from my youth. The good education and good instructions which his parents gave him when he was young he owns himself obliged to give God thanks for as a great favour. It is a blessed thing to be taught of God from our youth, from our childhood to know the holy scriptures, and it is what we have reason to bless God for.

[2.] What he had done for God when he was middle-aged: He had declared all God's wondrous works. Those that have not good when they are young must be doing good when they are grown up, and must continue to communicate what they have received. We must own that all the works of God's goodness to us are wondrous works, admiring he should do so much for us who are so undeserving, and we must make it our business to declare them, to the glory of God and the good of others.

[3.] What he desired of God now that he was old: Now that I am old and gray-headed, dying to this world and hastening to another, O God! forsake me not. This is what he earnestly desires and confidently hopes for. Those that have been taught of God from their youth, and have made it the business of their lives to honour him, may be sure that he will not leave them when they are old and gray-headed, will not leave them helpless and comfortless, but will make the evil days of old age their best days, and such as they shall have occasion to say they have pleasure in.

[4.] What he designed to do for God in his old age: “I will not only show thy strength, by my own experience of it, to this generation, but I will leave my observations upon record for the benefit of posterity, and so who it to every one that is to come.” As long as we live we should be endeavouring to glorify God and edify one another; and those that have had the largest and longest experience of the goodness of God to them should improve their experiences for the good of their friends. It is a debt which the old disciples of Christ owe to the succeeding generations to leave behind them a solemn testimony to the power, pleasure, and advantage of religion, and the truth of God's promises.

(2.) He hopes that God would revive him and raise him up out of his present low and disconsolate condition (Psa_71:20): Thou who hast made me to see and feel great and sore troubles, above most men, shalt quicken me again. Note,

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[1.] The best of God's saints and servants are sometimes exercised with great and sore troubles in this world.

[2.] God's hand is to be eyed in all the troubles of the saints, and that will help to extenuate them and make them seem light. He does not say, “Thou hast burdened me with those troubles,” but “shown them to me,” as the tender father shows the child the rod to keep him in awe.

[3.] Though God's people be brought ever so low he can revive them and raise them up. Are they dead? he can quicken them again. See 2Co_1:9. Are they buried, as dead men out of mind? he can bring them up again from the depths of the earth, can cheer the most drooping spirit and raise the most sinking interest. [4.] If we have a due regard to the hand of God in our troubles, we may promise ourselves, in due time, a deliverance out of them. Our present troubles, though great and sore, shall be no hindrance to our joyful resurrection from the depths of the earth, witness our great Master, to whom this may have some reference; his Father showed him great and sore troubles, but quickened him and brought him up from the grave.

(3.) He hopes that God would not only deliver him out of his troubles, but would advance his honour and joy more than ever (Psa_71:21): “Thou shalt not only restore me to my greatness again, but shalt increase it, and give me a better interest, after this shock, than before; thou shalt not only comfort me, but comfort me on every side, so that I shall see nothing black or threatening on any side.” Note, Sometimes God makes his people's troubles contribute to the increase of their greatness, and their sun shines the brighter for having been under a cloud. If he make them contribute to the increase of their goodness, that will prove in the end the increase of their greatness, their glory; and if he comfort them on every side, according to the time and degree wherein he has afflicted them on every side, they will have no reason to complain. When our Lord Jesus was quickened again, and brought back from the depths of the earth, his greatness was increased, and he entered on the joy set before him.

(4.) He hopes that all his enemies would be put to confusion, Psa_71:24. He speaks of it with the greatest assurance as a thing done, and triumphs in it accordingly: They are confounded, they are brought to shame, that seek my hurt. His honour would be their disgrace and his comfort their vexation.

II. Let us now see how his heart is enlarged in joy and praises, how he rejoices in hope, and sings in hope for we are saved by hope.

1. He will speak of God's righteousness and his salvation, as great things, things which he was well acquainted with, and much affected with, which he desired God might have the glory of and others might have the comfortable knowledge of (Psa_71:15): My mouth shall show forth thy righteousness and thy salvation; and again (Psa_71:24), My tongue shall talk of thy righteousness, and this all the day. God's righteousness, which David seems here to be in a particular manner affected with, includes a great deal: the rectitude of his nature, the equity of his providential disposals, the righteous laws he has given us to be ruled by, the righteous promises he has given us to depend upon, and the everlasting righteousness which his Son has brought in for our justification. God's righteousness and his salvation are here joined together; let no man think to put them asunder, nor expect salvation without righteousness, Psa_50:23. If these two are made the objects of our desire, let them be made the subjects of our discourse all the day, for they are subjects that can never be exhausted.

2. He will speak of them with wonder and admiration, as one astonished at the dimensions of divine love and grace, the height and depth, the length and breadth, of it: “I know not the numbers thereof, Psa_71:15. Though I cannot give a particular account of thy favours to me, they are so many, so great (if I would count them, they are more in number than the sand, Psa_40:5), yet, knowing them to be numberless, I will be still speaking of them, for in them I shall find new matter,” Psa_71:19. The righteousness that is in God is very high; that which is done by him for his people is very great: put both together, and we shall say, O God! who is like unto thee? This is praising God, acknowledging his perfections and performances to be,

(1.) Above our conception; they are very high and great, so high that we cannot apprehend them, so great that we cannot comprehend them.

(2.) Without any parallel; no being like him, no works like his: O God! who is like unto thee? None in heaven, none on earth, no angel, no king. God is a non-such; we do not rightly praise him if we do not own him to be so.

3. He will speak of them with all the expressions of joy and exultation, Psa_71:22, Psa_71:23. Observe,

(1.) How he would eye God in praising him.

[1.] As a faithful God: I will praise thee, even thy truth. God is made known by his word; if we praise that, and the truth of that, we praise him. By faith we set to our seal that God is true; and so we praise his truth.

[2.] As a God in covenant with him: “O my God! whom I have consented to and avouched for mine.” As in our prayers, so in our praises, we must look up to God as our God, and give him the glory of our interest in him and relation to him. [3.] As the Holy One of Israel, Israel's God in a peculiar manner, glorious in his holiness among that people and faithful to his covenant with them. It is God's honour that he is a Holy One; it is his people's honour that he is the Holy One of Israel.

(2.) How he will express his joy and exultation.

[1.] With his hand, in sacred music - with the psaltery, with the harp; at these David excelled, and the best of his skill shall be employed in setting forth God's praises to such advantage as might affect others.

[2.] With his lips, in sacred songs: “Unto thee will I sing, to thy honour, and with a desire to be accepted of thee. My lips shall greatly rejoice when I sing unto thee, knowing they cannot be better employed.”

[3.] In both with his heart: “My soul shall rejoice which thou hast redeemed.” Note, First, Holy joy is the very heart and life of thankful praise.

Secondly, We do not make melody to the Lord, in singing his praises, if we do not do it with our hearts. My lips shall rejoice, but that is nothing; lip-labour, though ever so well laboured, if that be all, is but lost labour in serving God; the soul must be at work, and with all that is within us we must bless his holy name, else all about us is worth little.

Thirdly, Redeemed souls ought to be joyful thankful souls. The work of redemption ought, above all God's works, to be celebrated by us in our praises. The Lamb that was slain, and has redeemed us to God, must therefore be counted worthy of all blessing and praise. — Henry

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V. 20: Thou, which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

This verse, along with Job 19:26:  "And though after my skin worms destroy this body, yet in my flesh shall I see God"  and  Dan. 12:2, 3:  "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever", and Ps. 16:10-11: "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore", clearly evidence that there shall be a resurrection, in which the dead  “shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (Jn. 5:29). In the light of this and others it is a wonder how the Sadducees could deny that and the afterlife (as Mt. 22:29, 31-32; Acts 23:8 as well as Josephus evidences), except that they engaged in the dangerous practice of attributing a primary allegorical meaning to texts which are manifestly literal, and which practice continues today.   

V. 21: “Thou shalt increase my greatness, and comfort me on every side.” This may indicate that this Psalm was written by David, if we take Ezekiel cps. 34-37 literally, yet this pertains to all the elect, as those who have humbled themselves before God in salvific repentance and faith and die in the faith shall have “part in the first resurrection” (Rev. 20:6), and know the spiritual comforts of eternity with the LORD, and (to varying degrees perhaps), shine as the sun for Him (Dan. 12:3; Mt. 13:43). Glory be to the “great God and our Saviour Jesus Christ;” (Tts. 2:13), who has wrought so great salvation at so great a price, for so great a purpose for so great a multitude. 

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(Psa 72)  "A Psalm for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king's son.

{2} He shall judge thy people with righteousness, and thy poor with judgment. {3} The mountains shall bring peace to the people, and the little hills, by righteousness. {4} He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. {5} They shall fear thee as long as the sun and moon endure, throughout all generations. {6} He shall come down like rain upon the mown grass: as showers that water the earth. {7} In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.

{8} He shall have dominion also from sea to sea, and from the river unto the ends of the earth. {9} They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. {10} The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. {11} Yea, all kings shall fall down before him: all nations shall serve him.

{12} For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. {13} He shall spare the poor and needy, and shall save the souls of the needy. {14} He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.

{15} And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. {16} There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. {17} His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

{18} Blessed be the LORD God, the God of Israel, who only doeth wondrous things. {19} And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

{20} The prayers of David the son of Jesse are ended."

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Psalms 72 – Overview

Psa_72:1, David, praying for Solomon, shews the goodness and glory of his kingdom, and in type of Christ’s kingdom Psa_72:18, He blesses God.

This Psalm seems to have been composed by David in his last days, when he had set his beloved son on the throne.  “Then,” says Calmet, “transported with joy and gratitude, he addressed this Psalm to God, in which he prays Him to pour out His blessings on the young king, and upon the people.  He then, wrapped up in a divine enthusiasm, ascends to a higher subject; and sings the glory of the Messiah, and the magnificence of his reign  — TSK

Psalms 72 -
Title. - A Psalm for Solomon. - The best linguists affirm that this should be rendered, of or by Solomon. There is not sufficient ground for the rendering for. It is pretty certain that the title declares Solomon to be the author of the Psalm, and yet from Psa_72:20 it would seem that David uttered it in prayer before he died. With some diffidence we suggest that the spirit and matter of the Psalm are David's, but that he was too near his end to pen the words, or cast them into form; Solomon, therefore, caught his dying father's song, fashioned it into goodly verse, and, without robbing his father, made the Psalm his own. It is, we conjecture, the Prayer of David, but the Psalm of Solomon. Jesus is here, beyond all doubt, in the glory of his reign, both as he now is, and as he shall be revealed in the latter-day glory.

Division. - We shall follow the division suggested by Alexander. “A glowing description of the reign of Messiah as righteous, Psa_72:1-7; universal, Psa_72:8-11; beneficent, Psa_72:12-14; and perpetual, Psa_72:15-17; to which are added a doxology, Psa_72:18-19; and a postscript, Psa_72:20.”  — Psalms   

Psalms 72 - The foregoing psalm was penned by David when he was old, and, it should seem, so was this too; for Solomon was now standing fair for the crown; that was his prayer for himself, this for his son and successor, and with these two the prayers of David the son of Jesse are ended, as we find in the close of this psalm. If we have but God's presence with us while we live, and good hopes concerning those that shall come after us that they shall be praising God on earth when we are praising him in heaven, it is enough. This is entitled “a psalm for Solomon:” it is probable that David dictated it, or, rather, that it was by the blessed Spirit dictated to him, when, a little before he died, by divine direction he settled the succession, and gave orders to proclaim Solomon king, 1Ki_1:30, etc. But, though Solomon's name is here made use of, Christ's kingdom is here prophesied of under the type and figure of Solomon's. David knew what the divine oracle was, That “of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne,” Act_2:30. To him he here bears witness, and with the prospect of the glories of his kingdom he comforted himself in his dying moments when he foresaw that his house would not be so with God, not so great not so good, as he wished. David, in spirit, 

I. Begins with a short prayer for his successor (Psa_72:1). 

II. He passes immediately into a long prediction of the glories of his reign (v. 2-17). And, 

III. He concludes with praise to the God of Israel (Psa_72:18-20). In singing this psalm we must have an eye to Christ, praising him as a King, and pleasing ourselves with our happiness as his subjects.

A psalm for Solomon. — Henry 

Psa 72:1 — This psalm belongs to Solomon in part, but to Christ more fully and clearly. Solomon was both the king and the king's son, and his pious father desired that the wisdom of God might be in him, that his reign might be a remembrance of the kingdom of the Messiah. It is the prayer of a father for his child; a dying blessing. The best we can ask of God for our children is, that God would give them wisdom and grace to know and to do their duty. — MHCC

Psa 72:1 — This verse is a prayer for the king, even the king's son.

I. We may apply it to Solomon: Give him thy judgments, O God! and thy righteousness; make him a man, a king; make him a good man, a good king.

1. It is the prayer of a father for his child, a dying blessing, such as the patriarchs bequeathed to their children. The best thing we can ask of God for our children is that God will give them wisdom and grace to know and do their duty; that is better than gold. Solomon learned to pray for himself as his father had prayed for him, not that God would give him riches and honour, but a wise and understanding heart. It was a comfort to David that his own son was to be his successor, but more so that he was likely to be both judicious and righteous. David had given him a good education (Pro_4:3), had taught him good judgment and righteous, yet that would not do unless God gave him his judgments. Parents cannot give grace to their children, but may by prayer bring them to the God of grace, and shall not seek him in vain, for their prayer shall either be answered or it shall return with comfort into their own bosom.

2. It is the prayer of a king for his successor. David had executed judgment and justice during his reign, and now he prays that his son might do so too. Such a concern as this we should have for posterity, desiring and endeavouring that those who come after us may do God more and better service in their day than we have done in ours. Those have little love either to God or man, and are of a very narrow selfish spirit, who care not what becomes of the world and the church when they are gone.

3. It is the prayer of subjects for their king. It should seem, David penned this psalm for the use of the people, that they, in singing, might pray for Solomon. Those who would live quiet and peaceable lives must pray for kings and all in authority, that God would give them his judgments and righteousness.

II. We may apply it to Christ; not that he who intercedes for us needs us to intercede for him; but,

1. It is a prayer of the Old Testament church for sending the Messiah, as the church's King, King on the holy hill of Zion, of whom the King of kings had said, Thou art my Son, Psa_2:6, Psa_2:7. “Hasten his coming to whom all judgment is committed;” and we must thus hasten the second coming of Christ, when he shall judge the world in righteousness.

2. It is an expression of the satisfaction which all true believers take in the authority which the Lord Jesus has received from the Father: “Let him have all power both in heaven and earth, and be the Lord our righteousness; let him be the great trustee of divine grace for all that are his; give it to him, that he may give it to us.” — Henry 

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Psa 72:2-17 — This is a prophecy of the kingdom of Christ; many passages in it cannot be applied to the reign of Solomon. There were righteousness and peace at first in the administration of his government; but, before the end of his reign, there were troubles and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon at an end. Even the Jewish expositors understood it of the kingdom of the Messiah. Observe many great and precious promises here made, which were to have full accomplishment only in the kingdom of Christ. As far as his kingdom is set up, discord and contentions cease, in families, churches, and nations. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so produces abundance of peace. Holiness and love shall be lasting in Christ's kingdom. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself. And he shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that cut down, but that which is left growing, that it may spring again. His gospel has been, or shall be, preached to all nations. Though he needs not the services of any, yet he must be served with the best. Those that have the wealth of this world, must serve Christ with it, do good with it. Prayer shall be made through him, or for his sake; whatever we ask of the Father, should be in his name. Praises shall be offered to him: we are under the highest obligations to him. Christ only shall be feared throughout all generations. To the end of time, and to eternity, his name shall be praised. All nations shall call HIM blessed. — MHCC

Psa 72:2-17 — This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in,

1. As a plea to enforce the prayer: “Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, Psa_72:2. Give him thy grace, and then thy people, committed to his charge, will have the benefit of it.” Because God loved Israel, he made him king over them to do judgment and justice, 2Ch_9:8. We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church.

2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.

Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.

I. That it should be a righteous government (Psa_72:2): He shall judge thy people with righteousness. Compare Isa_11:4. All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness (Psa_72:3); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Act_17:31.
II. That it should be a peaceable government: The mountains shall bring peace, and the little hills (Psa_72:3); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace, Psa_72:7. Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.

III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor, Psa_72:2. Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, Psa_72:4. This is insisted upon again (Psa_72:12, Psa_72:13), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him, Psa_10:14. He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.

IV. That proud oppressors shall be reckoned with: He shall break them in pieces (Psa_72:4), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos - To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one (Isa_11:4), and shall deliver the souls of his people from deceit and violence, Psa_72:14. He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.

V. That religion shall flourish under Christ's government (Psa_72:5): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him, Rev_14:7. And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men (Psa_72:7): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.

VI. That Christ's government shall be very comfortable to all his faithful loving subjects (Psa_72:6): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isa_55:10. Let our hearts drink in the rain, Heb_6:7.

VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,

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1. The extent of his territories (Psa_72:8 ): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large (1Ki_4:21), according to the promise, Gen_15:18. But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations (Mat_24:14), and the kingdoms of the world shall become his kingdoms (Rev_11:15) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries,

(1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined - if we bow, we are certainly made for ever.

(2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat (Gen_3:15), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?

2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces (Psa_72:10): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles (Gen_10:5), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2Ch_9:23, 2Ch_9:24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents, Mat_2:11. They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Rom_12:1. They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles, Rom_15:16. Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, Psa_72:11. They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering, Mal_1:11; Rev_7:9.

VIII. That he shall be honoured and beloved by all his subjects (Psa_72:15): He shall live; his subjects shall desire his life (O king! live for ever) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession, Heb_7:8, Heb_7:25. He shall live, and live prosperously; and,

1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba - gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance.

2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession.

3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.

IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, Psa_72:16.

1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty (Gen_41:47), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest, Joh_4:35; Mat_9:37. The grain of mustard-seed grew up to a great tree.

 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.

X. That his government shall be perpetual, both to his honour and to the happiness of his subjects. The Lord Jesus shall reign for ever, and of him only this must be understood, and not at all of Solomon. It is Christ only that shall be feared throughout all generations (Psa_72:5) and as long as the sun and moon endure, Psa_72:7.

1. The honour of the princes is immortal and shall never be sullied (Psa_72:17): His name shall endure for ever, in spite of all the malicious attempts and endeavours of the powers of darkness to eclipse the lustre of it and to cut off the line of it; it shall be preserved; it shall be perpetuated; it shall be propagated. As the names of earthly princes are continued in their posterity, so Christ's in himself. Filiabitur nomen ejus - His name shall descend to posterity. All nations, while the world stands, shall call him blessed, shall bless God for him, continually speak well of him, and think themselves happy in him. To the end of time, and to eternity, his name shall be celebrated, shall be made use of; every tongue shall confess it and every knee shall bow before it.

2. The happiness of the people if universal too; it is complete and everlasting: Men shall be blessed, truly and for ever blessed, in him. This plainly refers to the promise made unto the fathers that in the Messiah all the nations of the earth should be blessed. Gen_12:3. — Henry 

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Psa 72:18-20 — We are taught to bless God in Christ, for all he has done for us by him. David is earnest in prayer for the fulfilment of this prophecy and promise. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is so bountiful. May we, like David, submit to Christ's authority, and partake of his righteousness and peace. May we bless him for the wonders of redeeming love. May we spend our days, and end our lives, praying for the spread of his gospel. — MHCC

Psa 72:18-20 — Such an illustrious prophecy as is in the foregoing verses of the Messiah and his kingdom may fitly be concluded, as it is here, with hearty prayers and praises.

I. The psalmist is here enlarged in thanksgivings for the prophecy and promise, Psa_72:18, Psa_72:19. So sure is every word of God, and with so much satisfaction may we rely upon it, that we have reason enough to give thanks for what he has said, though it be not yet done. We must own that for all the great things he has done for the world, for the church, for the children of men, for his own children, in the kingdom of providence, in the kingdom of grace, for all the power and trust lodged in the hands of the Redeemer, God is worthy to be praised; we must stir up ourselves and all that is within us to praise him after the best manner, and desire that all others may do it. Blessed be the Lord, that is, blessed be his glorious name; for it is only in his name that we can contribute any thing to his glory and blessedness, and yet that is also exalted above all blessing and praise. Let it be blessed for ever, it shall be blessed for ever, it deserves to be blessed for ever, and we hope to be for ever blessing it. We are here taught to bless the name of Christ, and to bless God in Christ, for all that which he has done for us by him. We must bless him,

1. As the Lord God, as a self-existent self-sufficient Being, and our sovereign Lord.

2. As the God of Israel, in covenant with that people and worshipped by them, and who does this in performance of the truth unto Jacob and the mercy to Abraham, 3. As the God who only does wondrous things, in creation and providence, and especially this work of redemption, which excels them all. Men's works are little, common, trifling things, and even these they could not do without him. But God does all by his own power, and they are wondrous things which he does, and such as will be the eternal admiration of saints and angels.

II. He is earnest in prayer for the accomplishment of this prophecy and promise: Let the whole earth be filled with his glory, as it will be when the kings of Tarshish, and the isles, shall bring presents to him. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is such a bountiful benefactor. All those, therefore, that wish well to the honour of God and the welfare of mankind, cannot but desire that the earth may be filled with the discoveries of his glory, suitably returned in thankful acknowledgments of his glory. Let every heart, and every mouth, and every assembly, be filled with the high praises of God. We shall see how earnest David is in this prayer, and how much his heart is in it, if we observe,

1. How he shuts up the prayer with a double seal: “Amen and amen; again and again I say, I say it and let all others say the same, so be it. Amen to my prayer; Amen to the prayers of all the saints to this purport - Hallowed be thy name; thy kingdom come.”

2. How he ever shuts up his life with this prayer, Psa_72:20. This was the last psalm that ever he penned, though not placed last in this collection; he penned it when he lay on his death-bed, and with this he breathes his last: “Let God be glorified, let the kingdom of the Messiah be set up, and kept up, in the world, and I have enough, I desire no more. With this let the prayers of David the son of Jesse be ended. Even so, come, Lord Jesus, come quickly.” — Henry

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(Psa 73)  "A Psalm of Asaph. Truly God is good to Israel, even to such as are of a clean heart. {2} But as for me, my feet were almost gone; my steps had well nigh slipped. {3} For I was envious at the foolish, when I saw the prosperity of the wicked. {4} For there are no bands in their death: but their strength is firm. {5} They are not in trouble as other men; neither are they plagued like other men. {6} Therefore pride compasseth them about as a chain; violence covereth them as a garment. {7} Their eyes stand out with fatness: they have more than heart could wish. {8} They are corrupt, and speak wickedly concerning oppression: they speak loftily. {9} They set their mouth against the heavens, and their tongue walketh through the earth. {10} Therefore his people return hither: and waters of a full cup are wrung out to them. {11} And they say, How doth God know? and is there knowledge in the most High? {12} Behold, these are the ungodly, who prosper in the world; they increase in riches. {13} Verily I have cleansed my heart in vain, and washed my hands in innocency. {14} For all the day long have I been plagued, and chastened every morning. {15} If I say, I will speak thus; behold, I should offend against the generation of thy children.

{16} When I thought to know this, it was too painful for me; {17} Until I went into the sanctuary of God; then understood I their end. {18} 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.

{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."

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Psalms 73 – Overview

Psa_73:1, The prophet, prevailing in a temptation, Psa_73:2, shews the occasion thereof, the prosperity of the wicked; Psa_73:13, the wound given thereby, diffidence; Psa_73:15, the victory over it, knowledge of God’s purpose, in destroying the wicked, and sustaining the righteous.

Psa_50:1, Psa_74:1, Psa_83:1 *titles 1Ch_6:39, 1Ch_15:17, 1Ch_16:7, 1Ch_16:37, 1Ch_25:1-6; 2Ch_29:30  — TSK

Psalms 73 - 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 Neh_12:46, David and Asaph are mentioned together, as distinct from “the chic! 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 Vol. 1 the reader will glean a little more concerning this man of God.

Subject. - Curiously enough this Seventy-third Psalm corresponds in subject with the Psa_37:1; 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 temptation.

Divisions. - In Psa_73:1 the Psalmist declares his confidence in God, and, as it were, plants his loot on a rock while he recounts his inward conflict. From Psa_73:2-14 he states his temptation; then, from Psa_73:15-17 he is embarrassed as to how to act, but ultimately finds deliverance from his dilemma. He describes with awe the fate of the ungodly in Psa_73:18-20, condemns his own Jolly and adores the grace of God, Psa_73:21-24, and concludes by renewing his allegiance to his God, whom he takes afresh to be his portion and delight.   — Psalms   

Psalms 73 - This psalm, and the ten that next follow it, carry the name of Asaph in the titles of them. If he was the penman of them (as many think), we rightly call them psalms of Asaph. If he was only the chief musician, to whom they were delivered, our marginal reading is right, which calls them psalms for Asaph. It is probable that he penned them; for we read of the words of David and of Asaph the seer, which were used in praising God in Hezekiah's time, 2Ch_29:30. Though the Spirit of prophecy by sacred songs descended chiefly on David, who is therefore styled “the sweet psalmist of Israel,” yet God put some of that Spirit upon those about him. This is a psalm of great use; it gives us an account of the conflict which the psalmist had with a strong temptation to envy the prosperity of wicked people. He begins his account with a sacred principle, which he held fast, and by the help of which he kept his ground and carried his point (Psa_73:1). He then tells us, 

I. How he got into the temptation (Psa_73:2-14). 

II. How he got out of the temptation and gained a victory over it (Psa_73:15-20).  III. How he got by the temptation and was the better for it (Psa_73:21-23). If, in singing this psalm, we fortify ourselves against the life temptation, we do not use it in vain. The experiences of others should be our instructions.

A psalm of Asaph. — Henry 

Psa 73:1-14 — The psalmist was strongly tempted to envy the prosperity of the wicked; a common temptation, which has tried the graces of many saints. But he lays down the great principle by which he resolved to abide. It is the goodness of God. This is a truth which cannot be shaken. Good thoughts of God will fortify against Satan's temptations. The faith even of strong believers may be sorely shaken, and ready to fail. There are storms that will try the firmest anchors. Foolish and wicked people have sometimes a great share of outward prosperity. They seem to have the least share of the troubles of this life; and they seem to have the greatest share of its comforts. They live without the fear of God, yet they prosper, and get on in the world. Wicked men often spend their lives without much sickness, and end them without great pain; while many godly persons scarcely know what health is, and die with great sufferings. Often the wicked are not frightened, either by the remembrance of their sins, or the prospect of their misery, but they die without terror. We cannot judge men's state beyond death, by what passes at their death. He looked abroad, and saw many of God's people greatly at a loss. Because the wicked are so very daring, therefore his people return hither; they know not what to say to it, and the rather, because they drink deep of the bitter cup of affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith. From all this arose a strong temptation to cast off religion. But let us learn that the true course of sanctification consists in cleansing a man from all pollution both of soul and body. The heart is cleansed by the blood of Christ laid hold upon by faith; and by the begun works of the Lord's Spirit, manifested in the hearty resolution, purpose, and study of holiness, and a blameless course of life and actions, the hands are cleansed. It is not in vain to serve God and keep his ordinances. — MHCC

Psa 73:1-14  — This psalm begins somewhat abruptly: Yet God is good to Israel (so the margin reads it); he had been thinking of the prosperity of the wicked; while he was thus musing the fire burned, and at last he spoke by way of check to himself for what he had been thinking of. “However it be, yet God is good.” Though wicked people receive many of the gifts of his providential bounty, yet we must own that he is, in a peculiar manner, good to Israel; they have favours from him which others have not.

The psalmist designs an account of a temptation he was strongly assaulted with - to envy the prosperity of the wicked, a common temptation, which has tried the graces of many of the saints. Now in this account,

 I. He lays down, in the first place, that great principle which he is resolved to abide by and not to quit while he was parleying with this temptation, Psa_73:1. Job, when he was entering into such a temptation, fixed for his principle the omniscience of God: Times are not hidden from the Almighty, Job_24:1. Jeremiah's principle is the justice of God: Righteous art thou, O God! when I plead with thee, Jer_12:1. Habakkuk's principle is the holiness of God: Thou art of purer eyes than to behold iniquity, Hab_1:13. The psalmist's, here, is the goodness of God. These are truths which cannot be shaken and which we must resolve to live and die by. Though we may not be able to reconcile all the disposals of Providence with them, we must believe they are reconcilable. Note, Good thoughts of God will fortify us against many of Satan's temptations. Truly God is good; he had had many thoughts in his mind concerning the providences of God, but this word, at last, settled him: “For all this, God is good, good to Israel, even to those that are of a clean heart.” Note,

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1. Those are the Israel of God that are of a clean heart, purified by the blood of Christ, cleansed from the pollutions of sin, and entirely devoted to the glory of God. An upright heart is a clean heart; cleanness is truth in the inward part.

2. God, who is good to all, is in a special manner good to his church and people, as he was to Israel of old. God was good to Israel in redeeming them out of Egypt, taking them into covenant with himself, giving them his laws and ordinances, and in the various providences that related to them; he is, in like manner, good to all those that are of a clean heart, and, whatever happens, we must not think otherwise.

II. He comes now to relate the shock that was given to his faith in God's distinguishing goodness to Israel by a strong temptation to envy the prosperity of the wicked, and therefore to think that the Israel of God are no happier than other people and that God is no kinder to them than to others.

1. He speaks of it as a very narrow escape that he had not been quite foiled and overthrown by this temptation (Psa_73:2): “But as for me, though I was so well satisfied in the goodness of God to Israel, yet my feet were almost gone (the tempter had almost tripped up my heels), my steps had well-nigh slipped (I had like to have quitted my religion, and given up all my expectations of benefit by it); for I was envious at the foolish.” Note,

1. The faith even of strong believers may sometimes be sorely shaken and ready to fail them. There are storms that will try the firmest anchors.

2. Those that shall never be quite undone are sometimes very near it, and, in their own apprehension, as good as gone. Many a precious soul, that shall live for ever, had once a very narrow turn for its life; almost and well-nigh ruined, but a step between it and fatal apostasy, and yet snatched as a brand out of the burning, which will for ever magnify the riches of divine grace in the nations of those that are saved. Now,

2. Let us take notice of the process of the psalmist's temptation, what he was tempted with and tempted to.

(1.) He observed that foolish wicked people have sometimes a very great share of outward prosperity. He saw, with grief, the prosperity of the wicked, Psa_73:3. Wicked people are really foolish people, and act against reason and their true interest, and yet every stander-by sees their prosperity.

[1.] They seem to have the least share of the troubles and calamities of this life (Psa_73:5): They are not in the troubles of other men, even of wise and good men, neither are they plagued like other men, but seem as if by some special privilege they were exempted from the common lot of sorrows. If they meet with some little trouble, it is nothing to what others endure that are less sinners and yet greater sufferers.

[2.] They seem to have the greatest share of the comforts of this life. They live at ease, and bathe themselves in pleasures, so that their eyes stand out with fatness, Psa_73:7. See what the excess of pleasure is; the moderate use of it enlightens the eyes, but those that indulge themselves inordinately in the delights of sense have their eyes ready to start out of their heads. Epicures are really their own tormentors, by putting a force upon nature, while they pretend to gratify it. And well may those feed themselves to the full who have more than heart could wish, more than they themselves ever thought of or expected to be masters of. They have, at least, more than a humble, quiet, contented heart could wish, yet not so much as they themselves wish for. There are many who have a great deal of this life in their hands, but nothing of the other life in their hearts. They are ungodly, live without the fear and worship of God, and yet they prosper and get on in the world, and not only are rich, but increase in riches, Psa_73:12. They are looked upon as thriving men; while others have much ado to keep what they have, they are still adding more, more honour, power, pleasure, by increasing in riches. They are the prosperous of the age, so some read it.

[3.] Their end seems to be peace. This is mentioned first, as the most strange of all, for peace in death was every thought to be the peculiar privilege of the godly (Psa_37:37), yet, to outward appearance, it is often the lot of the ungodly (Psa_73:4): There are no bands in their death. They are not taken off by a violent death; they are foolish, and yet die not as fools die; for their hands are not bound nor their feet put into fetters, 2Sa_3:33, 2Sa_3:34. They are not taken off by an untimely death, like the fruit forced from the tree before it is ripe, but are left to hang on, till, through old age, they gently drop of themselves. They do not die of sore and painful diseases: There are no pangs, no agonies, in their death, but their strength is firm to the last, so that they scarcely feel themselves die. They are of those who die in their full strength, being wholly at ease and quiet, not of those that die in the bitterness of their souls and never eat with pleasure, Job_21:23, Job_21:25. Nay, they are not bound by the terrors of conscience in their dying moments; they are not frightened either with the remembrance of their sins or the prospect of their misery, but die securely. We cannot judge of men's state on the other side death either by the manner of their death or the frame of their spirits in dying. Men may die like lambs, and yet have their place with the goats.

(2.) He observed that they made a very bad use of their outward prosperity and were hardened by it in their wickedness, which very much strengthened the temptation he was in to fret at it. If it had done them any good, if it had made them less provoking to God or less oppressive to man, it would never have vexed him; but it had quite a contrary effect upon them.

[1.] It made them very proud and haughty. Because they live at ease, pride compasses them as a chain, Psa_73:6. They show themselves (to all that see them) to be puffed up with their prosperity, as men show their ornaments. The pride of Israel testifies to his face, Hos_5:5; Isa_3:9. Pride ties on their chain, or necklace; so Dr. Hammond reads it. It is no harm to wear a chain or necklace; but when pride ties it on, when it is worn to gratify a vain mind, it ceases to be an ornament. It is not so much what the dress or apparel is (though we have rules for that, 1Ti_2:9) as what principle ties it on and with what spirit it is worn. And, as the pride of sinners appears in their dress, so it does in their talk: They speak loftily (Psa_73:8 ); they affect great swelling words of vanity (2Pe_2:18), bragging of themselves and disdaining all about them. Out of the abundance of the pride that is in their heart they speak big.

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[1.] It made them oppressive to their poor neighbours (Psa_73:6): Violence covers them as a garment. What they have got by fraud and oppression they keep and increase by the same wicked methods, and care not what injury they do to others, nor what violence they use, so they may but enrich and aggrandize themselves. They are corrupt, like the giants, the sinners of the old world, when the earth was filled with violence, Gen_6:11, Gen_6:13. They care not what mischief they do, either for mischief-sake or for their own advantage-sake. They speak wickedly concerning oppression; they oppress, and justify themselves in it. Those that speak well of sin speak wickedly of it. They are corrupt, that is, dissolved in pleasures and every thing that is luxurious (so some), and then they deride and speak maliciously; they care not whom they wound with the poisoned darts of calumny; from on high they speak oppression.

[3.] It made them very insolent in their demeanour towards both God and man (Psa_73:9): They set their mouth against the heavens, putting contempt upon God himself and his honour, bidding defiance to him and his power and justice. They cannot reach the heavens with their hands, to shake God's throne, else they would; but they show their ill-will by setting their mouth against the heavens. Their tongue also walks through the earth, and they take liberty to abuse all that come in their way. No man's greatness or goodness can secure him from the scourge of the virulent tongue. They take a pride and pleasure in bantering all mankind; they are pests of the country, for they neither fear God nor regard man.

[4.] In all this they were very atheistical and profane. They could not have been thus wicked if they had not learned to say (Psa_73:11), How doth God know? And is there knowledge in the Most High? So far were they from desiring the knowledge of God, who gave them all the good things they had and would have taught them to use them well, that they were not willing to believe God had any knowledge of them, that he took any notice of their wickedness or would ever call them to an account. As if, because he is Most High, he could not or would not see them, Job_22:12, Job_22:13. Whereas because he is Most High therefore he can, and will, take cognizance of all the children of men and of all they do, or say, or think. What an affront is it to the God of infinite knowledge, from whom all knowledge is, to ask, Is there knowledge in him? Well may he say (Psa_73:12), Behold, these are the ungodly.

(3.) He observed that while wicked men thus prospered in their impiety, and were made more impious by their prosperity, good people were in great affliction, and he himself in particular, which very much strengthened the temptation he was in to quarrel with Providence.

[1.] He looked abroad and saw many of God's people greatly at a loss (Psa_73:10): “Because the wicked are so very daring therefore his people return hither; they are at the same pause, the same plunge, that I am at; they know not what to say to it any more than I do, and the rather because waters of a full cup are wrung out to them; they are not only made to drink, and to drink deeply, of the bitter cup of affliction, but to drink all. Care is taken that they lose not a drop of that unpleasant potion; the waters are wrung out unto them, that they may have the dregs of the cup. They pour out abundance of tears when they hear wicked people blaspheme God and speak profanely,” as David did, Psa_119:136. These are the waters wrung out to them.

[2.] He looked at home, and felt himself under the continual frowns of Providence, while the wicked were sunning themselves in its smiles (Psa_73:14): “For my part,” says he, “all the day long have I been plagued with one affliction or another, and chastened every morning, as duly as the morning comes.” His afflictions were great - he was chastened and plagued; the returns of them were constant, every morning with the morning, and they continued, without intermission, all the day long. This he thought was very hard, that, when those who blasphemed God were in prosperity, he that worshipped God was under such great affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith.

(4.) From all this arose a very strong temptation to cast off his religion.

[1.] Some that observed the prosperity of the wicked, especially comparing it with the afflictions of the righteous, were tempted to deny a providence and to think that God had forsaken the earth. In this sense some take Psa_73:11. There are those, even among God's professing people, that say, “How does God know? Surely all things are left to blind fortune, and not disposed of by an all-seeing God.” Some of the heathen, upon such a remark as this, have asked, Quis putet esse deos? - Who will believe that there are gods?

[2.] Though the psalmist's feet were not so far gone as to question God's omniscience, yet he was tempted to question the benefit of religion, and to say (Psa_73:13), Verily, I have cleansed my heart in vain, and have, to no purpose, washed my hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the first place, by repentance and regeneration, and then to wash our hands in innocency by a universal reformation of our lives. It is not in vain to do this, not in vain to serve God and keep his ordinances; but good men have been sometimes tempted to say, “It is in vain,” and “Religion is a thing that there is nothing to be got by,” because they see wicked people in prosperity. But, however the thing may appear now, when the pure in heart, those blessed ones, shall see God (Mat_5:8 ), they will not say that they cleansed their hearts in vain. — Henry