TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 73:15–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Psa 73:15.
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, Pro 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 (Mat 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 (Psa 73:16): "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 (Psa 73:17) 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 (Psa 73:18), 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 (Joe 1:15), from the glory of his power, Th2 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! Psa 73:19. 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, Psa 73:20. 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, Psa 52:6, Psa 52:7. How did God despise that rich man's image when he said, Thou fool, this night thy soul shall be required of thee! Luk 12:19, Luk 12:20. 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.
Historical interpretation
Historical Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Subsequent events also go to show how the image of such a person is not found but perishes, since his image is not found in the city of the Lord, that Jerusalem which is above. For the Lord has painted us in his image and likeness, even as he teaches us, saying, “Behold, O Jerusalem, I have painted your walls.” If we have acted well, that heavenly image continues in us; if anyone acts badly, this image is destroyed in him that is the image of him who came down from heaven, and there is in him the image of the earthly. On this account also the apostle says, “Even as we have borne the image of the one that is earthly, let us bear also the image of the other that is heavenly.” Therefore, the images of good continue to shine forth in that city of God. But if anyone has turned aside to graver sins and has not done penance, his image is destroyed or else cast out even as Adam was cast out and excluded from paradise. But whoever has conducted himself in a holy and honorable fashion enters into that city of God15 and brings in his own image so that it may shine in that city of God. “O Lord, in your city you shall reduce their images to nothing,” because those who have clothed themselves with the works of darkness cannot shine in the light. Let us adduce an example from the world. See how the images of good rulers continue in cities, whereas the images of tyrants are destroyed.
Such, then, is the first supposition of true knowledge, that things in the world happen by chance. The second is that “on account of the subterfuges you have placed before them” prodigious success, worldly profits and an abundance of riches. Otherwise, they might plead by way of excuse that they had been less devout by reason of want or of some bitter pain or grief and had been driven to the guilt of robbery and to the desire to plunder under compulsion of poverty. For they were enriched with wealth and exalted with honors, not for tranquility of life or the enjoyment of delight but that complaining might be foreclosed and distress piled up.
Therefore, in regard to the latter, David also says, “They have ceased to be and have perished by reason of their iniquity as the dream of one that wakes up.” This means: The wicked cease to be, and they disappear as a dream does when one first wakes up from sleep, “because they are in darkness and have walked in darkness”;7 not a trace of their good work remains, but they are like those who see a dream. Now one who dreams, dreams at night, whereas night is in darkness. The children of darkness are deprived of the Sun of justice and the splendor of virtue, for they sleep always and do not keep watch, and of them it is appropriately said, “They have slept their sleep and have found nothing.” For indeed, when their souls are separated from the body, and they are, as it were, released from the sleep of the body, they will find nothing, they will possess nothing, and they will lose what they thought they possessed. For although the unwise and foolish person may overflow with riches, he will leave his riches to strangers, and the glory of his house will not descend to hell together with him.
And therefore I conferred with my heart and I said to myself, “if I will speak thus, that I have justified my heart in vain,” and the voice of God replied to me and said, “Behold the generation of your children, to which I have made distribution.” This means: Behold, you find in the Scriptures, O you son of Adam, that I have made distribution to the generation of your children, that wealth may be granted to the wicked simply by chance and not from some merit. Neither are the rewards of virtue the profits of a treasury, just as poverty … is not a punishment for sin. But such things come without distinction, for they roll along on a kind of flow of life that is like a river.
To wit, "because of deceitfulness You have set upon them" [Psalm 73:18]. Because deceitful they are, that is fraudulent; because deceitful they are, they suffer deceits. What is this, because fraudulent they are they suffer a fraud? They desire to play a fraud upon mankind in all their naughtinesses, they themselves also suffer a fraud, in choosing earthly good things, and in forsaking the eternal. Therefore, brethren, in their very playing off a fraud they suffer a fraud. In that which but now I said, brethren, "What manner of wit has he who to gain a garment does lose his fidelity?" has he whose garment he has taken suffered a fraud, or he that is smitten with so great a loss? If a garment is more precious than fidelity, the former does suffer the greater loss: but if incomparably good faith does surpass the whole world, the latter shall seem to have sustained the loss of a garment; but to the former is said, "What does it profit a man if he gain the whole world, but suffer the loss of his own soul?" [Matthew 16:26] Therefore what has befallen them? "Because of deceitfulness You have set for them: You threw them down while they were being exalted." He has not said, You threw them down because they were lifted up: not as it were after that they were lifted up You threw them down; but in their very lifting up they were thrown down. For thus to be lifted up is already to fall.
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Summary
Psalm 73:18 marks the profound turning point in Asaph's spiritual journey, where he receives divine insight into the ultimate and certain fate of the wicked. After grappling with their apparent prosperity and his own struggles with envy, Asaph's perspective is dramatically transformed in the sanctuary, where he perceives that God Himself has intentionally placed the unrighteous on a treacherous and unstable path, leading them inexorably to a catastrophic and complete destruction, thereby affirming divine justice and the transient, illusory nature of worldly success.
Context
Literary Context
Psalm 73 is a wisdom psalm, structured as a deeply personal lament that transitions into a profound affirmation of faith and trust in God. The psalm opens with Asaph's candid confession of his near spiritual stumble, as he observed the seemingly untroubled and arrogant prosperity of the wicked (see Psalm 73:2-12). He felt his own righteous living was in vain and questioned God's justice (see Psalm 73:13-16). The pivotal moment occurs in Psalm 73:17, where Asaph enters "the sanctuary of God" and gains a new, divine understanding of "their end." Verse 18 is the direct revelation of this understanding, starkly contrasting with the wicked's earlier perceived stability and foreshadowing the detailed description of their sudden and terrifying ruin in Psalm 73:19-20. The psalm then concludes with Asaph's renewed commitment to and joy in God, finding his ultimate security and good in Him alone (see Psalm 73:21-28).
Historical & Cultural Context
Asaph, a prominent Levitical musician and seer during the time of David and Solomon (as noted in 1 Chronicles 16:4-7 and 2 Chronicles 29:30), wrestled with a theological dilemma common in ancient Israelite wisdom literature: the apparent injustice of the wicked prospering while the righteous suffer. This deeply perplexing problem is also explored in the Book of Job, Psalm 37, and Jeremiah 12. The "sanctuary" (verse 17) refers to the Temple, a sacred space where divine revelation and spiritual clarity were often granted through worship, prayer, and meditation, acting as a place where earthly perspectives could be corrected by heavenly truth. The imagery of "slippery places" would resonate deeply with a people familiar with the treacherous, unstable terrain of the Judean hills, making it a powerful metaphor for moral and existential precariousness. The concept of "destruction" (מַשּׁוּאוֹת, mashshûwʼâh) points to desolation and ruin, a familiar consequence of divine judgment in the ancient Near East, often manifested through military defeat, famine, or natural disaster, emphasizing the completeness of their undoing.
Key Themes
This verse powerfully contributes to several key themes within the psalm and broader biblical theology. It underscores Divine Justice and Judgment, asserting God's active and sovereign role in the ultimate destiny of the wicked; their downfall is not random but a result of His righteous decree, ensuring that no unrighteousness goes unpunished indefinitely. It highlights The Precariousness of Worldly Success, using the vivid imagery of "slippery places" to convey that the prosperity of the unrighteous, however impressive or stable it may appear to human eyes, is inherently unstable, lacking any true foundation and inevitably leading to a fall. Furthermore, the phrase "thou castedst them down into destruction" emphasizes Ultimate and Comprehensive Ruin, signifying a complete, irreversible, and comprehensive desolation for those who oppose God, contrasting sharply with their temporary earthly flourishing (as seen in Psalm 37:20). Finally, the verse powerfully affirms God's Sovereignty, as the declaration "Surely thou didst set them" points to God's ultimate control over all circumstances, including the timing and manner of judgment, providing the divine answer to the problem of evil that Asaph initially grappled with, reassuring the righteous of God's unwavering control.
Exposition and Analysis
Key Word Analysis
This verb (H7896) signifies to "place," "appoint," or "lay." Here, it powerfully conveys God's active and intentional agency. It is not that the wicked merely stumble into slippery places by chance, but that God Himself, in His sovereign will and righteous judgment, has appointed or established their position on such treacherous ground. This implies a divine design behind their precarious state, a deliberate act that sets the stage for their inevitable downfall.
While the KJV uses the plural "places," the root (H2513) refers to "smoothness" or a "slippery place." Figuratively, it denotes a treacherous, unstable, and morally precarious path. This word vividly describes an existential and ethical instability, where a fall is not just possible but divinely ensured. Despite their outward appearance of security and strength, the wicked are, by divine design, on a path that offers no firm footing, leading them to an unavoidable and sudden collapse.
This noun (H4876) denotes "ruin," "desolation," or "waste." It signifies a comprehensive and utter undoing, emphasizing the finality and completeness of the judgment. It is not a temporary setback but a state of irreversible devastation, highlighting the stark contrast between the fleeting pleasures of the wicked and their ultimate, utter ruin. This term underscores the absolute nature of their divinely ordained end.
Verse Breakdown
"Surely thou didst set them in slippery places:"
This opening clause reveals the divine agency behind the wicked's precarious position. The emphatic "Surely" (אַךְ, ʾak) underscores the certainty and truth of Asaph's divinely revealed understanding. God is not merely observing but actively "setting" or placing the wicked on this treacherous path. This implies that their apparent success and stability are a deceptive, temporary state, allowed by God to highlight their ultimate instability and to serve His sovereign purposes of justice. Their foundation is not solid ground but a path designed by divine decree for their inevitable downfall.
"thou castedst them down into destruction."
This second clause describes the inevitable, forceful, and comprehensive outcome of their divinely appointed position. The verb "castedst down" (תַּפִּילֵם, tappîlēm, from H5307, nâphal) is strong and decisive, indicating a sudden, forceful, and irreversible action by God. It signifies a complete and utter ruin, as defined by the Hebrew word mashshûwʼâh. This is not a gradual decline but a swift and decisive judgment, demonstrating God's ultimate power to bring about the downfall of those who oppose Him, fulfilling His righteous justice and bringing their temporary prosperity to an absolute end.
Literary Devices
Psalm 73:18 masterfully employs several powerful literary devices to convey its profound message. The most prominent is metaphor, particularly in the vivid phrase "slippery places." This image serves as a potent metaphor for the precarious and morally unstable position of the wicked, despite their outward show of prosperity and strength. It evokes a visceral sense of imminent and unavoidable fall, contrasting sharply with the security they believe they possess. The verse also utilizes synthetic parallelism, where the second clause expands upon and completes the thought of the first. "Thou didst set them in slippery places" logically leads to and is fulfilled by "thou castedst them down into destruction," illustrating the divinely ordained cause-and-effect relationship and God's active role in both. Finally, there is a strong element of irony present. The wicked boast of their stability, mock the righteous, and live as if impervious to consequence (as described in Psalm 73:6-9), yet the psalm reveals that God has, all along, placed them on a path that guarantees their downfall, making their perceived strength and security the very means of their ultimate ruin.
Theological and Thematic Connections
This pivotal verse offers profound theological insights, primarily affirming God's unwavering justice and absolute sovereignty in the face of apparent inequities. It assures believers that the prosperity of the wicked is fleeting, built on an unstable foundation, and ultimately subject to divine judgment. This truth serves as a powerful antidote to envy, despair, and the temptation to question God's fairness, reminding us that God sees all, and His timing for justice is perfect. It underscores the biblical principle that while the wicked may flourish for a season, their end is ruin, while the righteous, though they may suffer, have an enduring hope and a secure future in God. This understanding transforms the believer's perspective on earthly struggles, shifting focus from transient circumstances to eternal realities, and encourages steadfast faith, knowing that God will ultimately vindicate His own and bring all things into righteous account.
Reflection and Application
Psalm 73:18 offers immense comfort and a crucial corrective for the believer navigating a world often seemingly dominated by injustice and the apparent success of the unrighteous. It calls us to shift our gaze from the temporary outward appearance of worldly prosperity to God's eternal perspective and ultimate justice. When we are tempted to envy the wicked or question God's fairness, this verse reminds us that their perceived stability is an illusion, a dangerous path divinely appointed to lead to their inevitable destruction. Our security, therefore, must never be sought in earthly gains, fleeting pleasures, or human approval, but solely in our unwavering relationship with God, who is our ultimate refuge and firm foundation. It encourages us to trust in God's perfect timing and His righteous character, even when circumstances seem to contradict His promises. This truth liberates us from the anxiety of comparison and empowers us to live righteously, pursuing eternal values with confidence, knowing that true stability, lasting joy, and eternal reward are found only in Him, not in the "slippery places" of worldly gain.
Questions for Reflection
FAQ
What does "slippery places" specifically mean in the context of Psalm 73:18?
In this context, "slippery places" (Hebrew: chelqâh, H2513) is a powerful metaphor for the precarious and morally treacherous position of the wicked, despite their outward appearance of security and prosperity. It signifies that their foundation is inherently unstable, lacking any true footing. God, in His sovereignty and justice, has allowed them to build their lives on this unstable ground, which inevitably leads to their downfall. It's not merely a physical slipperiness, but an existential and moral instability that guarantees their ultimate ruin, contrasting sharply with the firm foundation found in God (as seen in Psalm 40:2).
Does this verse imply that God actively causes people to sin or that He desires their destruction?
This verse does not imply that God causes people to sin. Instead, it emphasizes God's sovereignty over the consequences of sin and His role as the righteous judge. The wicked choose their path of rebellion, self-reliance, and rejection of God's ways (as highlighted in Proverbs 1:31), and God, in His perfect justice, ensures that their chosen trajectory leads to its inevitable and divinely ordained end. He "sets them" in these places in the sense that He allows their chosen course to reach its logical and just conclusion, and He "casts them down" as the righteous judge executing judgment. It underscores His ultimate control over all destinies, ensuring that justice is served and that no one can ultimately escape the consequences of their actions. God desires all to come to repentance (see 2 Peter 3:9), but He also upholds His justice against those who persistently reject Him.
Christ-Centered Fulfillment
Psalm 73:18, with its stark portrayal of the wicked's inevitable downfall, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While Asaph wrestled with the temporary prosperity of the unrighteous, Christ reveals the eternal consequences of choosing a life apart from God and offers the only true path to lasting security. Jesus Himself warned about the folly of building one's life on an unstable foundation, likening it to building a house on sand, which collapses in the storm, in contrast to building on the rock of His teachings (see Matthew 7:24-27). He is the only true and firm foundation upon which a secure life can be built (as affirmed in 1 Corinthians 3:11), providing stability where the world offers only "slippery places." Furthermore, Christ's ultimate victory over sin and death ensures the final and complete destruction of all evil and those who persist in rebellion against God. His return will usher in a final judgment where the "sheep" are separated from the "goats," with those who rejected Him being cast into eternal destruction (see Matthew 25:31-46). For believers, this means that through Christ, we are delivered from the "slippery places" of sin and judgment and are instead placed on the secure ground of His grace and righteousness (as beautifully described in Colossians 1:13-14), finding our eternal security and hope in Him alone, a hope that will never be cast down into destruction.