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.
"How have they become a desolation suddenly?" [Psalm 73:19]. He is wondering at them, understanding unto the last things. "They have vanished." Truly like smoke, which while it mounts upward, does vanish, so they have vanished. How does he say, "They have vanished"? In the manner of one who understands the last things: "they have perished because of their iniquity."
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Summary
Psalms 73:19, a pivotal verse within Asaph's profound reflection, articulates the sudden and terrifying downfall awaiting the wicked, a stark contrast to their perceived earthly prosperity. It marks a dramatic shift in the psalmist's understanding, moving from envy and doubt to a clear vision of divine justice, revealing that the apparent security and success of those who disregard God are but fleeting illusions, destined for an abrupt, comprehensive, and consuming end.
Context
Literary Context
This verse is situated at the climax of Asaph's spiritual crisis and subsequent revelation within Psalm 73. The psalm opens with the psalmist confessing his near spiritual stumble, his feet almost slipping, due to his envy of the wicked's seemingly untroubled prosperity and arrogant disdain for God Psalms 73:2-12. He wrestled deeply with the apparent injustice, feeling his own pursuit of purity was in vain, a struggle that brought him great anguish and confusion Psalms 73:13-16. The turning point, crucial for understanding verse 19, occurs when Asaph "went into the sanctuary of God" Psalms 73:17, where he gained divine insight into the ultimate destiny of the unrighteous. Verse 19, therefore, is the terrifying realization of that destiny, immediately following the divine revelation of their precarious, slippery standing Psalms 73:18. It serves as the shocking culmination of Asaph's newfound understanding.
Historical & Cultural Context
Psalm 73 belongs to the wisdom tradition of Israel, grappling with the perennial problem of theodicy – how a just and omnipotent God can allow the wicked to prosper while the righteous suffer. This was a common struggle for believers in ancient Israel, as seen in books like Job and Ecclesiastes, and various other Psalms. The cultural context often valued outward signs of blessing (wealth, large family, long life, freedom from trouble) as indicators of divine favor and righteousness. When the wicked seemed to enjoy these blessings without consequence, it challenged the fundamental understanding of God's justice, covenant faithfulness, and the very moral order of the universe. Asaph's journey reflects a universal human struggle to reconcile God's character with the observable inequities of the world, ultimately finding resolution not in worldly understanding but in divine revelation received within the sacred space of worship and communion with God.
Key Themes
Psalms 73:19 powerfully contributes to several overarching themes within the psalm and broader biblical theology. It highlights the theme of Divine Justice, asserting that God's judgment, though sometimes delayed and often unseen by human eyes, is certain, absolute, and devastating for those who oppose Him. This revelation reassures the righteous that God is indeed sovereign and just, even when appearances suggest otherwise. Furthermore, it underscores the Transience of Wicked Prosperity, emphasizing that the wealth, ease, and apparent security of the ungodly are temporary, deceptive, and ultimately illusory. Their perceived stability is a mirage, shattered "as in a moment," contrasting sharply with the enduring hope, stability, and eternal security found in drawing near to God, a theme Asaph embraces later in the psalm as his ultimate good Psalms 73:28. The verse also serves as a potent warning against the Peril of Envy, a temptation Asaph himself nearly succumbed to, revealing that coveting the fleeting success of the wicked is a dangerous and spiritually debilitating path.
Exposition and Analysis
Key Word Analysis
The Hebrew word שַׁמָּה (shammâh, H8047) conveys a profound sense of utter ruin, waste, and astonishment. It describes a state of complete devastation, often associated with a shocking and fearful emptiness. In this context, it signifies not merely a loss of possessions or status, but a comprehensive and terrifying destruction of their very existence or well-being, leaving them in a state of horror and bewilderment, as if their world has been laid waste.
The KJV "utterly consumed" translates the Hebrew verb תַּמּוּ (tammu), derived from the root תָּמַם (tâmam, H8552), meaning to be complete, finished, or brought to an end. It denotes a state of absolute termination or destruction. The use of this word emphasizes the finality and totality of the wicked's downfall; their end is not partial or temporary, but a complete and irreversible obliteration of their former state, leaving nothing remaining of their perceived strength, prosperity, or influence.
The Hebrew word בַּלָּהוֹת (ballâhâh, H1091) refers to sudden, overwhelming dread, fright, or destruction. It speaks to a profound psychological and spiritual torment, a state of being utterly overwhelmed and obliterated by fear and judgment. The root suggests a sense of melting away or being swallowed up by an intense, consuming fear, reinforcing the idea of a terrifying, inescapable, and internally devastating end.
Verse Breakdown
"How are they [brought] into desolation, as in a moment!"
This opening exclamation expresses Asaph's profound astonishment and horror at the suddenness and completeness of the wicked's demise. The phrase "as in a moment" highlights the instantaneous, almost blink-of-an-eye nature of their ruin, contrasting sharply with their seemingly stable and prosperous lives. It implies a divine intervention that is swift, unexpected, and utterly decisive, transforming their perceived security into a state of utter waste, emptiness, and ruin, leaving them utterly bewildered.
"they are utterly consumed with terrors."
This clause further elaborates on the nature of their downfall, emphasizing its totality and the accompanying psychological torment. "Utterly consumed" points to a complete and final destruction, leaving nothing behind of their former state. The addition of "with terrors" suggests that their end is not merely physical or material, but also a terrifying experience of overwhelming dread, fright, and internal collapse. This indicates a divine judgment that impacts both their external circumstances and their inner being, a fearful and inescapable consequence of their ungodly lives.
Literary Devices
Psalms 73:19 employs several potent Literary Devices to convey its message with dramatic impact. The verse opens with an Exclamation, "How are they...!", which powerfully expresses the psalmist's profound shock, awe, and perhaps a touch of horror at the sudden and complete reversal of fortunes for the wicked. This rhetorical question, functioning as an exclamation, underscores the dramatic and unexpected nature of the divine judgment. Hyperbole is evident in the phrase "as in a moment" and "utterly consumed," emphasizing the extreme swiftness and totality of their destruction, making the divine intervention seem almost instantaneous and absolute, far beyond normal human experience. There is also a strong sense of Irony, as the very prosperity, arrogance, and perceived invincibility that defined the wicked's lives are revealed to be the prelude to their sudden and terrifying ruin, a stark contrast to their earlier boastful security. Finally, vivid Imagery of "desolation" and being "consumed with terrors" paints a powerful and visceral picture of their fearful and complete end, allowing the reader to grasp the severity, finality, and internal torment of God's righteous judgment.
Theological and Thematic Connections
This verse profoundly articulates the biblical truth of God's ultimate justice and the fleeting nature of worldly power and prosperity when divorced from righteousness. It serves as a stark reminder that while God's patience is immense, offering ample opportunity for repentance, His judgment is certain and will manifest decisively. The temporary success of the wicked is merely a prelude to their inevitable and terrifying downfall, demonstrating that true security and lasting peace are found only in God. This understanding liberates the believer from the temptation to envy the ungodly and instead encourages steadfast trust in God's perfect timing and righteous governance of the world, knowing that all accounts will ultimately be settled by the divine hand.
Reflection and Application
Psalms 73:19 offers a crucial and sobering perspective for believers navigating a world where injustice often seems to prevail and the unrighteous appear to flourish. It calls us to resist the temptation to envy the temporary successes of those who disregard God, reminding us that their apparent stability and prosperity are built on a foundation of sand, destined for a swift and terrifying collapse. Instead, this verse encourages a deep, unwavering trust in God's sovereign justice, even when His timing seems slow or His methods inscrutable to our human perception. Our focus should shift from the transient allure of earthly gains and the perceived inequities of the present to the enduring realities of God's eternal kingdom and His perfectly righteous character. It challenges us to cultivate an eternal perspective, finding our joy, security, and ultimate satisfaction not in worldly circumstances or fleeting pleasures but in the unchanging presence and unfailing promises of God, knowing with certainty that He will ultimately set all things right.
Questions for Reflection
FAQ
Why does God allow the wicked to prosper, even temporarily, if their end is so terrifying?
The temporary prosperity of the wicked is a complex theological issue, often referred to as the problem of theodicy. Psalms 73:19, in conjunction with the entire Psalm, suggests that God's allowance of temporary prosperity serves several profound purposes. Firstly, it highlights the depth of human free will and God's immense patience, offering extended opportunities for repentance and a turning to Him. Secondly, it serves to test and refine the faith of the righteous, encouraging them to trust in God's character and His ultimate plan rather than in immediate visible rewards or earthly justice. Finally, as powerfully seen in this verse, it underscores the dramatic contrast with their ultimate, sudden, and terrifying judgment, making the divine justice all the more apparent and undeniable. God's perspective is eternal, and what seems like prosperity in a fleeting moment of time is revealed as nothing compared to their eternal desolation and the consuming terrors that await them.
What does "desolation" mean in this context, and is it a physical or spiritual state?
In Psalms 73:19, "desolation" (Hebrew: שַׁמָּה, shammâh) signifies a state of utter ruin, waste, and profound astonishment. It encompasses both physical and spiritual dimensions, indicating a comprehensive collapse. While it can imply a loss of material possessions, power, or social standing, its primary emphasis here is on a profound, terrifying emptiness and a complete shattering of their perceived security and well-being. It's a state of being overwhelmed by horror and dread, suggesting a spiritual and psychological torment that accompanies their ultimate destruction, far beyond mere physical discomfort. It speaks to a complete undoing of their very being and perceived reality.
Christ-Centered Fulfillment
Psalms 73:19, with its stark portrayal of the wicked's sudden and terrifying judgment, finds its ultimate fulfillment and clearest exposition in the person and work of Jesus Christ. While the Old Testament often speaks of temporal judgments and the consequences of sin in this life, the New Testament, through Christ, reveals the eternal and ultimate consequences of rejecting God, which Christ Himself embodies and declares. Jesus, the perfect embodiment of divine justice, will return not only as the Savior but also as the righteous Judge of all the earth. His first coming offered grace and a glorious escape from the "terrors" of judgment through faith in His atoning sacrifice on the cross, where He absorbed the desolation and curse of sin for all who believe 2 Corinthians 5:21. However, for those who refuse His offer of salvation and persist in their ungodliness, His second coming will bring the "desolation" and "terrors" described by Asaph to their ultimate, eternal conclusion. Passages like [Matthew 25:41 "Matthew 25:41 - Depart From Me, You Cursed"] speak of eternal fire prepared for the devil and his angels, into which the unrighteous will be cast, experiencing utter consumption and terror. Thus, the fleeting prosperity of the wicked is ultimately judged by the Lamb of God, who alone has the authority to execute divine justice, ensuring that every knee will one day bow and every tongue confess that He is Lord, either in salvation or in terrifying judgment Philippians 2:10-11. He is the one who brings light to the dark problem of evil, revealing that true justice will prevail and that the end of the wicked is indeed "utterly consumed with terrors."