Surely thou didst set them in slippery places: thou castedst them down into destruction. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK EXPOSITORY (ENGLISH BIBLE) Psalm 73:18. Thou didst set them in slippery places — Their happiness hath no firm foundation; it is very unstable, like a man’s standing on very slippery ground. Thou castedst them down into destruction — The same hand which raised them will soon cast them down into utter ruin. “Worldly prosperity,” says Dr. Horne, “is as the narrow and slippery summit of a mountain, on which, to answer the designs of his providence, God permits the wicked, during his pleasure, to take their station; till, at length, the fatal hour arrives, when, by a stroke unseen, they fall from thence, and are lost in the fathomless ocean of sorrow, torment, and despair.”73:15-20 The psalmist having shown the progress of his temptation, shows how faith and grace prevailed. He kept up respect for God's people, and with that he restrained himself from speaking what he had thought amiss. It is a sign that we repent of the evil thoughts of the heart, if we suppress them. Nothing gives more offence to God's children, than to say it is vain to serve God; for there is nothing more contrary to their universal experience. He prayed to God to make this matter plain to him; and he understood the wretched end of wicked people; even in the height of their prosperity they were but ripening for ruin. The sanctuary must be the resort of a tempted soul. The righteous man's afflictions end in peace, therefore he is happy; the wicked man's enjoyments end in destruction, therefore he is miserable. The prosperity of the wicked is short and uncertain, slippery places. See what their prosperity is; it is but a vain show, it is only a corrupt imagination, not substance, but a mere shadow; it is as a dream, which may please us a little while we are slumbering, yet even then it disturbs our repose.Surely thou didst set them in slippery places - Not in a solid and permanent position; not where their foothold would be secure, but as on smooth and slippery rocks, where they would be liable any moment to fall into the foaming billows. However prosperous their condition may seem to be now, yet it is a condition of uncertainty and danger, from which they must soon fall into ruin. In their prosperity there is nothing of permanence or Stability; and this fact will explain the difficulty. Thou castedst them down into destruction - They are placed, not in a permanent condition, but in a condition from which they will be cast down to destruction. Ruin is before them; and the end will demonstrate the justice of God. Nothing can be determined from their present condition as to the question which caused so much perplexity, but in order to a proper solution we must wait to see the end. As an illustration of this, see the interesting account of the interview between Solon of Athens, and Croesus, the rich king of Lydia, as given in Herodotus, book i., 30-33. 18-20. their end—future (Ps 37:37, 38), which is dismal and terribly sudden (Pr 1:27; 29:1), aggravated and hastened by terror. As one despises an unsubstantial dream, so God, waking up to judgment (Ps 7:6; 44:23), despises their vain shadow of happiness (Ps 39:6; Isa 29:7). They are thrown into ruins as a building falling to pieces (Ps 74:3).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. The Psalmist's sorrow had culminated, not in the fact that the ungodly prospered, but that God had arranged it so: had it happened by mere chance, he would have wondered, but could not have complained; but how the arranger of all things could so dispense his temporal favours, was the vexatious question. Here, to meet the case, he sees that the divine hand purposely placed these men in prosperous and eminent circumstances, not with the intent to bless them but the very reverse. "Surely thou didst set them in slippery places." Their position was dangerous, and, therefore, God did not set his friends there but his foes alone. He chose, in infinite love, a rougher but safer standing for his own beloved. "Thou castedst them down into destruction." The same hand which led them up to their Tarpeian rock, hurled them down from it. They were but elevated by judicial arrangement for the fuller execution of their doom. Eternal punishment will be all the more terrible in contrast with the former prosperity of those who are ripening for it. Taken as a whole, the case of the ungodly is horrible throughout; and their worldly joy instead of diminishing the horror, actually renders the effect the more awful, even as the vivid lightning amid the storm does not brighten but intensify the thick darkness which lowers around. The ascent to the fatal gallows of Haman was an essential ingredient in the terror of the sentence - "hang him thereon." If the wicked had not been raised so high they could not have fallen so low. "How are they brought into desolation, as in a moment!" This is an exclamation of godly wonder at the suddenness and completeness of the sinners' overthrow. Headlong is their fall; without warning, without escape, without hope of future restoration! Despite their golden chains, and goodly apparel, death stays not for manners but hurries them away; and stern justice unbribed by their wealth hurls them into destruction. "They are utterly consumed with terrors." They have neither root nor branch left. They cease to exist among the sons of men, and, in the other world, there is nothing left of their former glory. Like blasted trees, consumed by the lightning, they are monuments of vengeance; like the ruins of Babylon they reveal, in the greatness of their desolation, the judgments of the Lord against all those that unduly exalt themselves. The momentary glory of the graceless is in a moment effaced, their loftiness is in an instant consumed. "As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image." They owe their existence and prosperity to the forbearance of God, which the Psalmist compares to a sleep; but, as a dream vanishes so soon as a man awakes, so the instant the Lord begins to exercise his justice and call men before him, the pomp and prosperity of proud transgressors shall melt away. When God awakes to judgment, they who despise him shall be despised; they are already "such stuff as dreams are made of," but then the baseless fabric shall not leave a wreck behind. Let them flaunt their little hour, poor unsubstantial sons of dreams; they will soon be gone; when the day breaketh, and the Lord awakes as a mighty man out of his sleep, they will vanish away. Who cares for the wealth of dreamland? Who indeed but fools? Lord, leave us not to the madness which covets unsubstantial wealth, and ever teach us thine own wisdom. Their happiness hath no firm foundation; it was very unstable, like a man’s standing in very slippery ground. The same hand which raised them will cast them down into the pit of utter destruction.Surely thou didst set them in slippery places,.... In which a man cannot stand long, and without danger; and the higher they are the more dangerous, being slippery, and such are places of honour and riches. The phrase denotes the uncertainty and instability of these things, and the danger men are in who are possessed of them of falling into destruction and misery. The Targum is, "thou didst set them in darkness;'' to be in slippery places, and in the dark, is very uncomfortable, unsafe, and dangerous indeed; See Psalm 35:6 and it may be observed, that all this honour, promotion, and riches, are of God; it is he that sets them in these places of honour and profit; and he that sets them up can pull them down, as he does; so it follows, thou castest them down into destruction: into temporal destruction, by removing them from their high stations into a very low, mean, and contemptible state, as were Shebna and Nebuchadnezzar, Isaiah 22:15 and into everlasting destruction, from whence there is no recovery; see Psalm 55:23. Surely thou didst set them in slippery places: thou castedst them down into destruction.EXEGETICAL (ORIGINAL LANGUAGES) 18. Surely in slippery places dost thou appoint their lot:Suddenly dost thou cast them down into ruin. Surely, as in Psalm 73:1; Psalm 73:13, means ‘after all.’ They are set in dangerous places where they will stumble and fall. Cp. Psalm 35:6; Jeremiah 23:12. The word for ruin occurs elsewhere only in Psalm 74:3. 18–20. The awful fate of the wicked is the negative solution of the problem. Verse 18. - Surely thou didst set them up in slippery places. The wicked have at no time any sure hold on their prosperity. They are a "set in slippery places" - places from which they may easily slip and fall. Thou castedst them down to destruction. The fall often comes, even in this life. The flourishing cities of the plain are destroyed by fire from heaven; Pharaoh's land is ruined by the plagues, and his host destroyed in the Red Sea; Sennacherib's army perishes in a night; Jezebel is devoured by dogs; Athaliah is slain with the sword; Antiochus Epiphanes perishes in a distant expedition; Herod Agrippa is eaton of worms; persecutors, like Nero, Galerius, Julian, come to untimely ends. A signal retribution visits the wicked in hundreds and thousands of instances. When it does not, the question remains - Is death the end? This point is not formally brought forward, but it underlies the whole argument; and, unless retribution after death be regarded as certain, a single exception to the general rule of retribution in this life would upset the solution which the psalmist finds satisfactory. Psalm 73:18To such, doubt is become the transition to apostasy. The poet has resolved the riddle of such an unequal distribution of the fortunes of men in a totally different way. Instead of כּמו in Psalm 73:15, to read כּמוהם (Bצttcher), or better, by taking up the following הנה, which even Saadia allows himself to do, contrary to the accents (Arab. mṯl hḏâ), כּמו הנּה (Ewald), is unnecessary, since prepositions are sometimes used elliptically (כּעל, Isaiah 59:18), or even without anything further (Hosea 7:16; Hosea 11:7) as adverbs, which must therefore be regarded as possible also in the case of כּמו (Aramaic, Arabic כּמא, Aethiopic kem). The poet means to say, If I had made up my mind to the same course of reasoning, I should have faithlessly forsaken the fellowship of the children of God, and should consequently also have forfeited their blessings. The subjunctive signification of the perfects in the hypothetical protasis and apodosis, Psalm 73:15 (cf. Jeremiah 23:22), follows solely from the context; futures instead of perfects would signify si dicerem...perfide agerem. דּור בּניך is the totality of those, in whom the filial relationship in which God has placed Isreal in relation to Himself is become an inward or spiritual reality, the true Israel, Psalm 73:1, the "righteous generation," Psalm 14:5. It is an appellative, as in Deuteronomy 14:1; Hosea 2:1. For on the point of the uhiothesi'a the New Testament differs from the Old Testament in this way, viz., that in the Old Testament it is always only as a people that Israel is called בן, or as a whole בנים, but that the individual, and that in his direct relationship to God, dared not as yet call himself "child of God." The individual character is not as yet freed from its absorption in the species, it is not as yet independent; it is the time of the minor's νηπιότης, and the adoption is as yet only effected nationally, salvation is as yet within the limits of the nationality, its common human form has not as yet appeared. The verb בּגד with בּ signifies to deal faithlessly with any one, and more especially (whether God, a friend, or a spouse) faithlessly to forsake him; here, in this sense of malicious desertion, it contents itself with the simple accusative. On the one side, by joining in the speech of the free-thinkers he would have placed himself outside the circle of the children of God, of the truly pious; on the other side, however, when by meditation he sought to penetrate it (לדעת), the doubt-provoking phenomenon (זאת) still continued to be to him עמל, trouble, i.e., something that troubled him without any result, an unsolvable riddle (cf. Ecclesiastes 8:17). Whether we read הוּא or היא, the sense remains the same; the Ker הוּא prefers, as in Job 31:11, the attractional gender. Neither here nor in Job 30:26 and elsewhere is it to be supposed that ואחשׁבה is equivalent to ואחשׁבה (Ewald, Hupfeld). The cohortative from of the future here, as frequently (Ges. 128, 1), with or without a conditional particle (Psalm 139:8; 2 Samuel 22:38; Job 16:6; Job 11:17; Job 19:18; Job 30:26), forms a hypothetical protasis: and (yet) when I meditated; Symmachus (according to Montfaucon), ει ̓ ἐλογιζόμην. As Vaihinger aptly observes, "thinking alone will give neither the right light nor true happiness." Both are found only in faith. The poet at last struck upon the way of faith, and there he found light and peace. The future after עד frequently has the signification of the imperfect subjunctive, Job 32:11; Ecclesiastes 2:3, cf. Proverbs 12:19 (donec nutem equals only a moment); also in an historical connection like Joshua 10:13; 2 Chronicles 29:34, it is conceived of as subjunctive (donec ulciseretur, se sanctificarent), sometimes, however, as indicative, as in Exodus 15:16 (donec transibat) and in our passage, where אד introduces the objective goal at which the riddle found its solution: until I went into the sanctuary of God, (purposely) attended to (ל as in the primary passage Deuteronomy 32:29, cf. Job 14:21) their life's end. The cohortative is used here exactly as in ואבינה, but with the collateral notion of that which is intentional, which here fully accords with the connection. He went into God's dread sanctuary (plural as in Psalm 68:36, cf. מקדּשׁ in the Psalms of Asaph, Psalm 67:7; Psalm 78:69); here he prayed for light in the darkness of his conflict, here were his eyes opened to the holy plans and ways of God (Psalm 77:14), here the sight of the sad end of the evil-doers was presented to him. By "God's sanctuaries" Ewald and Hitzig understand His secrets; but this meaning is without support in the usage of the language. And is it not a thought perfectly in harmony with the context and with experience, that a light arose upon him when he withdrew from the bustle of the world into the quiet of God's dwelling - place, and there devoutly gave his mind to the matter? The strophe closes with a summary confession of the explanation received there. שׁית is construed with Lamed inasmuch as collocare is equivalent to locum assignare (vid., Psalm 73:6). God makes the evil-doers to stand on smooth, slippery places, where one may easily lose one's footing (cf. Psalm 35:6; Jeremiah 23:12). There, then, they also inevitably fall; God casts them down למשּׁוּאות, into ruins, fragores equals ruinae, from שׁוא equals שׁאה, to be confused, desolate, to rumble. The word only has the appearance of being from נשׁא: ensnarings, sudden attacks (Hitzig), which is still more ill suited to Psalm 74:3 than to this passage; desolation and ruin can be said even of persons, as הרס, Psalm 28:5, ונשׁבּרוּ, Isaiah 8:15, נפּץ, Jeremiah 51:21-23. The poet knows no other theodicy but this, nor was any other known generally in the pre-exilic literature of Israel (vid., Psalm 37; Psalm 39:1-13, Jeremiah 12, and the Job 1:1). The later prophecy and the Chokma were much in advance of this, inasmuch as they point to a last universal judgment (vid., more particularly Malachi 3:13.), but not one that breaks off this present state; the present state and the future state, time and eternity, are even there not as yet thoroughly separated. 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