Exegetical and Hermeneutical Commentary of Psalms 73:19
How are they [brought] into desolation, as in a moment! they are utterly consumed with terrors.
19. How are they become a desolation in a moment!
They are at an end, they are consumed with terrors.
The word terrors, found here only in the Psalter, is a favourite word in Job in similar connexions (Psa 18:11; Psa 18:14, &c.).
Fuente: The Cambridge Bible for Schools and Colleges
How are they brought into desolation, as in a moment! – How suddenly and unexpectedly does destruction come upon them! Nothing can be argued from their apparent prosperity, for there is no ground of security in that, no basis for an argument that it will continue. The end must be seen in order to form a correct estimate on the subject, and that end may soon come. Compare the notes at Job 15:20-21.
They are utterly consumed with terrors – literally, they perish; they are destroyed by terrors; that is, by terrible things, or by things suited to produce terror in the mind. The idea is not that they are destroyed by their own fears, but that things come upon them which are suited to overwhelm the soul, and that by those things they are utterly destroyed. It is by this result that we are to determine in regard to the equity of the divine administration, and not by their prosperity and their apparent safety.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. Are they brought into desolation] This is often a literal fact. I have known several cases where persons, very rich, have by sudden losses been brought into desolation as in a moment; in consequence of which they were utterly consumed in terrors.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Their fall is wonderful, both for its soreness and for its suddenness.
Consumed with terrors; either, with the horrors of their own minds; or rather, with Gods dreadful judgments unexpectedly seizing upon them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
How are they brought into desolation, as in a moment?…. Very suddenly, which is often the case of wicked men, who cry Peace and safety, and sudden destruction comes upon them, 1Th 5:3, so as in a moment were the punishment of Sodom and Gomorrah, of Pharaoh and his host, and of Korah and his company, La 4:6, the words are expressed with admiration, as wondering at the sudden and amazing turn of things:
they are utterly consumed with terrors: their destruction is not only sudden, but entire; it is like the breaking in pieces of a potter’s vessel; a shard of which cannot be gathered up and used, or like the casting of a millstone into the sea, which will never rise more; such will be the destruction of antichrist; see Re 2:27 and this is done “with terrors”; either by terrible judgments inflicted on them from without; or with terrors inwardly seizing upon their minds and consciences; as, at the time of temporal calamities, or at death, however at judgment, when the awful sentence will be pronounced upon them; see Job 27:20.
Fuente: John Gill’s Exposition of the Entire Bible
The poet calms himself with the solution of the riddle that has come to him; and it would be beneath his dignity as a man to allow himself any further to be tempted by doubting thoughts. Placing himself upon the standpoint of the end, he sees how the ungodly come to terrible destruction in a moment: they come to an end ( from , not ), it is all over with them ( ) in consequence of ( as in Psa 76:7, and unconnected as in Psa 18:4; Psa 30:4; Psa 22:14) frightful occurrences ( , a favourite word, especially in the Book of Job), which clear them out of the way. It is with them as with a dream, after ( as in 1Ch 8:8) one is awoke. One forgets the vision on account of its nothingness (Job 20:8). So the evil-doers who boast themselves (Act 25:23) are before God a , a phantom or unsubstantial shadow. When He, the sovereign Lord, shall awake, i.e., arouse Himself to judgment after He has looked on with forbearance, then He will despise their shadowy image, will cast it contemptuously from Him. Luther renders, So machstu Herr jr Bilde in der Stad verschmecht (So dost Thou, Lord, make their image despised in the city). But neither has the Kal this double transitive signification, “to give over to contempt,” nor is the mention of the city in place here. In Hos 11:9 also in the signification in urbem gives no right sense; it signifies heat of anger or fury, as in Jer 15:8, heat of anguish, and Schrder maintains the former signification (vid., on Psa 139:20), in fervore ( irae ), here also; but the pointing is against it. Therefore is to be regarded, with the Targum, as syncopated from (cf. , Jer 39:7; 2Ch 31:10; , Pro 24:17, and the like); not, however, to be explained, “when they awake,” viz., from the sleep of death (Targum),
(Note: The Targum version is, “As the dream of a drunken man, who awakes out of his sleep, wilt Thou, O Lord, on the day of the great judgment, when they awake out of their graves, in wrath abandon their image to contempt.” The text of our editions is to be thus corrected according to Bechai (on Deu 33:29) and Nachmani (in his treatise ).)
or after Psa 78:38, “when Thou awakest them,” viz., out of their sleep of security (De Wette, Kurtz), but after Psa 35:23, “when Thou awakest,” viz., to sit in judgment.
Thus far we have the divine answer, which is reproduced by the poet after the manner of prayer. Hengstenberg now goes on by rendering it, “for my heart was incensed;” but we cannot take according to the sequence of tenses as an imperfect, nor understand as a particle expression the reason. On the contrary, the poet, from the standpoint of the explanation he has received, speaks of a possible return ( seq. fut. = ) of his temptation, and condemns it beforehand: si exacerbaretur animus meus atque in renibus meis pungerer . , to become sour, bitter, passionate; , with the more exactly defining accusative , to be pricked, piqued, irritated. With begins the apodosis: then should I be… I should have become (perfect as in Psa 73:15, according to Ges. 126, 5). Concerning , non sapere , vid., Psa 14:4. can be taken as compar. decurtata for ; nevertheless, as apparently follows from Job 40:15, the poet surely has the p – ehe – mou , the water ox, i.e., the hippopotamus, in his mind, which being Hebraized is ,
(Note: The Egyptian p frequently passes over into the Hebrew b , and vice vers, as in the name Aperiu = ; p, however, is retained in = phar – aa , grand-house ( in Horapollo), the name of the Egyptian rulers, which begins with the sign of the plan of a house = p.)
and, as a plump colossus of flesh, is at once an emblem of colossal stupidity (Maurer, Hitzig). The meaning of the poet is, that he would not be a man in relation to God, over against God ( , as in Psa 78:37; Job 9:2, cf. Arab. maa , in comparison with), if he should again give way to the same doubts, but would be like the most stupid animal, which stands before God incapable of such knowledge as He willingly imparts to earnestly inquiring man.
Fuente: Keil & Delitzsch Commentary on the Old Testament
19. How have they been destroyed, as it were in a moment! The language of wonder in which the Psalmist breaks forth serves much to confirm the sentiment of the preceding verse. As the consideration of the prosperity of the ungodly induces a torpor upon our minds, yea, even renders them stupid; so their destruction, being sudden and unlooked for, tends the more effectually to awaken us, each being thus constrained to inquire how such an event came to pass, which all men thought could never happen. The prophet, therefore, speaks of it in the way of interrogation, as of a thing incredible. Yet he, at the same time, thus teaches us that God is daily working in such a manner as that, if we would but open our eyes, there would be presented to us just matter for exciting our astonishment. Nay, rather, if by faith we would look from a distance at the judgments of God daily approaching nearer and nearer, nothing would happen which we would regard as strange or difficult to be believed; for the surprise which we feel proceeds from the slowness and carelessness with which we proceed in acquiring the knowledge of Divine truth. (196) When it is said, They are consumed with terrors, it may be understood in two ways. It either means that God thunders upon them in such an unusual manner, that the very strangeness of it strikes them with dismay; or that God, although he may not lay his hand upon his enemies, nevertheless throws them into consternation, and brings them to nothing, solely by the terror of his breath, at the very time when they are recklessly despising all dangers, as if they were perfectly safe, and had made a covenant with death. (197) Thus we have before seen David introducing them as encouraging themselves in their forwardness by this boasting language, “Who is lord over us?” (Psa 12:4.) I am rather inclined to adopt the first sense; and the reason which leads me to do so is, that when God perceives that we are so slow in considering his judgments, he inflicts upon the ungodly judgments of a very severe kind, and pursues them with unusual tokens of his wrath, as if he would make the earth to tremble, in order thereby to correct our dullness of apprehension.
(196) “ De nostre tardivete et nonchalance a profiter en la doctrine.” — Fr.
(197) “ They are utterly consumed with terrors; their destruction is not only sudden, but entire; it is like the breaking in pieces of a potter’s vessel, a sherd of which cannot be gathered up and used; or like the casting of a millstone into the sea, which will never rise more: and this is done with terrors, — either by terrible judgments inflicted on them from without, or with terrors inwardly seizing upon their minds and consciences, as at the time of temporal calamities, or at death, and certainly at the judgment, when the awful sentence will be pronounced upon them. See Job 27:20.” — Dr. Gill.
Fuente: Calvin’s Complete Commentary
(19) In a moment.Literally, in a wink. (Comp. In the twinkling of an eye.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. How are they brought into desolation Literally, How have they been for a desolation! The strongest possible mode of expression. Not annihilation, but the utter ruin of their plans, their pleasures, their hopes, and their proud positions of power.
In a moment The suddenness and unexpectedness of their downfall augments their fears, so that now they are utterly consumed with terrors.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 73:19 How are they [brought] into desolation, as in a moment! they are utterly consumed with terrors.
Ver. 19. How are they brought into desolation! &c. ] Such as the psalmist expresseth by an exclamation, caused by an admiration at God’s dreadfull judgments which his faith beheld as present and unavoidable, and such as astonied the beholders. See it in the literal and mystical Babylon, Jer 51:37 ; Jer 51:41 Rev 18:10 ; Rev 18:17 .
They are utterly consumed with terrors
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
How are they = How [is it that] they are.
They are = [How is it that] they are.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 73:19-22
Psa 73:19-22
“How are they become a desolation in a moment!
They are utterly consumed with terrors.
As a dream when one awaketh,
So, O Lord, when thou awakest, thou wilt despise their image.
For my soul was grieved, And I was pricked in my heart:
So brutish was I, and ignorant;
I was as a beast before thee.”
“I was as a beast before thee” (Psa 73:22). In these verses, the Psalmist admits the ignorant foolishness of the thoughts which had tempted him. It is true of every man who under any circumstance whatever becomes either distrustful or critical of God. Whatever false logic the devil may use to support his suggestions, let the child of God refuse it. Failure to do so can only bring eternal sorrow.
E.M. Zerr:
Psa 73:19. We have many times learned that God used certain evil characters as his chastening rod for his children. But when those characters took much pleasure in the movement God would punish them. (Isa 10:5-19.)
Psa 73:20. When the evil agents are brought to their own punishment they will be aroused as from a pleasant daydream. They will realize that their pleasure at oppressing God’s people was short-lived and that their day of reckoning had come.
Psa 73:21-22. After seeing the whole transaction through and the purpose of it, David felt rather ashamed for his impatience.
Fuente: Old and New Testaments Restoration Commentary
How: Psa 58:9, Job 20:5, Isa 30:13, Act 2:23, 1Th 5:3, Rev 18:10
they are: Num 17:12, Num 17:13, 1Sa 28:20, Job 15:21, Job 20:23-25, Pro 28:1, Isa 21:3, Isa 21:4, Dan 5:6
Reciprocal: Exo 33:5 – in a moment Exo 40:32 – as the Lord Lev 26:16 – terror Num 16:21 – that I may Jdg 3:17 – a very fat Jdg 20:21 – destroyed 1Sa 28:5 – he was afraid 2Sa 15:10 – reigneth 2Ch 22:12 – Athaliah Est 7:9 – Hang him thereon Job 8:18 – he Job 18:11 – Terrors Job 20:25 – terrors Job 21:9 – safe from fear Job 24:17 – in the terrors Job 24:24 – are exalted Job 27:19 – he openeth Job 34:20 – a moment Psa 40:15 – desolate Psa 49:20 – is like Psa 64:7 – suddenly Psa 147:6 – he casteth Pro 3:25 – neither Pro 12:7 – wicked Ecc 3:18 – concerning Isa 28:4 – shall be Isa 47:9 – in a moment Jer 20:4 – I will make Luk 4:5 – in Luk 9:7 – Herod Luk 12:20 – God 1Co 15:52 – a moment 2Co 5:11 – the terror Heb 2:15 – through 1Jo 4:18 – fear hath
Fuente: The Treasury of Scripture Knowledge
Psa 73:19-20. They are brought to desolation as in a moment Their fall is wonderful, both for its greatness, and for its suddenness. They are utterly consumed with terrors With the horrors of their own minds; or rather, with Gods judgments unexpectedly seizing upon them. As a dream when one awaketh Their happiness is like that of a dream, wherein a man seems highly pleased and transported with ravishing delights, but when he awakes he finds himself deceived and unsatisfied. O Lord, when thou awakest Arisest to punish them. Or rather, when they shall awake; namely, out of the pleasant dream of this sinful life, by death and the torments following. For the Hebrew is only , bagnir, in awaking, an expression which may be applied either to God or to them, as the context directs, and the latter application seems to agree best with the metaphor here before mentioned. Thou shalt despise their image That is, all their felicity and glory, which, as indeed it ever was, so now shall evidently be discerned to be no real, or substantial and solid thing, but a mere image, or shadow, or vain show, which can neither abide with them, nor yield them satisfaction. Thus the word rendered pomp, Act 25:23, is, in the Greek, , a mere fancy and imagination. And Psa 39:6, man is said to walk in a vain show; in the LXX., , in an image, the word used by these interpreters here. God is said to despise the image, when they awake, not really, for in that sense God ever did despise it, even when they were in the height of all their glory; but declaratively, things being often said to be done in Scripture when they appear or are manifest. The sense is, Thou shalt pour contempt upon them; make them despicable to themselves and others, notwithstanding all their riches; shalt raise them to shame and everlasting contempt. The LXX. render it, , Thou shalt bring to naught, or make nothing of their image. God will render utterly contemptible even in their own sight, as well as in that of himself, of his holy angels, and the spirits of the righteous, those imaginary and fantastic pleasures for which they have lost the substantial joys and glories of his heavenly kingdom. For it is evident that what the psalmist here affirms, concerning the end of the wicked, cannot be understood, consistently with the rest of the Psalm, of their temporal destruction, but must be interpreted of their future wretched state in another world, which is often represented, in Scripture, by death and destruction; and so, indeed, these verses explain it. How are they brought to desolation in a moment, that is, the moment when they pass out of this life to another. It is then only that the wicked will be thoroughly awakened to see their misery, especially if they die without much pain or anguish, in a stupid, thoughtless way, as seems to be intimated Psa 73:4. And here let us reflect, with Dr. Horne, If the sudden alteration which death makes in the state of a powerful and opulent sinner, cannot but affect all around him, though they behold but one part of it; how much more would they be astonished and terrified if the curtain between the two worlds were withdrawn, and the other half of the change exposed to view! Let faith do that which sight cannot do; let it show us, that the life of the ungodly is a sleep; their happiness a dream, illusive and transitory; at best a shadow, afterward nothing; and that, at the day of death, the soul is roused out of this sleep, the dream vanishes, and the sinner finds himself consigned to everlasting torments, and then the ungodly, however wealthy and honourable, will surely cease to be the objects of our envy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
73:19 How are they [brought] into desolation, as in a moment! they are {i} utterly consumed with terrors.
(i) By your fearful judgment.