Exegetical and Hermeneutical Commentary of Psalms 73:5
They [are] not in trouble [as other] men; neither are they plagued like [other] men.
5, 6. They have no share in the misery of mortals;
Neither are they plagued along with other men:
Therefore pride is as a chain about their neck;
Violence covereth them as a garment.
Though “man is born for misery” (Job 5:7), they escape the common lot of humanity, and consequently their pride and brutality are unchecked. For the metaphors cp. Pro 1:9; Psa 109:18. Chains were worn on the neck in Eastern countries for ornament by men as well as women, and also as badges of office (Gen 41:42; Dan 5:7).
Fuente: The Cambridge Bible for Schools and Colleges
They are not in trouble as other men – Margin, In the trouble of other men. Literally, In the labor of man they are not; that is, they are exempt from the common burdens and troubles of humanity, or those which pertain to man as man. There seems to be some special interposition in their favor to save them from the common calamities which come upon the race.
Neither are they plagued like other men – Margin, with. Literally, And with mankind they are not afflicted, or smitten. The calamities which come so thickly and heavily on the race do not seem to come upon them. They are favored, prospered, happy, while others are afflicted.
Fuente: Albert Barnes’ Notes on the Bible
Psa 73:5-6
They are not in trouble as other men, neither are they plagued like other men.
The mercy of a changeful life
In the first verse a fact is stated; in the second verse an inference is drawn; and our business will lie with the showing you that the inference is just, The stated fact is, that the wicked have less of trouble than other men–and this fact we shall assume without any endeavour to prove; the inference which the psalmist drew was, that on this account, on account of their comparative exemption from tribulation and the changes and chances of life, the wicked remain the wicked–compassed with pride as a chain, and covered with violence as a garment. And here therefore is the principle, which we shall endeavour to exhibit and establish;–namely, that continuance in wickedness is a natural consequence of exemption from trouble. You have the same principle announced in other portions of Scripture; so that we shall not be building on a solitary passage, in laying before you an important topic (Jer 48:11; Psa 55:1). We are well aware, that so natural is the desire for prosperity, and the aversion from the trials and changes of life/ that we may expect to have prejudices and inclinations arrayed against us, as we attempt to make good the position derivable from our text; but nevertheless, the cases we shall have to describe are so common, and the reasons we shall have to advance so simple, that we may calculate on obtaining the assent of the understanding, if not on overcoming the repugnance of the heart.
I. And we shall perhaps best compass our design by endeavouring to show you, in the first place, the tendencies of a state in which there are no adverse changes. We may not hesitate be affirm of prosperity that it is far harder to bear than adversity. We may apply to it the remarkable words of Solomon in reference to praise: As the fining-pot for silver, and the furnace for gold, so is a man to his praise. As though he had said, that praise as much tries a man, and detects what is in him, as the fire of the furnace the metals submitted to its alchemy. You will occasionally meet with cases in which there appear to have been few or none of the thwartings of what is called Fortune; whatsoever has been undertaken has succeeded, and the individuals have worn all the aspect of being the favourites of some overruling power, with whom it rested to dispense the good and the evil of life. And where there has not been from the first a course of unbroken prosperity, there will often set in a sudden tide of success, and the man is borne along year after year on the waters of this tide, with no storms to retard him, and no rocks to endanger. This is far enough from uncommon, especially in a commercial community. But with such men attachment to earthly things grows with their acquirement; and if not impossible it is a thing of extraordinary rareness and difficulty to have the affections fixed on things above whilst the hands are uninterruptedly busied with sweeping together perishable riches. The man who is never made uneasy upon earth, is naturally almost sure to take it as his home, and to settle himself down as though it were never to be left. Thus the reasons are plain and convincing, not to be easily overlooked nor controverted, which go to the proving of prosperity, that it has a tendency to keep men at a distance from God. Undoubtedly the grace of God, mighty at overcoming every obstacle to conversion and every impediment to piety, may enable a man, under circumstances the least favourable to religious improvement, to seek and to know the things which belong to his peace; but we now speak only of the natural and direct tendencies of prosperity, allowing that they may indeed be counteracted, though not perhaps without some more special assistances, than we are ordinarily warranted in expecting from above.
II. Now, in thus showing the dangerous tendencies of an unbroken prosperity, we have in a measure also shown you the beneficial results of change and calamity; but the advantageousness of being in trouble as other men, of being plagued like other men, is too important a truth to be dismissed as a mere inference from what we have already established. We wish, therefore, now, to give ourselves to the separate consideration of this second truth: the truth, that it is the direct tendency of adverse changes in our circumstances to make us more attentive to religious duties, and more earnest in seeking those things which God promises to His people. We remark, in the first place, that change admonishes us of the transitory nature of terrestrial good. Exactly in proportion as calamity is deferred, confidence is strengthened; and if evil be slow in coming, men easily persuade themselves that it will never come. If for many years there have been no eruption of the volcano, from whose outbreak the peasantry had fled with every demonstration of terror, cottages will again be built around the treacherous mountain, and the smiling gardens clustered on its side; but if the cottages were swept away year after year by fresh descents of the fiery flood, we may be sure that the peasants, however attached to the place, would be finally wrought up to the abandoning it altogether, and seeking a home in some more secure, if less lovely place. And it may be, that with some of you the chain still binds, and the garment is still worn, because they are not in trouble as other men, neither are they plagued like other folk. Then may the Almighty God send them trouble! Come anything rather than indifference, and apathy, and carnal security; anything, rather than that settling down of the soul in earthly comforts and entanglements, in which there is no disturbance, till from it there is no escape. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Either,
1. As good men frequently are. Or
2. As men generally are. They do by a secret and favourable providence of God escape even common calamities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
They are not in trouble, as other men,…. Either of body or of mind, as the saints are, who through many tribulations enter the kingdom; or are not in “labour” h, do not labour for food and raiment, or get their bread by the sweat of their brow, as poor men do; nor are weary, so Arama: “neither are they plagued like other men”; smitten of God, corrected, and chastised by him, as his children are; the rod of God is not upon them, Job 21:9.
h “in labore”, V. L. Pagninus, Montanus, Musculus, Junius & Tremellius, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
5. They are not in the trouble that is common to man. Here it is declared that the wicked enjoy a delightful repose, and are as it were by special privilege exempted from the miseries to which mankind in general are subject. They also are no doubt involved in afflictions as well as the good, and God often executes his judgments upon them; but, for the express purpose of trying our faith, he always places some of them as it were upon an elevated stage, who appear to be privileged to live in a state of exemption from calamities, as is here described. Now, when we consider that the life of men is full of labor and miseries, and that this is the law and condition of living appointed for all, it is a sore temptation to behold the despisers of God indulging themselves in their luxurious pleasures and enjoying great ease, as if they were elevated above the rest of the world into a region of pleasure, where they had a nest for themselves apart. (163)
(163) “ En un lieu de plaisance, et comme pour avoir leur nid a part.” — Fr.
Fuente: Calvin’s Complete Commentary
5. Neither plagued like other men They seem to be exempt from the perplexities and diseases common to mortal men. The word rendered “plagued” signifies to smite, and is frequently used for any judgment of God, whether of disease or other calamity, as in 2Ch 26:20; Isa 53:4; 2Ki 15:5. They are not smitten with judgments “ like other men.” So, in his gloom and doubt, the psalmist thought.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 73:5 They [are] not in trouble [as other] men; neither are they plagued like [other] men.
Ver. 5. They are not in trouble as other men ] But live in a serene clime, under a perpetual calm; as he did of whom the story is told, that he never had any cross, but at last was nailed to a cross, Polycrates I mean, king of Egypt. Marullus telleth us, that Ambrose coming once to a great man’s house, who boasted that he had never suffered any adversity, he hasted away thence, and said he did so, ne una cum homine perpetuis prosperitatibus uso periret, lest he should perish with the man that had been so extraordinarily prosperous (Marul. lib. 5, c. 3). And no sooner was he and his company departed, but the earth opened and swallowed up that man’s house, with all that were in it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
in trouble as other = in the trouble of. Used first of Joseph (Gen 41:51.)
like: or with.
men. Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
They are: Psa 73:12, Job 21:6, Pro 3:11, Pro 3:12, Jer 12:1, Jer 12:2, 1Co 11:32, Heb 12:8, Rev 3:19
in trouble as other: Heb. in the trouble of other
like: Heb. with.
Reciprocal: Est 7:6 – was afraid Job 21:9 – the rod Job 21:23 – in his full strength Psa 55:19 – no changes Psa 119:67 – Before Psa 123:4 – with the scorning Luk 18:24 – How 1Ti 5:6 – she 1Ti 6:17 – that they
Fuente: The Treasury of Scripture Knowledge
Psa 73:5-9. They are not in trouble as other men They escape even common calamities. Therefore pride compasseth them about Discovers itself on every side, in their countenances, speech, behaviour. Their eyes stand out with fatness They live in great plenty and prosperity. They are corrupt Dissolute and licentious, letting loose the reins to all manner of wickedness. And speak wickedly concerning oppression Wickedly boasting of their oppressions; either of what they have done, or of what they intend to do in that way. They speak loftily Arrogantly presuming upon their own strength, and despising both God and men. They set their mouth against the heavens That is, against God, blaspheming his name, denying or deriding his providence, reviling his saints and servants. Their tongue walketh through the earth Using all manner of liberty, introducing and reproaching all sorts of persons, not caring whom they displease or hurt by it.