The Treasury of David is one of several C.H. Spurgeon books in the public domain. If you propose to study the Psalms, I suggest you download this as a companion for your other references.
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
TITLE.A Psalm of Asaph. This is the second Psalm ascribed to Asaph, and the first of eleven consecutive Psalms bearing the name of this eminent singer. Some writers are not sure that Asaph wrote them but incline to the belief that David was the author, and Asaph the person to whom they were dedicated, that he might sing them when in his turn he became the chief musician. But though our own heart turns in the same direction, facts must be heard; and we find in 2Ch 29:30, that Hezekiah commanded the Levites to sing “the words of David and of Asaph the seer; “and, moreover, in Ne 12:46, David and Asaph are mentioned together, as distinct from “the chief of the singers, “and as it would seem, as joint authors of psalmody. We may, therefore, admit Asaph to be the author of some, if not all, of the twelve Psalms ascribed to him. Often a great star that seems to be but one to the eyes of ordinary observers turns out upon closer inspection to be of a binary character; so here the Psalms of David are those of Asaph too. The great sun of David has a satellite on the moon of Asaph. By reading our notes on Psalm Fifty, in Volume 2, the reader will glean a little more concerning this man of God.
SUBJECT. Curiously enough this Seventy-third Psalm corresponds in subject with the Thirty-seventh: it will help the memory of the young to notice the reversed figures. The theme is that ancient stumbling block of good men, which Job’s friends could not get over; viz.—the present prosperity of wicked men and the sorrows of the godly. Heathen philosophers have puzzled themselves about this, while to believers it has too often been a temptation.
DIVISION. In Ps 73:1 the psalmist declares his confidence in God, and, as it were, plants his foot on a rock while he recounts his inward conflict. From Ps 73:2-14 he states his temptation; then, from Ps 73:15-17 he is embarrassed as to how to act, but ultimately finds deliverance from his dilemma. He describes with awe the fate of the ungodly in Ps 73:18-20, condemns his own folly and adores the grace of God, Ps 73:21-24, and concludes by renewing his allegiance to his God, whom he takes afresh to be his portion and delight.
Verse 11. And they say, How doth God know? Thus dare the ungodly speak. They flatter themselves that their oppressions and persecutions are unobserved of heaven. If there be a God, is he not too occupied with other matters to know what is going on in this world? So they console themselves if judgments be threatened. Boasting on their own knowledge, they yet dare to ask, Is there knowledge in the Most High? Well were they called foolish? A God, and not know? This is a solecism in language, a madness of thought. Such, however, is the acted insanity of the graceless theists of this age; theists in name, because of avowed infidelity is disreputable, but atheists in practice beyond all question. I could not bring my mind to accept the rendering of many expositors by which this verse is referred to tried and perplexed saints. I am unable to conceive that such language could flow from their lips, even under the most depressing perplexities.
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