20Like a dream when one awakes,
         O Lord, when aroused, You will despise their form.

21When my heart was embittered
         And I was pierced within,

22Then I was senseless and ignorant;
         I was like a beast before You.

23Nevertheless I am continually with You;
         You have taken hold of my right hand.

24With Your counsel You will guide me,
         And afterward receive me to glory.

25Whom have I in heaven but You?
         And besides You, I desire nothing on earth.

26My flesh and my heart may fail,
         But God is the strength of my heart and my portion forever.

27For, behold, those who are far from You will perish;
         You have destroyed all those who are unfaithful to You.

28But as for me, the nearness of God is my good;
         I have made the Lord GOD my refuge,
         That I may tell of all Your works.

Parallel Verses

New American Standard Bible (©1995)
How they are destroyed in a moment! They are utterly swept away by sudden terrors!

GOD'S WORD® Translation (©1995)
They are suddenly destroyed. They are completely swept away by terror!

King James Bible
How are they brought into desolation, as in a moment! they are utterly consumed with terrors.

Douay-Rheims Bible
How are they brought to desolation? they have suddenly ceased to be: they have perished by reason of their iniquity.

Darby Bible Translation
How are they suddenly made desolate! they pass away, consumed with terrors.

English Revised Version
How are they become a desolation in a moment! they are utterly consumed with terrors.

Webster's Bible Translation
How are they brought into desolation, as in a moment! they are utterly consumed with terrors.

World English Bible
How they are suddenly destroyed! They are completely swept away with terrors.

Young's Literal Translation
How have they become a desolation as in a moment, They have been ended -- consumed from terrors.

Cross References

Numbers 16:21 "Separate yourselves from among this congregation, that I may consume them instantly."

Job 18:11 "All around terrors frighten him, And harry him at every step.

Psalm 6:10 All my enemies will be ashamed and greatly dismayed; They shall turn back, they will suddenly be ashamed.

Isaiah 47:9 "But these two things will come on you suddenly in one day: Loss of children and widowhood. They will come on you in full measure In spite of your many sorceries, In spite of the great power of your spells.

Isaiah 47:11 "But evil will come on you Which you will not know how to charm away; And disaster will fall on you For which you cannot atone; And destruction about which you do not know Will come on you suddenly.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-20

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, v. 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, Prov. 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 (Mt. 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 (v. 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 (v. 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 (v. 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 (Joel 1:15), from the glory of his power, 2 Th. 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! v. 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, v. 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, Ps. 52:6, 7. How did God despise that rich man's image when he said, Thou fool, this night thy soul shall be required of thee! Lu. 12:19, 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.

Calvin's Commentary

18. Surely thou hast set them in slippery places; thou shalt cast them down into destruction. 19. How have they been destroyed, as it were in a moment! they have perished, they have been consumed with terrors. 20. As it were a dream after a man is awakened: O Lord! in awaking, [193] thou wilt make their image to be despised, [or contemptible.]

18. Surely thou hast set them in slippery places. David, having now gone through his conflicts, begins, if we may use the expression, to be a new man; and he speaks with a quiet and composed mind, being, as it were, elevated on a watchtower, from which he obtained a clear and distinct view of things which before were hidden from him. It was the prophet Habakkuk's resolution to take such a position, and, by his example, he prescribes this to us as a remedy in the midst of troubles -- "I will stand upon my watch," says he, "and set me upon the tower," (Habakkuk 2:1.) David, therefore, shows how much advantage is to be derived from approaching God. I now see, says he, how thou proceedest in thy providence; for, although the ungodly continue to stand for a brief season, yet they are, as it were, perched on slippery places, [194] that they may fall ere long into destruction. Both the verbs of this verse are in the past tense; but the first, to set them in slippery places, is to be understood of the present time, as if it had been said, -- God for a short period thus lifts them up on high, that when they fall their fall may be the heavier. This, it is true, seems to be the lot of the righteous as well as of the wicked; for everything in this world is slippery, uncertain, and changeable. But as true believers depend upon heaven, or rather, as the power of God is the foundation on which they rest, it is not said of them that they are set in slippery places, notwithstanding the frailty and uncertainty which characterises their condition in this world. What although they stumble or even fall, the Lord has his hand under them to sustain and strengthen them when they stumble, and to raise them up when they are fallen. The uncertainty of the condition of the ungodly, or, as it is here expressed, their slippery condition, proceeds from this, that they take pleasure in contemplating their own power and greatness, and admire themselves on that account, just like a person who would walk at leisure upon ice; [195] and thus by their infatuated presumption, they prepare themselves for falling down headlong. We are not to picture to our imaginations a wheel of fortune, which, as it revolves, embroils all things in confusion; but we must admit the truth to which the prophet here adverts, and which he tells us is made known to all the godly in the sanctuary, that there is a secret providence of God which manages all the affairs of the world. On this subject my readers, if they choose, may peruse the beautiful verses of Claudian in his first book against Ruffinus.

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?" (Psalm 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.

20. As it were a dream after a man is awakened. This similitude is often to be met with in the Sacred Writings. Thus, Isaiah, (Isaiah 29:7,) speaking of the enemies of the Church, says, "They shall be as a dream of a night vision." To quote other texts of a similar kind would be tedious and unnecessary labor. In the passage before us the metaphor is very appropriate. How is it to be accounted for, that the prosperity of the wicked is regarded with so much wonder, but because our minds have been lulled into a deep sleep? and, in short, the pictures which we draw in our imaginations of the happiness of the wicked, and of the desirableness of their condition, are just like the imaginary kingdoms which we construct in our dreams when we are asleep. Those who, being illuminated by the Word of God, are awake, may indeed be in some degree impressed with the splendor with which the wicked are invested; but they are not so dazzled by it as thereby to have their wonder very much excited; for they are prevented from feeling in this manner by a light of an opposite kind far surpassing it in brilliancy and attraction. The prophet, therefore, commands us to awake, that we may perceive that all which we gaze at in this world is nothing else than pure vanity; even as he himself, now returning to his right mind, acknowledges that he had before been only dreaming and raving. The reason is added, because God will make their image to be despised, or render it contemptible. By the word image some understand the soul of man, because it was formed after the image of God. But in my opinion, this exposition is unsuitable; for the prophet simply derides the outward pomp or show [198] which dazzles the eyes of men, while yet it vanishes away in an instant. We have met with a similar form of expression in Psalm 39:6, "Surely every man passeth away in an image," the import of which is, Surely every man flows away like water that has no solidity, or rather like the image reflected in the mirror which has no substance. The word image, then, in this passage means what we commonly term appearance, or outward show; and thus the prophet indirectly rebukes the error into which we fall, when we regard as real and substantial those things which are merely phantoms created out of nothing by our imaginations. The word vyr, bair, properly signifies in the city. [199] But as this would be a rigid form of expression, it has been judiciously thought by many that the word is curtailed of a letter, and that it is the same as vhyr, bahair; an opinion which is also supported from the point kamets being placed under v, beth. According to this view it is to be translated in awakening, that is, after these dreams which deceive us shall have passed away. And that takes place not only when God restores to some measure of order matters which before were involved in confusion, but also when dispelling the darkness he gladdens our minds with a friendly light. We never, it is true, see things so well adjusted in the world as we would desire; for God, with the view of keeping us always in the exercise of hope, delays the perfection of our state to the final day of judgment. But whenever he stretches forth his hand against the wicked, he causes us to see as it were some rays of the break of day, that the darkness, thickening too much, may not lull us asleep, and affect us with dullness of understanding. [200] Some apply this expression, in awaking, to the last judgment, [201] as if David intended to say, In this world the wicked abound in riches and power, and this confusion, which is as it were a dark night, will continue until God shall raise the dead. I certainly admit that this is a profitable doctrine; but it is not taught us in this place, the scope of the passage not at all agreeing with such an interpretation. If any prefer reading in the city -- in the city thou wilt make their image to be despised, -- the meaning will be, that when God is pleased to bring into contempt the transitory beauty and vain show of the wicked, it will not be a secret or hidden vengeance, but will be quite manifest and known to all, as if it were done in the public market place of a city. But the word awaking suits better, as it is put in opposition to dreaming.

Footnotes:

[193] Martin thinks that there is here an allusion to the time at which judicial sentences were pronounced, which was in the morning, when men awoke from the sleep of night.

[194] "Comme junchez en lieux glissans." -- Fr.

[195] "Qu'ils prenent plaisir a contempler leur puissance et grandeur, et sy mirent, comme qui voudroit se pourmener a loisir sur la glace." -- Fr.

[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.

[198] With this agree Bishop Horsley and Dr Adam Clarke. The former translates: -- "Like the dream of a man beginning to wake publicly, O Lord! thou renderest their vain show contemptible." The latter: -- "Like to a dream after one awaketh, So wilt thou, O Jehovah! when thou risest up, Destroy their shadowy grandeur." The original word, tslm tselem, for image, means likeness, corporeal or incorporeal; and it agrees with tsl, tsel, a shade, because an image is, as if the shade or shadow of the body. See Bythner on Psalm 39:6. "It seems to be taken here," says Hammond, "for that which hath a fantastical only in opposition to a real substantial being." "The Hebrew term," says Walford, "means an unsubstantial appearance, splendid while it continues, but which in an instant disappears." The prosperity which wicked men for a time enjoy, their greatness, riches, honor, and happiness, however dazzling and imposing, is thus nothing more than an image or shadow of prosperity, an empty phantom; and within a short period it ceases to be even so much as a shadow, it absolutely vanishes and comes to nothing, convincing the good but afflicted man, to whom it seemed to involve in doubt the rectitude of the Divine government, what is its real character, and that it should never occasion any perplexity to the student of Divine Providence.

[199] The LXX. read, en te polei sou, "in thy city," deriving the original word from yr ir, a city Such, also, is the reading of the Vulgate, Arabic, and ?thiopic versions. But the word comes from vr, ur, to awahe, and is in the infinitive hiph v, beth, excluding h, he, characteristic of the conjugation.

[200] "As a dream of one who awaketh. The thought here is, as a pleasing dream vanishes instantly on awaking, so the pleasures of these men will vanish, and show their unsubstantial nature, when God shall effect his righteous judgement." -- Walford. Then the prosperity of the wicked is seen to be fantastic, and to consist only of "such stuff as dreams are made of."

[201] "The Chaldee in their paraphrase refer it to the day of judgment, when wicked men shall rise out of their graves, and God proceed in wrath against them, (tvsr vrgz dmvthvn, in fury shalt thou scorn or despise them,') according to that expression of Daniel 12:2, Many of them that sleep in the dust of the earth shall awake, some to shame and everlasting contempt.'" -- Hammond

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'Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee. 26. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever.' --PSALM lxxiii. 25, 26. We have in this psalm the record of the Psalmist's struggle with the great standing difficulty of how to reconcile the unequal distribution of worldly prosperity with the wisdom and providence of God. That difficulty pressed more acutely upon men of the Old Dispensation than even upon us, …
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John Cunningham—The Ordinance of Covenanting

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting

Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety …
Augustus Neander—Light in the Dark Places

The Noble Results of this Species of Prayer
The Noble Results of this Species of Prayer Some persons, when they hear of the prayer of silence, falsely imagine, that the soul remains stupid, dead, and inactive. But, unquestionably, it acteth therein, more nobly and more extensively than it had ever done before; for God Himself is the mover, and the soul now acteth by the agency of His Spirit. When S. Paul speaks of our being led by the Spirit of God, it is not meant that we should cease from action; but that we should act through the internal …
Madame Guyon—A Short and Easy Method of Prayer

The Nature of Spiritual Hunger
Blessed are they which do hunger and thirst after righteousness Matthew 5:6 We are now come to the fourth step of blessedness: Blessed are they that hunger'. The words fall into two parts: a duty implied; a promise annexed. A duty implied: Blessed are they that hunger'. Spiritual hunger is a blessed hunger. What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Bible and the French Revolution
In the sixteenth century the Reformation, presenting an open Bible to the people, had sought admission to all the countries of Europe. Some nations welcomed it with gladness, as a messenger of Heaven. In other lands the papacy succeeded to a great extent in preventing its entrance; and the light of Bible knowledge, with its elevating influences, was almost wholly excluded. In one country, though the light found entrance, it was not comprehended by the darkness. For centuries, truth and error struggled …
Ellen Gould White—The Great Controversy

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to …
Thomas Watson—A Body of Divinity

This State of Prayer not one of Idleness, but of Noble Action, Wrought by the Spirit of God, and in Dependence Upon Him --The Communication Of
Some people, hearing of the prayer of silence, have wrongly imagined that the soul remains inactive, lifeless, and without movement. But the truth is, that its action is more noble and more extensive than it ever was before it entered this degree, since it is moved by God Himself, and acted upon by His Spirit. St Paul desires that we should be led by the Spirit of God (Rom. viii. 14). I do not say that there must be no action, but that we must act in dependence upon the divine movement. This …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Of Meditating on the Future Life.
The three divisions of this chapter,--I. The principal use of the cross is, that it in various ways accustoms us to despise the present, and excites us to aspire to the future life, sec. 1, 2. II. In withdrawing from the present life we must neither shun it nor feel hatred for it; but desiring the future life, gladly quit the present at the command of our sovereign Master, see. 3, 4. III. Our infirmity in dreading death described. The correction and safe remedy, sec. 6. 1. WHATEVER be the kind of …
Archpriest John Iliytch Sergieff—On the Christian Life