They are free from burdens of men, neither are they plagued like other men.
Parallel Translations
-
They are free from burdens of men, neither are they plagued like other men.
-
They are not in trouble as other men; neither are they plagued like other men.
-
In the trouble of man they are not; neither are they plagued like men.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (8)
Passages linked to Psalms 73:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 21:9 Their houses are safe from fear, neither is the rod of God upon them.
- Psalms 73:12 Behold, these are the wicked. Being always at ease, they increase in riches.
- Jeremiah 12:1-2 You are righteous, Yahweh, when I contend with you; yet I would like to reason the cause with you. Why does the way of the wicked prosper? Why are they all at ease who deal very treacherously? You have planted them. Yes, they have taken root. They grow. Yes, they produce fruit. You are near in their mouth, and far from their heart.
- Revelation 3:19 As many as I love, I reprove and chasten. Be zealous therefore, and repent.
- Job 21:6 When I remember, I am troubled. Horror takes hold of my flesh.
- Proverbs 3:11-12 My son, don’t despise Yahweh’s discipline, neither be weary of his correction; for whom Yahweh loves, he corrects, even as a father reproves the son in whom he delights.
- 1 Corinthians 11:32 But when we are judged, we are punished by the Lord, that we may not be condemned with the world.
- Hebrews 12:8 But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 5. They are not in the trouble that is…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Psa 73:5 They [are] not in trouble [as other]…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain 1. As good men frequently are. Or
Either,
1. As good men frequently are. Or
Read full note →
2. As men generally are. They do by a secret and favourable providence of God escape even common calamities.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain They are not in trouble, as other men,.... Either…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain As other men - As good men frequently are.
As other men - As good men frequently are.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Psa 73:5-9. They are not in trouble as other…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain They are not in trouble as other men -…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 5. Neither… plagued like other men—They seem to be…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5, 6. They have no share in the misery…
5, 6. They have no share in the misery of mortals;
Neither are they plagued along with other men:
Read full note →
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).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain They are not in trouble as other men; neither…
They are not in trouble as other men; neither are they plagued like other men. (comp. Job_21:8-10) There is, no doubt, something of Oriental hyperbole in this representation, as there is in the account given by Job (l.s.c.), which he afterwards qualifies. (Job_27:13-23) But still a certain immunity from suffering does seem often to attach to the wicked man, whom God does not chasten, because chastening would be of no service to him.
Vers. 5, 6. Much ease, much peril.
Read full note →
That is the teaching of these verses, and of innumerable Scriptures besides. (see Psa_55:19 Jer_48:11) Thus
I GOD IS EVER TEACHING US THIS TRUTH.
1. In his Word. See also Hebrew 12, and the biographies of God"s people in all ages. The history of the Church as given in Scripture abundantly reveals God"s merciful law of change.
2. By analogy. God suffers nothing to be without change. Even the rocks and hills, the solid globe, are all subject to change. The seasons alternate.
Storm and tempest make pure the air which, as in the Swiss valleys, would otherwise become stagnant. The great sea is "troubled, that it can never be quiet." In plant life, "except a corn of wheat fall into," etc. The processes of change are varied and ever acting in the entire vegetable world. And so in animal life. Not to experience change would be death. And it is so with the mind. No change there is idiocy. It must be stirred by the incoming of fresh truth, and the readjustment of old. In social life"The old order changeth, giving place to new, Lest one good custom should corrupt the world.
In ecclesiastical life. What was the Reformation but the tempest that rushed through the valleys of the Church life of that day, where the air had become so stagnant and corrupt that men could not live? And it is so in political and in moral life. Much peace is much peril. "Because men have no changes they fear not God." We cannot glide into the kingdom of God, nor, as the well known hymn mistakenly teaches that we may"Sit and sing ourselves away To everlasting bliss.
Not so do we enter there, but "through much tribulation." So our Lord, and all experience, plainly declare.
II BUT WHY IS ALL THIS? Because in our nature there are rooted evils, which can only be got rid of by the action of this law of change. Such as:
1. Self-will. See the stream come brawling noisily along, as it descends through the valley down from the hill. But, lying right in its way, lo! there is a huge rook. Down comes the stream full tilt towards it, as if it would say, "Just you get out of my way." But that is exactly what the rock does not do; and so the angry stream dashes against it. And oh, what rage and riot, what fret and fume, there at once arises! But if you wait a moment, and watch, you will see that the stream seems to be thinking what it had better do; for lo! it glides softly, smoothly, quietly round the rook, which still stands stubbornly and relentlessly just where it stood before. The stream seems to have learnt a lesson it has become all at once so gentle and submissive. Now, that is one of the ten thousand natural parables with which the world is full. The stream of our self-will, determined to go its own way, rushes on its course; but the rock of God"s law of change, sending adversity and trial, stands in its way, and will not move, and self-will is broken against it, as God intended it should be. Only so can this evil be cured.
2. Pride. Trouble and sorrow humble men, and bring down the haughty spirit.
3. Unbelief. The materialism and atheism of the day are shattered by this law. In the day of distress, the soul cannot keep from calling upon God.
4. Selfishness. Ease fosters this as it fosters so much more that is evil; but trial often teaches men to think of others as well as of themselves.
5. And so with indolence and the love of the world. To be "in trouble as other men are" has a salutary power to rouse men from the one and to loose them from the other. And what opportunity does this law of change give for bearing testimony to the sustaining power of God"s grace! Trouble endured with patient God-given courage is a mighty argument for God, the force of which all feel.
III WHAT SHOULD BE OUR ATTITUDE TOWARDS THIS LAW?
1. Faint not; fret not; fear not.
2. Humble yourself beneath the mighty hand of God, so that you may secure the blessing your trouble is destined to bring. S.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 5. They are not in trouble as other…
Ver. 5. They are not in trouble as other men. The prosperous wicked escape the killing toils which afflict the mass of mankind; their bread comes to them without care, their wine without stint. They have no need to enquire, "Whence shall we get bread for our children, or raiment for our little ones?" Ordinary domestic and personal troubles do not appear to molest them.
Neither are they plagued like other men. Fierce trials do not arise to assail them: they smart not under the divine rod. While many saints are both poor and afflicted, the prosperous sinner is neither. He is worse than other men, and yet he is better off; he ploughs least, and yet has the most fodder. He deserves the hottest hell, and yet has the warmest nest. All this is clear to the eyes of faith, which unriddles the riddle; but to the bleared eye of sense it seems an enigma indeed. They are to have nothing hereafter, let them have what they can here; they, after all, only possess what is of secondary value, and their possessing it is meant to teach us to set little store by transient things. If earthly good were of much value, the Lord would not give so large a measure of it to those who have least of his love.
Read full note →
Ver. 5. They are not in the trouble of men, for God has given them over to the desire of their own hearts, that they who are filthy may be filthy still: like a sick man, are they, to whom a wise physician forbids nothing, since the disease is incurable. Gerhohus.
Ver. 5. Other men. Hebrew, Mda Adam: the whole human race. A. R. Fausset.
Ver. 5. The bastard's portion contrasted with that of the true son.
Psalms 73:6*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain They are not in trouble as other men, neither…
Psa_73:5-6
They are not in trouble as other men, neither are they plagued like other men.
Read full note →
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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.