Bible Commentaries
Psalms 73

Verses 1-2

Psa 73:1-2

BOOK III

Psalms 73-89

INTRODUCTION FOR BOOK III

Psalms 73-89 are entitled Book III. These Psalms are classified as "The Asaph Group," composed of Psalms 73-83, the only other Asaph Psalm being Psalms 50 in Book II. "All of this group are Elohimic.” Most of the remaining Psalms in Book IV are ascribed to the Sons of Korah. "Some of these are Elohimic and some are Jehovist.” Three Psalms in this Book are ascribed, one each, to David, Heman and Ethan.

"The Psalms of Asaph are of different dates, but are similar in character and have many features in common ... They are national and historical ... They have a definite doctrine of God, who is presented as "The Shepherd of Israel" (Psalms 80:1), and the people are the sheep of his pasture (Psalms 74:1; Psalms 77:20; Psalms 79:13) ... History is used for instruction, admonition and encouragement."

Dr. DeHoff summarized this entire book as follows: Psalms 73 handles the problem of the wicked’s prosperity; Psalms 74 discusses the national disaster in Jerusalem’s destruction; Psalms 75 speaks of the final judgment; Psalms 76 gives thanks for a great victory; Psalms 77-78 are historical extolling God’s marvelous works; Psalms 79-80 give us a glance of a great disaster; Psalms 81-82 deplore the sinfulness of God’s people; Psalms 83 is a prayer for protection; Psalms 84 stresses the blessedness of those `in God’s house.’ (with an application to Christ’s church); Psalms 85-86 contain prayers of thanksgiving to God and pleas for mercy and forgiveness; Psalms 88 is the prayer of a shut-in suffering from a long illness; and Psalms 89 is a magnificent presentation of the Throne of David which will endure forever.

This is the shortest of the Five Books of Psalms.

"Each of the major Psalm-types is represented in Book IV, except Penitential.”

We shall also observe that there are many quotations in the New Testament from this portion of the Psalms. This is especially true of Psalms 89 which is referred to in Acts 13:22, (Psalms 73:20); 2 Thessalonians 1:10 (Psalms 73:7); Revelation 1:5 (Psalms 73:27,37). Other quotations are Malachi 13:35 (Psalms 78:2), John 6:31 (Psalms 78:24), and John 10:34 (Psalms 82:6).

Psalms 73

THE PROBLEM OF THE PROSPERITY OF THE WICKED

Where is the Christian who has not struggled with this same problem? Righteous people seem pressed down on every hand, often struggling for the very necessities of life, whereas openly arrogant and wicked unbelievers flaunt their godless lives, sometimes wallowing in wealth and luxuries. This psalm addresses that very problem.

Of course, there is one practical reason for the seeming disparity between what appears to be God’s treatment of the righteous and the wicked, and that is the truth emphasized by Jesus who stated that, "The sons of this world are for their own generation wiser than the sons of the light" (Luke 16:8). There surely seems to be a naivete among God’s people that often hinders their worldly success. This is not the only Old Testament Scripture that deals with this problem. Psalms 37 and Psalms 49, as well as the Book of Job likewise confront this problem, dealing with it extensively. We have already commented extensively on this problem in Psalms 37 and Psalms 49.

For word on Asaph, see under Psalms. Asaph (or possibly his sons) authored Psalms 73-83.

In this psalm, the conclusion is announced at the beginning.

Psalms 73:1-2

"Surely God is good to Israel.

Even to such as are pure in heart.

But as for me, my feet were almost gone;

My steps had well nigh slipped."

"Surely God is good" (Psalms 73:1). God is not partial to the wicked. However the opposite of this may appear at times to be true, it is never the correct view. God’s goodness toward the righteous is by no means limited to the present time but extends throughout eternity. Whatever advantage wickedness may appear to have in the present life is of no consequence whatever when considered in the light of the eternal rewards and punishments to be meted out on the Day of Judgment.

"But as for me" (Psalms 73:2). Here the Psalmist looks back upon the temptations which almost overcame him and recognizes how fatal it would have been for him to succumb thereunto.

E.M. Zerr:

Psalms 73:1. Both parts of this verse should be considered. In proportion to their cleanness of heart God was ready to bless Israel.

Psalms 73:2. This refers to some time in the life of David when the trials were almost too much for his endurance; he almost "gave in."

Verses 3-6

Psa 73:3-6

Psalms 73:3-6

"For I was envious at the arrogant,

When I saw the prosperity of the wicked.

For there are no pangs in their death;

But their strength is firm.

They are not in trouble as other men;

Neither are they plagued like other men.

Therefore pride is as a chain about their neck;

Violence covereth them as a garment."

This impression that the wicked made upon the Psalmist was surely due in part to the faulty nature of his observation. It is human nature to view the "grass on the other side of the fence" as greener; and that propensity entered into the inaccurate impression here.

"There are no pangs in their death" (Psalms 73:4). This cannot be considered as accurate. Herod II was eaten with worms at the very moment when he was having himself proclaimed as a god; the dogs ate Jezebel, etc. - the list is a mile long. Look at Pharaoh, Zedekiah, Judas, Saul, Ahithophel, Absalom, Nero, Herodias, Salome and a host of others.

"Pride is as a chain about their neck ... violence covereth them as a garment" (Psalms 73:6). The mention of "garment" in the second line here suggests that the true meaning of the first line is that the arrogant pride of the wicked is worn by them like an ornament. All of these verses describe the wicked "as they appeared to be" in the eyes of the envious Psalmist, not as they actually were.

E.M. Zerr:

Psalms 73:3. David had seen the success of the wicked and it staggered him.

Psalms 73:4. Bands is from an original that means "pain," and death is from MAVETH and one word in Strong’s definition is "pestilence." So the meaning of the verse is that the wicked are "lucky" even in their difficulties. They have enough strength to feel firm and do not seem to care for that which others would consider terrible.

Psalms 73:5. This verse is different in its wording but takes the same comments as did the preceding one.

Psalms 73:6. The success of the wicked makes them proud, and in their pride they feel as secure as if they were protected by a chain. The violence that would stop a righteous man seems to have been only a protection for these wicked people.

Verses 7-10

Psa 73:7-10

Psalms 73:7-10

"Their eyes stand out with fatness;

They have more than heart could wish.

They scoff, and in wickedness utter oppression:

They speak loftily.

They have set their mouth in the heavens,

And their tongue walketh through the earth.

Therefore his people return hither:

And waters of a full cup are drained by them."

"More than heart could wish" (Psalms 73:7). The wicked people in view here were wealthy.

"They scoff" (Psalms 73:8). Psalms 73:8-9 describes the arrogant and boastful speech of the wicked.

"They have set their mouth in the heavens" (Psalms 73:9). The margin on this reads, against the heavens. They speak as if they owned heaven and earth.

"Their tongue walketh through the earth" (Psalms 73:9). This line is priceless. There are a lot of wicked tongues walking through the earth right now!

"His people return hither" (Psalms 73:10). The thought here is that the "followers" of wicked men partake of their earthly benefits and adopt their patterns of evil behavior."

E.M. Zerr:

Psalms 73:7. These wicked men were so successful in their wickedness that their eyes could see nothing of interest but their own importance. Their wicked prosperity even exceeded their fondest heart’s wish.

Psalms 73:8. Such wicked men would speak viciously concerning their own evil conduct against the righteous. They were lofty or self-important when they should have been brought low in penitence because of their cruel wickedness.

Psalms 73:9. These wicked men not only practiced iniquity, but talked rebelliously against even the works of creation.

Psalms 73:10. This verse is still speaking of the success of the unrighteous. It implies that people are influenced to go after these evil persons because of their wealth.

Verses 11-12

Psa 73:11-12

Psalms 73:11-12

"And they say, How doth God know?

And is there knowledge in the Most High?

Behold, these are the wicked;

And being always at ease, they increase in riches."

Part of this verse accurately describes the wicked. They are indeed unbelievers, practical atheists, who have no knowledge of God and who desire none. As noted above, we cannot allow all of this to be an accurate description of the wicked, but rather an impression that the wicked made upon the envious heart of a superficial observer. Although indeed "some wicked people" might be cited as deserving such a description as we find in these verses, it simply cannot be true that "all wicked people" are thus. The Lord says, "The way of the transgressor is hard" (Proverbs 13:15). What we have here, perhaps, is what Satan tells God’s people about wicked people. Foolish indeed is he who believes it.

E.M. Zerr:

Psalms 73:11. How doth God know means, "what does God care about what is going on?’ They consider that success can be had without any dependence on God.

Psalms 73:12. Prosper in the world is a key to the whole matter. These wicked men are prosperous, but it is in the things of the world. It is a foolish way to pass their sojourn on the earth, for after this life the great success will be turned into a dismal failure. Let us here consider the great question of Jesus in Mark 8:36.

Verses 13-14

Psa 73:13-14

Psalms 73:13-14

"Surely in vain have I cleansed my heart,

And washed my hands in innocency;

For all the day long have I been plagued,

And chastened every morning."

These verses represent the thoughts that came into the mind of the tempted Psalmist; but he never permitted such words to escape from his lips. These verses were indeed whispered into his ear by Satan himself; but the Psalmist, although feeling the appeal of such thoughts tugging at his heart, nevertheless rejected them and did not utter them. Many a child of God in all generations has been assailed by such wicked thoughts.

E.M. Zerr:

Psalms 73:13. David did not teach that it was useless for a man to be righteous as it concerned the Lord. He meant that all the righteousness that he could practice would be unavailable as far as his enemies were concerned.

Psalms 73:14. Another construction of this verse would be to say that every morning the chastening began and continued all through the day.

Verses 15-18

Psa 73:15-18

Psalms 73:15-18

"If I had said, I will speak thus;

Behold I had dealt treacherously with the generation of thy children.

When I thought how I might know this,

It was too painful for me;

Until I went into the sanctuary of God,

And considered their latter end.

Surely thou settest them in slippery places:

Thou castest them down to destruction."

"If I had said, ..." (Psalms 73:15). No, he did not speak the sinful thoughts that Satan whispered to him. For him to have done so would have been treachery in the sight of God.

"Until I went into the sanctuary of God" (Psalms 73:17). It is important to note the place where enlightenment came to the tempted heart of the Psalmist; it came in the house of worship; and the same thing still happens. If men would be strengthened in their faith and delivered from the manifold temptations which the Evil One continually hurls against the sons of God, let him attend the worship services. There is no substitute whatever for this. In the last analysis, salvation and damnation turn finally upon one little pivot, those who attend God’s worship and those who don’t. Scoffers may scoff, but that is the way it is whether men like it or not.

"Thou castest them down to destruction" (Psalms 73:18). This is the latter end of the wicked; and there can be no appeal from this fact. There is certain to come a day of Judgment, when God will cast evil out of his universe and Satan himself shall receive the destruction which he so richly deserves. It should be remembered that the hell spoken of so often in the Bible, under so many different figures, was never designed for evil men, but for Satan; and God never intended that any man should suffer in such a place. Moreover Christ himself spread wide his bleeding hands upon the Cross to keep any man from sharing Satan’s punishment; but when willful men choose to follow Satan instead of the loving Saviour, how could such a fate be avoided?

E.M. Zerr:

Psalms 73:15. Thy children means the eople of God in general. The chastisenent upon David, though brought about by the agency of foes, was from God. Were David to complain too much about his trials, it would be offensive to the people who might think he should bear his burdens with more patience.

Psalms 73:16. At times it was hard for David to understand what it was all about.

Psalms 73:17. The uncertainty indicated in the previous verse was solved by the action recorded in this. By consulting the Lord in his holy temple David learned their end; that is, he learned that the agents of these tests would get their dues.

Psalms 73:18. Them refers to the agents mentioned above. They were also brought to punishment because of the motive prompting their persecution of David.

Verses 19-22

Psa 73:19-22

Psalms 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" (Psalms 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:

Psalms 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. (Isaiah 10:5-19.)

Psalms 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.

Psalms 73:21-22. After seeing the whole transaction through and the purpose of it, David felt rather ashamed for his impatience.

Verses 23-26

Psa 73:23-26

Psalms 73:23-26

"Nevertheless, I am continually with thee:

Thou hast holden my right hand.

Thou shalt guide me with thy counsel,

And afterward receive me to glory.

Whom have I in heaven but thee?

And there is none upon earth that I desire besides thee.

My flesh and my heart faileth;

But God is the strength of my heart and my portion forever."

What a marvelous affirmation of faith in God is made here. The answer to all of earth’s inequities, maladjustments, injustices, and wretchedness is not to be expected in this life. Over against all of the misfortunes and sorrows of the redeemed there is written the glorious words of the Son of God, "Great is your reward in heaven."

"And afterward receive me to glory"! (Psalms 73:24). Here is another glorious Old Testament text promising the resurrection of the dead and the entry of the saints of God into everlasting blessedness. As an apostle has stated it:

"For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal" (2 Corinthians 4:17-18).

"Whom have I in heaven but thee" (Psalms 73:25). These beautiful words were utilized by Fanny J. Crosby:

"Thou the spring of all my comfort,

More than life to me.

Whom have I on earth beside thee,

Whom in heav’n but thee."

E.M. Zerr:

Psalms 73:23. God did not penalize David because of his anxiety, he continued to hold him under divine protection.

Psalms 73:24. Counsel means wisdom and instruction. By that David was guided while in the activities of this life. Since he was willing to take such guidance he expected finally to be received in the Glory World. This is another passage that shows that people in Old Testament times believed in aonther life after death in this world.

Psalms 73:25. A familiar song, "Pass Me Not 0 Gentle Saviour," includes this verse in its wording. When heaven is used in contrast with earth it means the 3rd heaven, the place where God dwells personally.

Psalms 73:26. David meant that both his outer and inner beings would fail were if not for the help of God.

Verses 27-28

Psa 73:27-28

Psalms 73:27-28

"For, lo, they that are far from thee shall perish; trust him.

Thou hast destroyed all them that play the harlot, departing from thee.

But it is good for me to draw near unto God:

I have made the Lord Jehovah my refuge,

That I may tell of all thy works."

These final two verses of the Psalm contrast the status of the wicked and of the righteous. The wicked shall perish; but God Himself shall be the refuge of them that trust him.

"Thou hast destroyed all them that play the harlot" (Psalms 73:27). This very strong language does not appear often in the Psalms, but is not unusual elsewhere in the Old Testament. This expression was ordinarily used to describe the sins of the Israelites who forsook the true worship of God and indulged in the licentious worship of the pagan deities in the groves and shrines dedicated to that purpose. The words are not inappropriate, because the chief attractiveness of that pagan worship to the Israelites was the sensual appeal of the [~qadesh] and the [~qªdeshah] (the religious prostitutes) associated with the old Canaanite cults. Israel had been commanded to destroy these; but they did not do so, and instead patronized and supported them.

"It is good for me to draw near unto God" (Psalms 73:18). It is an invariable law of God that bodies in space are mutually attracted; and the same truth holds in the spiritual realm also. One who draws near to God will find that God also draws near to him. Nearness to God is the "Great Good." Nothing else can approach the desirability of the soul’s being near to the Creator. "Draw nigh to God, and he will draw nigh to thee" (James 4:8).

E.M. Zerr:

Psalms 73:27. They means the wicked persons and thee means God. Being far from the Lord was indicated by the kind of life they were following. Go a whoring means to go lusting after other gods and other unlawful things.

Psalms 73:28. Draw near and trust in God are put in the same connection. It explains why some people will not seek to be near the Lord; it is because they do not trust in him. One motive David had in trusting in God was that he might declare his works. This implies that an unbeliever is not authorized to be a proclaimer of the Word.