Psa 73:1-12 | KingComments | STEP | With Psalm 73, a new book of Psalms, Book 3, with Psalms 73-89 as its contents, begins. In the second book of Psalms (Psalms 42-72) we see that the faithful remnant of Israel has been rejected by their brethren after the flesh under the leadership of the antichrist. The remnant has fled abroad ( ), where they are also persecuted by the nations. In this great distress, they wrestle with the question of how the ungodly Israelites can experience prosperity. That wrestling drives them out to God and His sanctuary ( ). There they come to repentance ( ). The second book of Psalms is about the need of the believing remnant during the great tribulation, because of the persecution by the antichrist and his followers. This persecution takes place from within. This causes great distress to the remnant. In response to their cry for help, the LORD sends His discipling rod Assyria ( ) or the king of the North ( ). In this third book of Psalms we find the effects of this ( ). Because of the distress, now caused by Assyria from without, we find in this third book the prayers and spiritual exercise of the remnant. The third book of Psalms corresponds to the third book of the Torah (the five books of Moses), which is the book of Leviticus. In this ‘Leviticus book’ of Psalms we find the remnant seeking refuge in the sanctuary, for Leviticus is pre-eminently the book of the sanctuary. The main subject of the book of Leviticus is fellowship with the LORD, and therefore being holy before the LORD ( ). We find several references to the LORD’s holiness in this third book of Psalms. Asaph is the author of Psalms 50 and 73-83. Psalm 50 is about the condition for revealing God’s glory to His people. Psalms 73-83 are about the revelation of God’s glory. We find in them the meaning of the sanctuary for us. Psalms 84-89, which are partly of the Korahites, are about what God’s glory works out of in the hearts of those who form the faithful remnant. We find therein the meaning of the sanctuary for God. Several psalms of this third book of Psalms contain a reference to the sanctuary. Psalm 73, as the first psalm of the third book, shows the general characteristics of this third book of Psalms. The characteristic of this third book is the entering into the sanctuary ( ). There the psalmist finds the solution to the problem he has in Psalm 73, namely, the prosperity of the wicked and the adversity of the righteous. The prosperity here is the prosperity of the unbelieving part of the people led by the antichrist ( ). In the sanctuary, the believing remnant sees the end of the wicked. By the Assyrian – and this is especially the distress in the third book of Psalms – Israel is discipled and the unbelieving part of the people will be destroyed in an instant ( ). This third book deals primarily with the history of Israel as a people, and includes teaching for the believing remnant. We too can learn from this teaching ( ). We find only one psalm of David in it (Psalm 86). Psalms 73-83 are of Asaph, Psalms 84-85 and 87-88 are of the sons of Korah, and Psalm 89 is of Ethan. In the time of David we read of 38,000 Levites assisting the priests in the service in the temple ( ), 4,000 of whom provide the music ( ). Of these 4,000, 288 men are set apart to be singers ( ), divided into twenty-four groups. These are placed under the direction of some conductors. One of them is Asaph, who makes himself heard with cymbals ( ). Asaph is also a prophet ( ), who wrote songs together with David ( ). The prophetic characteristics of these psalms we will see at their explanation. Even after the exile, Asaph’s descendants continued to be singers who also praised the LORD with cymbals in the rebuilt temple in Jerusalem ( ; ). This is “a psalm of Asaph” ( ). It is the first psalm in a row of eleven psalms he wrote (Psalms 73-83). See further for “of Asaph” at Psalm 50:1, where his name is mentioned for the first time in the heading of a psalm. The second part of is the theme of the psalm. The rest of the psalm is the elaboration of it. In this psalm Asaph describes his wrestling with the question of how God can allow the wicked to live in prosperity, while the God-fearing have to contend with adversity. In this first verse he immediately relates the conclusion to which he has come after his wrestling. With a powerful “surely”, or “verily”, or “yes”, he expresses the certainty that God is “good to Israel”. To this he does add that this applies “to those” in Israel “who are pure in heart”. The Hebrew word “pure” means “empty”, “clean”, “absence of defilement” (cf. ; ). This is the true Israel living separated from evil. Pure or clean of heart is one in whom the inner is in harmony with the outer. Firstly, the heart is pure or clean because God has created a new and clean heart. Secondly, it is the presence of the purity or cleanliness of a steadfast spirit in the believer not to defile himself – that is his responsibility ( ). Nowadays we speak of a ‘true’, ‘not hypocritical’ faith when the faith is not an outward ‘religion’, but an inward ‘relationship’ with the living God. The life of faith then comes from the dedication of the heart, from (the first) love. What is done comes from love to the LORD. They are Israelites like Nathanael, of whom the Lord Jesus with His perfect knowledge of the human heart says: “Behold, an Israelite indeed, in whom there is no deceit!” ( ). This is not to say that Nathanael is sinless, but that he is sincere. God’s goodness to Israel is manifested in His mercy, His willingness to gladly forgive a repentant sinner ( ). His goodness is also evident in the blessings He gives to them by virtue of the covenant. He gives everything they need in food and drink, in fruitful fields, in peace in their homes, and in protection from their enemies. They may serve Him and He blesses them. He dwells in their midst. He does not abandon them if they are unfaithful to Him, but rebukes them in order to bring them back to Himself (cf. ).

‏ Psalms 73:1-12

Introduction

With Psalm 73, a new book of Psalms, Book 3, with Psalms 73-89 as its contents, begins. In the second book of Psalms (Psalms 42-72) we see that the faithful remnant of Israel has been rejected by their brethren after the flesh under the leadership of the antichrist. The remnant has fled abroad (Mt 24:14-20), where they are also persecuted by the nations. In this great distress, they wrestle with the question of how the ungodly Israelites can experience prosperity. That wrestling drives them out to God and His sanctuary (Psa 73:17). There they come to repentance (Joel 2:12-17).

The second book of Psalms is about the need of the believing remnant during the great tribulation, because of the persecution by the antichrist and his followers. This persecution takes place from within. This causes great distress to the remnant. In response to their cry for help, the LORD sends His discipling rod Assyria (Isa 10:5) or the king of the North (Dan 11:40).

In this third book of Psalms we find the effects of this (Psa 73:18-19 ; Psa 74:1-8 ; Psa 78:62-64 ; Psa 80:12-13 ; Psa 83:2-4 ; Psa 89:40-46). Because of the distress, now caused by Assyria from without, we find in this third book the prayers and spiritual exercise of the remnant.

The third book of Psalms corresponds to the third book of the Torah (the five books of Moses), which is the book of Leviticus. In this ‘Leviticus book’ of Psalms we find the remnant seeking refuge in the sanctuary, for Leviticus is pre-eminently the book of the sanctuary. The main subject of the book of Leviticus is fellowship with the LORD, and therefore being holy before the LORD (1Pet 1:16). We find several references to the LORD’s holiness in this third book of Psalms.

Asaph is the author of Psalms 50 and 73-83. Psalm 50 is about the condition for revealing God’s glory to His people. Psalms 73-83 are about the revelation of God’s glory. We find in them the meaning of the sanctuary for us. Psalms 84-89, which are partly of the Korahites, are about what God’s glory works out of in the hearts of those who form the faithful remnant. We find therein the meaning of the sanctuary for God. Several psalms of this third book of Psalms contain a reference to the sanctuary.

Psalm 73, as the first psalm of the third book, shows the general characteristics of this third book of Psalms. The characteristic of this third book is the entering into the sanctuary (Psa 73:17). There the psalmist finds the solution to the problem he has in Psalm 73, namely, the prosperity of the wicked and the adversity of the righteous.

The prosperity here is the prosperity of the unbelieving part of the people led by the antichrist (Psa 73:1-12). In the sanctuary, the believing remnant sees the end of the wicked. By the Assyrian – and this is especially the distress in the third book of Psalms – Israel is discipled and the unbelieving part of the people will be destroyed in an instant (Psa 73:18-20).

This third book deals primarily with the history of Israel as a people, and includes teaching for the believing remnant. We too can learn from this teaching (1Cor 10:6 ; 11). We find only one psalm of David in it (Psalm 86). Psalms 73-83 are of Asaph, Psalms 84-85 and 87-88 are of the sons of Korah, and Psalm 89 is of Ethan.

In the time of David we read of 38,000 Levites assisting the priests in the service in the temple (1Chr 23:3 ; 28), 4,000 of whom provide the music (1Chr 23:5). Of these 4,000, 288 men are set apart to be singers (1Chr 25:7), divided into twenty-four groups. These are placed under the direction of some conductors. One of them is Asaph, who makes himself heard with cymbals (1Chr 16:5).

Asaph is also a prophet (1Chr 25:1-2), who wrote songs together with David (2Chr 29:30). The prophetic characteristics of these psalms we will see at their explanation. Even after the exile, Asaph’s descendants continued to be singers who also praised the LORD with cymbals in the rebuilt temple in Jerusalem (Ezra 3:10; Neh 11:22).

God Is Good to Israel

This is “a psalm of Asaph” (Psa 73:1a). It is the first psalm in a row of eleven psalms he wrote (Psalms 73-83). See further for “of Asaph” at Psalm 50:1, where his name is mentioned for the first time in the heading of a psalm.

The second part of Psa 73:1 is the theme of the psalm. The rest of the psalm is the elaboration of it. In this psalm Asaph describes his wrestling with the question of how God can allow the wicked to live in prosperity, while the God-fearing have to contend with adversity. In this first verse he immediately relates the conclusion to which he has come after his wrestling. With a powerful “surely”, or “verily”, or “yes”, he expresses the certainty that God is “good to Israel”.

To this he does add that this applies “to those” in Israel “who are pure in heart”. The Hebrew word “pure” means “empty”, “clean”, “absence of defilement” (cf. Psa 19:9; Pro 14:4). This is the true Israel living separated from evil. Pure or clean of heart is one in whom the inner is in harmony with the outer. Firstly, the heart is pure or clean because God has created a new and clean heart. Secondly, it is the presence of the purity or cleanliness of a steadfast spirit in the believer not to defile himself – that is his responsibility (Psa 51:10).

Nowadays we speak of a ‘true’, ‘not hypocritical’ faith when the faith is not an outward ‘religion’, but an inward ‘relationship’ with the living God. The life of faith then comes from the dedication of the heart, from (the first) love. What is done comes from love to the LORD. They are Israelites like Nathanael, of whom the Lord Jesus with His perfect knowledge of the human heart says: “Behold, an Israelite indeed, in whom there is no deceit!” (Jn 1:47). This is not to say that Nathanael is sinless, but that he is sincere.

God’s goodness to Israel is manifested in His mercy, His willingness to gladly forgive a repentant sinner (Psa 86:5). His goodness is also evident in the blessings He gives to them by virtue of the covenant. He gives everything they need in food and drink, in fruitful fields, in peace in their homes, and in protection from their enemies. They may serve Him and He blesses them. He dwells in their midst. He does not abandon them if they are unfaithful to Him, but rebukes them in order to bring them back to Himself (cf. 2Tim 2:13).

Envious of the Arrogant

In the Hebrew, “but as for me” (Psa 73:2) or “but I” (with emphasis), occurs three times (Psa 73:2 ; 23 ; 28). In Psa 73:2 it is in connection with the tribulation the psalmist is going through. In Psa 73:23 and Psa 73:28 it is connected with emerging purified after the trial. He is then able to withstand it (1Cor 10:13).

Asaph is going to tell about a time in his life when he wrestled with the question of how the goodness of God to the pure in heart could be reconciled with what he saw around him. In that regard, Psalm 73 is a good complement to Psalm 1. Psalm 1 speaks of the prosperity of the God-fearing and the adversity of the wicked. Psalm 73 begins with the practice in which the believer does not always see what God says in His Word. This is a test for faith.

The psalmist knows God and His government, but when he looks around, it seems as if He is not there. He does not see God’s goodness for the pure in heart of Israel, of which he is one. On the contrary, he sees goodness for the wicked (cf. Jer 12:1b), while for him, a pure in heart, there is only adversity.

That perception has caused, he honestly admits, that his “steps had almost slipped” in the path of faith (Psa 73:2). He almost crashed in his faith. His “steps had almost slipped” because he had no solid ground under his feet any longer. He had no basis for his faith any longer. Everything he had firmly believed in was not only tottering, but was on the verge of disappearing.

In Psa 73:3-12 he tells at length the cause of his ‘near-fall’. He confesses that at the time he “was envious of the arrogant” (Psa 73:3). The Hebrew word for arrogant means, firstly, to be haughty and, secondly, to behave foolishly (cf. 1Sam 21:14). It refers to people who are foolish because they arrogantly set God aside. The latter is also evident from the parallel with Psa 73:3b “the wicked”. He looked at them and saw “the prosperity of the wicked”.

It is obvious that when he writes this in Psalm 73, he has already come to repentance, for he calls the people he describes “arrogant” and “wicked”. He writes this as a retrospective, to pass on the lessons of his past to believers in the future. He has been blind to their true character in his envy of them. The wicked, he has thought, are only well off after all. They have plenty of money, lots of fun, and they live in peace. What an attractive life that is. They have power and prestige, wealth and health, while God’s true people are oppressed, persecuted and killed by them with impunity. The psalmist thought: ”Why should I stay on the side of the losers?”

The wicked – that is, in the future, the followers of the antichrist – go about their business unhindered until they die (Psa 73:4; cf. Mal 3:15). There are “no pains in their death”, there is no fear of death at all. They dare to set up a big mouth against God (Psa 2:2-3). Nothing shows the displeasure of God with their lives, nor when they leave the world. They live in prosperity and die in peace. Nothing and nobody hinders them.

Physically, they have no problems. They are in perfect health. “Their body is fat” or “their strength is fresh”, for they wake up refreshed every morning. They are not plagued by bad dreams or insomnia (cf. Job 7:13-14). All this also makes them powerful and enables them to suppress the remnant.

Many people are in trouble, for example because of financial worries, but that does not apply to them (Psa 73:5). Those troubles seem to pass them by. They live a very comfortable life. If suddenly something unpleasant happens in their lives, they are well insured or they buy it off. After all, money provides protection from calamity (Ecc 7:12a).

Nor are they tormented by their conscience. With other people, the conscience speaks when they have done something evil. If they do not confess it, their conscience torments them. This does not affect the wicked, because they have seared their conscience, and it no longer speaks.

It is no wonder, “therefore”, that “pride is their necklace” (Psa 73:6). They see their way of life as an ornament. Everything is all arrogance. Those who are haughty are hard, ruthless. The “violence” they use is part of them; it “covers them” like a “garment”. Their boastful behavior and their violent acting show how pleased they are with themselves. Any compassion for anyone else is absent.

Their eyes are almost shut because of their puffy face, swollen by fat (Psa 73:7). Through the small slits you can still see something of their eyes. Therein you can read their gluttony. You can see it in their fat bodies. “The imaginations of [their] heart run riot”, they have imagined a great deal about their lazy, miserable life, but what they experience is beyond their wildest expectations (cf. Jer 5:28). Here we see the contrast between the prideful, depraved heart of the wicked and the pure heart of the believer (Psa 73:1).

They don’t have a good word to say to their neighbors (Psa 73:8). They mock all those poor people who in an honest way try to make something of their lives. About such people they “wickedly speak of oppression”. They can easily exploit them to live an even more luxurious life and become even fatter. Puffed up, conceited, they look down on them from on high.

The wicked “speak from on high”, which indicates that they imagine themselves to be God. Therefore, of course, heaven is also the target (Psa 73:9). That’s where God dwells. They do not tolerate Him above them or beside them. They set their mouths against Him (cf. Rev 13:6).

Wherever they are on earth, their tongue parades. They see the earth as their unlimited possession. They make this clear by using abusive language for their neighbors and with slanderous language toward God. They claim total freedom of speech, in which everyone and everything is targeted (Psa 12:5).

Their lives without any involvement of God put the people of God on the wrong track (Psa 73:10). The people drink in the evil lifestyle to the full. Their refreshment is not the water of God’s Word, but what the wicked do and teach. They want such a life. Then you take out of life what is in it, however disgusting it may be. You squeeze out of life what is in it for you.

It leads them to say: “How does God know?” (Psa 73:11). God doesn’t respond to anything. Then He must simply not know what is happening on earth. He may be called “the Most High”, but it is highly doubtful that He has any knowledge of what the wicked are up to.

Just look at those wicked people (Psa 73:12). They live life totally according to their own will, without regard to God. Yet they are “always at ease, they have increased [in] wealth”. Asaph here comes to a kind of conclusion of the life of the wicked. This is what it looks like: rest in the world and increasing their wealth. What more could you want?