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Commentary on Psalms 73 verses 1–14
This psalm begins somewhat abruptly: Yet God is good to Israel (so the margin reads it); he had been thinking of the prosperity of the wicked; while he was thus musing the fire burned, and at last he spoke by way of check to himself for what he had been thinking of. "However it be, yet God is good." Though wicked people receive many of the gifts of his providential bounty, yet we must own that he is, in a peculiar manner, good to Israel; they have favours from him which others have not.
The psalmist designs an account of a temptation he was strongly assaulted with - to envy the prosperity of the wicked, a common temptation, which has tried the graces of many of the saints. Now in this account,
I. He lays down, in the first place, that great principle which he is resolved to abide by and not to quit while he was parleying with this temptation, Psa 73:1. Job, when he was entering into such a temptation, fixed for his principle the omniscience of God: Times are not hidden from the Almighty, Job 24:1. Jeremiah's principle is the justice of God: Righteous art thou, O God! when I plead with thee, Jer 12:1. Habakkuk's principle is the holiness of God: Thou art of purer eyes than to behold iniquity, Hab 1:13. The psalmist's, here, is the goodness of God. These are truths which cannot be shaken and which we must resolve to live and die by. Though we may not be able to reconcile all the disposals of Providence with them, we must believe they are reconcilable. Note, Good thoughts of God will fortify us against many of Satan's temptations. Truly God is good; he had had many thoughts in his mind concerning the providences of God, but this word, at last, settled him: "For all this, God is good, good to Israel, even to those that are of a clean heart." Note, 1. Those are the Israel of God that are of a clean heart, purified by the blood of Christ, cleansed from the pollutions of sin, and entirely devoted to the glory of God. An upright heart is a clean heart; cleanness is truth in the inward part. 2. God, who is good to all, is in a special manner good to his church and people, as he was to Israel of old. God was good to Israel in redeeming them out of Egypt, taking them into covenant with himself, giving them his laws and ordinances, and in the various providences that related to them; he is, in like manner, good to all those that are of a clean heart, and, whatever happens, we must not think otherwise.
II. He comes now to relate the shock that was given to his faith in God's distinguishing goodness to Israel by a strong temptation to envy the prosperity of the wicked, and therefore to think that the Israel of God are no happier than other people and that God is no kinder to them than to others.
1.He speaks of it as a very narrow escape that he had not been quite foiled and overthrown by this temptation (Psa 73:2): "But as for me, though I was so well satisfied in the goodness of God to Israel, yet my feet were almost gone (the tempter had almost tripped up my heels), my steps had well-nigh slipped (I had like to have quitted my religion, and given up all my expectations of benefit by it); for I was envious at the foolish." Note, 1. The faith even of strong believers may sometimes be sorely shaken and ready to fail them. There are storms that will try the firmest anchors. 2. Those that shall never be quite undone are sometimes very near it, and, in their own apprehension, as good as gone. Many a precious soul, that shall live for ever, had once a very narrow turn for its life; almost and well-nigh ruined, but a step between it and fatal apostasy, and yet snatched as a brand out of the burning, which will for ever magnify the riches of divine grace in the nations of those that are saved. Now,
2.Let us take notice of the process of the psalmist's temptation, what he was tempted with and tempted to.
(1.)He observed that foolish wicked people have sometimes a very great share of outward prosperity. He saw, with grief, the prosperity of the wicked, Psa 73:3. Wicked people are really foolish people, and act against reason and their true interest, and yet every stander-by sees their prosperity. [1.] They seem to have the least share of the troubles and calamities of this life (Psa 73:5): They are not in the troubles of other men, even of wise and good men, neither are they plagued like other men, but seem as if by some special privilege they were exempted from the common lot of sorrows. If they meet with some little trouble, it is nothing to what others endure that are less sinners and yet greater sufferers. [2.] They seem to have the greatest share of the comforts of this life. They live at ease, and bathe themselves in pleasures, so that their eyes stand out with fatness, Psa 73:7. See what the excess of pleasure is; the moderate use of it enlightens the eyes, but those that indulge themselves inordinately in the delights of sense have their eyes ready to start out of their heads. Epicures are really their own tormentors, by putting a force upon nature, while they pretend to gratify it. And well may those feed themselves to the full who have more than heart could wish, more than they themselves ever thought of or expected to be masters of. They have, at least, more than a humble, quiet, contented heart could wish, yet not so much as they themselves wish for. There are many who have a great deal of this life in their hands, but nothing of the other life in their hearts. They are ungodly, live without the fear and worship of God, and yet they prosper and get on in the world, and not only are rich, but increase in riches, Psa 73:12. They are looked upon as thriving men; while others have much ado to keep what they have, they are still adding more, more honour, power, pleasure, by increasing in riches. They are the prosperous of the age, so some read it. [3.] Their end seems to be peace. This is mentioned first, as the most strange of all, for peace in death was every thought to be the peculiar privilege of the godly (Psa 37:37), yet, to outward appearance, it is often the lot of the ungodly (Psa 73:4): There are no bands in their death. They are not taken off by a violent death; they are foolish, and yet die not as fools die; for their hands are not bound nor their feet put into fetters, Sa2 3:33, Sa2 3:34. They are not taken off by an untimely death, like the fruit forced from the tree before it is ripe, but are left to hang on, till, through old age, they gently drop of themselves. They do not die of sore and painful diseases: There are no pangs, no agonies, in their death, but their strength is firm to the last, so that they scarcely feel themselves die. They are of those who die in their full strength, being wholly at ease and quiet, not of those that die in the bitterness of their souls and never eat with pleasure, Job 21:23, Job 21:25. Nay, they are not bound by the terrors of conscience in their dying moments; they are not frightened either with the remembrance of their sins or the prospect of their misery, but die securely. We cannot judge of men's state on the other side death either by the manner of their death or the frame of their spirits in dying. Men may die like lambs, and yet have their place with the goats.
(2.)He observed that they made a very bad use of their outward prosperity and were hardened by it in their wickedness, which very much strengthened the temptation he was in to fret at it. If it had done them any good, if it had made them less provoking to God or less oppressive to man, it would never have vexed him; but it had quite a contrary effect upon them. [1.] It made them very proud and haughty. Because they live at ease, pride compasses them as a chain, Psa 73:6. They show themselves (to all that see them) to be puffed up with their prosperity, as men show their ornaments. The pride of Israel testifies to his face, Hos 5:5; Isa 3:9. Pride ties on their chain, or necklace; so Dr. Hammond reads it. It is no harm to wear a chain or necklace; but when pride ties it on, when it is worn to gratify a vain mind, it ceases to be an ornament. It is not so much what the dress or apparel is (though we have rules for that, Ti1 2:9) as what principle ties it on and with what spirit it is worn. And, as the pride of sinners appears in their dress, so it does in their talk: They speak loftily (Psa 73:8); they affect great swelling words of vanity (Pe2 2:18), bragging of themselves and disdaining all about them. Out of the abundance of the pride that is in their heart they speak big. [1.] It made them oppressive to their poor neighbours (Psa 73:6): Violence covers them as a garment. What they have got by fraud and oppression they keep and increase by the same wicked methods, and care not what injury they do to others, nor what violence they use, so they may but enrich and aggrandize themselves. They are corrupt, like the giants, the sinners of the old world, when the earth was filled with violence, Gen 6:11, Gen 6:13. They care not what mischief they do, either for mischief-sake or for their own advantage-sake. They speak wickedly concerning oppression; they oppress, and justify themselves in it. Those that speak well of sin speak wickedly of it. They are corrupt, that is, dissolved in pleasures and every thing that is luxurious (so some), and then they deride and speak maliciously; they care not whom they wound with the poisoned darts of calumny; from on high they speak oppression. [3.] It made them very insolent in their demeanour towards both God and man (Psa 73:9): They set their mouth against the heavens, putting contempt upon God himself and his honour, bidding defiance to him and his power and justice. They cannot reach the heavens with their hands, to shake God's throne, else they would; but they show their ill-will by setting their mouth against the heavens. Their tongue also walks through the earth, and they take liberty to abuse all that come in their way. No man's greatness or goodness can secure him from the scourge of the virulent tongue. They take a pride and pleasure in bantering all mankind; they are pests of the country, for they neither fear God nor regard man. [4.] In all this they were very atheistical and profane. They could not have been thus wicked if they had not learned to say (Psa 73:11), How doth God know? And is there knowledge in the Most High? So far were they from desiring the knowledge of God, who gave them all the good things they had and would have taught them to use them well, that they were not willing to believe God had any knowledge of them, that he took any notice of their wickedness or would ever call them to an account. As if, because he is Most High, he could not or would not see them, Job 22:12, Job 22:13. Whereas because he is Most High therefore he can, and will, take cognizance of all the children of men and of all they do, or say, or think. What an affront is it to the God of infinite knowledge, from whom all knowledge is, to ask, Is there knowledge in him? Well may he say (Psa 73:12), Behold, these are the ungodly.
(3.)He observed that while wicked men thus prospered in their impiety, and were made more impious by their prosperity, good people were in great affliction, and he himself in particular, which very much strengthened the temptation he was in to quarrel with Providence. [1.] He looked abroad and saw many of God's people greatly at a loss (Psa 73:10): "Because the wicked are so very daring therefore his people return hither; they are at the same pause, the same plunge, that I am at; they know not what to say to it any more than I do, and the rather because waters of a full cup are wrung out to them; they are not only made to drink, and to drink deeply, of the bitter cup of affliction, but to drink all. Care is taken that they lose not a drop of that unpleasant potion; the waters are wrung out unto them, that they may have the dregs of the cup. They pour out abundance of tears when they hear wicked people blaspheme God and speak profanely," as David did, Psa 119:136. These are the waters wrung out to them. [2.] He looked at home, and felt himself under the continual frowns of Providence, while the wicked were sunning themselves in its smiles (Psa 73:14): "For my part," says he, "all the day long have I been plagued with one affliction or another, and chastened every morning, as duly as the morning comes." His afflictions were great - he was chastened and plagued; the returns of them were constant, every morning with the morning, and they continued, without intermission, all the day long. This he thought was very hard, that, when those who blasphemed God were in prosperity, he that worshipped God was under such great affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith.
(4.)From all this arose a very strong temptation to cast off his religion. [1.] Some that observed the prosperity of the wicked, especially comparing it with the afflictions of the righteous, were tempted to deny a providence and to think that God had forsaken the earth. In this sense some take Psa 73:11. There are those, even among God's professing people, that say, "How does God know? Surely all things are left to blind fortune, and not disposed of by an all-seeing God." Some of the heathen, upon such a remark as this, have asked, Quis putet esse deos? - Who will believe that there are gods? [2.] Though the psalmist's feet were not so far gone as to question God's omniscience, yet he was tempted to question the benefit of religion, and to say (Psa 73:13), Verily, I have cleansed my heart in vain, and have, to no purpose, washed my hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the first place, by repentance and regeneration, and then to wash our hands in innocency by a universal reformation of our lives. It is not in vain to do this, not in vain to serve God and keep his ordinances; but good men have been sometimes tempted to say, "It is in vain," and "Religion is a thing that there is nothing to be got by," because they see wicked people in prosperity. But, however the thing may appear now, when the pure in heart, those blessed ones, shall see God (Mat 5:8), they will not say that they cleansed their hearts in vain.
If someone speaks like this: “If ever someone is deceived or snatched away in one of these [abysses], is he already lost and has he no longer repentance,” I will tell him that a person who has repentance and a true understanding regarding the faith and God’s commandments, with a zeal for this, even if he comes close to falling through negligence, yet the Lord will not let him be lost altogether. As it is written, “My feet were on the point of stumbling.” He shows him his grace through the scourge of a sickness or a grief or the shame of his offense, so that becoming conscious [of his negligence] he may walk in the middle of the narrow path until he arrives and may not wander a single foot off, because the path is four cubits wide. He who wanders off is like Judas, who after receiving great benevolence from the Lord and seeing great signs—even the resurrection of the dead—“having the purse,” was not aware of grace. Because of this he was completely lost through love of money and betrayal. But the good, although as people with free will they may somehow have neglected what is fitting, are still “refined through fire like silver” casting away rust. This is why blessed David says, “I, in the abundance of your mercy, will enter your house.” If he says this, how much more we wretches!
“How good is God to Israel, to them that are right in heart!” Growth in moral perfection is evident as a theme from the beginning of the psalm. Indeed, no one can truly proclaim that God is good but one who knows that goodness is not from his own successes and profits but out of the depth of the heavenly mysteries and the height of God’s plan. For it is to be weighed not by the appearance of things present but by the advantage of things to come. Consequently, to the just person God is always good. Whether tormented by bodily pain or overwhelmed by bitter punishments, he always says, “If we have received good things from the hand of the Lord, why do we not bear up under those that are evil?” He rejoices that he is being chastised here, so that he may gain consolation for the future; he knows that one who has received good things in this life has his reward. The person who has not struggled or been tried in the combat of various contests will not be able to hope for future rewards.
Indeed, in what follows, David describes his own experience when he says, “But my feet were almost moved, my steps had well nigh slipped, for I was envious in the case of sinners, when I saw the peace of sinners.” He is surely not speaking of bodily feet and bodily steps but of the uprightness of the heart and of the step concerning which he says in another passage, “Let not the foot of pride come to me and let not the hand of sinners move me.” And so, we ought always to ask that the Lord may direct the footsteps of our spirits. Else they may fall, slip in a kind of morass of error and be unable to maintain their firm hold. Moreover, the reason for David’s fall is that he emulated the peace of sinners. But we ought to emulate what is good, not what is filled with shame, even as the apostle Paul also put it when he said, “to emulate the good is always a good thing.”
It was in this way, you see, that the psalmist whose feet were shaken blamed himself, because he had started to find fault with God and was already on the point of doing so; but he was almost on the point of it; he was not quite there yet. He did not deny that God knew, but he staggered, as if his feet were shaken. What does it mean to stagger? To doubt. When he blamed himself, though, for not having an upright heart, what did he say? “Why were my feet disturbed? Because I was envious, he said, of sinners, seeing the peace of sinners. Because I saw that the wicked were rich, I envied them; and I said I have lost out on justice, and for no reason have I made my heart just, and washed my hands among the innocent. And while I am in doubt, this is how I have begun to understand.”“This is how I have begun,” he says, “to understand this; there is toil ahead of me.” Great toil, to solve this problem. It really is hard labor. All is well with that one, and he is a bad man; all goes badly with this one, and he is a good man; and over them both is God the judge. So the just judge is giving good things to bad people, bad things to good people. “There is toil ahead of me.” But for how long is the toil there? “Until I enter into the sanctuary of God and understand about the last things.” So if you understand about the last things, you will enjoy the quiet rest of discovery, the toil of inquiry will be over and done with.
"How good is the God of Israel!" But to whom? "To men right in heart" [Psalm 73:1]. To men perverse what? Perverse He seems. So also in another Psalm He says: "With a holy man holy You shall be, and with the innocent man innocent You shall be, and with the perverse man perverse You shall be." What is, perverse You shall be with the perverse man? Perverse the perverse man shall think You. Not that by any means God is made perverse. Far be it: what He is, He is. But in like manner as the sun appears mild to one having clear, sound, healthy, strong eyes, but against weak eyes does dart hard spears, so to say; the former looking at it it does invigorate, the latter it does torture, though not being itself changed, but the man being changed: so when you shall have begun to be perverse, and to you God shall seem to be perverse, you are changed, not He. That therefore to you will be punishment which to good men is joy. He calling to mind this thing, says, "How good is the God of Israel to men right in heart!"
Although the hearts of all the faithful do not doubt that divine providence is never absent in any part of the world or at any time or that success in temporal affairs does not rest on the power of the stars (which is no power) but it acknowledges that all things are disposed according to the most just and most kind decision of the King on High, as it is written: “All the paths of the Lord are mercy and truth.” Still, since some things do not happen according to our desires, and since the cause of the wicked is often favored over that of the righteous in the mistakes of human justice, it is a fact very near to us and well known that these things trouble even great souls and drive them to some complaint of an unlawful matter. Even David, most renowned of prophets, confessed himself distressed by these diversities to the point of danger and said, “My feet were almost stumbling, my steps were all but slipping, because I was envious of the arrogant, seeing the prosperity of the sinners.”
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SUMMARY
Psalms 73:1, attributed to Asaph, serves as a profound foundational declaration of faith, asserting God's inherent and unwavering goodness specifically directed towards His covenant people, Israel. This goodness, however, is qualified by the condition of an "undefiled" or "clean heart," setting the stage for the psalmist's subsequent profound spiritual struggle with the prosperity of the wicked and the suffering of the righteous, ultimately resolved by a renewed understanding of divine justice and presence.
CONTEXT
Literary Context: Psalms 73 initiates a deeply personal and introspective journey for Asaph, one of the chief Levitical choirmasters. This opening verse functions as a thesis statement or an anchoring truth that Asaph clings to, even as the subsequent verses reveal his profound crisis of faith. He confesses that his "feet had almost stumbled" and his "steps had nearly slipped" as he observed the arrogant prosperity of the wicked while the righteous endured hardship (see Psalms 73:2). The psalm meticulously details his envy, confusion, and despair, culminating in a dramatic turning point when he enters "the sanctuary of God" (a pivotal moment detailed in Psalms 73:17), where he gains divine perspective on the ultimate, fleeting end of the unrighteous. Thus, verse 1 is not merely an introduction but a deliberate declaration of a truth that must be held onto despite contradictory appearances, foreshadowing the psalm's ultimate resolution and Asaph's return to this foundational conviction.
Historical & Cultural Context: Asaph was a prominent figure during the reigns of King David and Solomon, a Levite appointed to lead worship and prophesy through music (1 Chronicles 15:19 and 2 Chronicles 29:30). His role as a "seer" implies a prophetic insight, which is evident in the theological depth of his psalms. The reference to "Israel" signifies God's covenant people, to whom He had made specific promises of blessing and protection. In ancient Israelite thought, there was often an expectation of immediate temporal prosperity for the righteous and judgment for the wicked, based on a straightforward understanding of the Deuteronomic covenant (e.g., Deuteronomy 28). Asaph's struggle thus reflects a tension between this traditional understanding and his lived experience, a common theme explored in wisdom literature like Job and Ecclesiastes, where the problem of evil and suffering is deeply pondered.
Key Themes: This opening verse introduces several crucial themes that permeate not only Psalms 73 but also the broader Psalter and biblical theology. First is the unwavering goodness of God. Despite Asaph's later doubts, the psalm begins with an emphatic affirmation of God's essential nature as good, a truth reiterated throughout Scripture (e.g., Psalms 100:5 and Nahum 1:7). Second is the condition of a "clean heart." This phrase highlights the importance of inner purity and integrity, not merely outward religious observance. It suggests that while God's goodness is absolute, its perception and experiential reality are often tied to the spiritual state of the recipient, a concept echoed in the Beatitudes where the "pure in heart" are promised to "see God" (Matthew 5:8). Finally, the verse subtly introduces the theme of faith amidst doubt. By declaring this truth before detailing his spiritual crisis, Asaph models how to anchor one's faith in foundational theological truths even when personal circumstances or observations seem to contradict them, providing a framework for navigating spiritual struggles and ultimately finding divine clarity.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The opening verse of Psalms 73 employs several significant literary devices that contribute to its profound impact. Primarily, it functions as a Declarative Statement or Affirmation, emphatically stating a foundational truth about God's character and His relationship with His people. The use of the emphatic particle (implied by "Truly" in the KJV) reinforces this declarative nature, setting a resolute tone. Following this declaration, there is a clear Qualification or Specification introduced by "[even] to such as are of a clean heart." This specifies the particular recipients who fully experience or perceive this goodness, creating a subtle tension that the rest of the psalm will explore. Furthermore, the verse can be seen as an act of Proleptic Faith or Anticipation, where Asaph states a truth he knows intellectually and spiritually, even before he fully grapples with the doubts that will arise. This initial statement serves as an anchor, a theological premise from which his subsequent struggle and ultimate resolution unfold, demonstrating the power of holding onto core truths amidst spiritual turmoil.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 73:1 establishes a profound theological truth about God's intrinsic goodness and His covenant faithfulness, while simultaneously introducing the critical biblical theme of the "heart" as the locus of true spiritual life. God's goodness is not merely an abstract concept but a relational reality for His people, Israel. However, the qualification "to such as are of a clean heart" underscores that the experience and perception of this goodness are deeply intertwined with one's inner spiritual state. This concept resonates throughout the Old Testament's emphasis on sincerity and inward devotion over mere outward ritual, foreshadowing the New Testament's focus on the transformation of the heart. It suggests that while God's common grace extends to all, His deepest blessings and the spiritual discernment to truly "see" and appreciate His goodness are reserved for those who cultivate purity of heart and integrity of motive before Him.
REFLECTION AND APPLICATION
Psalms 73:1 offers a powerful anchor for believers navigating the perplexing realities of life. In a world where injustice often seems to prevail and the wicked appear to prosper, Asaph's opening declaration reminds us to firmly grasp the foundational truth of God's unwavering goodness. This verse calls us to move beyond superficial observations and to root our faith in the unchanging character of God, even when our circumstances or the world around us seem to contradict it. Furthermore, the qualification of "a clean heart" serves as a profound challenge to introspection. It prompts us to examine the sincerity of our devotion, the integrity of our motives, and the purity of our inner being. A truly clean heart—one free from duplicity, envy, or hidden sin—enables us to perceive and experience God's goodness not just as an intellectual concept, but as a living, transformative reality, regardless of external prosperity or adversity. It is through this inner alignment that we can truly "see" God at work and discern His benevolent hand, even in the midst of life's deepest paradoxes and trials.
Questions for Reflection
FAQ
Why does Asaph begin with such a strong declaration of God's goodness if he later expresses such profound doubt and envy?
Answer: Asaph's opening declaration in Psalms 73:1 functions as a foundational theological premise or a statement of faith that he intellectually affirms, even as his emotional and experiential reality is in conflict with it. It's not a contradiction but a deliberate literary and spiritual strategy. By starting with "Truly God is good," Asaph sets the stage for his subsequent struggle, framing it within the context of a truth he knows he should believe. This initial affirmation serves as an anchor, a fixed point of reference that he ultimately returns to and finds resolution in after his visit to "the sanctuary of God" (Psalms 73:17). It models how believers can hold onto core truths even when their immediate experiences lead them to question or doubt, demonstrating the process of faith working through intellectual conviction.
Is God's goodness only for "clean hearts"? What about those who don't have a clean heart?
Answer: The verse implies that while God's goodness is universal in a general sense (His "common grace" extends to all, causing "his sun to rise on the evil and on the good, and sends rain on the just and on the unjust" as stated in Matthew 5:45), the experiential or perceptual manifestation of His specific, covenantal goodness is often tied to the recipient's inner spiritual state. A "clean heart" allows one to truly discern, appreciate, and receive the deeper spiritual blessings and intimate communion that God offers. It's not that God withholds all goodness from others, but rather that those with a clean heart are uniquely positioned to perceive and benefit from His goodness in a profound, saving, and satisfying way. It speaks to the spiritual capacity to recognize and respond to God's benevolent character and actions, leading to a deeper relationship and understanding of His character.
CHRIST-CENTERED FULFILLMENT
Psalms 73:1, with its declaration of God's goodness and the qualification of a "clean heart," finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's goodness, the visible manifestation of the Father's benevolent character, through whom all things were created and sustained (John 1:14 and Colossians 1:15-17). More significantly, Jesus is the one who makes a "clean heart" possible for all who believe. Through His atoning sacrifice on the cross, He purifies us from sin, cleansing our consciences and transforming our inner being (Hebrews 10:22 and 1 John 1:7). The Old Testament longing for a pure heart, as seen in David's prayer in Psalms 51:10, is fully realized in the New Covenant established by Christ, where God promises to put His law "within them, and on their heart I will write it" (Jeremiah 31:33). It is through Christ that we are enabled to be "pure in heart," and therefore, as Jesus Himself declared, "blessed are the pure in heart, for they shall see God" (Matthew 5:8). In Him, God's goodness is not just declared but poured out in redemptive power, and the clean heart is not just a human aspiration but a divine gift, graciously bestowed upon those who trust in His saving work.