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Commentary on Psalms 73 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, Psa 73:15. 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, Pro 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 (Mat 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 (Psa 73:16): "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 (Psa 73:17) 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 (Psa 73:18), 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 (Joe 1:15), from the glory of his power, Th2 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! Psa 73:19. 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, Psa 73:20. 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, Psa 52:6, Psa 52:7. How did God despise that rich man's image when he said, Thou fool, this night thy soul shall be required of thee! Luk 12:19, Luk 12:20. 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.
Subsequent events also go to show how the image of such a person is not found but perishes, since his image is not found in the city of the Lord, that Jerusalem which is above. For the Lord has painted us in his image and likeness, even as he teaches us, saying, “Behold, O Jerusalem, I have painted your walls.” If we have acted well, that heavenly image continues in us; if anyone acts badly, this image is destroyed in him that is the image of him who came down from heaven, and there is in him the image of the earthly. On this account also the apostle says, “Even as we have borne the image of the one that is earthly, let us bear also the image of the other that is heavenly.” Therefore, the images of good continue to shine forth in that city of God. But if anyone has turned aside to graver sins and has not done penance, his image is destroyed or else cast out even as Adam was cast out and excluded from paradise. But whoever has conducted himself in a holy and honorable fashion enters into that city of God15 and brings in his own image so that it may shine in that city of God. “O Lord, in your city you shall reduce their images to nothing,” because those who have clothed themselves with the works of darkness cannot shine in the light. Let us adduce an example from the world. See how the images of good rulers continue in cities, whereas the images of tyrants are destroyed.
Such, then, is the first supposition of true knowledge, that things in the world happen by chance. The second is that “on account of the subterfuges you have placed before them” prodigious success, worldly profits and an abundance of riches. Otherwise, they might plead by way of excuse that they had been less devout by reason of want or of some bitter pain or grief and had been driven to the guilt of robbery and to the desire to plunder under compulsion of poverty. For they were enriched with wealth and exalted with honors, not for tranquility of life or the enjoyment of delight but that complaining might be foreclosed and distress piled up.
Therefore, in regard to the latter, David also says, “They have ceased to be and have perished by reason of their iniquity as the dream of one that wakes up.” This means: The wicked cease to be, and they disappear as a dream does when one first wakes up from sleep, “because they are in darkness and have walked in darkness”;7 not a trace of their good work remains, but they are like those who see a dream. Now one who dreams, dreams at night, whereas night is in darkness. The children of darkness are deprived of the Sun of justice and the splendor of virtue, for they sleep always and do not keep watch, and of them it is appropriately said, “They have slept their sleep and have found nothing.” For indeed, when their souls are separated from the body, and they are, as it were, released from the sleep of the body, they will find nothing, they will possess nothing, and they will lose what they thought they possessed. For although the unwise and foolish person may overflow with riches, he will leave his riches to strangers, and the glory of his house will not descend to hell together with him.
And therefore I conferred with my heart and I said to myself, “if I will speak thus, that I have justified my heart in vain,” and the voice of God replied to me and said, “Behold the generation of your children, to which I have made distribution.” This means: Behold, you find in the Scriptures, O you son of Adam, that I have made distribution to the generation of your children, that wealth may be granted to the wicked simply by chance and not from some merit. Neither are the rewards of virtue the profits of a treasury, just as poverty … is not a punishment for sin. But such things come without distinction, for they roll along on a kind of flow of life that is like a river.
...And he has done this; for he says how long labour is before him; "until I enter into the sanctuary of God, and understand upon the last things" [Psalm 73:17]. A great thing it is, brethren: now for a long time I labour, he says, and before my face I see a sort of insuperable labour, to know in what manner both God is just, and does care for things human, and is not unjust because men sinning and doing wicked actions have happiness on this earth; but the godly and men serving God are wasted ofttimes in trials and in labours; a great difficulty it is to know this, but only "until I enter into the Sanctuary of God." For in the Sanctuary what is presented to you, in order that you may solve this question? "And I understand," he says, "upon the last things:" not present things. I, he says, from the Sanctuary of God stretch out my eye unto the end, I pass over present things. All that which is called the human race, all that mass of mortality is to come to the balance, is to come to the scale, thereon will be weighed the works of men. All things now a cloud does enfold: but to God are known the merits of each severally. "And I understand," he says, "upon the last things:" but not of myself; for before me there is labour. Whence "may I understand upon the last things"? Let me enter into the Sanctuary of God. In that place then he understood also the reason why these men now are happy.
But because the psalmist realized afterward—as he goes on to say in the same psalm, "When I tried to understand this," and he added, "it was a wearisome task," why the wicked have all the luck; "it was a wearisome task," he says, "until I went into the sanctuary of God and understood about their latter end," that for the wicked who are now for a time given good fortune, eternal punishment is being saved up for the last day. So when he realized this he became upright of heart and began to praise God for everything, both for the troubles of decent people and for the good fortune of the wicked. For he observed that God is just in his retributions at the end and that he now gives some people temporal good fortune while keeping in store for them at the end everlasting misfortune, and that in the present life he is subjecting some decent people to the rigors of misfortune while saving up for them eternal good fortune in the next. He remarks that they have to change places, like that rich man who used to feast sumptuously every day and that poor man, full of sores, lying at the rich man's gate and longing to fill himself with the crumbs that fell from the rich man's table. But when they were both dead the first began to be in pain in hell, and the second was at rest in Abraham's bosom. When the rich man thought this was unfair and wanted a drop of water dripped on his tongue from Lazarus's middle finger (changing places, he now longed for a drop from the finger of the man who had longed for a crumb from his table), he heard from Abraham the judgment of the upright God: "Son," he said, "remember that you received good things in your life and Lazarus bad things; but now he is at rest, and you are in torment."
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SUMMARY
Psalms 73:17 marks the dramatic turning point in Asaph's profound spiritual crisis, where his deep-seated doubts about divine justice, fueled by the apparent prosperity and impunity of the wicked, are decisively resolved. This pivotal verse describes his transformative encounter with God's presence in the sanctuary, leading to a revelatory understanding of the ultimate, inevitable destiny awaiting those who live apart from God, thereby restoring his faith, clarifying his perspective, and anchoring his hope in God's eternal righteousness.
CONTEXT
Literary Context: The preceding verses of Psalms 73 (verses 1-16) meticulously chronicle Asaph's intense internal struggle and near spiritual collapse. He confesses that his "feet had almost stumbled" and his "steps had nearly slipped" Psalms 73:2 - Asaph's Near Fall as he observed and envied the arrogant prosperity of the wicked, who seemed to live carefree lives, free from the common troubles and plagues of humanity Psalms 73:3-5 - The Prosperity of the Wicked. He noted their pride, violence, and open scoffing against God, even claiming that God "does not know" Psalms 73:6-11 - The Arrogance of the Ungodly. This profound dissonance led him to question the value of his own righteousness, feeling that his efforts to maintain a pure heart and clean hands were "in vain" Psalms 73:13-14 - Asaph's Vain Toil. His attempts to intellectually grasp this paradox were "painful" and beyond his comprehension Psalms 73:16 - The Painful Problem. Verse 17 thus serves as the crucial pivot, dramatically shifting the psalm from a lament of doubt and confusion to a declaration of profound understanding and renewed faith, providing the essential resolution to the theological dilemma presented.
Historical & Cultural Context: Asaph, identified as a prominent Levitical choirmaster and seer during the reigns of David and Solomon (as seen in 1 Chronicles 16:4-5 and 2 Chronicles 29:30), played a significant role in the organized worship of Israel. The "sanctuary of God" (מִקְדָּשׁ, miqdash') refers to the Tabernacle or, later, the Temple in Jerusalem, which was the central locus of Israelite worship, sacrifice, and divine revelation. In ancient Israelite theology, the sanctuary was not merely a physical structure but the symbolic dwelling place of God's presence, the Shekinah. Entering it implied a deliberate act of seeking God's face, whether for worship, prayer, or seeking divine counsel through the priests or prophets. The cultural understanding of justice in the ancient Near East often linked temporal prosperity with divine favor and suffering with divine displeasure. Asaph's struggle reflects a common human dilemma—the problem of evil—but within a theological framework where God's justice was expected to be visibly manifested in earthly affairs.
Key Themes: Psalms 73:17 is central to several profound theological and narrative themes within the psalm and broader biblical wisdom literature. It vividly highlights the stark contrast between human perspective and divine perspective, demonstrating how limited earthly observation can lead to spiritual disorientation, while God's eternal truth brings ultimate clarity. The verse powerfully illustrates the transformative power of God's presence; it is only by drawing near to God in His holy dwelling that Asaph gains the necessary insight to resolve his spiritual turmoil. This leads directly to the theme of divine justice and the ultimate destiny of the wicked, revealing that while the ungodly may flourish temporarily, their "end" is one of inevitable destruction and judgment, a truth further elaborated in Psalms 73:18-19. Finally, the verse encapsulates the resolution of spiritual doubt, offering a pathway from profound confusion, envy, and near apostasy to renewed faith, trust in God's sovereign plan, and a deep appreciation for His unwavering righteousness. This journey is a common thread in wisdom literature, echoing sentiments found in passages like Proverbs 24:19-20 and the broader message of Psalms 37.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 73:17 employs several potent literary devices to convey its profound message. The entire psalm functions as a Dramatic Monologue, allowing the reader to witness Asaph's raw, internal struggle and his eventual, divinely-granted breakthrough. The phrase "Until I went into the sanctuary of God" serves as a powerful Turning Point or Climax, abruptly shifting the narrative from a state of lament and questioning to one of resolution and understanding. The "sanctuary" itself functions as a profound Symbolism for divine presence, revelation, and the locus of ultimate truth, standing in stark contrast to the worldly perspective Asaph previously held. The Juxtaposition between Asaph's initial earthly, limited understanding and his subsequent divine insight underscores the central theme of the necessity of God's perspective. Finally, the abrupt clarity of "understood I their end" acts as a Revelation, a sudden, divinely-imparted unveiling of truth that dispels the psalmist's deep-seated confusion and restores his spiritual equilibrium.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 73:17 powerfully articulates the indispensable necessity of a divine perspective to correctly interpret earthly realities, especially the perplexing prosperity of the wicked and the suffering of the righteous. Asaph's journey from near apostasy to profound understanding underscores that true wisdom is not found in human observation or reasoning alone, but in drawing near to God and allowing His truth to illuminate our understanding. This verse serves as a timeless reminder that God's justice, though sometimes delayed and often imperceptible to human eyes, is always certain and ultimately decisive. It reveals that the ultimate destiny of all humanity is determined by their relationship with Him, not by their temporal circumstances, reinforcing the biblical principle that all earthly success is fleeting, but eternal consequences are immutable.
REFLECTION AND APPLICATION
In a world where injustice often seems to prevail and the unrighteous appear to flourish, Psalms 73:17 offers a vital anchor for the soul. Like Asaph, we can easily become disoriented when we judge life solely by what we see around us – the apparent ease and success of those who disregard God, or the struggles and hardships of those who faithfully follow Him. This verse calls us to shift our gaze from the horizontal to the vertical, from the temporal to the eternal. When doubts arise, or envy tempts our hearts, our most crucial step is to enter "the sanctuary of God" – not necessarily a physical building, but a posture of heart that actively seeks God's presence through prayer, worship, diligent study of His Word, and authentic communion with His people. It is in this sacred space of encounter, whether personal or corporate, that God grants clarity, reveals His sovereign plan, and reminds us that His justice will ultimately prevail, ensuring that every life finds its true and eternal "end." This divine perspective frees us from the snare of comparison, anchors our hope in God's unfailing righteousness, and enables us to live with enduring peace regardless of outward circumstances.
Questions for Reflection
FAQ
What does "the sanctuary of God" mean for believers today?
Answer: For ancient Israel, the "sanctuary" (H4720, miqdâsh') was the physical Tabernacle or Temple, the designated place of God's dwelling and worship, where His presence was uniquely manifested. For believers today, while we no longer have a physical temple as the sole locus of God's presence, the spiritual principle remains profoundly relevant. "Entering the sanctuary" signifies drawing near to God in any context where His presence is sought and His truth is revealed. This encompasses personal prayer and meditation, corporate worship with fellow believers, diligent study of God's living and active Word (Hebrews 4:12), and seeking counsel from wise, godly individuals. The New Testament teaches that individual believers are "temples of the Holy Spirit" (1 Corinthians 6:19) and that the church collectively forms God's spiritual dwelling place (Ephesians 2:21-22). Therefore, "entering the sanctuary" is about cultivating an intimate, ongoing relationship with God, allowing His perspective to shape our understanding of life's perplexing realities.
How does Asaph's experience in Psalms 73:17 relate to the problem of evil (theodicy)?
Answer: Asaph's struggle in Psalms 73 directly addresses the classic "problem of evil" or theodicy – the profound theological question of how a good and powerful God can allow evil and suffering to persist, particularly when the wicked seem to prosper and the righteous suffer. Before entering the sanctuary, Asaph was deeply troubled by the apparent injustice of the world, where the arrogant and ungodly seemed to escape trouble and flourish, even mocking God with impunity (Psalms 73:3-12). His faith was profoundly shaken because his human observation could not reconcile this reality with God's promised justice and righteousness. His breakthrough in verse 17, where he "understood their end," reveals that God's justice is not always immediate or evident in temporal terms, but it is ultimately certain and eternal. The "end" of the wicked is destruction and judgment, while the "end" of the righteous is eternal communion and glory with God (Psalms 73:23-26). This pivotal perspective shift provides a crucial theological framework for understanding that God's justice operates on an eternal timeline, far beyond our limited human view, assuring that no injustice will ultimately go unaddressed.
CHRIST-CENTERED FULFILLMENT
Psalms 73:17 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the true "sanctuary of God" and the ultimate revelation of divine truth. Asaph found clarity by entering a physical temple, a shadow of the reality to come, but in Christ, God's presence is fully embodied. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of His own body (John 2:19-21). Through His sacrificial death and glorious resurrection, Jesus became the new and living way to approach God, tearing the veil that separated humanity from the Most Holy Place (Hebrews 10:19-20). In Him, we not only gain understanding of the wicked's "end"—their inevitable judgment—but also the glorious "end" of the righteous: eternal life and communion with God through His saving grace. Jesus Himself is the "Lamb of God who takes away the sin of the world" (John 1:29), providing the perfect atonement that enables sinners to escape the judgment that awaits those who reject God. He is the very wisdom of God (1 Corinthians 1:24), and by drawing near to Him through faith, we receive the Holy Spirit, who guides us into all truth and illuminates our understanding (John 16:13). Thus, Asaph's experience foreshadows the profound and complete clarity that is found only in Christ, who perfectly reconciles divine justice with divine love, and definitively reveals the eternal destiny of all humanity.