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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.
Therefore those who were in sin said, “How has God known? And is there all knowledge in the most High?” Indeed, they suppose that knowledge is not in God, because sinners abound in worldly prosperity. And the Scripture still represents such individuals as saying, “Behold, these are sinners, and abounding in the world they have obtained riches.” You find this more clearly portrayed in the Gospel where Simon the Pharisee, seeing that the sinful woman had come into his house and had poured ointment over Christ’s feet, said to himself, “This man, were he a prophet, would surely know who and what manner of woman this is who is touching him, for she is a sinner.” But God’s patience is not prejudicial to truth, while his foreknowledge and providence are proved even more by this very fact, that one who is in sin abounds in worldly prosperity and success. Seeing this, one who is stronger laughs, but one who is incautious is moved and led astray.
Why, you have it here in so many words: Look, these are sinners, and prospering always; they have become rich. “Is it to no purpose that I set my heart right or washed my hands among the innocent and was scourged every day?” I worship God; they blaspheme God. For them good fortune, for me misfortune. Where is the justice of it? That is why feet were shaken, that is why steps were almost pulled from under, that is why destruction was looming. Yes, just notice please what a dangerous position he had got into. He adds, “And I said, How did God know? Can there be knowledge in the most High?” Notice what a dangerous position he has got into by looking for earthly good fortune from God as though it were of great value.
"And they said, How has God known, and is there knowledge in the Most High?" [Psalm 73:11]. See through what thought they pass. Behold unjust men are happy, God does not care for things human. Does He indeed know what we do? See what things are being said. We are inquiring, brethren, "How has God known," etc. (no longer let Christians say it). For how does it appear to you that God knows not, and that there is no knowledge in the Most High? He replies, "Lo! Themselves they are sinners, and in the world they have gotten abundant riches" [Psalm 73:12]. Both sinners they are, and in the world they have gotten abundant riches. He confessed that he willed not to be a sinner in order that he might have riches. A carnal soul for things visible and earthly would have sold its justice. What sort of justice is that which is retained for the sake of gold, as if gold were a more precious thing than justice herself, or as if when a man denies the deposit of another man's goods, he to whom he denied them should suffer a greater loss, than he that denies them to him. The former does lose a garment, the latter fidelity. "Lo! They are themselves sinners, and in the world they have gotten abundant riches." On this account therefore God knows not, and on this account there is no knowledge in the Most High.
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SUMMARY
Psalms 73:12 encapsulates the psalmist Asaph's profound spiritual crisis, as he observes the undeniable worldly success and burgeoning material wealth of those who live in open disregard for God. This verse serves as a stark and troubling summary of the ungodly's perceived ease and prosperity, directly challenging Asaph's deeply held understanding of divine justice and the inherent value of righteousness, thereby setting the stage for his subsequent wrestling with faith and eventual spiritual breakthrough.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 73:12 effectively employs Observation and Juxtaposition. The verse is a direct observation by the psalmist, presenting a perceived reality that fundamentally challenges his theological framework. This observation is then juxtaposed with the implied expectation of divine justice, where wickedness should lead to hardship, not prosperity. The use of "Behold" (הִנֵּה) functions as an Exclamatory Marker, drawing the reader into the psalmist's immediate, almost incredulous, recognition of this troubling truth. The entire psalm, and this verse within it, also exemplifies Lament, as it expresses a deep complaint and struggle with God's perceived inaction, a common feature in the Psalms where the worshiper pours out their heart to God amidst suffering or confusion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 73:12 confronts a perennial theological dilemma: the apparent disconnect between righteousness and reward, and wickedness and punishment, in the present age. It challenges a simplistic understanding of divine justice that assumes immediate earthly prosperity for the righteous and immediate judgment for the wicked. This verse forces a deeper contemplation of God's timing, the nature of true blessing, and the ultimate destiny of all people. It highlights that worldly success is not necessarily an indicator of God's favor or an endorsement of one's lifestyle, nor is it the ultimate measure of a person's well-being or standing before God. The psalmist's struggle here is a universal human experience of grappling with the perceived inequities of life, pushing believers to look beyond temporal circumstances to an eternal perspective and God's sovereign plan.
REFLECTION AND APPLICATION
Psalm 73:12 serves as a powerful mirror for contemporary believers, reflecting the enduring temptation to measure spiritual truth by material outcomes. In a world that often equates success with wealth and influence, this verse cautions against allowing external appearances to dictate our faith or cause us to question God's goodness and justice. It encourages us to cultivate a robust spiritual discernment, recognizing that true prosperity is not found in accumulating earthly riches, which are fleeting, but in a deep and abiding relationship with God. When we observe the ungodly thriving, this verse calls us to resist envy, to anchor our hope in God's eternal promises, and to remember that God's ultimate judgment and vindication are certain, even if not immediately visible. Our focus should remain on seeking God's presence and finding our satisfaction in Him, regardless of our outward circumstances or those of others.
Questions for Reflection
FAQ
Does "prosper in the world" mean God favors the ungodly?
Answer: No, the psalmist's observation in Psalm 73:12 does not imply God's favor. Rather, it highlights a perplexing reality that often challenges believers: that worldly success and material abundance are not exclusive indicators of divine blessing or righteousness. The psalm goes on to reveal that this prosperity is temporary and ultimately leads to destruction, as seen in Psalm 73:18-19. God's favor is ultimately shown through spiritual blessings, salvation, and eternal life, not necessarily through earthly wealth.
Why does God allow the ungodly to prosper?
Answer: The Bible offers several perspectives on why God allows the ungodly to prosper, a question that has troubled believers throughout history. Firstly, it may be part of God's common grace, where He "makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust," as taught in Matthew 5:45. Secondly, it allows time for repentance, demonstrating God's patience and long-suffering, as explained in 2 Peter 3:9. Thirdly, it serves to test the faith of the righteous, prompting them to trust in God's ultimate justice rather than immediate earthly rewards, as exemplified by Asaph's struggle in Psalm 73:2-3. Ultimately, the psalm reveals that their prosperity is fleeting and their end is destruction, emphasizing that true justice will prevail.
How can I avoid envying the ungodly's prosperity?
Answer: Avoiding envy of the ungodly's prosperity requires a profound shift in perspective, as powerfully demonstrated by Asaph in Psalm 73. Firstly, focus on God's goodness and His presence, recognizing that true satisfaction comes from Him alone, as Asaph concludes in Psalm 73:25-26. Secondly, cultivate an eternal perspective, understanding that worldly success is temporary, while God's promises are eternal and His judgment is certain, as described in Psalm 73:17-20. Thirdly, remember that God's justice is certain, even if delayed, and He will ultimately set all things right. Finally, seek spiritual riches and righteousness above material gain, as taught by Jesus in Matthew 6:33.
CHRIST-CENTERED FULFILLMENT
Psalms 73:12, with its perplexing observation of the ungodly's prosperity, finds its ultimate resolution and reinterpretation in the person and work of Jesus Christ. While the psalmist grapples with the apparent injustice of the present world, Jesus Christ provides the definitive answer to the problem of suffering and unrighteous success. He Himself "had nowhere to lay his head," as recorded in Matthew 8:20, embodying a radical counter-cultural model where true blessedness is not found in worldly riches or ease, but in spiritual poverty and profound dependence on God, as declared in Matthew 5:3. Christ's life, death, and resurrection reveal that God's justice is not always immediate earthly retribution but is perfectly executed in the cross, where sin is judged, and in the resurrection, where righteousness is ultimately vindicated. The New Testament consistently warns against the deceitfulness of riches, as taught by Jesus in Mark 4:19, and encourages believers to store up "treasures in heaven," where neither moth nor rust destroy, as commanded in Matthew 6:19-21. Ultimately, Christ's kingdom is "not of this world," as He told Pilate in John 18:36, and His followers are called to seek first His righteousness, trusting that all other things will be added, thereby transcending the psalmist's initial struggle with fleeting earthly appearances, as promised in Matthew 6:33.