TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 73:21–28. His four-level outline is real structure in the source text, so it is rendered as structure.
Behold Samson's riddle again unriddled, Out of the eater came forth meat, and out of the strong sweetness; for we have here an account of the good improvement which the psalmist made of that sore temptation with which he had been assaulted and by which he was almost overcome. He that stumbles and does not fall, by recovering himself takes so much the longer steps forward. It was so with the psalmist here; many good lessons he learned from his temptation, his struggles with it, and his victories over it. Nor would God suffer his people to be tempted if his grace were not sufficient for them, not only to save them from harm, but to make them gainers by it; even this shall work for good.
I.He learned to think very humbly of himself and to abase and accuse himself before God (Psa 73:21, Psa 73:22); he reflects with shame upon the disorder and danger he was in, and the vexation he gave himself by entertaining the temptation and parleying with it: My heart was grieved, and I was pricked in my reins, as one afflicted with the acute pain of the stone in the region of the kidneys. If evil thoughts at any time enter into the mind of a good man, he does not roll them under his tongue as a sweet morsel, but they are grievous and painful to him; temptation was to Paul as a thorn in the flesh, Co2 12:7. This particular temptation, the working of envy and discontent, is as painful as any; where it constantly rests it is the rottenness of the bones (Pro 14:30); where it does but occasionally come it is the pricking of the reins. Fretfulness is a corruption that is its own correction. Now in the reflection upon it, 1. He owns it was his folly thus to vex himself: "So foolish was I to be my own tormentor." Let peevish people thus reproach themselves for, and shame themselves out of, their discontents. "What a fool am I thus to make myself uneasy without a cause?" 2. He owns it was his ignorance to vex himself at this: "So ignorant was I of that which I might have known, and which, if I had known it aright, would have been sufficient to silence my murmurs. I was as a beast (Behemoth - a great beast) before thee. Beasts mind present things only, and never look before at what is to come; and so did I. If I had not been a great fool, I should never have suffered such a senseless temptation to prevail over me so far. What! to envy wicked men upon account of their prosperity! To be ready to wish myself one of them, and to think of changing conditions with them! So foolish was I." Note, If good men do at any time, through the surprise and strength of temptation, think, or speak, or act amiss, when they see their error they will reflect upon it with sorrow, and shame, and self-abhorrence, will call themselves fools for it. Surely I am more brutish than any man, Pro 30:2; Job 42:5, Job 42:6. Thus David, Sa2 24:10.
II.He took occasion hence to own his dependence on and obligations to the grace of God (Psa 73:23):
"Nevertheless, foolish as I am, I am continually with thee and in thy favour; thou hast holden me by my right hand." This may refer either,
1.To the care God had taken of him, and the kindness he had shown him, all along from his beginning hitherto. He had said, in the hour of temptation (Psa 73:14), All the day long have I been plagued; but here he corrects himself for that passionate complaint: "Though God has chastened me, he has not cast me off; notwithstanding all the crosses of my life, I have been continually with thee; I have had thy presence with me, and thou hast been nigh unto me in all that which I have called upon thee for; and therefore, though perplexed, yet not in despair. Though God has sometimes written bitter things against me, yet he has still holden me by my right hand, both to keep me, that I should not desert him or fly off from him, and to prevent my sinking and fainting under my burdens, or losing my way in the wildernesses through which I have walked." If we have been kept in the way with God, kept closely in our duty and upheld in our integrity, we must own ourselves indebted to the free grace of God for our preservation: Having obtained help of God, I continue hitherto. And, if he has thus maintained the spiritual life, the earnest of eternal life, we ought not to complain, whatever calamities of this present time we have met with. Or,
2.To the late experience he had had of the power of divine grace in carrying him through this strong temptation and bringing him off a conqueror: "I was foolish and ignorant, and yet thou hast had compassion on me and taught me (Heb 5:2), and kept me under thy protection;" for the unworthiness of man is no bar to the free grace of God. We must ascribe our safety in temptation, and our victory over it, not to our own wisdom, for we are foolish and ignorant, but to the gracious presence of God with us and the prevalency of Christ's intercession for us, that our faith may not fail: "My feet were almost gone, and they would have quite gone, past recovery, but that thou hast holden me by my right hand and so kept me from falling."
III.He encouraged himself to hope that the same God who had delivered him from this evil work would preserve him to his heavenly kingdom, as St.
Paul does (Ti2 4:18): "I am now upheld by thee, therefore thou shalt guide me with thy counsel, leading me, as thou hast done hitherto, many a difficult step; and, since I am now continually with thee, thou shalt afterwards receive me to glory" Psa 73:24. This completes the happiness of the saints, so that they have no reason to envy the worldly prosperity of sinners. Note,
1.All those who commit themselves to God shall be guided with his counsel, with the counsel both of his word and of his Spirit, the best counsellors. The psalmist had like to have paid dearly for following his own counsels in this temptation and therefore resolves for the future to take God's advice, which shall never be wanting to those that duly seek it with a resolution to follow it.
2.All those who are guided and led by the counsel of God in this world shall be received to his glory in another world. If we make God's glory in us the end we aim at, he will make our glory with him the end we shall for ever be happy in. Upon this consideration, let us never envy sinners, but rather bless ourselves in our own blessedness. If God direct us in the way of our duty, and prevent our turning aside out of it, he will afterwards, when our state of trial and preparation is over, receive us to his kingdom and glory, the believing hopes and prospects of which will reconcile us to all the dark providences that now puzzle and perplex us, and ease us of the pain we have been put into by some threatening temptations.
IV.He was hereby quickened to cleave the more closely to God, and very much confirmed and comforted in the choice he had made of him, Psa 73:25, Psa 73:26. His thoughts here dwell with delight upon his own happiness in God, as much greater then the happiness of the ungodly that prospered in the world. He saw little reason to envy them what they had in the creature when he found how much more and better, surer and sweeter, comforts he had in the Creator, and what cause he had to congratulate himself on this account. He had complained of his afflictions (Psa 73:14); but this makes them very light and easy, All is well if God be mine. We have here the breathings of a sanctified soul towards God, and its repose in him, as that to a godly man really which the prosperity of a worldly man is to him in conceit and imagination: Whom have I in heaven but thee? There is scarcely a verse in all the psalms more expressive than this of the pious and devout affections of a soul to God; here it soars up towards him, follows hard after him, and yet, at the same time, has an entire satisfaction and complacency in him.
1.It is here supposed that God alone is the felicity and chief good of man. He, and he only, that made the soul, can make it happy; there is none in heaven, none in earth, that can pretend to do it besides.
2.Here are expressed the workings and breathings of a soul towards God accordingly. If God be our felicity,
(1.)Then we must have him (Whom have I but thee?), we must choose him, and make sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if he be not the felicity of our souls, and if we do not by a lively faith make him ours, by joining ourselves to him in an everlasting covenant?
(2.)Then our desire must be towards him and our delight in him (the word signifies both); we must delight in what we have of God and desire what we yet further hope for. Our desires must not only be offered up to God, but they must all terminate in him, desiring nothing more than God, but still more and more of him. This includes all our prayers, Lord, give us thyself; as that includes all the promises, I will be to them a God. The desire of our souls is to thy name.
(3.)We must prefer him in our choice and desire before any other. [1.] "There is none in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with, but thee." God is in himself more glorious than any celestial being (Psa 89:6), and must be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God alone can make us happy. His favour is infinitely more to us than the refreshment of the dews of heaven or the benign influence of the stars of heaven, more than the friendship of the saints in heaven or the good offices of the angels there. [2.] I desire none on earth besides thee; not only none in heaven, a place at a distance, which we have but little acquaintance with, but none on earth neither, where we have many friends and where much of our present interest and concern lie. "Earth carries away the desires of most men, and yet I have none on earth, no persons, no things, no possessions, no delights, that I desire besides thee or with thee, in comparison or competition with thee." We must desire nothing besides God but what we desire for him (nil praeter te nisi propter te - nothing besides thee except for thy sake), nothing but what we desire from him, and can be content without so that it be made up in him. We must desire nothing besides God as needful to be a partner with him in making us happy.
(4.)Then we must repose ourselves in God with an entire satisfaction, Psa 73:26. Observe here,
[1.]Great distress and trouble supposed: My flesh and my heart fail. Note, Others have experienced and we must expect, the failing both of flesh and heart. The body will fail by sickness, age, and death; and that which touches the bone and the flesh touches us in a tender part, that part of ourselves which we have been but too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and comfort fail.
[2.]Sovereign relief provided in this distress: But God is the strength of my heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest upon God as their spiritual strength and their eternal portion. First, "He is the strength of my heart, the rock of my heart, a firm foundation, which will bear my weight and not sink under it. God is the strength of my heart; I have found him so; I do so still, and hope ever to find him so." In the distress supposed, he had put the case of a double failure, both flesh and heart fail; but, in the relief, he fastens on a single support: he leaves out the flesh and the consideration of that, it is enough that God is the strength of his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as one concerned about the soul, to be strengthened in the inner man. Secondly, "He is my portion for ever; he will not only support me while I am here, but make me happy when I go hence." The saints choose God for their portion, they have him for their portion, and it is their happiness that he will be their portion, a portion that will last as long as the immortal soul lasts.
V.He was fully convinced of the miserable condition of all wicked people.
This he learned in the sanctuary upon this occasion, and he would never forget it (Psa 73:27): "Lo, those that are far from thee, in a state of distance and estrangement, that desire the Almighty to depart from them, shall certainly perish; so shall their doom be; they choose to be far from God, and they shall be far from him for ever. Thou wilt justly destroy all those that go a whoring from thee, that is, all apostates, that in profession have been betrothed to God, but forsake him, their duty to him and their communion with him, to embrace the bosom of a stranger." The doom is sever, no less than perishing and being destroyed. It is universal: "They shall all be destroyed without exception." It is certain: "Thou hast destroyed; it is as sure to be done as if done already; and the destruction of some ungodly men is an earnest of the perdition of all." God himself undertakes to do it, into whose hands it is a fearful thing to fall: "Thou, though infinite in goodness, wilt reckon for thy injured honour and abused patience, and wilt destroy those that go a whoring from thee."
VI.He was greatly encouraged to cleave to God and to confide in him, Psa 73:28.
If those that are far from God shall perish, then, 1. Let this constrain us to live in communion with God; "if it fare so ill with those that live at a distance from him, then it is good, very good, the chief good, that good for a man, in this life, which he should most carefully pursue and secure, it is best for me to draw near to God, and to have God draw near to me;" the original may take in both. But for my part (so I would read it) the approach of God is good for me. Our drawing near to God takes rise from his drawing near to us, and it is the happy meeting that makes the bliss. Here is a great truth laid down, That it is good to draw near to God; but the life of it lies in the application, "It is good for me." Those are the wise who know what is good for themselves: "It is good, says he (and every good man agrees with him in it), it is good for me to draw near to God; it is my duty; it is my interest." 2. Let us therefore live in a continual dependence upon him: "I have put my trust in the Lord God, and will never go a whoring from him after any creature confidences." If wicked men, notwithstanding all their prosperity, shall perish and be destroyed, then let us trust in the Lord God, in him, not in them (see Psa 146:3-5), in him, and not in our worldly prosperity; let us trust in God, and neither fret at them nor be afraid of them; let us trust in him for a better portion than theirs is. 3. While we do so, let us not doubt but that we shall have occasion to praise his name. Let us trust in the Lord, that we may declare all his works. Note, Those that with an upright heart put their trust in God shall never want matter for thanksgiving to him.
Historical interpretation
Two Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“Behold,” [the psalmist] says, “people who separate themselves far from you [God] will perish.” For every individual either unites or separates himself from your mercy by his deeds. The person who does things he fears will be discovered flees from God, just as the person who is protected by walls or surrounded by darkness thinks he will not be seen by God. On the contrary, he is seen, as it says: “You destroyed everyone who fornicates himself away from you.” … And so, whoever does not cling to God but devotes himself to the vain worship of idols separates himself far from the Lord by perverse sacrilege. Whoever is separated from the Lord perishes. Therefore, the saintly person who greatly fears the judgment of God always wants to cling to Christ and to put his hope in him so that he may praise the Lord, to whom belongs honor, glory and infinity from all ages, both now and into all eternity.
Indeed, when we are abandoned by God, we are given over to the devil. When we have been given over to the devil, we are afflicted with countless terrible consequences. Well, then, in order to frighten his hearers the sacred writer said, “He has hardened” and “He has given up.” Listen to what he was really saying, when he said that he himself not only does not give us up but does not abandon us, either, unless we wish it: “Have not your iniquities caused a division between me and you?” And again, “They who withdraw from you perish.” Furthermore, Hosea declared, “You have forgotten the law of your God; I also will forget you.” And he himself said in the Gospels, “How often would I have gathered your children together, but you would not!” Isaiah, also, in another place said, “I came, and there was no one: I called, and there was no one that would hear.”
For if anyone should have love, he sees God because "God is love," and that eye is cleansed more and more by love so that he may see that unchangeable substance in whose presence he may always rejoice, which he may enjoy forever, joined together with the angels. But let him run now that he may one day rejoice in his homeland.
But you do what? "But for me to cleave to God is a good thing" [Psalm 73:28]. This is whole good. Will you have more? I grieve at your willing. Brethren, what will you have more? Than to cleave to God nothing is better, when we shall see Him face to face. [1 Corinthians 13:12] But now what? For yet as a stranger I am speaking: "to cleave," he says, "to God is a good thing:" but now in my sojourning (for not yet has come the substance), I have "to put in God my hope." So long therefore as you have not yet cloven, therein put your hope. You are wavering, cast forward an anchor to the land. Not yet do you cleave by presence, cleave fast by hope. "To put in God my hope." And by doing what here will you put in God your hope? What will be your business, but to praise Him whom you love, and to make others to be fellow-lovers of Him with you? Lo, if you should love a charioteer, would you not carry along other men to love him with you? A lover of a charioteer wherever he goes does speak of him, in order that as well as he others also may love him. For nought are loved abandoned men, and from God is reward required in order that He may be loved? Love thou God for nought, grudge God to no one....For what follows? "In order that I may tell forth all Your praises in the courts of the daughter of Sion." "In the courts:" for the preaching of God beside the Church is vain. A small thing it is to praise God and to tell forth all His praise. In the courts of the daughter of Sion tell thou forth. Make for unity, do not divide the people; but draw them unto one, and make them one. I have forgotten how long I have been speaking. Now the Psalm being ended, even judging by this closeness, I suppose I have held a long discourse: but it does not suffice for your zeal; you are too impetuous. O that with this impetuosity ye would seize upon the kingdom of Heaven.
I will briefly set forth the manner of life according to these virtues, one by one, after I have brought forward, as I promised, passages from the Old Testament parallel to those I have been quoting from the New Testament. For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us? Does not the prophet say the same most aptly and concisely in the words, "It is good for me to cling to God"? Does not this one word cling express all that the apostle says at length about love? And do not the words "it is good" point to the apostle's statement, "All things issue in good to them that love God"? Thus in one clause and in two words the prophet sets forth the power and the fruit of love.
So if you want to keep the order of true charity, act justly, love mercy, shun self-indulgence; begin according to the Lord's instruction to love not only friends but also enemies. And when you strive to maintain these standards faithfully with your whole heart, you will be able to climb up by these virtues, as by a flight of steps, to being worthy to love God with your whole mind and your whole strength. And when you reach this happy state of perfection, you will reckon all the desires of this world as nothing but dung, and with the prophet you will be able to say, "But for me to cling to God is good."
If you recognize that you have received the virtues that you have, and if you return thanks to him from whom you have received them, directing them to his service even in your secular office; if you rouse the people subject to your authority and lead them to worship God, both by the example of your own devout life and by your zeal for their welfare, whether you rule them by love or by fear; if, in working for their greater security, you have no other aim than that they should thus attain to him who will be their happiness—then yours will be true virtues, then they will be increased by the help of him whose bounty lavished them on you, and they will be so perfected as to lead you without fail to that truly happy life that is none other than eternal life. In that life, evil will no longer have to be distinguished from good by the virtue of prudence, because there will be no evil there; adversity will not have to be borne with fortitude, because there will be nothing there but what we love; temperance will not be needed to curb our passions, because there will be no enticements to passion there; nor shall we have to practice justice by helping the poor out of our abundance, for there we shall find no poor and no needy. There will be but one virtue there, and it will be the same as the reward of virtue, which the speaker in the sacred writings mentions as the object of his love: "But it is good for me to stick close to my God." This will constitute the perfect and eternal wisdom, as it will constitute the truly happy life, because to attain it is to attain the eternal and supreme good, and to stick close to God forever is the sum of our good. Let this be called prudence because it will cling most providently to the good that cannot be lost, and fortitude because it will cling most stoutly to the good from which it cannot be parted, and temperance because it will cling most chastely to the good in which there is no corruption, and justice because it will cling most uprightly to the good to which it is deservedly subject.
We ought to be on our guard against loving God for any reward. What is the point, after all, of loving God for a reward? What sort of reward is it that God is going to give you? Whatever else he gives you, it is less than he is. You are worshiping him not freely, not gratuitously, in order to receive something from him. Worship him freely, and you will receive God himself; God, you see, is keeping himself for you to enjoy him. And if you love the things he made, what must he that made them be like? If the world is beautiful, what must the architect of the world be like? So tear your heart away from the love of creatures, in order to cling to the creator, and to be able to say what is written in the psalm, "But for me it is good to cling to God."
There have been some philosophers of this world who have thought that the only happiness is to live according to the flesh, and they have placed humankind's good in the pleasures of the body. These philosophers were called Epicureans, from a certain Epicurus, their founder and teacher, and any others like them. However, some proud people came along who claimed to distance themselves from the flesh and set all their hopes of happiness on their souls by placing their supreme good in their own virtue. Your religious feelings, clearly, have recognized in yourself the words of the psalm; you know, realize and recognize how the holy psalm mocks "those who trust in their own virtue." These were the philosophers who were called Stoics. The Epicureans lived according to the flesh, and the Stoics lived according to the soul—neither of the two groups lived according to God.That is why, when the apostle Paul came to the city of the Athenians, where these philosophical schools engaged in feverish study and wrangling, as you can read in the Acts of the Apostles—and I am glad to see you are already ahead of me in what I am saying, with your quick and lively memories—it is written there, "Certain philosophers of the Epicureans and Stoics conferred with him." Those who were living according to the flesh conferred with him, and those who were living according to the soul conferred with him. He, living according to God, conferred with them. The Epicurean said, "For me to enjoy the flesh is good." The Stoic said, "For me to enjoy my mind is good." The apostle said, "For me, though, to cling to God is good." The Epicurean said, "Blessed is the one who has the enjoyment of the pleasures of his flesh." The Stoic said, "Blessed, rather, is the one who has the enjoyment of the virtue of his mind." The apostle said, "Blessed is the one whose hope is the name of the Lord."
The Epicurean has got it all wrong. I mean, it is simply not true that a person who has the enjoyment of the pleasures of his flesh is blessed. The Stoic, too, is quite mistaken. I mean it is simply not true; it is absolutely incorrect that a person who has the enjoyment of the virtue of his mind is blessed. So, [the psalmist says], "Blessed is the one whose hope is the name of the Lord." And because those others are vain windbags and liars [he adds], "and who has not paid attention to vanities and lying follies."
Therefore, the human being began to sin in the matter by which he departed from God. For it is written that “the beginning of human pride is to forsake the Lord.” And in another place, “Indeed those who are far from you will perish; you put an end to those who are false to you.” Therefore, they who are far from God and are false to him indeed perish by sinning through their evil will that is not from God. God will destroy them by his just judgments as is proper to God. For God would not destroy them by his judgment, unless they had perished through their iniquities. For it is written, “How they are destroyed in a moment, swept away utterly by terrors.”
What is so finite and limited as a fulfilling [of the law]? Therefore, whatever you do, do it for the love of Christ, and let the intention or end of all your actions look to him. Do nothing for the sake of human praise, but everything for love of God and the desire for eternal life. Then you will see the end of all perfection, and when you have reached it you will wish for nothing more. When the psalm is read and you hear, “Unto the end, a psalm of David,” do not understand it except as Christ, for the apostle says, “Christ is the consummation of the law for the achievement of justice.” If you come to anything else, pass beyond it until you reach the end. What is the end? “But for me, to be near God is my good.” Have you adhered to God? You have finished your journey and will remain in your true country.
But, if there are any who say that sins are only superficially put away in baptism, what can be more against the faith than such preaching, whereby they would willingly undo the very sacrament of faith, wherein principally the soul is bound to the mystery of heavenly cleanness, that, being completely absolved from all sins, it may cleave to him alone of whom the prophet says, “But it is good for me to cling to God”? For certainly the passage of the Red Sea was a figure of holy baptism, in which the enemies behind died but others were found in front in the wilderness. And so to all who are bathed in holy baptism, all their past sins are remitted, since their sins die behind them even as did the Egyptian enemies. But in the wilderness we find other enemies, since, while we live in this life, before reaching the country of promise, many temptations harass us and hasten to bar our way as we are proceeding to the land of the living. Whosoever says, then, that sins are not entirely put away in baptism, let him say that the Egyptians did not really die in the Red Sea. But if he acknowledges that the Egyptians really died, he must acknowledge that sins die entirely in baptism, since surely the truth avails more in our absolution than the shadow of the truth. In the Gospel the Lord says, “He who is washed does not need to wash but is entirely clean.” If, therefore, sins are not entirely put away in baptism, how is he that is washed entirely clean? For he cannot be said to be entirely clean if he has any sin remaining. But no one can resist the voice of the truth, “He who is washed is entirely clean.” Nothing, then, of the contagion of sin remains to him whom he himself who redeemed him declares to be absolutely clean.
To whom it is answered that in this life he received his good things, because he considered all his joy to be transitory happiness. For the just can have good things here, and yet not receive them as recompense, because while they seek better things, that is eternal things, whatever good things may have been present, in their judgment, when they burn with holy desires, they seem hardly good at all. Hence the prophet David, who was supported by the riches of his kingdom and many attendants, although he perceived that these things were good for necessity, nevertheless panted with longing for one singular good alone, saying: "But for me, to cling to God is good."
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Summary
Psalms 73:28 serves as the climactic declaration of Asaph's spiritual journey, encapsulating his profound shift from agonizing doubt and envy over the prosperity of the wicked to an unwavering conviction in God's ultimate goodness and justice. This verse powerfully asserts that true flourishing and enduring peace are found not in worldly success but in intimate communion with God, establishing a foundation of trust that naturally overflows into a passionate desire to proclaim His magnificent works to the world.
Context
Literary Context
Psalm 73 stands as the first psalm in Book III of the Psalter (Psalms 73-89), attributed to Asaph, a prominent Levitical choirmaster. The psalm unfolds as a deeply personal confession, beginning with Asaph's raw struggle against envy and doubt as he observed the apparent ease and prosperity of the wicked, while he, a righteous man, experienced affliction. His faith was severely tested, and he confesses that his "feet were almost gone" as described in Psalms 73:2. The turning point occurs when he "went into the sanctuary of God" as detailed in Psalms 73:17, where he gained a divine perspective on the ultimate, perilous end of the wicked. This realization reorients his entire worldview, leading to a renewed sense of God's presence and purpose, culminating in the triumphant affirmation of verse 28.
Historical & Cultural Context
Asaph, as a Levitical musician, was intimately involved in the worship life of ancient Israel, likely serving in the Temple in Jerusalem. The "sanctuary of God" mentioned in Psalms 73:17 points to this sacred space as the focal point for divine encounter and revelation. In ancient Israelite society, prosperity was often seen as a sign of God's blessing, and suffering as a sign of His displeasure, creating a theological dilemma for those who observed the wicked flourishing. Psalm 73, therefore, engages with a core tension within Israelite wisdom tradition, grappling with the problem of evil and divine justice. The act of "drawing near to God" in this context carried significant cultural weight, echoing the priestly access to God's presence in the Tabernacle and Temple, symbolizing intimate fellowship and worship.
Key Themes
Psalm 73 contributes significantly to several overarching themes within the Psalter and broader biblical narrative. It powerfully illustrates the struggle of faith in the face of apparent injustice, demonstrating that even devout believers wrestle with difficult theological questions. The psalm highlights the sovereignty of God and His ultimate justice, revealing that worldly success is fleeting and God's judgment is certain, as articulated in Psalms 73:18-20. Central to the psalm is the theme of the supreme good of closeness to God, emphasizing that true blessedness and satisfaction are found not in external circumstances but in an intimate, personal relationship with the divine. This profound relational truth is foundational to the entire book of Psalms, which consistently calls believers to seek God's presence and trust in His unfailing character, as seen in passages like Psalms 16:11 and the longing expressed in Psalms 42:1-2.
Exposition and Analysis
Key Word Analysis
This word signifies not merely a moral quality but that which is beneficial, pleasant, prosperous, and ultimately, truly excellent or right. In this context, Asaph declares that drawing near to God is the ultimate and highest good, superior to any perceived good found in worldly prosperity. It speaks to the intrinsic value and profound benefit of divine intimacy, encompassing well-being, favor, and prosperity in the truest sense.
While the KJV translates this as a verb "draw near," the underlying Hebrew term (H7132) is a noun meaning "approach" or "approaching." This implies more than just physical proximity; it denotes an intentional and active movement towards intimacy, fellowship, and worship. It carries connotations of presenting oneself before God, as a priest might approach the altar, or a worshiper entering the sanctuary. It signifies a spiritual inclination, devotion, and a desire for deep communion with the divine presence.
This term, derived from a root meaning "to seek refuge," signifies a shelter or a place of refuge. By extension, it conveys the idea of confidence, hope, and reliance. When Asaph declares he has "put my trust," he is expressing a deliberate act of finding his security, safety, and unwavering confidence in the Lord GOD. It is a deep-seated reliance that serves as an anchor for the soul, particularly in times of uncertainty or distress.
Verse Breakdown
"But [it is] good for me to draw near to God"
This clause marks a decisive turning point, contrasting sharply with Asaph's previous state of doubt and envy. The "good" he now identifies is not external wealth or ease, but the profound spiritual benefit and ultimate well-being derived from intimate communion with God. It signifies a reorientation of his values, recognizing that true flourishing is found in relationship with the divine rather than in worldly success or the fleeting prosperity of the wicked.
"I have put my trust in the Lord GOD,"
This declaration reveals the foundation of Asaph's newfound stability. His trust is not a fleeting emotion but a deliberate act of reliance and confidence placed in the sovereign (ʼĂdônây, H136) and covenant-keeping God (Yᵉhôvih, H3069). This trust is the direct result of his understanding gained in the sanctuary, where he perceived God's ultimate control and justice, providing an unshakeable anchor for his soul amidst life's uncertainties and the apparent inequities of the world.
"that I may declare all thy works."
This final clause expresses the ultimate purpose and natural outflow of drawing near to God and trusting Him. The personal experience of God's goodness and faithfulness transforms into a compelling desire to bear witness to His mighty deeds, His justice, and His redemptive acts. It moves beyond private devotion to public proclamation, making God's character and actions known to others, thus fulfilling a missional imperative born from personal encounter.
Literary Devices
Psalm 73:28 powerfully employs several literary devices. The most prominent is Contrast, as the verse stands in stark opposition to Asaph's initial despair and envy described earlier in the psalm, highlighting his dramatic shift in perspective from worldly focus to divine intimacy. It functions as a Declaration or Confession, a definitive statement of newfound faith and purpose after a period of intense spiritual struggle. The phrase "draw near to God" can be seen as Imagery or a Metaphor for intimate spiritual communion, drawing upon the physical act of approaching a sacred space, particularly the sanctuary. Finally, the phrase "that I may declare all thy works" functions as a Purpose Clause, revealing the ultimate aim and natural consequence of his renewed relationship with God, transforming personal experience into public testimony and worship.
Theological and Thematic Connections
Psalm 73:28 encapsulates a core theological truth: the ultimate good for humanity is found in a relationship with God. It challenges the common human tendency to measure success and well-being by external metrics like wealth, power, or ease, redirecting focus to the profound spiritual richness of divine intimacy. This verse underscores the importance of trust in God's character and sovereignty, especially when His ways seem inscrutable or when injustice appears to prevail. Asaph's journey demonstrates that true understanding and peace come through seeking God's perspective, often found in the context of worship and spiritual reflection. The natural outflow of such intimacy and trust is a transformed life that desires to proclaim God's goodness and works, turning personal encounter into public witness. This theme of declaring God's works links the psalmist's experience to the broader biblical mandate for God's people to be a light to the nations, testifying to His character and deeds.
Reflection and Application
Psalm 73:28 offers a timeless blueprint for navigating the complexities of faith in a world often marked by apparent injustice and the prosperity of the wicked. In an age that frequently measures success by material accumulation, social status, or personal comfort, this verse serves as a powerful counter-cultural declaration: our greatest good, our deepest joy, and our most enduring peace are found exclusively in a vibrant, intimate relationship with God. When doubts inevitably arise, or when the seeming ease of those who disregard God tempts us to question His justice, our anchor remains the intentional act of drawing near to Him. This intimacy cultivates a profound trust in His character, His sovereignty, and His ultimate plan, enabling us to stand firm. Ultimately, our personal experience of God's goodness and faithfulness should compel us to move beyond private devotion, inspiring us to declare His marvelous works and bear witness to His transformative power and unwavering justice in a world desperately searching for true meaning and hope.
Questions for Reflection
FAQ
What does it mean to "draw near to God" in a practical sense, beyond just going to church?
To "draw near to God" (Hebrew: qᵉrâbâh, "approach") signifies an active, intentional pursuit of intimacy and communion with Him. Practically, this involves consistent spiritual disciplines such as prayer, where you communicate openly and honestly with God; meditating on His Word, allowing it to shape your thoughts and actions; worship, both individually and corporately, expressing adoration and gratitude; and obedience to His commands, which demonstrates love and trust. It also means cultivating an awareness of His presence throughout your day, seeking His guidance in decisions, and relying on Him in all circumstances. It's about fostering a living, dynamic relationship, not just fulfilling religious duties, much like the intimacy described in James 4:8.
How does Psalm 73 help us when we struggle with the apparent injustice of the wicked prospering while the righteous suffer?
Psalm 73, and specifically verse 28, provides a crucial framework for navigating this common struggle. Asaph's honest confession of his envy and near-fall (see Psalms 73:2-3) validates the human experience of questioning God's justice. The turning point, however, is his entry into "the sanctuary of God" (as found in Psalms 73:17), symbolizing a shift to a divine perspective. There, he understood the ultimate, perilous end of the wicked (as revealed in Psalms 73:18-20) and the enduring blessedness of God's presence with the righteous (as articulated in Psalms 73:23-26). The psalm teaches us that true justice is not always immediate or visible in this life, but God's ultimate control and righteous judgment are certain. Our good is not found in external circumstances but in our relationship with God, regardless of the world's apparent inequities.
Christ-Centered Fulfillment
Psalms 73:28 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very means by which humanity can truly "draw near to God." Before Christ, access to God's intimate presence was often restricted, symbolized by the veil in the Temple. However, through Christ's perfect life, atoning death, and glorious resurrection, the way to God has been fully opened. He is the Lamb of God who takes away the sin of the world, the one mediator between God and mankind, and the way, the truth, and the life by whom we come to the Father. Our trust is now placed in the Lord Jesus Christ, who is God incarnate, the very "Lord GOD" in human flesh, deserving of all our faith and allegiance as every knee will bow and every tongue confess that Jesus Christ is Lord. Furthermore, the desire to "declare all thy works" is perfectly realized in the Great Commission, where believers are empowered by the Holy Spirit to proclaim the Gospel—the ultimate work of God in salvation—to all nations, bearing witness to the redemptive power of Christ's life, death, and resurrection, as commanded in Acts 1:8. Thus, Jesus is not only the object of our drawing near and our trust but also the central subject of the works we are called to declare.