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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 73:1–14. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
7 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.
Let us come also, if you wish, to the circumcision of lips. I think that he would be "uncircumcised in lips" who has not yet ceased from silly talk, from obscene language, who disparages good people, who slanders his neighbors, who instigates quarrels, who promotes false accusations, who sets brothers against themselves by making false statements, who utters vain words, inept words, profane words, shameless words, filthy words, injurious words, wanton words, blasphemous words, and other words that are unworthy of a Christian. But if anyone curbs his mouth from all these things and "orders his words with judgment," if he restrains verbosity, governs his tongue, keeps his words in due bounds, that person deservedly is said to be circumcised in lips. But also those "who speak iniquity on high and stretch out their tongue against heaven," as the heretics do, are to be called uncircumcised and unclean in their lips. But he is circumcised and clean who always speaks the word of God and brings forward sound doctrine fortified with evangelic and apostolic norms. In this way, therefore, also circumcision of lips is given in the church of God.
“They have set their mouth against heaven, and their tongue has passed over the earth.” We learn the meaning of “to set one’s mouth against heaven” from the younger of the two brothers, who returned to his father and said, “Father, I have sinned against heaven and before you.” But those who think that freedom to sin is given to them by some inevitability of birth are setting their mouth against heaven. Such people usually spare neither heaven nor earth, that they may believe that people’s lives are governed by the course of the stars, as it were. They leave nothing to providence, nothing to good character. And would that they also had returned like that one of the two young men—the good Lord would not have denied them a remedy! And yet, even if they do not wish to be healed, the Lord keeps open the option of a return, so that those in Israel who were driven out by the blindness of their own hearts may come back through the fullness of the church. Thus they may spend the days of their lives, not in emptiness but filled with good works and faith, when the Lord has filled them with his spiritual favor. Learn how they may return. “A partial blindness only has befallen Israel, until the full number of the Gentiles should enter and thus all Israel should be saved.” But it was fitting that the mystery be fulfilled, that God should shut up all things in unbelief, that is, that he should refute and convict them. (For when two parties contend, if one is the stronger, it is said, “He has shut up the other.”)45 And thus, by his mercy, that people indeed went back among the heirs, so that the world might be made subject to God. But they were led astray by the delusion of their late wickedness, so that they would not believe that God had foreknowledge of things hidden. But that they may be redeemed at some time, the Lord has kept open for them the option of future salvation and has said, “Therefore will my people return here.” What is “here”? It is “to me, to my equity and justice, to my worship.” “And full days will be procured for them.” This you will interpret as follows, that the people who have believed are assuredly redeemed. According to this, even though those who have not believed are not redeemed, still the redemption of the people is granted as a special favor of God.
“Therefore their pride has gripped them; they are covered with their iniquity and their wickedness.” Iniquity affords a bad covering, and if anyone wishes to hold it over us, we ought to remove it; else he may begin to come into judgment with us. And if anyone tries to carry off our spiritual tunic that we have received, remove the cloak of iniquity and take up the covering of faith and of patience, with which David covered himself in fasting, so that he would not lose the garment of virtue. Fasting is itself a covering. Indeed, unless a sober fasting had served to cover the holy Joseph, he would have been stripped by the wanton adulteress. Had Adam chosen to cover himself with that fasting, he would not have been made naked. But because he tasted of the tree of the knowledge of good and evil contrary to heaven’s prohibition and violated the fast imposed on him by taking the food of incontinence, he knew that he was naked. Had he fasted, he would have kept the clothing of faith and would not have beheld himself uncovered. Let us not, therefore, clothe ourselves with iniquity and wickedness; else it may be said about one of us, “He clothed himself in cursing.” Adam clothed himself badly; while he searched for coverings of leaves, he received the sentence of a curse. The Jews clothed themselves with a curse, for in regard to them it is written, “Their injustice will go forth as from fat; it has passed into the condition of their heart.” For from “fat” is derived “fatty,” that is, “rich.” For just as a soul that is fed on good things and stuffed with virtues is filled “as with fat and richness,” as it is written, so iniquity, which proceeds, as it were, from fat, is not symbolized as thin and poor but as filled with vices. In fact, they did not fall into error by some chance misstep but passed into sacrilege by plan and intent.
Hence we should know that the Holy Spirit has condemned those detestable people who hold such views. For what other people does he specifically condemn except the Arians, who say that the Son of God does not experience periods of time and years? For there isn’t anything with which that God is not familiar. If, however, Christ is God and Christ is the highest God, then he is God above all things. Notice how outraged the blessed David was with such people who limit the Son of God’s knowledge. He says, “They do not share the troubles common to human beings, and they will not be plagued like other people. They are burdened with their pride; they are clothed in iniquity and impiety. Their iniquity is proportionate with their portliness. They extend into the condition of the heart.” Without a doubt he condemns those who believe that divine things must be determined from the “condition of the heart.” For God is not subject to [any temporal] condition or order because these are things that are peculiar to human beings and according to succeeding generations. But we know that they do not always occur according to some formal plan but more often happen according to some secret and hidden mystery.“They have thought,” he says, “and they have spoken wickedly and sinfully against God. They have set their mouth against heaven.” And so we see that he condemns those who are responsible for impious blasphemy and who claim for themselves the right to arrange the secrets of heaven according to the manner of human nature.
We have seen that rich man who was clothed in purple and fine linen. In this world, he reclined at table and feasted elegantly every day, while the poor man Lazarus would gather what fell from his table. When he was in torments in hell, he could not lean back and rest; but with great difficulty he lifted up only his eyes to Abraham, not his whole body, and asked him to send Lazarus to dip the tip of his finger in water and to cool his tongue. Therefore “there was no rest to his death nor strength in his affliction.” For scourges have no value after death. And so, while David was in this bodily life, he made himself ready for scourges, so that the Lord might receive him as one that had been chastised. Think again, I ask you, on holy Job. He was covered all over with sores, afflicted in all his limbs and filled with pain over his entire body. He dissolved clods of earth with the corrupt matter and the liquid from his wounds, and since he could not rest in this body, he found death a repose. And so, thinking of his own case, he said, “Death is a repose for a person.” He, therefore, was not moved in his affliction, nor did he totter in the morass of his own speech, for “in all those things, he did not sin with his lips,” even as Scripture testifies. Rather, he found strength in his affliction, through which he was strengthened in Christ. And thus both Job and David, because they were scourged here, had strength in their afflictions, because “the father scourges the son whom he receives.” But those who are not scourged here are not received as sons there. And there “they are not in the toils of people and they shall not be scourged with people,” so that they may be scourged forever with the devil.
"They have set against Heaven their mouth, and their tongue has passed over above the earth" [Psalm 73:9]. For this, "has passed over above the earth" is, they pass over all earthly things? What is it to pass over all earthly things? He does not think of himself as a man that can die suddenly, when he is speaking; he does menace as if he were always to live: his thought does transcend earthly frailty, he knows not with what sort of vessel he is enwrapped; he knows not what has been written in another place concerning such men: "His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his thoughts." But these men not thinking of their last day, speak pride, and unto Heaven they set their mouth, they transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more monstrous than he: and yet he might escape. Whither do you flee to escape death? Certain will that day be. What is the long time which you have to live? How much is the long time which has an end, even if it were a long time? To this there is added that it is nought: and the very thing which is called long time is not a long time, and is uncertain. Why does he not think of this? Because he has set against Heaven his mouth, and his tongue has passed over above the earth. "And full days shall be found in them."
Perhaps someone may say, Why did God cause Pharaoh to be hardened by sparing him, and why did he remove his scourges? At this point I reply with assurance: God removed his scourges so often because by the immense number of his sins Pharaoh did not merit to be rebuked as a son for the amendment of his life, but like an enemy he was allowed to become hardened. Such great sins of his had preceded, and he had despised God so often with wicked boldness, that in him was fulfilled what the Holy Spirit said concerning such people: “They are free from the burdens of mortals and are not afflicted like the rest of humanity. So pride adorns them as a necklace; as a robe violence clothes them. Out of their crassness comes iniquity.” Behold how a person is hardened if he does not deserve to be chastised by our Lord for his correction. Moreover, what is written concerning those whom God’s mercy does not allow to become hardened? “God scourges every son whom he receives”;28 furthermore, “Those whom I love I rebuke and chastise”; and again, “For whom God loves he reproves.” Concerning this hardening the prophet also exclaims to the Lord in the person of the people: “Why do you harden our hearts so that we do not fear you?” Surely, this is nothing else than: You have abandoned our heart, that we should not be converted to you.
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Summary
Psalms 73:9 powerfully depicts the audacious and pervasive arrogance of the wicked, whose defiant speech directly challenges divine authority and permeates human society without restraint. This verse is a crucial observation by Asaph, the psalmist, as he grapples with the perplexing prosperity of the ungodly, describing their open blasphemy against God and the widespread, corrupting influence of their words on earth, thereby setting the stage for his eventual spiritual breakthrough regarding divine justice.
Context
Literary Context
Psalms 73 opens with Asaph's profound spiritual crisis, where his faith is severely tested by the apparent ease and prosperity of the wicked, contrasting sharply with the suffering of the righteous. He confesses that his "feet had almost stumbled" and his "steps had nearly slipped" when he observed the peace of the ungodly, as detailed in Psalms 73:2. Verses 3-12 elaborate on the characteristics of these wicked individuals, detailing their pride, violence, and material success. Verse 9, specifically, focuses on their speech, which is presented as a direct manifestation of their internal rebellion and contempt for God. This description builds towards Asaph's pivotal moment of understanding in the sanctuary, where he perceives the ultimate end of the wicked, a realization vividly captured in Psalms 73:17. The verse functions as a key component in the psalmist's initial bewildered description of the ungodly's seemingly unbridled power and influence.
Historical & Cultural Context
In ancient Israel and the broader Near East, speech held immense power and was often considered to possess inherent creative or destructive force. Words were not merely sounds but could carry significant weight, capable of blessing or cursing, creating or destroying. Blasphemy, speaking against God or divine authority, was considered one of the gravest offenses, often punishable by death under Mosaic Law, as seen in Leviticus 24:16. The "heavens" (שָׁמַיִם, shamayim) were universally understood as the dwelling place of God, the seat of ultimate power, authority, and judgment. To "set one's mouth against the heavens" was thus a direct, audacious challenge to the highest authority, a public declaration of rebellion against the divine order. The concept of a "tongue walking through the earth" suggests an unhindered, pervasive influence, akin to a conquering army or a widespread disease, indicating that their corrupting words were not confined to private spaces but permeated public discourse and societal norms without perceived resistance.
Key Themes
This verse powerfully contributes to several key themes within Psalms 73 and the broader wisdom literature. Firstly, it highlights Blasphemous Arrogance, showcasing the wicked's open defiance of God and their belief that they are above divine judgment. This hubris is a core characteristic of their ungodly nature, as further elaborated in Psalms 73:6. Secondly, it emphasizes the Pervasive Earthly Influence of their ungodly speech. Their words are not idle but actively spread lies, slander, and godless philosophies, corrupting societal values and misleading the naive. This theme resonates with the broader biblical concern for the power of the tongue and its potential for destructive influence, as seen in Proverbs 18:21. Finally, the verse underscores the Contempt for Authority exhibited by the wicked, who disregard both divine and human accountability, believing themselves immune to consequences. This defiance sets up the dramatic contrast with Asaph's eventual understanding of God's justice and the ultimate, precarious end of the ungodly, as revealed in Psalms 73:18-19.
Exposition and Analysis
Key Word Analysis
The verb שָׁתַת (shâthath), from which the form in the verse is derived, means "to place," "to array," or "to set." In this context, it conveys a deliberate, purposeful, and resolute action. It signifies that the wicked's blasphemy is not an accidental utterance or a fleeting thought, but a conscious, intentional positioning of their speech in direct opposition to God. This emphasizes the profound audacity and defiance inherent in their rebellion, indicating a fixed and determined posture against divine authority.
The term שָׁמַיִם (shâmayim) refers to the sky or the heavens, commonly understood in biblical thought as the dwelling place of God, the realm of divine authority, sovereignty, and power. To "set their mouth against the heavens" is therefore a direct, frontal assault on God Himself, challenging His absolute rule, His justice, and perhaps even denying His very existence or active involvement in human affairs. It signifies a profound rejection of any higher accountability or moral order, demonstrating an ultimate hubris.
The verb הָלַךְ (hâlak), meaning "to walk" or "to go," is used here in the context of a "tongue walking through the earth." This denotes an unhindered, pervasive, and active movement. It suggests that the wicked's words are not confined but spread freely, dominating public discourse, permeating society, and influencing widely, much like a person or an animal moving about without restraint. The figurative use highlights the extensive reach and unrestrained nature of their corrupting influence.
Verse Breakdown
"They set their mouth against the heavens"
This clause describes the wicked's direct and audacious rebellion against God. Their speech is not merely impious but openly blasphemous, challenging divine authority, questioning God's justice, and perhaps even denying His existence or power. It signifies a profound hubris where they elevate their own opinions and desires above the Creator, demonstrating a complete disregard for divine judgment or accountability. This is a deliberate act of defiance, a verbal assault on the very throne of God, an attempt to usurp divine prerogative through arrogant speech.
"and their tongue walketh through the earth"
This second clause illustrates the widespread and unhindered influence of the wicked's ungodly speech. Their words are not limited to private circles but spread pervasively throughout society, influencing public opinion, disseminating lies, slander, and corrupting philosophies. The imagery of the "tongue walking" suggests an active, unconstrained, and dominating presence, as if their words freely roam and conquer earthly discourse, shaping culture and leading others astray without any perceived resistance or consequence. It highlights the destructive power of unchecked verbal arrogance and its ability to permeate human culture and thought.
Literary Devices
Psalms 73:9 employs several powerful literary devices to convey the audacious nature of the wicked and the scope of their influence. Anthropomorphism is vividly evident in the phrase "their tongue walketh through the earth," attributing human action (walking) to an inanimate body part (the tongue), vividly illustrating the pervasive and unhindered spread of their words. This is further amplified by Hyperbole, as neither a mouth can literally be "set against the heavens" nor a tongue literally "walk through the earth." These exaggerations emphasize the extreme audacity of their blasphemy and the vast, unchecked reach of their influence, making their arrogance seem boundless and their impact widespread. The entire verse functions as a potent Metaphor, where the physical actions of "setting the mouth" and "walking the tongue" represent the spiritual rebellion against God and the societal corruption wrought by their ungodly speech. The imagery paints a picture of a verbal assault that is both vertical (against God) and horizontal (across humanity), demonstrating their comprehensive disdain for all authority and truth.
Theological and Thematic Connections
This verse serves as a stark theological commentary on the nature of human rebellion and the destructive power of words. It highlights the profound spiritual danger of pride that escalates to open blasphemy against God, demonstrating a heart utterly devoid of reverence or fear of divine judgment. The "mouth against the heavens" signifies a rejection of God's sovereignty and moral order, while the "tongue walking through the earth" underscores the pervasive and corrupting influence of such rebellion on human society. The psalmist's observation here is not just about individual sin, but about a systemic ungodliness that seeks to dominate and redefine truth in the public square, challenging the very fabric of righteous living. Ultimately, the verse sets up the dramatic contrast with God's ultimate justice, reminding us that while such arrogance may seem to flourish temporarily, divine reckoning is inevitable and will expose the true, precarious end of the wicked.
Reflection and Application
Psalms 73:9 offers a timeless lens through which to view the challenges faced by believers in any age. In a world where voices of skepticism, cynicism, and outright defiance against God and moral truth often seem loud, confident, and influential, this verse calls us to spiritual discernment. It reminds us that such audacious speech, whether in public discourse, media, or personal interactions, often stems from a heart that has rejected divine authority and operates without fear of consequence, believing itself to be the ultimate arbiter of truth. Like Asaph, we are called not to be swayed or disheartened by the apparent success or bold declarations of those who defy God. Instead, our faith must remain anchored in God's ultimate justice and sovereignty, trusting that while the wicked may seem to dominate the narrative for a season, their end is precarious and their influence ultimately limited by God's decree. We are challenged to guard our hearts against envy and despair, and to proactively engage the world with words seasoned with grace and truth, offering a counter-narrative of hope, righteousness, and the unchanging reality of God's kingdom.
Questions for Reflection
FAQ
What does "They set their mouth against the heavens" truly mean in a theological sense?
The phrase "They set their mouth against the heavens" signifies an extreme form of blasphemous arrogance and defiance directed squarely at God Himself. Theologically, it implies a deliberate challenge to divine authority, a rejection of any heavenly accountability, and often, an open contempt for God's existence, power, or justice. It's not merely questioning or doubting, but an active, intentional verbal assault on the Creator and His moral order, demonstrating a profound hubris where human will is elevated above divine decree. This is a direct affront to the holiness and sovereignty of God, echoing the rebellion of Lucifer who sought to exalt his throne above the stars of God, as recorded in Isaiah 14:13-14.
How does "their tongue walketh through the earth" describe their influence?
This vivid imagery implies that the wicked's speech is not confined or limited but spreads widely, pervasively, and without restraint throughout human society. Their words, whether lies, slander, false doctrines, or ungodly philosophies, actively permeate public discourse and influence culture. The "walking" suggests an unhindered, dominating, and conquering movement, as if their words freely roam and establish their presence everywhere. It highlights the destructive power of unchecked verbal arrogance and its ability to corrupt societal norms, mislead the naive, and undermine truth, much like a pervasive spiritual poison that infiltrates every corner of the world, as warned in James 3:6.
Christ-Centered Fulfillment
Psalms 73:9, with its depiction of the wicked's audacious blasphemy and pervasive earthly influence, finds its ultimate contrast and fulfillment in Jesus Christ. While the ungodly "set their mouth against the heavens," Christ is the very Word of God who descended from heaven, existing eternally with God and being God, as proclaimed in John 1:1, and who alone has ascended to heaven, as stated in John 3:13. He did not speak against the heavens but perfectly embodied and declared the will of God, even to the point of obedient death on a cross. The wicked's tongue "walketh through the earth" spreading lies and corruption, but Jesus's tongue spoke truth, grace, and life, bringing light into darkness and establishing a kingdom that is not of this world, as He Himself declared in John 18:36. He was the target of such blasphemous tongues during His trial and crucifixion, suffering mocking and insults from those who defied God, as described in Matthew 27:39-44, yet His silence and ultimate sacrifice exposed the emptiness of their arrogant words. Ultimately, Christ, who was slandered and defied, is the one to whom "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father," as triumphantly declared in Philippians 2:10-11. He is the divine authority against whom no mouth can ultimately prevail, and His truth, not the lies of the wicked, will ultimately "walk through the earth" and fill it with the knowledge of the glory of the Lord, as prophesied in Habakkuk 2:14.