Psalms 73 - Introduction

This psalm (with the ten succeeding psalms, together with Psalms 50 - twelve in all) is ascribed to Asaph, unless the reading in the margin, “for Asaph” be correct. The most natural sense of the expression in the title, however, is that they are psalms of Asaph; that is, that they were composed by him. See Introduction to Psalms 50. It has been maintained that a part of these psalms, particularly Psalms 74; Psalms 79:1; Psalms 80; could not be his, for it is alleged that they refer to events long subsequent to his age. There seems to be no objection, however, to the supposition that this psalm was composed by him, as it has no particular reference to any particular age or country, but is made up of general reflections, which might have arisen in any age, or in any land.

Respecting the particular occasion on which the psalm was composed we have no information. It was in view of the prosperity of the wicked, and suggests the reflections which troubled the writer in regard to the divine administration in view of that prosperity. The thoughts which are recorded are such as might occur to any mind, and do often occur, arising from the fact that wicked people are so successful and so happy in the world, living in prosperity, and dying apparently without pain or alarm, while So many of the good are poor and sorrowful in their lives, and their whole course on earth is one of so much grief and sorrow. Such thoughts as are expressed in this psalm will often cross the mind, and the question will arise why God permits this; whether there is any advantage in being good; and whether that God who sees this, and permits this, can be just and benevolent - the friend of the righteous, and the enemy of the wicked - or whether there is any God. The psalm describes these feelings, and shows how the difficulties were solved in the case of its author, suggesting as the solution, that this is not the world of retribution; that there is a future state where exact justice will be done, and where all the inequalities of the present system will be adjusted. In that future world - “in eternity” - there will be ample time and room to make such an adjustment; to do exact justice to all. The “idea” in the psalm is, that these things cannot be explained except on the supposition that there is a future state; and the psalm, therefore, is an argument for a future state of existence. The affairs of earth cannot be explained, and the character of God cannot be vindicated, except on that supposition.

The psalm in its general structure and design bears a strong resemblance to Psalms 37, though there is no evidence that the author of this psalm had that before him, or in his eye. The expressions are not the same, nor does one appear to have been copied from the other. They contain independent reflections on the same general subject, suggesting the same perplexities, and finding a solution of the difficulties in the same way - in looking to the future, to a just retribution in the end. In this case - Psalms 73 - the psalmist says that he learned the solution of the problem by the instructions of the sanctuary Psalms 73:17; in the former case - Psalms 37 - the solution was found by an observation of the comparative effects of a wicked and a religious life, Psalms 37:10, Psalms 37:20, Psalms 37:23, Psalms 37:35. The idea in both is, that the ultimate effect of goodness or piety must be happiness; the ultimate effect of sin must be misery. The author of one of these psalms finds this solution in the present life; the author of the other, in the life to come. In either case, the character of God is vindicated, and the troubled feelings of the soul calmed down.

The general “idea” in the psalm is stated in the first verse, that “God is good to Israel, to such as are of a clean heart;” that is, that he is the true friend of the righteous, or that his administration is in favor of virtue, or in favor of those who are righteous. The psalm states the process by which the writer came to this conclusion; the mental conflicts through which he passed before this result was reached; his own agitation of mind, and the difficulties he saw in the subject, in view of the facts which exist in this world. His mind had been greatly perplexed when he had meditated on the subject, and the mental conflict had gone so far with him as almost to lead him to abandon the idea that there was a God, or that there was anything in religion, and to conclude that it was all a delusion.

The psalm, therefore, consists of the following parts:

I. The statement of the general proposition that the divine administration is favorable to virtue, or that there is a God who presides in the affairs of people, Psalms 73:1.

II. The facts which the psalmist had observed, out of which his doubts had sprung, or which had given him so much perplexity and trouble, Psalms 73:2. Those facts were, that the wicked seemed to be prosperous and happy; that they lived without trouble, and died without any tokens of the divine disapproval; that their eyes stood out with fatness, and that they had more than heart could desire; that they set their mouths against the heavens, and were proud blasphemers, while God took no notice of them, or manifested no disapprobation; that they contemned God, and yet were prospered in the world, while, on the other hand, he himself - the psalmist - was chastened, and afflicted, and plagued - suggesting the idea that there could be no advantage in piety, and that all his anxiety to have pure hands and a pure heart was in vain.

III. The statement of his purpose to conceal his feelings on the subject, lest he should do injury to those who had not these troublesome thoughts, but who endeavored in humility to serve God, Psalms 73:15. He had thoughts which he did not consider it proper to make known to others - thoughts which would only pain them, or unsettle their faith in God, without doing any good.

IV. The means by which his mind had been made calm on the subject, and his difficulties solved, Psalms 73:17. He had gone to the sanctuary; he had looked at the end of these things; he had seen what was to be the result; he had been instructed to look forward to a time when all these inequalities would be adjusted, and when, in the punishment of the wicked, it would be seen that there is a God, and that he is just.

V. He now condemns his own former folly, and sees that his conduct had been wholly irrational; that his views had been short-sighted; that he had been stupid, like a beast, in the low conceptions which he had taken of God, Psalms 73:21.

VI. In view of all, the psalmist now commits himself to God. He sees that there is reason to trust in him. He resolves to murmur or complain no more. He finds his portion in God. He believes that God will guide him by his counsel, and ultimately receive him to glory. He says that there is none in heaven or on earth that he desires beside him. He is cheered with the thought that when his strength and heart should fail, God would be the strength of his heart, and his portion forever. He would, therefore, henceforth, confide in the Lord God, Psalms 73:23.