August 13, 2024
We Disappoint Ourselves Time and Time Again
Psalm 73
Riley Hardy
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 73:26
My flesh and my heart may fail,
but God is the strength of my heart and my portion forever.
Psalm 73
Book Three
God Is My Strength and Portion Forever
A Psalm of Asaph.
1
Truly God is good to Israel,
to those who are pure in heart.
2
But as for me, my feet had almost stumbled,
my steps had nearly slipped.
3
For I was envious of the arrogant
when I saw the prosperity of the wicked.
4
For they have no pangs until death;
their bodies are fat and sleek.
5
They are not in trouble as others are;
they are not stricken like the rest of mankind.
6
Therefore pride is their necklace;
violence covers them as a garment.
7
Their eyes swell out through fatness;
their hearts overflow with follies.
8
They scoff and speak with malice;
loftily they threaten oppression.
9
They set their mouths against the heavens,
and their tongue struts through the earth.
10
Therefore his people turn back to them,
and find no fault in them.
1
73:10
Probable reading; Hebrew the waters of a full cup are drained by them
11
And they say, “How can God know?
Is there knowledge in the Most High?”
12
Behold, these are the wicked;
always at ease, they increase in riches.
13
All in vain have I kept my heart clean
and washed my hands in innocence.
14
For all the day long I have been stricken
and rebuked every morning.
15
If I had said, “I will speak thus,”
I would have betrayed the generation of your children.
16
But when I thought how to understand this,
it seemed to me a wearisome task,
17
until I went into the sanctuary of God;
then I discerned their end.
18
Truly you set them in slippery places;
you make them fall to ruin.
19
How they are destroyed in a moment,
swept away utterly by terrors!
20
Like a dream when one awakes,
O Lord, when you rouse yourself, you despise them as phantoms.
21
When my soul was embittered,
when I was pricked in heart,
22
I was brutish and ignorant;
I was like a beast toward you.
23
Nevertheless, I am continually with you;
you hold my right hand.
24
You guide me with your counsel,
and afterward you will receive me to glory.
25
Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
26
My flesh and my heart may fail,
but God is the strength
2
73:26
Hebrew rock
of my heart and my portion forever.
27
For behold, those who are far from you shall perish;
you put an end to everyone who is unfaithful to you.
28
But for me it is good to be near God;
I have made the Lord God my refuge,
that I may tell of all your works.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 73:1–3 God is good to Israel, but there seem to be arrogant people who enjoy prosperity.
Ps. 73:4–12 This section describes the apparently carefree lives of the arrogant wicked of v. 3. Verse 12 summarizes the whole section.
Ps. 73:13–15 All in vain have I kept my heart clean. The singer feels that it has been worthless to practice faithfulness. The faithful are stricken, all the day long, in contrast to the arrogant, who “are not stricken like the rest of mankind” (v. 5). The singer recognizes, however, that to put his bitter feelings into words would have betrayed the generation of your children, that is, would undermine others’ faith.
Ps. 73:16–17 The inner conflict is made worse by how wearisome it is to understand this: it seems impossible. But when the singer goes into the sanctuary of God, where God’s people gather for worship, he finally sees the truth.
Ps. 73:18–20 Here is “their end” (v. 17): God has set the arrogant in slippery places, so that they are destroyed in a moment. This likely refers to death.
Psalm Ps. 73. This is a wisdom psalm. God’s people should trust him even when it seems unbelievers do not suffer because of their sin. They should remember the contrasting outcomes of the lives of the arrogant and the faithful. The singer realized this while he was in the sanctuary of God, namely, at public worship. Psalm 73 is a companion to Psalm 49.
Ps. 73:21–28 Even when the singer harbored his bitter thoughts, God still had a firm hold on him: I am continually with you; you hold my right hand. During the singer’s earthly life, you guide me with your counsel (that is, with instruction from God’s Word), and afterward (that is, after the singer dies) you will receive me to glory. Thus the godly can be satisfied, because God is the strength of their heart and their portion forever.
S3:158 Psalm 73
Listen NowDive Deeper | Psalm 73
Have you ever struggled with doubt? Doubt is a big part of my story, and by the looks of Psalm 73, I'm not the only one. Oftentimes, we compare ourselves to the nonbelievers around us and get frustrated by how they seem to be thriving. We might think: "Why aren't they being punished for their unfaithfulness? Shouldn't I be rewarded for my faithfulness? It feels unfair!" God never promised us an easy life.
In fact, we should expect the opposite. 1 Peter 2:20-21 tells us that we are called to suffer because Christ first suffered for us. Our feelings fluctuate, so we must hold fast to what we know to be true. Our faith must be grounded in the truth and constancy of who God is, not the changing circumstances of our daily lives.
Asaph, the writer of Psalm 73, gives us a great picture of what it looks like to wrestle and pray through doubt. He starts in verse 1, "Truly, God is good to Israel, to those who are pure in heart. But as for me, my feet had almost stumbled, my steps had nearly slipped." He states what he knows to be true and then confesses his inability to experience it. In the midst of his struggle, what does Asaph do? He seeks God further rather than turning away. He enters God's sanctuary and remembers who God is and what He has promised. He admits how foolish he is to question God's ability to judge (Isaiah 11:3-4). Asaph recognizes that those who choose to live without God in this life will also live without Him in the hereafter.
Psalm 73 is fascinating because it shows us how our Bible contains resources within itself to help us process through our own doubts. How incredible is that? I'm blown away more each day by how much God speaking through the Psalms informs our everyday human experience.
This month's memory verse
Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”
– Joshua 1:9
Discussion Questions
1. What are some ways you find yourself comparing your life to others?
2. How do you respond to God when you experience doubt?
3. Instead of His judgment scaring us, how can God's judgment help us make sense of the world He created?
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