Meditation

Psalm 73 begins with a proverb, “Truly God is good to Israel, to those who are pure in heart.” But the writer wonders if that is really true. From his own experience, the wicked seem to prosper (73:4-12) and he does not see much benefit in keeping his heart pure (73:13-14). Despite his careful attention to the details of the Law, he still suffers in ways that seem to be punishments. When the Psalmist entered into worship, his perspective changed (73:17). It was then he realized the success of the wicked is an illusion. They are not as “blessed” as they appear.

This change in perspective is also seen in his renewed commitment to be near to God (73:25-28).  The last two verses of the Psalm returns to the theme of the first, “But for me, it is good to be near God.”

The writer’s commitment to God is based on God’s presence in his life.  God is near his people. This is God’s persist care for his people. The image the writer uses is a young child who is protected by loving parents. This is particularly vivid because most parents need to work very hard to watch over a child. A parent must be persistent, since the moment you let your guard down there is going to be crayon on a wall of a spoon in the light socket.

This metaphor also expresses God’s sufficiency. God is all that the writer needs; as it turns out, he does not need to envy the prosperity of the wicked since God has given him all that he needs, he is able to be completely satisfied in the presence of God.  What more on earth could there be to satisfy me compared to true fellowship with God?

As it turns out the proverb in 73:1 is correct.  The one who is pure in heart is near to God, the external circumstances of the individual do not matter, whether they are wealthy or in poverty, whether they are in good health or suffering greatly. True shalom, the peace of which the covenant speaks is to be found in nearness to God and only in nearness to God.

Conversely, it is a fearful thing to be far from God, as are the wicked.  Their apparent prosperity in the present time is nothing, it is in fact not real prosperity at all. Ironically, in the end, misery is to be far from God, while true shalom is to be near to God.

Even though he questioned the value of his innocence, the writer’s perspective is changed when he entered into worship. The wicked are not as prosperous has he once thought (73:18-20).  The writer knew his feet were in danger of slipping when he became envious, but the wicked are in a slippery place as well, in ignorance!  Because they trust in their wealth and power, they are in the most insecure place imaginable. The prosperity of the wicked is compared to a dream.  It is not real and substantive, it is merely a vapor which will pass away when morning comes. The wicked are “unreal” or even naturally unstable, liable to fall at any moment.

We might think it strange that this new perspective might come out of a worship experience since we do not really sing worship songs about the damning of the wicked. This is true in the psalms, however.  Assuming the writer did engage in the liturgy of the temple, then there is a strong possibility that he would have sung some of the Psalms which reminded him that God is a righteous judge and would punish the wicked.

The writer’s change in perspective is also seen in his self-evaluation (73:21-24). Like most people who have “come to their senses,” he feels a bit foolish.  he calls himself senseless (only in  Pss 49:11, 73:22, 92:7, Prov 12:1, 30:2, parallel to foolish, etc.), he compares himself to an animal which has no reason or wisdom at all. In saying this, he is not deprecating himself out of a false humility.  Worship has taught him what he really is (a child of God) and his understanding of the way things really are in this world will be driven by that worship experience.

He recognizes that God is always with him, holding his hand as a parent with a small child.  The reason a small child can walk or play with confidence is the knowledge that the parent is nearby and watching over them. The psalmist is describing himself as a small child who simply needed to be reminded that his loving parent is keeping watch nearby.

This is a child-like faith, but it is not a simple, unquestioning faith.  In this psalm the writer has expressed very grave doubts about God’s justice in the world, perhaps even the ability of God to keep his promises.  He has critically evaluated both the world and his faith, and returned to an honest faith in the God who is very near.

The writer’s changed perspective is also seen in his renewed commitment to be near to God (25-28).  The last two verses of the Psalm returns to the theme of the first, “But for me, it is good to be near God.”

The writer’s commitment to God is based on God’s presence in his life.  He is always with me, he is near. This is an expression of God’s persistence.  The image of a young child is particularly good because a parent has to work pretty hard to watch over a child all of the time. A parent must be persistent, since the moment you let your guard down there is going to be crayon on a wall or a spoon in the light socket.

This also expresses God’s sufficiency.  God is all that the writer needs; as it turns out, he does not need to envy the prosperity of the wicked since God has given him all that he needs, he is able to be completely satisfied in the presence of God.  What more on earth could there be to satisfy me compared to true fellowship with God?

As it turns out, the proverb in 73:1 is correct. The one who is pure in heart is near to God, the external circumstances of the individual do not matter, whether they are wealthy or in poverty, whether they are in good health or suffering greatly.  True shalom, the peace which the covenant speaks of, is to be found in nearness to God and only in nearness to God.  Conversely, it is a fearful thing to be far from God, as are the wicked.  Their apparent prosperity in the present time is nothing, it is in fact not real prosperity at all.

Ironically, in the end, misery is to be far from God, while true shalom is to be near to God.

Like Job and Jeremiah, the writer of Psalm 73 wonders if there is any value to being “pure in heart.” This should not be understood as arrogance, the writer has done what he believes to be all that he can to approach God in the proper way. He claims to be both pure and innocent.

If the proverb in 73:1 is true, then the person with a pure heart ought to be the most blessed because the Lord is near. He says he has “washed his hands in innocence.” This probably alludes to proper ritual purity. He has followed the rituals as commanded and is able to wash his hands, declaring his innocence. Compare the Psalmist’s claim to be innocent to Psalm 26:6 and Isaiah 1:15-16. In both cases, the writer is simply expresses his belief that he has done what God wanted him to do, he believes that he is “near” to the Lord.

It is possible to see this as an extremely self-centered prayer – “Why was I pure? What did it profit me to behave this way throughout my life, if the end is to suffer in silence while the wicked prosper?” Derek Kidner described this psalm as “pathetically self-centered” (Psalms, 260). This is the attitude of the older brother in the prodigal son story, and it is possible it is a thought many of us have had, although we may not allow it to rise to the surface too often for fear of our response!

The writer has a legitimate question. Despite being pure, he is plagued and punished daily. Both of these words are associated with judgment. To be plagued is often a violent punishment, the second word is nearly always used for correction or reprimand. The writer is basically saying, “if I am pure in heart and ceremonially pure as well, why am I being punished every day?” Either the writer is not as near to God as he thinks (and the proverb is true), or God is not near to those who are pure in heart after all, and the proverb is false.

He knows if expresses his doubt, he will betray the “children of God.” This is perhaps a hint that the writer is in some sort of leadership role, others are looking to him for answers, how he expresses his doubts will have an effect on the children of God who come to him for spiritual guidance.

It is not wrong to wonder and question, it is wrong to cause others to sin. The writer is therefore struggling with his doubt that the covenant actually works, that being pure in heart has any value at all, and he is wondering seriously if it might not be a better idea to live a life of arrogant wickedness if there is not value to his purity.

The solution to the problem is found in worship: no understanding is found until “I entered the sanctuary of God….” This verse is the key turning point in the psalm. When the writer enters into worship, his perspective changes. Notice the contrast in verses 16-17. “When I tried to reason this thing out on my own, it was oppressive to me.”

This human attempt to understand God’s working in the world is radically changed when he entered into worship – he began to focus on God and God alone. In doing so, he saw his suffering and the prosperity of the wicked from a different angle altogether, but he also saw his own suffering from God’s viewpoint as well.

The fact that our writer enters into the temple to worship ought to be at least some confirmation that he does have a pure heart and innocent hands, since these are the requirement for approaching God’s holy hill (Ps. 24, again).

Genuine Worship is therefore critical to our understand of God and his relationship with the world.

The psalmist confesses he has envied the wicked because of their prosperity (73:2-3).  In doing so, the writer expresses what many people are afraid to admit, he is honest before God in a way which distresses the ordinary Christian. This embarrassing openness allows us to explore the issue of the prosperity of the wicked.

The writer uses a metaphor for his doubt – he nearly slips.  Sure footing is a common metaphor in the wisdom literature for a wise person, the person who is protected by the Lord (Ps 17:5, 37:31, 40:3, 44:19 73:2, Job 31:7, Prov 14:15). This is very similar to Job’s description of his own righteousness, his feet have never “turned from the path.”

The reason for this doubt is envy, or jealousy of the wicked. Envy and jealously really do not need to be described since they are so common in human interaction.  Frequently in the Bible envy ends up in violence. Envy of the wicked is also a common theme in the wisdom literature; the wise person does not envy the wicked, nothing good can come of envy (Ps 37:1, Pr 3:31, 23:17, 24:19).

The focus of his envy is the “prosperity of the wicked.” The word for prosperity in this verse is shalom, commonly used for peace, but the word covers a wide range of meaning.  It is a word which describes things as they are intended to be. It is not just that the wicked have made money and bought large houses for themselves while the psalmist is poor and lives in a hut – the wicked person is in a state of shalom, a state which he believes is not proper.  The writer ought to be in the state of shalom, not the arrogant, wicked person.

When the psalmist describes the wicked, his point is that these are not the sort of people who ought not be enjoying a state of shalom at all.  Each line might be expanded with parallels to the psalms and proverbs, but the following summarizes the description.

The wicked do not suffer.  The word in verse 4 translated “struggles” by the NIV is rare, used here and in Isaiah 58:6 where it has the connotation of injustice. The wicked do not experience the sort of hassles that the righteous seem to face daily. The next line refers to physical suffering. Verse 12 describes them as “at ease,” a word some commentators translate as “always in luck” (See wlec;, HALOT).

The wicked are arrogant.  “Pride as a necklace” is in contrast to Proverbs, where wisdom ought to be worn as an ornament.  The whole section gives the impression of bombast (the word for pride in verse six is “roaring” like the sea.) All of their thoughts are wicked because their hearts are wicked.

The wicked mock God’s knowledge. These people do not deny God’s existence (noon in biblical times was an atheist), but they deny the God of the covenant knows about what they are doing.  It is as if they know what they do breaks the covenant but they think that they are outside of God’s view.  This is something like a child who thinks they can get away with something because their parents are not watching them at the moment.

So is the proverb in 73:1 true? Experience seems to say the proverb is not true at all, verses 2-12 demonstrate that the wicked prosper despite being far from God.

If this is true, what about the one with a pure heart? Why even bother with the effort of maintaining a “pure heart” if it results in punishment rather than prosperity?

Psalm 49 is a wisdom song with many similarities to both Proverbs and Ecclesiastes. Wisdom literature is primarily found in the books of Proverbs, Job and Ecclesiastes, although proverbs and “wise sayings” appear in virtually every book of the Hebrew Bible.

It is somewhat remarkable that wisdom routinely warns about the dangers of wealth (the theme of this Psalm).  It is not that wealth in and of itself is wrong or evil, but that the person who is wealthy tends to be corrupted by that wealth, relying on their own resources rather than on the God who gave them their wealth in the first place.  Since Solomon is the source for much of the wisdom thinking in ancient Israel, he is the perfect example of a man who was deluded by his own wealth.

The writer invites all people to hear his wisdom.  He uses four words here which describe this type of literature.

Wisdom (חָכְמָה, ḥākmâ). This is the common word for wisdom and can have the sense of technical skill or “applied knowledge.” It is not enough to know how to do something (intellectual knowledge).  To be wise, a person must apply that knowledge in some useful way.

Understanding (תְּבוּנָה, tebunah).  Like wisdom, this noun can have the sense of skill of cleverness, often in the context of being quick to understand something.  It is used of the craftsmen who worked on the Tabernacle (Exod 31:3, 35:31, 36:1). This understanding is the result of meditating in one’s inmost being, dwelling deeply on a subject until one has an understanding of it.  The verb הָגוּת is only found here in the Hebrew Bible, but may be related to “sighing” or ‘rumbling.”

A proverb (מָשָל, māšāl). While Christians tend to think of a proverb as a short saying, the Hebrew word is used for a wide variety of types of literature, including parables. The point of a proverb is to cause someone to think or ponder the saying or story.  The writer invites is to “incline an ear” to the proverb, a phrase which is akin to “let the one who has ears, hear.”

A riddle (חִידָה, ḥîdâ).  This word sometimes appears in parallel to a proverb / parable, Ezek 17:2, for example.  It is used for riddles in the modern sense (Judg 14:12-19, Samson’s riddle), but also for ‘hard question” (1 Kings 10:1, the queen of Sheba’s tests of Solomon’s wisdom).  In fact, solving “riddles” is one of the qualifications of a wise man (Dan 8:23, describing Daniel’s abilities).  The word is related to the verb “to lock up,” so it is appropriate that the writer says he will be “opening the door” on a riddle, that is to say, solving the riddle.

Wisdom in Psalm 49 is for all people. The writer claims to teach a universal principle of life which applies to all people at all times, not just the covenant people of Israel. This universal aspect of wisdom literature is why many Christians (and non-Christians) consider Proverbs their favorite book of the Old Testament.