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483 / 1113 · Psalms 73 · The United Kingdom · Undated (temple worship; heading 'of Asaph'; debated)

My Feet Had Almost Slipped

Debated

Picture an honest clerk in a government office. For twenty years he has refused every bribe. His scooter is old, his children's school fees are a monthly struggle. Meanwhile the colleague at the next desk, who takes 'speed money' on every file, has built a three-storey house and sends his son abroad. One evening, riding home in the rain, the clerk asks the question he has never said aloud: what exactly has my honesty got me? Psalm 73 is that question, asked by a man who led other people's worship — and it is almost the question that ended his faith.

Where it sits in the story: Psalm 73 opens Book III of the Psalter, a collection dominated by Asaph and the sons of Korah — the temple singers. After the confident royal promises that close Book II (Psalm 72), Book III begins with doubt. In Act 3, Israel had been taught that God blesses the upright; this psalm tests that teaching against real life, as Job and Ecclesiastes also do, and finds a deeper answer rather than a simpler one.

What this chapter is doing: To give honest voice to the crisis of faith that comes from watching injustice go unpunished, and to show a way through it: not a neat explanation, but a changed view of the wicked's end and of God as the believer's true portion.

Why it is read here: This psalm belongs to the temple singers (the sons of Korah, Asaph, Heman) or the worship collection, and names no event. We read these at the dedication of Solomon's temple, where that worship took shape; some may be considerably later.
The walk-through
  • 73:1–3 — He begins with the creed — God is truly good to the pure in heart — and then admits how close he came to abandoning it. His feet almost slipped, because he envied the arrogant when he saw them prosper.
  • 73:4–14 — A sharp portrait of the comfortable wicked: healthy, sleek, untroubled, wearing pride like a necklace and violence like a garment. They mock God — 'How would he know?' — and people flock to them. So he concludes that keeping his heart clean was pointless, since he is the one punished every morning.
  • 73:15–20 — He holds back from saying this aloud, knowing it would betray God's people. Trying to understand it is wearisome — until he goes into God's sanctuary. There he sees their end: they stand on slippery ground and vanish like a dream when one wakes.
  • 73:21–26 — He looks back on his bitterness and calls himself a brute beast before God. Yet God never let go: he held his right hand, guides him now and will afterward receive him to glory. 'Whom have I in heaven but you?' Flesh and heart may fail, but God is his strength and portion for ever.
  • 73:27–28 — Those who go far from God will perish. For him, being near God is good; he has made the Lord his refuge and will tell of all his works.
What it showsThe psalm belongs with Israel's wisdom literature in wrestling with why the righteous suffer and the wicked prosper, the same problem Job and Ecclesiastes address. Its placement at the head of Book III is deliberate editorial work on the Psalter.
Where the evidence stopsWhether 'afterward you will receive me to glory' (v. 24) points to life after death or to honour in this life is debated among translators and scholars. The heading's Asaph cannot be tied to a datable situation.

Key verse: Psalm 73:26  ·  So what: Anyone who has tried to live honestly in a crooked system knows the ache of this psalm. It does not scold the doubter; it lets him speak. Notice what changes him: not a bank balance, not a sudden punishment of the corrupt, but a new perspective gained in worship. He discovers that what he really wanted was not their wealth but God. That is an answer that can survive a life that never becomes comfortable.

← A Blessing Meant for EveryoneYou have just read Psalm 67, a prayer that God's blessing would overflow to the nations. Next, Psalm 75 hears God promise that at the set time he will judge with equity.At the Time I Appoint →
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