19. BIBLICAL EPIC: Psalms Notes: Book 3 rown Psalm 73: Surely God is good to the pure in heart. But I envied the prosperous wicked. In vain I kept my heart clean. I envied the wicked until I saw their end. They are swept away. God is my portion forever. Book III of the Psalms (73-89) contains most of the psalms of Asaph (Psa 73-83), as well as another set of from Korah (Psa 84-85; 87-88). The tone in this section takes a darker turn, as the questions “Why?” and “How long?” feature prominently. The opening psalm starkly questions God’s justice before seeing light in God’s presence; that light is almost gone in Psa 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes with these expectations badly threatened. Nevertheless, rays of hope occasionally pierce the darkness (e.g., Psa 75; 85; 87). • 73:1-15. God is My Strength and Portion Forever. The title attributes this psalm to Asaph, a descendant of Levi (1 Chron 6:39-43) who, appointed by David, served as chief musician at the sanctuary (1 Chron 16:5, 7). It is often classified as a wisdom psalm, helping those who sing it to rest content even when unbelievers seem to get along without a care in the world, so that the faithful are tempted to join them. This song picks up on Solomon’s prayer in 72:7 that the righteous would flourish and prosper (as v. 3 also asserts), but turns that prayer around, asserting that the wicked seem to prosper without any consequences. The problem is set forth in vv. 1-3 as the tension is presented that while the LORD is good to the pure in heart (v. 1), yet the wicked seem to prosper (vv. 3), which might undercut all motives for holiness (v. 2). Verses 4-12 describe the apparently carefree lives of the arrogant wicked, culminating in v. 11 where they virtually defy God that He knows their evil or intends to do anything about it. In vv. 13-15, the psalmist unveils his inner turmoil, suggesting that it has been worthless to practice faithfulness. Verse 15 is the structural center of the psalm and highlights Asaph’s pivot away from pessimistic envy of the wicked (vv. 2-14) toward his embrace of God at the sanctuary (v. 17). From this point, Asaph realizes his ill-advised words in vv. 2-14. • 73:16-28. God is My Strength and Portion Forever (cont.). Asaph’s outlook changed dramatically when he entered God’s sanctuary (v. 17). There is much speculation on what exactly happened in the sanctuary, but it is perhaps best to infer that the LORD’s presence in the sanctuary is what enlightened the psalmist. This is what became his hope later in v. 28 and seems to be reflective of the principle that nearness to the LORD (close fellowship with Him) provides a change of perspective. There is great comfort in knowing that God always cares for and protects His people, leading them to recognize that being near to God is their highest good (v. 28). Ultimately, our safety does not depend on the absence of danger but on the presence of the LORD. Another key for the psalmist gaining a right perspective is to contemplate the end of the lives of the arrogant and the faithful. Asaph expects to be with God after death (v. 24), which contrasts sharply with the “final destiny” of the wicked (v. 17). Despite appearances, God’s judgment on the wicked is sure and swift. Their “portion” is destruction. By contrast, the psalmist’s “portion,” language drawn from the division of the Land, is an eternal inheritance of life and peace in the presence of the LORD. Psalm 74: O God, why have you rejected us? Foes have defiled your sanctuary. How long will they mock? You are king from of old. Regard your covenant. Rise up, O God! Defend your cause. • 74:1-11. Why do You Cast us Off Forever? This psalm (notably following Psa 73 where understanding is found in God’s presence at the sanctuary) deals with the sanctuary’s destruction and God’s seeming abandonment of His people to their enemies (most likely after the exile in Babylon; see Jer 52; Lam 2). In vv. 1-3, the central question is raised: Why does it seem that God, Israel’s Shepherd, has cast off His people, His sheep– the ones for whom He had done great things in the past? Verses 4-8 describe how the Gentiles devastated the sanctuary and set fire to the building. Given the importance that God Himself had placed on the temple, and the promises He had made to be present with His people, it is horrific that these Gentiles have profaned it. Verses 9-11 raise another question as to why God seems so silent, given such disaster. He has given neither a sign for how long it will last nor does He seem inclined to stop the scoffers and strike them down. This leaves the psalmist feeling abandoned and alone. • 74:12-23. God is My King from Long Ago. Verse 12 is the center of the psalm and is the basis for the psalmist’s confidence that God could and would respond to his prayers. As the Sovereign King, God has shown His power (vv. 13-17) over the chaos of the sea (represented by Leviathan), in His power in salvation, including the Exodus from Egypt and the journey through the wilderness, and in His creation and governance of the whole world. The OT is constantly reminding its readers that the God who chose Israel to be His people is in fact the same God who made all things. In vv. 18-23, the psalmist goes on to plead with God to “remember,” as if God could forget (though it feels like He has done so). It is unthinkable for God to deliver the soul of His “dove” (i.e., Israel) to the “wild beasts” (i.e., foreign powers), to be torn and devoured. There is no appeal to the people’s merit, but the appeal is for God to have regard for the covenant (His promises) and for Him to defend His cause, which is the same as Israel’s cause, to fulfill their purpose to bring light to the Gentiles. Furthermore, God should act on behalf of His reputation. Psalm 75: We give thanks to you, O God. "I say to the boastful, 'Do not boast.'" God is the judge. The wicked will drain the dregs of his cup. • 75:1-10. God will Judge with Equity. This is a hymn of praise, thanking God for the wondrous deeds He has done for Israel, and celebrating the fact that He is the judge of all the earth and will, in His own time, put down the wicked and lift up the faithful. There is no indication of a specific occasion for the psalm’s writing (its message is true for all times), but it serves well as an answer to the crisis of the previous Psalm 74. In many ways, the faith expressed in Psalm 74 has become sight in Psalm 75. Verses 3 and 6 in particular resound with what 74:16-17 affirms about God’s sovereignty over the earth and all of nature. God will judge His enemies harshly and vindicate the righteous, and the psalmist celebrates this with praise. The psalm opens by expressing corporate praise (v. 1) and closes with the psalmist’s own individual praise (vv. 9-10). In between, he quotes God Himself, who declares His own justice and power and rebukes the arrogant (vv. 2-4), which the psalmist subsequently affirms (vv. 5-8). The horn (vv. 4-5) is a symbol of power, and thus to lift it up is to make a prideful assertion of individual power. God warns the ungodly that He will “cut off” (v. 10) their horn, and promises that He will lift up the horn of the faithful. The Scriptures repeatedly affirm that God will bring low the prideful and exalt the humble. The “cup” of v. 8 represents God’s divine wrath in judgment against sin. God will judge all sinners (and all have sinned). We will either drink this cup on our own, or we will be saved through faith in Jesus, who drank this cup “down to the dregs” on our behalf. Psalm 76: God is known in Judah. You are glorious, more majestic than the mountains. The earth feared and was still when God arose to judgment. • 76:1-12. Who Can Stand Before You? This psalm continues the note of praise in Psa 75 to the God who vanquishes His enemies (with both psalms responding to the crisis in Psa 74). It celebrates God’s power, for He is to be feared (vv. 7-8, 11-12) because He overwhelms His enemies (vv. 3, 5-7, 10, 12). The psalm is one of several “psalms of Zion” (46, 48, 87, 122), the place God has chosen to dwell, where His divine presence resides. “Salem” in v. 2 is an old, shortened name for Jerusalem, the place the temple was built and the place Jesus would come to build a far greater temple made up of living stones. The congregation that sings this will marvel at the privilege of going to Jerusalem (Zion) and worshiping there, giving thanks to God for it.