Focus on God Instead of Stress

Getting Attention

Respond with TRUE or FALSE to the following statements:

I am never stressed by the circumstances of life.

I have never ceased to trust God in daily life.

I never question why bad people win and good people don’t.

Knowing and Understanding

Turn to and read Psalm chapter 73.

Thriving Light Principle: Focus on God to understand the circumstances of earthly life.

I. Introduction (Psalm 73:1-3a)

Proposition: God is good! (73:1)

Asaph, the writer of Psalm 73, had solved his problem of envy by the time he composed these verses. This psalm recalls his conflict, the cause of it, and the cure for it.

Verse 1 states some of the presup­positions with which he began his analysis, namely, that God had been good to Israel and is good to ev­eryone who possesses a clean heart.

The history of the nation substantiated this assumption. (And our own testimony should substantiate that truth even now!)

Asaph knew of the protection of God in the wilderness of Sinai, the provision of manna, the destruction of Jeri­cho, and military victories in the face of overwhelm­ing odds. He also realized that God promptly punished unclean people. The rebellion of the Chil­dren of Israel against Moses (Num. 21:1-9), the sin of Achan (Josh. 7), and the times of the judges of Israel were well-known cases of such punishment. No one can dispute Asaph's first proposition.

Note: First Chronicles 22:13 and Isaiah 3:10-26 pro­vide examples of God's promise and warning.

Problem: The psalmist was envious! (73:2-3a)

In verse 2, Asaph left the proposition regarding God's goodness to Israel and revealed his own en­vious spirit over the prosperity of the wicked.

In effect, he had questioned the goodness and sover­eignty of God in the matter. He explained his own condition with a double figure of speech. In the first one he wrote, "My feet were almost gone." The word "gone" means "to bow" or "to bend under one." The psalmist drew a word picture of himself staggering under his own thinking. In the second figure of speech, he wrote, "My steps had well nigh slipped." The term "slipped" means "poured out" or "not kept within the true bounds." This expression indicates that he had left the beaten pathway and was on treacherous ground.

These expressions pic­ture Asaph staggering under a load of questions. His understanding was misguided or corrupted because of what he had observed in the life of the wicked.

When someone asked Socrates what would most vex good men, he replied,

"The prosperity of the bad."

Psalm 73:3 seems to indicate that Socrates was right.

Psalm 73:3 KJV 1900

For I was envious at the foolish, When I saw the prosperity of the wicked.

The psalmist stated his spiritual condition: he envied the arrogant people who lived around him.

Most people have a distinct feeling that God should reward the godly and should punish the wicked by withholding good or by bringing trouble down upon their heads.

That approach seems reasonable, but it is not a rule to be forced on God (Exod. 33:19; Lam 3:22a; Rom. 9:15).

Unless a believer under­stands this fact, seeing the wicked thrive may stir in him a questioning spirit, envy or indignation, bitterness toward God, viewing God as being unfair.

While Asaph carefully observed people around him and evaluated his environment, his eyes were temporarily turned from the will of God and eternal things. Without those influences in his thinking, envy arose, driving him to stagger and deviate from his beaten path as a righteous man.

II. The Causes of Envy (Psalm 73:3b-12)

Asaph identified three distinct causes for his envy. Together they sound like ironclad reasons to forget God and live for self.

Prosperity of the wicked. (73:3b-5)

Psalm 73:3 KJV 1900

For I was envious at the foolish, When I saw the prosperity of the wicked.

In a prosperous city like Charlotte we must be watchful of this. It is very easy to become envious of the foolish.

Asaph first observed that the wicked have "no bands" in their death. The Hebrew word for "bands" means "that which is knotted or tied" and may well imply that no heavy burden is attached to the wicked in death. The idea probably has to do with torturing diseases or a slow, painful death that may come by injury or disease. Asaph observed that in death the ungodly do not seem to suffer in pro­portion to their sinful lives-they live in pleasure and die with ease. He thought that they deserved to be dragged to death like captives by overwhelming frailties. Instead, "Their strength is firm." They have vigor and strength until the day of their death. As a result of their prosperous condition, they are lifted up by great pride.

Pride of the wicked. (73:6-9)

In this segment of the psalm, Asaph observed six reactions of the wicked because of their prosperity.

First, they wear pride about their neck like a pearl necklace. They view pride as an ornament, not a character defect.

The ungodly are proud of being proud.

Asaph understood that God hates the sin of pride (Prov. 6:16, 17; 15:25; 16:5; 21:4), and that un­derstanding filled him with envy when he saw that the wicked prospered in spite of their pride.

The prosperous wicked flaunted their violence the way an arrogant person flaunts an expensive necklace or watch.

Second, Asaph noted that "violence covereth them as a garment" (v. 6). They flaunted violence and demonstrated it openly as they would a special article of clothing. Because of their prosperity they had no reason to hide their harshness, aggression, and violence.

Third, he observed that their eyes stood out with fatness (v. 7). In some cases the growth of fatty tissue on the face seems to push the eyes out and give a bold expression to a person's countenance. This overbearing appearance characterized the prosper­ous, wicked men of Asaph's day.

The fourth reaction involved the attitude of the wicked toward their possessions. They really be­lieved they had "more than heart could wish" (v. 7).

The fifth and sixth reactions of the wicked to their seeming prosperity were reflected in their speech. Verses 8 and 9 declare that they bragged about evil and that in their arrogance and pride, they threat­ened oppression. They scoffed at righteousness. They denied the place and power of God in Heaven and endeavored to dominate the earth with their line of reasoning.

Persecution of the righteous. (73:10-12)

The conclusion Asaph expressed in verse 10 is difficult to understand. Some Bible students think he referred to people who kept company with the wicked because of the advantages they enjoyed by doing so. However, others believe that the verse re­fers to the persecuted people of God. The latter con­clusion seems more likely. It is the climax of the psalmist's reason for envying the wicked who pros­per. They persecuted God's people without hin­drance. During the persecution of the righteous, they asked questions that belittled God: "How doth God know?" and "Is there knowledge in the most High?" They did not believe God was aware of what was happening here on earth.

Asaph's observations of the success and prosper­ity of the ungodly in the world caused him to ques­tion the validity of his faith and walk with the Lord. He expressed his confusion in the next four verses.

III. The Confusion Caused by Envy (Psalm 73:13-16)

Confusion about living. (73:13-14)

In his confusion Asaph concluded that both his internal purification (involving the cleansing of his heart) and his external purity (involving the wash­ing of his hands) were fruitless and foolish. He rea­soned that since he had been plagued and chastened continuously, he would have been far better off to live like the ungodly, to enjoy their pleasure, pas­sion, and pride. God had seemingly not rewarded His faithful servant by granting him immunity from evil but had let sufferings multiply.

Confusion about talking. (73:15)

Thoughts were pounding through Asaph's mind. His confusion grew deeper as he contem­plated expressing the way he felt. He knew the dam­age that unresolved doubts might do to others if he were to broadcast them rashly. This knowledge seri­ously restrained him. from. voicing his thoughts. He recognized that he should not utter any thing that could harn1 God's children. Although he talked to God about his envy and about the vanity of his own commitment to Him, Asaph could not talk with other people about the subject. His thoughts and feelings were locked inside him. He told the Lord he would not speak his feelings lest he should offend the generation of His children.

Confusion about knowing. (73:16)

ln effect, Asaph questioned the foundation of his righteous life. He was unable to talk about his doubts with anyone except God Himself. Struggling within his mind, he came to the end of himself. He summed up his frustration: "It was too painful for me."

It was only when he came to the end of himself that he found a solution.

Question: How much does the psalmist’s situation seem like life today?

IV. The Cure for Envy (Psalm 73:17-26)

Return to the house of God (73:17a)

Note: Verse 17 is the key to the psalm and represents a turning point for Asaph. Asaph's return to the sanctu­ary of God is equal to a renewal of worship in his life.

Wor­ship of God changed Asaph's outlook and his thinking.

Psalm 73:17 KJV 1900

Until I went into the sanctuary of God; Then understood I their end.

As his first step in the assault upon his problem, Asaph returned to the sanctuary of God. When

Asaph wrote the word "sanctuary," he did not mean the temple in Jerusalem, for it was not constructed until Solomon'$ day. Rather, he referred t9 entering into God's presence, where God became his school­master to teach him what he did not understand. Be­cause Asaph's observations and contemplations concerning righteous and wicked men confused him, Asaph needed wisdom, from beyond himself. Seeking help, he went into the sanctuary, an external place of teaching that God had appointed, where he could learn from God through the teaching of men of God, the law of God, and the Holy Spirit.

Reconsideration of the wicked (73:17b-20)

In the sanctuary the psalmist came to under­stand the final end of the wicked. He noted that their brief, fragile lives had no promise for the future and that they faced eternal destruction after this life.

Note: The following passages make clear the future that God holds in store for the wicked: Psalms 32:10; 37:12-18; Proverbs 24:19, 20; Ezekiel 3:18.

Verses 18-25 record Asaph's conversation with God about what he learned in the sanctuary. He noted that God had set the wicked in "slippery" places. The word in the original means "smooth or slick," like ice or polished marble.

While the wicked assume they have chosen an impregnable position, they are, in fact, on insecure footing and are unable to withstand the pressures of time or divine inter­vention.

In the next phrase, Asaph observed that God causes them to fall to their destruction. Verse 19 con­tains a pair of spontaneous cries that express the speedy desolation of the wicked and the terror that accompanies it. Their destruction is not only sudden, but it is also complete. We can liken it to the sinking of a ship in the middle of the sea; it will never rise to sail again. The word "terrors" has to do with terrible judgment inflicted. Asaph was finally able to perceive the calamity, death, and certain judgment that awaited the ungodly.

Repentant heart (73:21-22)

As the truth of the wicked man's future finally dawned upon Asaph, he felt heartsick. In verses 21 and 22, he evaluated himself and the envy he had felt at the seeming success of evil men. He confessed his foolishness and ignorance. He knew that he had not been seeing the truth clearly. Like the beast of the field, he had allowed his mind to be wholly oc­cupied with physical things so that he could not see the providential hand of God working in time and in eternity.

Review of personal blessings (73:23-26)

At last the psalmist began to realize the blessings God had poured out upon him. To begin with, no matter what happened to Asaph, no matter what he had to pass through, God was continually with him-not because he clung to God, but because God would not let him go: "Thou hast holden me by my right hand" (v. 23), he wrote. He likened himself to a child under the tender care of a parent who holds a little one so that she will not fall. The conti­nuity of God's presence meant that no change or in­terruption in the psalmist's life could result in the breaking of his relationship with God.

Note: The following passages speak of God's abiding presence: Deuteronomy 31:8; Psalm 32:8; Matthew 28:20; Hebrews 13:5. The last one refers especially to being con­tent with our goods and status because God is with us.

Asaph continued in verse 24 by recognizing that God would guide him through the torturous paths of life according to His divine plan. Like the apostle Paul who received the Macedonian vision, Asaph experienced God's direction.

The apes of Asaph's blessings was that after God had guided him through his life, He would finally receive him to glory.

Asaph fixed his affection upon God alone.

The greatest goal of his life was to live in Glory with the One Whom he loved more than any other living being.

Question: What changed for the psalmist - his finances or his focus?

V. Conclusion (Psalm 73:27-28)

Contrast between the wicked and the righteous

In the closing verses , the psalmist drew the contrast between the wicked and the godly man. The wicked, he declared, will perish.

Conclusion of the Psalmist

But as for himself, Asaph would draw near to God, trust Him, and preach Him with all of his might. This conclusion is an example of godly thinking at its best. It is foolish to envy the perishing.

Question: Why is Psalm 73 a good psalm to review often and even to share with others?

Applying & Practicing the Bible

Thriving Light Principle: Focus on God to understand the circumstances of earthly life.

Question: How does this principle, as seen in Psalm 73, help relieve the stresses of earthy life?

Assess your present focus of God. (Choose on response.)

My focus is, praise the Lord, constantly on God.

My focus is usually on God, except when I about __________.

My focus is usually on __________ and not on God.

My focus is hardly ever on God, and I am stressed by life!

This principle is new to me. I need to think about it.

Question: Based on your personal assessment and with verse 17 in mind, what should you do to regain or reaffirm a focus on God?