Exegetical and Hermeneutical Commentary of Psalms 73:21
Thus my heart was grieved, and I was pricked in my reins.
21. Thus ] R.V. For. If this rendering is adopted, the connexion is with the general sense of the preceding verses: ‘I failed to perceive the truth until my eyes were opened in the sanctuary, for ’ &c. But it is better to render:
When my heart grew sour,
And I was pricked in my reins,
I was brutish and Ignorant,
I became a mere beast with thee.
He confesses the folly of his former impatience. He had lowered himself to the level of a beast (Psa 49:10), for what distinguishes man from the lower animals is his power of communion with God. Behmth, rendered beast, might be taken, as in Job 40:15, to mean ‘the hippopotamus,’ as an emblem for ‘a monster of stupidity,’ but the more general rendering is preferable. The reins ( renes, the kidneys) were regarded as the seat of the emotions. Cp. Psa 7:9.
Fuente: The Cambridge Bible for Schools and Colleges
21, 22. The Psalmist’s confession of his error.
Fuente: The Cambridge Bible for Schools and Colleges
Thus my heart was grieved – literally, and more expressively, was soured. The meaning is, that his heart was grieved, pained, dissatisfied. His mind was embittered, and he was rendered unhappy, by the views which he cherished about God, as doubting the wisdom and justice of his dealings with people – and about people, as being envious at their prosperity.
And I was pricked in my reins – The reins are often in the Scriptures represented as the seat of the thoughts or affections. See the notes at Psa 7:9. The word rendered pricked means to sharpen, as a sword; and then, to pierce and penetrate as a sword does. The idea is, that these thoughts, so distressing and painful, seemed to be like a sharp sword penetrating to the seat of life.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Thus may heart was grieved] The different views which I got of this subject quite confounded me; I was equally astonished at their sudden overthrow and my own ignorance. I felt as if I were a beast in stupidity. I permitted my mind to be wholly occupied with sensible things, like the beasts that perish, and did not look into a future state; nor did I consider, nor submit to, the wise designs of an unerring Providence.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus; so as I have above expressed; for this particle so taken, doth not belong to what he had now wisely and piously said in the next foregoing verses, but to what he had unadvisedly spoken in the former verses, as is evident from the following verse. Or, nevertheless, as this particle is oft used. Although I knew very. well that the prosperity of sinners would have a sudden and dismal end, yet I was so foolish as to be grieved at it.
I was pricked in my reins; was heartily and deeply wounded with disquieting thoughts, and tormenting passions, envy, and sorrow, and anger.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21, 22. He confesses how
foolishliterally,”stupid,” and
ignorantliterally,”not discerning,” had been his course of thought.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus my heart was grieved,…. Not with his own sins, nor with the sins of the wicked, but at their prosperity; for this is an account of himself, while under the temptation, and before he went into the sanctuary of the Lord; or when he was “leavened” r, with the old leaven of wickedness, and envy, and indignation; he was in a ferment, so Plautus s uses the phrase for being in anger and wrath; he swelled, as what is leavened does, against God and his providence: or was “soured” t; he was out of humour and angry with God, or was exasperated and provoked at the favours bestowed upon the wicked. Some render it “inflamed” u, made hot; not with the love of God, and meditation upon it, but with wrath and indignation:
and I was pricked in my reins; disturbed and distracted in his thoughts, felt a great deal of pain in his mind, while he was considering the prosperity of the wicked; which was as a sword in his bones, and as an arrow shot into his reins; see La 3:13.
r “effervesceret fermenti instar”, Tigurine version; “in fermento esset”, Cocceius; so Ainsworth. s Casina, Act. 2. Sc. 5. v. 17. t Acescet Montanus; “quasi aceto acri perfundebatur”, Vatablus. u “Inflammatum est”, V. L.
Fuente: John Gill’s Exposition of the Entire Bible
| Devout Confidence. | |
21 Thus my heart was grieved, and I was pricked in my reins. 22 So foolish was I, and ignorant: I was as a beast before thee. 23 Nevertheless I am continually with thee: thou hast holden me by my right hand. 24 Thou shalt guide me with thy counsel, and afterward receive me to glory. 25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. 26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. 27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee. 28 But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
Behold Samson’s riddle again unriddled, Out of the eater came forth meat, and out of the strong sweetness; for we have here an account of the good improvement which the psalmist made of that sore temptation with which he had been assaulted and by which he was almost overcome. He that stumbles and does not fall, by recovering himself takes so much the longer steps forward. It was so with the psalmist here; many good lessons he learned from his temptation, his struggles with it, and his victories over it. Nor would God suffer his people to be tempted if his grace were not sufficient for them, not only to save them from harm, but to make them gainers by it; even this shall work for good.
I. He learned to think very humbly of himself and to abase and accuse himself before God (Psa 73:21; Psa 73:22); he reflects with shame upon the disorder and danger he was in, and the vexation he gave himself by entertaining the temptation and parleying with it: My heart was grieved, and I was pricked in my reins, as one afflicted with the acute pain of the stone in the region of the kidneys. If evil thoughts at any time enter into the mind of a good man, he does not roll them under his tongue as a sweet morsel, but they are grievous and painful to him; temptation was to Paul as a thorn in the flesh, 2 Cor. xii. 7. This particular temptation, the working of envy and discontent, is as painful as any; where it constantly rests it is the rottenness of the bones (Prov. xiv. 30); where it does but occasionally come it is the pricking of the reins. Fretfulness is a corruption that is its own correction. Now in the reflection upon it, 1. He owns it was his folly thus to vex himself: “So foolish was I to be my own tormentor.” Let peevish people thus reproach themselves for, and shame themselves out of, their discontents. “What a fool am I thus to make myself uneasy without a cause?” 2. He owns it was his ignorance to vex himself at this: “So ignorant was I of that which I might have known, and which, if I had known it aright, would have been sufficient to silence my murmurs. I was as a beast (Behemoth–a great beast) before thee. Beasts mind present things only, and never look before at what is to come; and so did I. If I had not been a great fool, I should never have suffered such a senseless temptation to prevail over me so far. What! to envy wicked men upon account of their prosperity! To be ready to wish myself one of them, and to think of changing conditions with them! So foolish was I.” Note, If good men do at any time, through the surprise and strength of temptation, think, or speak, or act amiss, when they see their error they will reflect upon it with sorrow, and shame, and self-abhorrence, will call themselves fools for it. Surely I am more brutish than any man,Pro 30:2; Job 42:5; Job 42:6. Thus David, 2 Sam. xxiv. 10.
II. He took occasion hence to own his dependence on and obligations to the grace of God (v. 23): “Nevertheless, foolish as I am, I am continually with thee and in thy favour; thou hast holden me by my right hand.” This may refer either, 1. To the care God had taken of him, and the kindness he had shown him, all along from his beginning hitherto. He had said, in the hour of temptation (v. 14), All the day long have I been plagued; but here he corrects himself for that passionate complaint: “Though God has chastened me, he has not cast me off; notwithstanding all the crosses of my life, I have been continually with thee; I have had thy presence with me, and thou hast been nigh unto me in all that which I have called upon thee for; and therefore, though perplexed, yet not in despair. Though God has sometimes written bitter things against me, yet he has still holden me by my right hand, both to keep me, that I should not desert him or fly off from him, and to prevent my sinking and fainting under my burdens, or losing my way in the wildernesses through which I have walked.” If we have been kept in the way with God, kept closely in our duty and upheld in our integrity, we must own ourselves indebted to the free grace of God for our preservation: Having obtained help of God, I continue hitherto. And, if he has thus maintained the spiritual life, the earnest of eternal life, we ought not to complain, whatever calamities of this present time we have met with. Or, 2. To the late experience he had had of the power of divine grace in carrying him through this strong temptation and bringing him off a conqueror: “I was foolish and ignorant, and yet thou hast had compassion on me and taught me (Heb. v. 2), and kept me under thy protection;” for the unworthiness of man is no bar to the free grace of God. We must ascribe our safety in temptation, and our victory over it, not to our own wisdom, for we are foolish and ignorant, but to the gracious presence of God with us and the prevalency of Christ’s intercession for us, that our faith may not fail: “My feet were almost gone, and they would have quite gone, past recovery, but that thou hast holden me by my right hand and so kept me from falling.”
III. He encouraged himself to hope that the same God who had delivered him from this evil work would preserve him to his heavenly kingdom, as St. Paul does (2 Tim. iv. 18): “I am now upheld by thee, therefore thou shalt guide me with thy counsel, leading me, as thou hast done hitherto, many a difficult step; and, since I am now continually with thee, thou shalt afterwards receive me to glory” v. 24. This completes the happiness of the saints, so that they have no reason to envy the worldly prosperity of sinners. Note, 1. All those who commit themselves to God shall be guided with his counsel, with the counsel both of his word and of his Spirit, the best counsellors. The psalmist had like to have paid dearly for following his own counsels in this temptation and therefore resolves for the future to take God’s advice, which shall never be wanting to those that duly seek it with a resolution to follow it. 2. All those who are guided and led by the counsel of God in this world shall be received to his glory in another world. If we make God’s glory in us the end we aim at, he will make our glory with him the end we shall for ever be happy in. Upon this consideration, let us never envy sinners, but rather bless ourselves in our own blessedness. If God direct us in the way of our duty, and prevent our turning aside out of it, he will afterwards, when our state of trial and preparation is over, receive us to his kingdom and glory, the believing hopes and prospects of which will reconcile us to all the dark providences that now puzzle and perplex us, and ease us of the pain we have been put into by some threatening temptations.
IV. He was hereby quickened to cleave the more closely to God, and very much confirmed and comforted in the choice he had made of him, Psa 73:25; Psa 73:26. His thoughts here dwell with delight upon his own happiness in God, as much greater then the happiness of the ungodly that prospered in the world. He saw little reason to envy them what they had in the creature when he found how much more and better, surer and sweeter, comforts he had in the Creator, and what cause he had to congratulate himself on this account. He had complained of his afflictions (v. 14); but this makes them very light and easy, All is well if God be mine. We have here the breathings of a sanctified soul towards God, and its repose in him, as that to a godly man really which the prosperity of a worldly man is to him in conceit and imagination: Whom have I in heaven but thee? There is scarcely a verse in all the psalms more expressive than this of the pious and devout affections of a soul to God; here it soars up towards him, follows hard after him, and yet, at the same time, has an entire satisfaction and complacency in him.
1. It is here supposed that God alone is the felicity and chief good of man. He, and he only, that made the soul, can make it happy; there is none in heaven, none in earth, that can pretend to do it besides.
2. Here are expressed the workings and breathings of a soul towards God accordingly. If God be our felicity,
(1.) Then we must have him (Whom have I but thee?), we must choose him, and make sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if he be not the felicity of our souls, and if we do not by a lively faith make him ours, by joining ourselves to him in an everlasting covenant?
(2.) Then our desire must be towards him and our delight in him (the word signifies both); we must delight in what we have of God and desire what we yet further hope for. Our desires must not only be offered up to God, but they must all terminate in him, desiring nothing more than God, but still more and more of him. This includes all our prayers, Lord, give us thyself; as that includes all the promises, I will be to them a God. The desire of our souls is to thy name.
(3.) We must prefer him in our choice and desire before any other. [1.] “There is none in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with, but thee.” God is in himself more glorious than any celestial being (Ps. lxxxix. 6), and must be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God alone can make us happy. His favour is infinitely more to us than the refreshment of the dews of heaven or the benign influence of the stars of heaven, more than the friendship of the saints in heaven or the good offices of the angels there. [2.] I desire none on earth besides thee; not only none in heaven, a place at a distance, which we have but little acquaintance with, but none on earth neither, where we have many friends and where much of our present interest and concern lie. “Earth carries away the desires of most men, and yet I have none on earth, no persons, no things, no possessions, no delights, that I desire besides thee or with thee, in comparison or competition with thee.” We must desire nothing besides God but what we desire for him (nil prter te nisi propter te–nothing besides thee except for thy sake), nothing but what we desire from him, and can be content without so that it be made up in him. We must desire nothing besides God as needful to be a partner with him in making us happy.
(4.) Then we must repose ourselves in God with an entire satisfaction, v. 26. Observe here, [1.] Great distress and trouble supposed: My flesh and my heart fail. Note, Others have experienced and we must expect, the failing both of flesh and heart. The body will fail by sickness, age, and death; and that which touches the bone and the flesh touches us in a tender part, that part of ourselves which we have been but too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and comfort fail. [2.] Sovereign relief provided in this distress: But God is the strength of my heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest upon God as their spiritual strength and their eternal portion. First, “He is the strength of my heart, the rock of my heart, a firm foundation, which will bear my weight and not sink under it. God is the strength of my heart; I have found him so; I do so still, and hope ever to find him so.” In the distress supposed, he had put the case of a double failure, both flesh and heart fail; but, in the relief, he fastens on a single support: he leaves out the flesh and the consideration of that, it is enough that God is the strength of his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as one concerned about the soul, to be strengthened in the inner man. Secondly, “He is my portion for ever; he will not only support me while I am here, but make me happy when I go hence.” The saints choose God for their portion, they have him for their portion, and it is their happiness that he will be their portion, a portion that will last as long as the immortal soul lasts.
V. He was fully convinced of the miserable condition of all wicked people. This he learned in the sanctuary upon this occasion, and he would never forget it (v. 27): “Lo, those that are far from thee, in a state of distance and estrangement, that desire the Almighty to depart from them, shall certainly perish; so shall their doom be; they choose to be far from God, and they shall be far from him for ever. Thou wilt justly destroy all those that go a whoring from thee, that is, all apostates, that in profession have been betrothed to God, but forsake him, their duty to him and their communion with him, to embrace the bosom of a stranger.” The doom is sever, no less than perishing and being destroyed. It is universal: “They shall all be destroyed without exception.” It is certain: “Thou hast destroyed; it is as sure to be done as if done already; and the destruction of some ungodly men is an earnest of the perdition of all.” God himself undertakes to do it, into whose hands it is a fearful thing to fall: “Thou, though infinite in goodness, wilt reckon for thy injured honour and abused patience, and wilt destroy those that go a whoring from thee.”
VI. He was greatly encouraged to cleave to God and to confide in him, v. 28. If those that are far from God shall perish, then, 1. Let this constrain us to live in communion with God; “if it fare so ill with those that live at a distance from him, then it is good, very good, the chief good, that good for a man, in this life, which he should most carefully pursue and secure, it is best for me to draw near to God, and to have God draw near to me;” the original may take in both. But for my part (so I would read it) the approach of God is good for me. Our drawing near to God takes rise from his drawing near to us, and it is the happy meeting that makes the bliss. Here is a great truth laid down, That it is good to draw near to God; but the life of it lies in the application, “It is good for me.” Those are the wise who know what is good for themselves: “It is good, says he (and every good man agrees with him in it), it is good for me to draw near to God; it is my duty; it is my interest.” 2. Let us therefore live in a continual dependence upon him: “I have put my trust in the Lord God, and will never go a whoring from him after any creature confidences.” If wicked men, notwithstanding all their prosperity, shall perish and be destroyed, then let us trust in the Lord God, in him, not in them (see Ps. cxlvi. 3-5), in him, and not in our worldly prosperity; let us trust in God, and neither fret at them nor be afraid of them; let us trust in him for a better portion than theirs is. 3. While we do so, let us not doubt but that we shall have occasion to praise his name. Let us trust in the Lord, that we may declare all his works. Note, Those that with an upright heart put their trust in God shall never want matter for thanksgiving to him.
Fuente: Matthew Henry’s Whole Bible Commentary
21. For my heart was in a ferment. The Psalmist again returns to the confession which he had previously made, acknowledging that whilst he felt his heart pierced with perverse envy and emulation, he had complained against God, in a peevish or fretful manner. He compares his anger to leaven. Some translate, My heart was steeped in vinegar. But it is more suitable to explain the verb thus, My heart was soured or swollen, as dough is swollen by leaven. Thus Plautus, when speaking of a woman inflamed with anger, says that she is all in a ferment. (202) Some read the last clause of the verse, My reins were pierced; and they think that א, aleph, in the beginning of the word, אשתונן, eshtonan, the verb for pierced, is put instead of ה, he; (203) but this makes little difference as to the sense. We know that the word כליות, kelayoth, by which the Hebrews denote the reins, comes from the verb כלא, kalah, which signifies to desire, to covet earnestly, this word being put for the reins, because it is said that the desires of man have their seat in that part of the body. David therefore declares that these perplexing and troublesome thoughts had been, as it were, thorns which pierced him. (204) We have already stated how he came to be affected with this pungent and burning vexation of spirit. We will find many worldly men who, although they deny that the world is governed by the Providence of God, yet do not greatly disquiet themselves, but only laugh at the freaks of Fortune. On the other hand, true believers, the more firmly they are persuaded that God is the judge of the world, are the more afflicted when his procedure does not correspond to their wishes.
(202) Plautus’ words are, “ Mea uxor tota in fermento jacet;” “My wife lies all in a ferment.” In like manner he says, “ Ecquid habet acetum in pectore ?” “Has he any vinegar in his breast?”
(203) This is Kimchi’s and Houbigant’s opinion.
(204) “The Hebrew verb [for pierced ] indicates the acute pain felt from a sharp weapon. (See Parkhurst, on שנן, iv.) Common experience shows that the workings of the mind, particularly the passions of joy, grief, and fear, have a very remarkable effect on the reins or kidneys.” — Mant
Fuente: Calvin’s Complete Commentary
(21) Grieved.Literally, grew sour; or, as we say, was soured.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Thus my heart was grieved Heart and reins are herein parallel terms, denoting the inmost nature, the mind and soul, the intellective and sensitive being. The psalmist’s “heart” was “grieved,” and his “reins” were “pierced.” His mental sufferings were intense at being tempted to doubt the justice of God’s ways. The Hebrew particle translated “thus,” (Psa 73:21,) connects with Psa 73:16, and resumes the description of himself before he “went into the sanctuary of God,” a condition which his now enlightened and awakened mind is shocked to contemplate.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 73:21-22. Thus my heart was grieved I was disturbed with envy and indignation at the prosperity of the wicked. The word rendered a beast, in the next verse, is a term aptly applied in Scripture to one who is wholly taken up with the things before him, and who has no sense of, or regard to things, future and invisible. See Psa 92:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 73:21 Thus my heart was grieved, and I was pricked in my reins.
Ver. 21. Thus my heart was grieved ] Heb. leavened and soured, sc. with the greatness of godly sorrow, et quasi aceto acri perfundebatur, it was steeped, as it were, in vinegar. So Peter wept bitterly; waters of Marah flowed from his eyes.
And I was pricked in my reins
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 73:21-24
21When my heart was embittered
And I was pierced within,
22Then I was senseless and ignorant;
I was like a beast before You.
23Nevertheless I am continually with You;
You have taken hold of my right hand.
24With Your counsel You will guide me,
And afterward receive me to glory.
Psa 73:21 within This is literally kidneys (BDB 480). The Hebrews referred to the lower viscera as the seat of the emotions (cf. Job 19:27; Pro 23:16) and mental activity (cf. Psa 16:7).
Psa 73:22 Animals have no moral sense. It is humans who are created in the image and likeness of God (i.e., Gen 1:26-27). Only they have a moral sense. The knowledge of the Tree of Good and Evil in the Garden of Eden accentuated this moral dilemma (cf. Gen 3:8-13). To call someone brutish means they have no moral compass or direction and simply live like animals (i.e., to meet their immediate needs or wants). The psalmist felt his doubts and jealousy had made him act like one who did not know God (i.e., Psa 73:21-22). All humans go through these times of less than appropriate feelings. True believers emerge from these times stronger and surer of God’s great mercy and presence! Inappropriate attitudes can be stepping stones to greater faith!
Psa 73:23-24 The blessings of God are:
1. His presence in our lives (cf. Psa 73:28 a)
2. His daily guidance (i.e., holds the psalmist’s right hand)
3. His acceptance now
4. His acceptance eternally (see note at Psa 73:24)
When faith looks backward it clearly sees the hand of God. Past faithfulness and mercy give the faithful follower hope and confidence in the future presence and promises of God!
Psa 73:24 Interpreters must be careful not to assume NT revelation into ambiguous OT texts. There are OT texts that point toward a future hope of physical life with God. This text, however, may not be one of them.
1. the word glory (BDB 458) does not refer to heaven in any other place in the OT (see UBS Handbook, p. 642; IVP Background Commentary, p. 540)
2. the preposition to is not in the text (there is no preposition). The LXX supplies with.
3. glory may refer to honor (cf. JPSOA, NRSV, Peshitta) that seemed to be with the wicked, but in reality, was with the psalmist
On the other hand
1. the verb receive (BDB 542, KB 534, Qal imperfect) is used of Enoch in Gen 5:24, who was translated into God’s presence, as was Elijah (cf. 2Ki 2:3; 2Ki 2:10-11)
2. the adverb afterward (BDB 29) occurs in Psa 73:24, which seems to denote a concluding event
3. heaven (BDB 1029, see two Special Topic: Heaven and SPECIAL TOPIC: HEAVEN and the Third Heaven) is mentioned in Psa 73:25
4. the term forever is used in Psa 73:26 in contrast to those who are far from You will perish
The hope of all faithful followers is that they will be with God forever (cf. Psa 23:6; Psa 27:4-6). It is not a where question but a who question! Humans were created for fellowship with God; nothing else will do!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Thus. Compare the Structure (Psa 73:3)and (Psa 73:21).
Fuente: Companion Bible Notes, Appendices and Graphics
my heart: Psa 73:3, Psa 37:1, Psa 37:7
in my: Job 16:13, Lam 3:13
Reciprocal: 1Ki 8:38 – the plague Psa 16:7 – my reins
Fuente: The Treasury of Scripture Knowledge
Psa 73:21-22. Thus my heart was grieved I was disturbed, so as I have expressed, with envy and indignation at the prosperity of the wicked. Hebrew, , jithchamets lebabi, my heart was in a ferment, or, had wrought itself up into a ferment, namely, with unbelieving thoughts, and reasonings on the above-mentioned subject. And I was pricked in my reins I was heartily and deeply wounded in my spirit. So foolish was I, and ignorant Of what I might have known and which, if I had known it aright, would have been perfectly sufficient to have prevented or silenced the disquieting thoughts and perplexing reasonings which have given me so much uneasiness. I was as a beast before thee A most stupid and sottish creature, as though I had not only been devoid of grace, but of reason too. For reason itself, informed by the Holy Scriptures, sufficiently discovered, that, all things considered, I had no sufficient cause to envy the prosperity of wicked men. I minded only present things, as the brutes do, and did not look forward to and consider things to come, as reasonable creatures ought to do. Before thee In thy sight, or judgment, and therefore in truth, Rom 2:2, howsoever I seemed to myself, or others, to have some degree of reason and discretion.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Asaph also found encouragement as he reflected on his own future and the future of all the faithful.
The awareness of the relative prosperity of the godless led Asaph to become bitter toward God (Psa 73:21). However, now he realized that he was wrong and his viewpoint was similar to an animal’s, namely, ignorant of divine revelation (Psa 73:22). Sober reflection reminded him that God had not abandoned him but would one day provide the good things He presently withheld (Psa 73:23-24).
The phrase "to glory" (Psa 73:24) probably means "with honor." Asaph’s generation of believers did not have much revelation concerning life beyond the grave. He was probably referring to future vindication during his lifetime rather than glory in heaven. [Note: Chisholm, "A Theology . . .," p. 286.] We know from later revelation that our vindication as Christians will come mainly the other side of the grave at the judgment seat of Christ (2Co 5:10).
Psa 73:25-26 are a great expression of faith and contentment with the spiritual blessings God has promised His people. Asaph was presently willing to go without anything material because he had a proper relationship with God. That was enough for him. God would be his strength (cf. Psa 18:1) and his portion (cf. Psa 16:5; Psa 119:57; Psa 142:5) forever (cf. Php 4:11-13).