Which you are NOT doing. When the true Source of wisdom is rejected (compare with Psalm 111:10), peoples claim to be wise is an idle boast. Progressively they became fools (emranthsan, lit., became stupid), a reality demonstrated by the worship as gods of idols in the forms of people and animals (compare with Romans 1:25). The ultimate irony in humanitys refusal to glorify the true God is the insanity or stupidity of idolatry described in Isaiah 44:9-20. Mans refusal to acknowledge and glorify God leads to a downward path: first, worthless thinking; next, moral insensitivity; and then, religious stupidity (seen in idol-worship). So you see, the CONTEXT is not saying anything close to what you are trying to make it say.
Again, Psalm 73 is not saying what you are trying to make it say: Asaph began this psalm by affirming that though God is good to those in Israel who trust Him and are pure in heart (cf. v. 13), he himself nearly slipped (cf. 94:18) in his confidence in the Lord. The psalmist emphasized his own situation by beginning four verses with the Hebrew expression translated But as for me (73:2, 22-23, 28). His offense was that he was envious of the prosperity of the wicked. Why should the people who oppose God be better off than those who trust Him? This problem was so overwhelming he almost lost faith in Gods goodness.
73:4-12. Asaph explained the prosperity that troubled him. He observed that the wicked do not seem to suffer trouble as other people do (vv. 4-5). They cover themselves with pride and violence (v. 6). Their evil devices are unbounded (v. 7). Their speech is scornful, malicious, and arrogant, as if they owned the earth (vv. 8-9). Many people are carried away by their evil (they turn to them, v. 10) and presumptuous self-confidence, thinking God does not know of their sin (v. 11; cf. 94:7). With no cares in the world (cf. 73:4-5, 12) wicked, arrogant people continue to prosper.
73:13-14. Asaph said he was confused over the value of his salvation. He felt that he had cleansed himself in vain (cf. pure in v. 1) because since trusting the Lord he had been plagued and chastened. Like many saints before and after him, Asaph was puzzled that God seemed to prosper the wicked and punish the righteous.
B. Destiny of the wicked and the righteous (73:15-28)
73:15-20. Asaph overcame his doubts by considering the destiny of the wicked. First, he acknowledged the impiety of his former conclusion in view of this consideration. His words are like a confession, for he knew the treachery his words could have been to the congregation (v. 15). The entire conflict was painful (oppressive) to him, till in the sanctuary he understood what will happen to the wicked. God will set them in dangerous (slippery; cf. slipped in v. 2) places where they will stumble and fall, be cast . . . down in ruin, and suddenly be destroyed.
When God finally sets things right, the wicked will be like fantasies (a dream), counterfeits of reality. This was the negative aspect of the solution to Asaphs problem.
73:21-26. The positive aspect of the solution was Asaphs conviction of his own glorious destiny. He confessed that his perspective had been dulled by brutish ignorance. If he had not been so ignorant, he admitted, his heart would not have been so bitter (vv. 21-22). (Grieved is lit., grew sour; embittered is lit., felt stinging pains.) His true position was in stark contrast with the wicked, for he knew God was always with him (v. 23) and would guide him wisely (with His counsel) and receive him into glory (v. 24). Into glory could also be translated with glory, meaning that God would guide him through his troubles so that he would enjoy honor (and not shame; cf. 4:2) in this life. Since glory for individuals in the Old Testament seldom meant heavenly glory the psalmist was probably looking for deliverance in his lifetime. This would demonstrate that he was in Gods favor. Of course believers today know from the New Testament that Gods punishment of the wicked and blessing of the righteous extend beyond death.
In addition, Asaph affirmed that God was his only possession in heaven or on the earth. Though Asaph was overwhelmed, God was his Strength (cf. 18:1) and His Portion (cf. 16:5; 119:57; 142:5). Some wicked people prosper materially but only the spiritual possessions of the righteous will last.
73:27-28. Asaph concluded that those who are far from God and are unfaithful will be destroyed, but that those who are near God find joy and safety. Though he had nearly slipped in his confidence in God (cf. v. 2) he now was reassured that God was keeping him secure. God was his Refuge (maseh, shelter from danger; cf. 14:6; 46:1; 61:3; 62:7-8; 71:7; 91:2, 9). Nearness to God always helps believers maintain a balanced perspective on material things and on the wicked.
Sorry Yvonne, but your "interpretation" of these scriptures is way off base and not supported by the CONTEXT, nor the language used and must be rejected as FALSE.
Pastor Jack Howell
"Some bring God's curse on them by marking off part of the Bible, calling it erroneous, uninspired, less than the very Word of God."
- Dr. John R. Rice
"For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believes; to the Jew first, and also to the Greek."
Proper Principles of Bible Study