Psalm 73 (72):20Meaning & Commentary from the Church Fathers

Through faith in this sacrament, the ancient righteous, who lived not only before the giving of the law to the Jewish people (for they were not abandoned by God and the angels), but also during the era of the law itself, were able to attain purification through a life of devotion. Although they appeared to possess earthly promises masked as spiritual gifts, this is why that covenant is referred to as the old covenant. During that period, there were prophets proclaiming the same promise as the angels. One such prophet expressed in a profoundly divine manner the ultimate good for humanity: "But it is good for me to draw near to God" (Psalms 72:28). His psalm clearly delineates the contrast between the Old and the New Covenants.

In your wrath, you will obliterate their likeness. The city of God is the Jerusalem from above; however, their ‘likeness’ refers to the representation of the earthly Jerusalem. The interpretation of this statement is clear: as they carry the likeness of the earthly Jerusalem rather than that of the heavenly one, they will face humiliation. At that moment, they will hear, ‘We do not recognize you’ (Matthew 25:10), as they lack His heavenly image on them.

He further proclaims: ...Lord, you will obliterate their likeness in your city. Which city is this? - Mount Zion. This highlights the necessity of not becoming enamored with worldly matters or misled by life's fleeting joys, as referenced in Psalm seventy-two.

When we experience loss, as is often the case in families, we may find our countenance clouded with sorrow. We rejoice in wealth but mourn even the smallest loss. This prompted the prophet to beseech the Lord, saying: "Lord, in Your city they have humbled their face" (Psalm 72:20). Created in God's image, we wear many masks due to our shortcomings. Just as an actor on stage can portray mighty Hercules, gentle Venus, or the trembling Cybele, so too do we, who would be despised by the world if we were not part of it, adopt various personae for each sin we carry.

Why do you intricately craft an empty and barren existence, accumulating treasures that serve as mere entanglements? Even if these riches flow abundantly to you, they are of no benefit and conceal the image of God within you, replacing it with earthly reflections. If one displays a portrait of a tyrant, wouldn’t that person rightly face condemnation? You erase the likeness of your eternal Sovereign and don the guise of mortality. Instead, discard the image of the adversary from your soul’s city and embrace the image of Christ, allowing Him to radiate within you, eclipsing the shadows of vice. As David expresses, Lord, in your city you will bring their images to naught (Psalm 72:20). When the Lord beautifies Jerusalem with His likeness, the images of all adversaries will vanish (cf. Is. 49:16-17).

I represent the offspring of those who are resurrecting. Refer to verse 18. O Lord, in Your city, their likeness will be brought low. The likeness possesses vibrancy for only a season. Therefore, the Prophet compares the rule of the Babylonians to a likeness that endures for a brief period. Yet he proclaims, You will annihilate it, exacting judgment for its evil in Your city.

I resemble a vision of awakening. The splendor of the Babylonians, as he describes, appeared like an illusion, for just as one might enjoy a delightful reverie only to awaken and find that joy was fleeting and insubstantial, likewise, the Babylonians, once their prosperity fades, will perceive that their delight was illusory. This reflects the nature of human indulgence, honor, and wealth; they resemble fleeting dreams due to their transitory nature and swift alterations. Another observes that all metaphors found in the Divine Scriptures are unmistakable, particularly one that likens ephemeral joy to a dream, a dream that vanishes even as it seems tangible; for such is the vision that briefly appears in the mind.

The prophet employs a striking metaphor by likening the success of the unrighteous to a fleeting dream. A dream, we know, is not a genuine reality; it is merely an illusion. When a person dreams of wealth, upon awakening they discover they have been enticed by a hollow apparition. Similarly, the unrighteous who flourish in material wealth during this life may appear prosperous, yet as the night of this age comes to an end, they will realize their true failure. Their façade of wealth, that illusory success, will ultimately dissipate. In the heavenly city, where true and everlasting joy resides, this transient and false prosperity—comprising gold, silver, servants, horses, homes, gardens, honors, positions, feasts, and indulgences—will not have a place.

The Psalm, inspired by the Holy Spirit and given to David, was entrusted to Asaph, the leader of the singers, allowing him to express it with his own voice for the comfort of all those gathered in reverence to God. This message aims to alleviate their fears regarding the wicked, who seem to thrive in this life, enjoying plenty and every form of satisfaction, while the faithful endure hardship and various afflictions. It underscores that both receive but a brief period here: the wicked, for an abundance of temporal pleasures, and the righteous, for a life marked by suffering. However, the ultimate fate of the wicked is eternal destruction, while the righteous are promised everlasting joy. As their feet may falter and their minds tremble due to sin, those who have stumbled should seek to avert their downfall through repentance, holding onto hope in the merciful nature of the One who redeems the fallen.