Psalms 73:27 · Bible study
Psalms 73:27 Commentary: The Fate of the Faithless and Covenant Unfaithfulness
Hebrew · 11 what the commentators say
Meaning in one sentence
What does Psalm 73:27 mean by 'perish'? How does the metaphor of 'going whoring' depict unfaithfulness? A study grounded in Hebrew grammar and commentators.
Research Summary
- Meaning: Those who abandon God in covenant unfaithfulness will certainly be destroyed, not annihilated, but eternally separated from God.
- Key words: perish (H0006, general ruin) and go a whoring (H2181, spiritual adultery) form the core metaphor.
- Main debate: Is 'perish' annihilation or eternal punishment? Clarke argues against annihilation; Gill and Barnes see eternal destruction.
- Theological theme: The covenant relationship with God is like marriage; unfaithfulness leads to judgment, but nearness to God is the believer’s good.
- Best use: Preaching on the certainty of judgment, the seriousness of apostasy, and the comfort of being near God.
Translation Comparison
BSB Berean Standard Bible 2020
Those far from You will surely perish; You destroy all who are unfaithful to You.
WEB World English Bible 2000
For, behold, those who are far from you shall perish. You have destroyed all those who are unfaithful to you.
KJV King James Version 1769
For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
ASV American Standard Version 1901
For, lo, they that are far from thee shall perish: Thou hast destroyed all them that play the harlot, departing from thee.
YLT Young's Literal Translation 1898
For, lo, those far from Thee do perish, Thou hast cut off every one, Who is going a whoring from Thee.
Darby Darby Bible 1890
For behold, they that are far from thee shall perish; thou destroyest every one that goeth a whoring from thee.
Translations in other languages (9 available)
Porque he aquí, los que se alejan de ti perecerán: tú cortarás á todo aquel que fornicando, de ti se aparta.
Porque eis que os que ficaram longe de ti perecerão; tu destróis todo infiel a ti.
Car voici, ceux qui s’ éloignent de toi périssent;
Denn siehe, die von dir weichen, werden umkommen; du bringest um, alle die von dir abfallen.
Want ziet, die verre van U zijn, zullen vergaan; Gij roeit uit, al wie van U afhoereert.
Poiché, ecco, quelli che s’allontanan da te periranno; tu distruggi chiunque, fornicando, ti abbandona.
Gdyż oto ci, którzy się oddalają od ciebie, zginą; wytracasz tych, którzy cudzołożą odstępowaniem od ciebie.
遠離你的，必要死亡；凡 離棄你 行邪淫的，你都滅絕了。
For those who are far away from you will come to destruction: you will put an end to all those who have not kept faith with you.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 73:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse draws a sharp line between two groups: those who are 'far from' God and those who draw near (see v. 28). The decisive point is the Hebrew verb yovdu (perish), it does not specify annihilation but general ruin and loss of life. Adam Clarke argues strongly that the term is never used in Scripture to teach annihilation. He points to the same Greek and Hebrew terms used for eternal punishment and eternal glory; if one ends, so does the other. Barnes and Gill agree that 'perish' here means eternal destruction, not cessation of existence. Gill notes that the past tense 'thou hast destroyed' is a prophetic perfect, the future judgment is so certain the psalmist speaks as though it has already happened. The metaphor 'go a whoring from thee' (Hebrew zonah) is universally read as covenant unfaithfulness: worshiping other gods or giving one's heart to the world instead of the Creator. The marriage imagery, as the Cambridge Bible and Jamieson-Fausset-Brown observe, runs through the Old Testament (Jer. 3:1, 3; Hos. 2:2). Keil and Delitzsch add that the 'far removing ones' (Hebrew rechekecha) deliberately contrast with 'the nearness of God' (kirvat Elohim) in v. 28, the psalmist sees his own good in closeness to God, not in distance.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Annihilationist reading: Adam Clarke argues that 'perish' never means eternal torment in Scripture; he sees it as complete ruin but not endless conscious suffering.
- Eternal separation reading: The majority of commentators (Barnes, Gill, Keil & Delitzsch) argue that 'perish' refers to eternal destruction — a conscious state of separation from God, not annihilation.
What is clear: All traditions agree that being 'far from God' — whether through idolatry or simple estrangement — leads to ruin and loss, and that judgment is certain.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'perish' (H0006) | The word means ruin, loss of life, or destruction, not merely physical death. | Some (including Adam Clarke) argue it never implies annihilation; others (Gill, Barnes) accept it as eternal destruction, though they distinguish from cessation of existence. |
| Metaphor of 'going whoring' (H2181) | It refers to covenant unfaithfulness, specifically idolatry and spiritual adultery. | Whether it includes any form of worldly love that displaces God, or is restricted to formal religious idolatry (Clarke limits it to idolatry; Wesley broadens it to 'revolt... to work wickedness'). |
| Tense of 'thou hast destroyed' | The verb is a prophetic perfect, the outcome is so certain it is spoken as completed. | No significant debate; commentators uniformly note this usage. |
| Scope of 'those far from you' | Refers to all who are alienated from God, not just overt pagans but covenant-breakers. | Some emphasize ethnic Israel (Barnes: 'all that are estranged from thee'); others apply it universally. |
Historical & Cultural Context
Psalm 73 is a wisdom psalm, placed at the beginning of Book III of the Psalter (Psalms 73, 89). It wrestles with a classical problem: why do the wicked prosper while the righteous suffer? The psalmist (Asaph, according to the title) confesses that his faith nearly collapsed when he saw the arrogant flourishing (vv. 2, 3). He envied them (v. 3) and was tempted to abandon religion altogether. The turning point came when he 'went into the sanctuary of God' (v. 17) and perceived the end of the wicked. Their sudden destruction resolved the tension.
Here in verse 27, Asaph states the outcome of that revelation. The language of 'far from you' echoes the phrase 'salvation is far from the wicked' (Psalm 119:155) and 'they have removed their heart far from me' (Isaiah 29:13). In ancient Israel, distance from the temple was not only geographical but relational, the covenant bound Israel to God as a husband to his wife (Hosea 2; Jeremiah 3). Thus 'playing the harlot' (Hebrew zonah) is the standard prophetic metaphor for idolatry. Exodus 34:15 warns against making covenants with pagans lest Israel 'play the prostitute' after their gods. The same root appears in Numbers 15:39, where the fringes on garments are to remind Israel not to 'follow your own heart and your own eyes, after which you used to play the prostitute.'
The verb translated 'destroy' (tsamat) is strong: it means to cut off, exterminate, or bring to an end. Barnes notes that the psalmist speaks in the past tense ('you have destroyed') to show the certainty of divine judgment, in God's mind the outcome is already settled. The wicked may seem secure, but their end is as sure as if it had already occurred.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts. The Greek version (LXX) uses hoi makrynontes heautous ('those who distance themselves'), which matches the Hebrew participle.
Reception History
In the early church, this verse was read as a warning against apostasy. The metaphor of spiritual adultery was applied to Christians who compromised with pagan culture. During the Reformation, commentators like Calvin emphasized that the psalmist’s escape from doubt came by leaving judgment to God and clinging to His providence. John Wesley’s notes apply the warning to all who 'revolt from God to work wickedness.' In modern evangelical tradition, verse 27 is often paired with verse 28 as a call to draw near to God, balancing judgment with grace. The verse has also been used in debates about the nature of final punishment, with annihilationists and traditionalists both claiming it.
Preaching This Verse
Three-point outline
- Distance from God leads to ruin. The physical or spiritual separation from the source of life can only end in destruction. The psalmist saw this when he looked beyond the moment.
- Covenant unfaithfulness is spiritual adultery. 'Going whoring' is not just one sin among many; it is a breaking of the most intimate bond. God uses marriage language to show how serious apostasy is.
- Certainty of judgment gives perspective. The past-tense 'you have destroyed' is a prophetic perfect, what God has decreed is as good as done. This truth quieted Asaph’s anxiety about the prosperity of the wicked.
Five-point outline
- The two ways: nearness or distance (vv. 27, 28 contrast).
- The fate of the distant: perish (ˈperishˈ as enmity with God, not merely death).
- The metaphor of adultery clarifies the nature of unfaithfulness.
- The tense of judgment shows God’s sovereignty.
- The congregation’s question: what about those who seem to get away with evil?
Illustration hooks
- A compass that loses its bearing. When a hiker strays from the trail, every step takes them farther from safety. Distance from God works the same way, gradually, then suddenly.
- A ship that breaks its mooring. The ropes to the dock keep the vessel safe; once cut, the drift leads to the rocks. The covenant is that mooring.
- Marriage infidelity. The hurt of a broken vow helps Christians feel the gravity of spiritual unfaithfulness.
Questions your congregation is asking
- How can I know if I am 'far from God' or near to Him?
- Does this verse mean that everyone who struggles with sin is lost forever?
- How does the certainty of final judgment help me when I see evil prosper?
Leading a Discussion
Psalm 73 is the confession of a believer who almost lost his faith. He envied the wicked, but then he entered God's sanctuary and saw their end. In verse 27 he states that end plainly. This passage helps groups talk about the reality of judgment and what being 'far from God' means.
Discussion questions
- Observation: In verse 27, what two groups does the psalmist describe? What actions are they doing?
- Observation: The Hebrew word zonah means 'to commit fornication.' Why do you think the Bible uses that word to describe unfaithfulness to God?
- Interpretation: The verb 'you have destroyed' is written as if it already happened. Why does the psalmist speak of future judgment in the past tense?
- Interpretation: What does 'perish' mean here? Does it mean the wicked cease to exist or that they suffer eternal separation from God? How do the commentators differ?
- Application: Verse 28 says, 'It is good for me to come close to God.' What are some practical ways your group can draw near to God this week?
- Application: How does the certainty of judgment comfort believers when they see evil succeed?
- Connection: Read Psalm 73:23, 26. How does the psalmist's experience of God's nearness (v. 23) contrast with the fate of those who are far (v. 27)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 34:15 | “Don’t make a covenant with the inhabitants of the land, lest they play the prostitute after their gods, and sacrifice to their gods, and one call you and you eat of his sacrifice; |
| Numbers 15:39 | It shall be to you for a fringe, that you may see it, and remember all Yahweh’s commandments, and do them; and that you don’t follow your own heart and your own eyes, after which you used to play the prostitute; |
| Job 21:14 | They tell God, ‘Depart from us, for we don’t want to know about your ways. |
| Job 21:15 | What is the Almighty, that we should serve him? What profit should we have, if we pray to him?’ |
| Psalms 106:39 | Thus they were defiled with their works, and prostituted themselves in their deeds. |
| Psalms 119:155 | Salvation is far from the wicked, for they don’t seek your statutes. |
| Isaiah 29:13 | The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from me, and their fear of me is a commandment of men which has been taught; |
| Jeremiah 12:2 | You have planted them. Yes, they have taken root. They grow. Yes, they produce fruit. You are near in their mouth, and far from their heart. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes the certainty of divine judgment: those estranged from God will surely perish, and the psalmist speaks of this future destruction as already accomplished because it is so certain. He explains the phrase "go a whoring" as spiritual unfaithfulness, using the marriage relationship to describe the bond between God and his people.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that the psalmist nearly abandoned faith by judging only from present circumstances. The remedy is patience: we must let God's providence work in the hidden way He has determined, trusting that in the end the righteous will not lose their reward and the wicked will not escape judgment.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that abandoning God is not a casual distance but a breach of covenant, likened to marital infidelity. Desertion of God, the only source of life, inevitably ends in ruin and death, while closeness to Him is the supreme blessedness.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight two kinds of unfaithfulness that lead to the same end: those who deliberately withdraw from God and those who pursue spiritual adultery through idolatry. Both actions bring destruction. The commentator stresses that turning away from the Lord is not neutral—it is an active betrayal that carries certain ruin.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the sin behind perishing as spiritual adultery: following other gods or loving the creature more than the Creator. He notes that the past tense "hast destroyed" actually points to a future judgment, where God will cut off and eternally punish those who wander from His fear and worship.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB contrasts the fate of those who abandon God with the person who finds true happiness by drawing close to Him. The image borrows from the prophets, who describe apostasy as a broken covenant. For the one near to God, delight comes from the joyful work of telling others about His goodness.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch draws a sharp antithesis between two kinds of people: those who remove themselves from God and fall to ruin, and the psalmist who counts nearness to God as his true good fortune. Fellowship with God, not distance from Him, is what yields lasting good.
Lange's Commentary Reformed 1857
Lange argues that Psalm 73 offers the most profound biblical solution to the problem of the wicked prospering. The psalmist’s breakthrough comes not through his own reasoning but by entering God’s sanctuary, which is the seat of divine government, where he gains a true perspective on their final end. This shift from human logic to worshipful contemplation resolves the enigma.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the psalmist’s painful struggle with temptation as an unexpected gain: stumbling without falling actually moves the believer forward. The grieved heart and bitter self-reproach led to a deeper, more humble reliance on God, proving that God’s grace can turn even the most dangerous trial into lasting good.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the phrase "go a whoring" as a metaphor for spiritual rebellion against God. He explains that Scripture uses the term "whoredom" to describe those who revolt from God in order to work wickedness, emphasizing the seriousness of turning away from the covenant.