Psalms 73:25

Authorized King James Version

PDF

Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.

Original Language Analysis

מִי H4310
מִי
Strong's: H4310
Word #: 1 of 7
who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix
לִ֥י H0
לִ֥י
Strong's: H0
Word #: 2 of 7
בַשָּׁמָ֑יִם Whom have I in heaven H8064
בַשָּׁמָ֑יִם Whom have I in heaven
Strong's: H8064
Word #: 3 of 7
the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r
וְ֝עִמְּךָ֗ H5973
וְ֝עִמְּךָ֗
Strong's: H5973
Word #: 4 of 7
adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then
לֹא H3808
לֹא
Strong's: H3808
Word #: 5 of 7
not (the simple or abs. negation); by implication, no; often used with other particles
חָפַ֥צְתִּי that I desire H2654
חָפַ֥צְתִּי that I desire
Strong's: H2654
Word #: 6 of 7
properly, to incline to; by implication (literally but rarely) to bend; figuratively, to be pleased with, desire
בָאָֽרֶץ׃ but thee and there is none upon earth H776
בָאָֽרֶץ׃ but thee and there is none upon earth
Strong's: H776
Word #: 7 of 7
the earth (at large, or partitively a land)

Analysis & Commentary

Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. This verse represents the summit of Asaph's transformed perspective—and one of the most profound expressions of devotion in Scripture. Having seen the wicked's ultimate destruction (verses 18-20), Asaph now declares what he has gained: God Himself.

"Whom have I in heaven but thee?" (mi-li vashamayim, מִי־לִי בַשָּׁמָיִם) is a rhetorical question expecting the answer "no one." In the heavenly realm—the sphere of divine beings, angels, and cosmic powers—Asaph has no one but Yahweh. This excludes any competing spiritual loyalty or refuge.

"There is none upon earth that I desire beside thee" (ve'immeka lo-chafatzti va'aretz, וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ) extends the declaration to the earthly realm. The verb chafetz (חָפֵץ) means to delight in, desire, take pleasure in. With God, Asaph desires nothing else on earth—not the prosperity that once made him envious, not any earthly possession or relationship. God has become his all-sufficient portion.

The verse moves from cosmic scope (heaven) to personal experience (earth), encompassing all reality. It answers the envy of verse 3 with something far greater than the wicked's shalom: God Himself. This is not stoic resignation but joyful satisfaction. Asaph has discovered that God is better than any gift God might give.

Historical Context

This verse echoes and intensifies similar expressions throughout Scripture. Moses prayed: "shew me thy glory" (Exodus 33:18). David wrote: "One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life" (Psalm 27:4). The Levites received no land inheritance because "the LORD is their inheritance" (Deuteronomy 18:2).

For Asaph, a Levite and worship leader, this declaration had special resonance. His tribe had no territorial portion in the Promised Land—God was their portion (Numbers 18:20). What was true of Levites physically became spiritually true for Asaph personally: God Himself was his inheritance, his satisfaction, his all.

Church fathers and mystics throughout history have treasured this verse. Augustine's famous confession—"our hearts are restless until they find rest in Thee"—echoes Asaph's discovery. The verse became a touchstone for spiritual writers exploring the soul's satisfaction in God alone.

Questions for Reflection

Related Resources

Explore related topics, people, and study resources to deepen your understanding of this passage.

Topics