For I was envious at the foolish - The word "foolish" here refers to sinners. It may either refer to them as foolish, or as proud, insolent, vain - for so the word is elsewhere used. See Psalm 14:1.

When I saw the prosperity of the wicked - More literally, "the peace of the wicked." The reference is not so much to their prosperity in general as to their peace; their conscious safety; their freedom from trouble; and especially their calmness, and their freedom from suffering, in death. From all this he was led for the moment to doubt whether there was any advantage in religion; whether God was just; and whether he befriended the righteous anymore than he did the wicked.

I was envious at the foolish - I saw persons who worshipped not the true God, and others who were abandoned to all vices, in possession of every temporal comfort, while the godly were in straits, difficulties, and affliction. I began then to doubt whether there was a wise providence; and my mind became irritated. It seems to have been a maxim among the ancient heathens, Θεου ονειδος τους κακους ευδαιμονειν, "The prosperity of the wicked is a reproach to the gods." But they had no just conception of a state of future rewards and punishments. Besides, man could not bear prosperity. If men had uninterrupted comforts here, perhaps not one soul would ever seek a preparation for heaven. Human trials and afflictions, the general warfare of human life, are the highest proof of a providence as benevolent as it is wise. Were the state of human affairs different from what it is, hell would be more thickly peopled; and there would be fewer inhabitants in glory. There is reason to doubt whether there would be any religion upon earth had we nothing but temporal prosperity. Indeed, all the following verses are proofs of it.

For I was envious at the foolish,.... The atheists, as in Psalm 14:1, who deny the creation, as Arama; the wicked, as after explained, as all wicked men are, how wise soever they may be in things natural and civil, yet in religious things, in things of a spiritual nature, they have no understanding; they are proud boasters, glory in themselves, and in their outward attainments, as the word (d) here used signifies; the external happiness of these, their riches, health, and ease, were envied by the psalmist; see Psalm 37:1,

when I saw the prosperity of the wicked, or "the peace of the wicked" (e); with an evil eye. This was the occasion of his slip and fall, this was the temptation he was left unto for a while.

(d) "in arrogantes", Gejerus; "stolide gloriosos", Michaelis; "at vain glorious fools", Ainsworth. (e) "pacem", Pagninus, Musculus, Piscator.

Now follows the occasion of the conflict of temptation: the good fortune of those who are estranged from God. In accordance with the gloominess of the theme, the style is also gloomy, and piles up the full-toned suffixes amo and emo (vid., Psalm 78:66; Psalm 80:7; Psalm 83:12, Psalm 83:14); both are after the example set by David. קנּא with Beth of the object ion which the zeal or warmth of feeling is kindled (Psalm 37:1; Proverbs 3:31) here refers to the warmth of envious ill-feeling. Concerning הולל vid., Psalm 5:6. Psalm 73:3 tells under what circumsntaces the envy was excited; cf. so far as the syntax is concerned, Psalm 49:6; Psalm 76:11. In Psalm 73:4 חרצצבּות (from חרצב equals חצּב from חצב, cognate עצב, whence עצב, pain, Arabic ‛aṣâbe, a snare, cf. חבל, ὠδίς, and חבל σχοινίον), in the same sense as the Latin tormenta (from torquere), is intended of pains that produce convulsive contractions. But in order to give the meaning "they have no pangs (to suffer) till their death," להם (למו) could not be omitted (that is, assuming also that ל, which is sometimes used for עד, vid., Psalm 59:14, could in such an exclusive sense signify the terminus ad quem). Also "there are no pangs for their death, i.e., that bring death to them," ought to be expressed by להם למּות. The clause as it stands affirms that their dying has no pangs, i.e., it is a painless death; but not merely does this assertion not harmonize with Psalm 73:18., but it is also introduced too early here, since the poet cannot surely begin the description of the good fortune of the ungodly with the painlessness of their death, and then for the first time come to speak of their healthy condition. We may therefore read, with Ewald, Hitzig, Bttcher, and Olshausen:

כי אין חרצבות למו

תּם ובריא אולם

i.e., they have (suffer) no pangs, vigorous (תּם like תּם, Job 21:23, תמים, Proverbs 1:12) and well-nourished is their belly; by which means the difficult למותם is got rid of, and the gloomy picture is enriched by another form ending with mo. אוּל, here in a derisive sense, signifies the body, like the Arabic allun, âlun (from âl, coaluit, cohaesit, to condense inwardly, to gain consistency).

(Note: Hitzig calls to mind οὖλος, "corporeal;" but this word is Ionic and equivalent to ὅλος, solidus, the ground-word of which is the Sanscrit sarvas, whole, complete.)

The observation of Psalm 73:4 is pursued further in Psalm 73:5 : whilst one would have thought that the godly formed an exception to the common wretchedness of mankind, it is just the wicked who are exempt from all trouble and calamity. It is also here to be written אינמו, as in Psalm 59:14, not אינימו. Therefore is haughtiness their neck-chain, and brutishness their mantle. ענק is a denominative from ענק equals αὐχήν: to hang round the neck; the neck is the seat of pride (αὐχεῖν): haughtiness hangs around their neck (like ענק, a neck-ornament). Accordingly in Psalm 73:6 המס is the subject, although the interpunction construes it differently, viz., "they wrap round as a garment the injustice belonging to them," in order, that is, to avoid the construction of יעטף (vid., Psalm 65:14) with למו; but active verbs can take a dative of the object (e.g., אהב ל ,, רפא ל) in the sense: to be or to grant to any one that which the primary notion of the verb asserts. It may therefore be rendered: they put on the garment of violence (שׁית חמס like בּגדי נקם, Isaiah 59:17), or even by avoiding every enallage numeri: violence covers them as a garment; so that שׁית is an apposition which is put forth in advance.

For I was envious at the foolish, when I saw the prosperity of the wicked.

3-9. The prosperous wicked are insolently proud (compare Ps 5:5). They die, as well as live, free from perplexities: pride adorns them, and violence is their clothing; indeed they are inflated with unexpected success. With all this-

73:1-14 The psalmist was strongly tempted to envy the prosperity of the wicked; a common temptation, which has tried the graces of many saints. But he lays down the great principle by which he resolved to abide. It is the goodness of God. This is a truth which cannot be shaken. Good thoughts of God will fortify against Satan's temptations. The faith even of strong believers may be sorely shaken, and ready to fail. There are storms that will try the firmest anchors. Foolish and wicked people have sometimes a great share of outward prosperity. They seem to have the least share of the troubles of this life; and they seem to have the greatest share of its comforts. They live without the fear of God, yet they prosper, and get on in the world. Wicked men often spend their lives without much sickness, and end them without great pain; while many godly persons scarcely know what health is, and die with great sufferings. Often the wicked are not frightened, either by the remembrance of their sins, or the prospect of their misery, but they die without terror. We cannot judge men's state beyond death, by what passes at their death. He looked abroad, and saw many of God's people greatly at a loss. Because the wicked are so very daring, therefore his people return hither; they know not what to say to it, and the rather, because they drink deep of the bitter cup of affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith. From all this arose a strong temptation to cast off religion. But let us learn that the true course of sanctification consists in cleansing a man from all pollution both of soul and body. The heart is cleansed by the blood of Christ laid hold upon by faith; and by the begun works of the Lord's Spirit, manifested in the hearty resolution, purpose, and study of holiness, and a blameless course of life and actions, the hands are cleansed. It is not in vain to serve God and keep his ordinances.