Psalms 73:3
For I was envious at the foolish, when I saw the prosperity of the wicked.
Original Language Analysis
Cross References
Historical Context
The problem of wicked prosperity troubled Israel throughout its history. Job's friends assumed suffering indicated sin and prosperity indicated righteousness—a theology Job's experience refuted. Jeremiah complained: "Wherefore doth the way of the wicked prosper?" (Jeremiah 12:1). Habakkuk questioned why God tolerated injustice (Habakkuk 1:13).
Envy was recognized as particularly destructive in wisdom literature. Proverbs 14:30 warns that "envy is the rottenness of the bones." Proverbs 24:19 commands: "Fret not thyself because of evil men, neither be thou envious at the wicked." The tenth commandment's prohibition against coveting addresses this same spiritual danger.
In the ancient Near East, prosperity was generally viewed as divine favor. Israel's covenant theology reinforced this connection (Deuteronomy 28). When the wicked prospered while the righteous suffered, it seemed to contradict God's revealed character and promises.
Questions for Reflection
- What specific forms does envy of the 'prosperous wicked' take in contemporary life?
- How does prolonged observation of others' prosperity feed envy, and what disciplines might counteract this?
- Why is it spiritually dangerous to measure God's goodness by the visible prosperity of others?
- How does the Hebrew concept of shalom (comprehensive well-being) intensify the problem Asaph faced?
Related Resources
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Analysis & Commentary
For I was envious at the foolish, when I saw the prosperity of the wicked. Asaph now identifies the cause of his near-fall: envy triggered by observing wicked people prospering. The Hebrew qinna (קִנֵּאתִי, "I was envious") denotes jealousy, passionate desire for what another possesses. This emotion, though natural, becomes spiritually dangerous when directed toward the ungodly.
"The foolish" (holelim, הוֹלְלִים) derives from a root meaning to boast, rave, or act madly. These are not intellectually deficient people but the morally arrogant—those who live as if God does not exist or does not act. The parallel term "wicked" (resha'im, רְשָׁעִים) confirms the moral rather than intellectual dimension of their foolishness.
"The prosperity" (shalom, שָׁלוֹם) is significant. Shalom means more than wealth—it encompasses wholeness, peace, well-being, security. Asaph observed the wicked enjoying comprehensive flourishing that should, according to covenant theology, belong to the righteous. This apparent reversal of divine justice precipitated his crisis. The verb "saw" (ra'ah) indicates prolonged observation, not a fleeting glance. Asaph studied their prosperity, and his envy grew with each observation.