Psalms 37:1

Psalm 37 ¹ 

By David.

37:1 Do not fret ²  when wicked men seem to succeed! ³ 

Do not envy evildoers!

Psalms 37:7

37:7 Wait patiently for the Lord! ⁴ 

Wait confidently ⁵  for him!

Do not fret over the apparent success of a sinner, ⁶ 

a man who carries out wicked schemes!

Job 21:7

The Wicked Prosper

21:7 “Why do the wicked go on living, ⁷ 

grow old, ⁸  even increase in power?

Proverbs 3:31

3:31 Do not envy a violent man, ⁹ 

and do not choose to imitate ¹⁰  any of his ways;

Proverbs 24:1

24:1 Do not envy evil people, ¹¹ 

do not desire ¹²  to be with them;

Jeremiah 12:1

12:1 Lord, you have always been fair

whenever I have complained to you. ¹³ 

However, I would like to speak with you about the disposition of justice. ¹⁴ 

Why are wicked people successful? ¹⁵ 

Why do all dishonest people have such easy lives?

James 4:5

4:5 Or do you think the scripture means nothing when it says, ¹⁶  “The spirit that God ¹⁷  caused ¹⁸  to live within us has an envious yearning”? ¹⁹ 

[37:1]  ¹ sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.

[37:1]  ² tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.

[37:1]  ³ tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.

[37:7]  ⁴ tn Heb “Be quiet before the Lord!”

[37:7]  ⁵ tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ⁶ tn Heb “over one who causes his way to be successful.”

[21:7]  ⁷ sn A. B. Davidson (Job, 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.”

[21:7]  ⁸ tn The verb עָתַק (’ataq) means “to move; to proceed; to advance.” Here it is “to advance in years” or “to grow old.” This clause could serve as an independent clause, a separate sentence; but it more likely continues the question of the first colon and is parallel to the verb “live.”

[3:31]  ⁹ tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).

[3:31]  ¹⁰ tn Heb “do not choose.”

[24:1]  ¹¹ tn Heb “evil men,” although the context indicates a generic sense.

[24:1]  ¹² tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire.

[12:1]  ¹³ tn Or “Lord, you are fair when I present my case before you.”

[12:1]  ¹⁴ tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).

[12:1]  ¹⁵ tn Heb “Why does the way [= course of life] of the wicked prosper?”

[4:5]  ¹⁶ tn Grk “vainly says.”

[4:5]  ¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ¹⁸ tc The Byzantine text and a few other mss (P 33 Ï) have the intransitive κατῴκησεν (katwkhsen) here, which turns τὸ πνεῦμα (to pneuma) into the subject of the verb: “The spirit which lives within us.” But the more reliable and older witnesses (Ì⁷⁴ א B Ψ 049 1241 1739 al) have the causative verb, κατῴκισεν (katwkisen), which implies a different subject and τὸ πνεῦμα as the object: “The spirit that he causes to live within us.” Both because of the absence of an explicit subject and the relative scarcity of the causative κατοικίζω (katoikizw, “cause to dwell”) compared to the intransitive κατοικέω (katoikew, “live, dwell”) in biblical Greek (κατοικίζω does not occur in the NT at all, and occurs one twelfth as frequently as κατοικέω in the LXX), it is easy to see why scribes would replace κατῴκισεν with κατῴκησεν. Thus, on internal and external grounds, κατῴκισεν is the preferred reading.

[4:5]  ¹⁹ tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.