*Minor differences ignored. Grouped by changes, with first version listed as example.
For I envied the foolish [1] Here he declares the nature of the temptation with which he was assailed. It consisted in this, that when he saw the present prosperous state of the wicked, and from it judged them to be happy, he had envied their condition. We are certainly under a grievous and a dangerous temptation, when we not only, in our own minds, quarrel with God for not setting matters in due order, but also when we give ourselves loose reins, boldly to commit iniquity, because it seems to us that we may commit it, and yet escape with impunity. The sneering jest of Dionysius the younger, a tyrant of Sicily, when, after having robbed the temple of Syracuse, he had a prosperous voyage with the plunder, is well known. "See you not," says he to those who were with him, "how the gods favor the sacrilegious?" In the same way, the prosperity of the wicked is taken as an encouragement to commit sin; for we are ready to imagine, that, since God grants them so much of the good things of this life, they are the objects of his approbation and favor. We see how their prosperous condition wounded David to the heart, leading him almost to think that there was nothing better for him than to join himself to their company, and to follow their course of life. By applying to the ungodly the appellation of foolish, he does not simply mean that the sins which they commit are committed through ignorance or inadvertence, but he sets their folly in opposition to the fear of God, which is the principal constituent of true wisdom. The ungodly are, no doubt, crafty; but, being destitute of the fundamental principle of all right judgment, which consists in this, that we must regulate and frame our lives according to the will of God, they are foolish; and this is the effect of their own blindness.
1 - The original word for the foolish signifies "men of no principle, wild, giddy, vain boasters." Boothroyd renders it "the madly profane," and Fry, "the vain-glorious."
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.
The prosperous wicked are insolently proud (compare Psalm 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--
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 = 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 = 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., Ps 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.
*More commentary available at chapter level.