Proverbs 24:19

Pro 24:19 Fret not thyself because of evil [men], neither be thou envious at the wicked;

Ver. 19. Fret not thyself because of evil men.] We are wondrous apt to be sick of the fret; hence so many precepts to this purpose. See Pro 23:17; Pro 24:1.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro 24:19-20. Fret not thyself because of evil men — For their present impunity, or good success. For there shall be no reward to the evil man — All his hopes and happiness shall quickly and eternally perish, and he shall have no share in those solid felicities, and blessed recompenses of another life, which thou shalt enjoy. Therefore thou hast no reason to envy him. The candle of the wicked shall be put out — All their comfort and glory shall cease.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

24:19-20 Saying 29: Don’t envy the apparent prosperity of the wicked (see 24:1-2), because their success is fleeting. • snuffed out: Cp. 13:9; 20:20.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Ps. 37:1; Prov. 33:17

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here, 1. He repeats the caution he had before given against envying the pleasures and successes of wicked man in their wicked ways. This he quotes from his father David, Psa 37:1. We must not in any case fret ourselves, or make ourselves uneasy, whatever God does in his providence how disagreeable soever it is to our sentiments, interests, and expectations, we must acquiesce in it. Even that which grieves us must not fret us; nor must our eye be evil against any because God is good. Are we more wise or just than he? If wicked people prosper, we must not therefore incline to do as they do. 2. He gives a reason for this caution, taken from the end of that way which wicked man walk in. Envy not their prosperity; for, (1.) There is no true happiness in it: Thee shall be no reward to the evil man; his prosperity only serves for his present subsistence; these are all the good things he must ever expect: there is none intended him in the world of retribution. He has his reward, Mat 6:2. He shall have none. Those are not to be envied that have their portion in this life and must out-live it, Psa 17:14. (2.) There is no continuance in it; their candle shines brightly, but it shall presently be put out, and a final period put to all their comforts, Job 21:14; Psa 37:1, Psa 37:2.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(Psa 37:1, Psa 37:38; Psa 18:28).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(19) Fret not thyself because of evil men—i.e., at the sight of their prosperity, the same difficulty which occurred to the Psalmist (Psa_37:1). (Comp. also Psa_73:3 and Jer_12:1.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. Comp. Psa_37:1; Psa_37:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For there shall be no reward to the evil man,.... No reward of good things, such as is for the righteous in a way of grace; but he shall have a reward of evil things, a just recompence of reward for his sins: of "no end" (r); there will be an end of his life in this world, and there will be an end of his prosperity; but, as the Targum is, there will be no "good end" to him; his end will not be like that of the perfect and upright man, for it will be cut off, Psa 37:37; or, as the Vulgate Latin version renders it, "the wicked have no hope of future things"; no good hope of everlasting happiness; they have their good things now, and their evil things hereafter; and therefore are not to be fretted at and envied. Aben Ezra interprets it, they shall have no offspring or issue, son or nephew; the word is sometimes used for posterity;

the candle of the wicked shall be put out; meaning not the dim light of nature in them, nor the light of life before their time, so Aben Ezra; but their prosperity, riches, splendour, and glory, which candle is often put out while they live, and always at death; after which they have no more light, honour, and happiness; even not so much as the light of a candle, to which their prosperity in this life is compared, it being at best but small, and of a short continuance; see Job 18:5; and therefore should not be the object of the envy of good men, who are in a more happy and stable condition than they.

(r) "finis", Pagninus, Vatablus, Baynus, Junius & Tremellius, Mercerus, Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Contend. Or Hebrew, "associate." --- Like. Ver. 1., and Psalm xxxvi. 1.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Fret not thyself; which translation of the word is confirmed by the parallel word in the following clause.

Because of evil men; for their present impunity and good success.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Fret not thyself — Be not excited, enraged. This proverb may be related to the preceding.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 19, 20. A warning against envying the prosperity of the wicked.

Fret not thyself because of evil men. (comp. Ver. 1 and Psa_37:1) The verb (charah) means "to burn," "to be angry;" so here we may render, "Be not enraged on account of evil doers." The anger would arise on account of the apparent inequitable distribution of blessings.

St. Jerome has, Ne contendas cum pessimis; Septuagint, "Rejoice not over (epi ) evildoers." Neither be thou envious at the wicked; i.e. do not fancy that their prosperity is to be desired, nor be led to imitate their doings in order to secure like success. The new verse shows the solemn reason for this warning.

A needless trouble.

I THERE IS TEMPTATION TO BE DISTRESSED AT THE PROSPERITY OF BAD MEN.

1. It is unjust. This was an ancient source of perplexity and trouble of mind. While good men often suffer, bad men are often exceptionally free from the world"s ills. This pains us as a frightful discord in the psalm of life. It raises doubts as to the presence, or the power, or the justice of God. If the just Lord is in our midst and is almighty to rule, why does he permit such condition of society?

2. It is hurtful. Prosperity confers power. Thus great resources are at the disposal of bad men, who are able to expend them in extensive schemes of wickedness. A successful Napoleon can deluge a continent with blood, and bring misery into thousands of households. The triumph of bad men not only enables them to inflict suffering to a frightful extent; it gives them exceptional opportunities for spreading the infectious malaria of their sin. When a bad man prospers he contaminates his trade, lowers the character of business generally, and tempts his employees to do wrong on a scale that is proportionate to his enterprises.

3. It seems to be enviable. Sin looks like a short cut to success. It is hard for a good man who resists temptations to be rewarded with distresses which he would have escaped if he had yielded.

II IT IS FOOLISH TO BE DISTRESSED AT THE PROSPERITY OF BAD MEN.

1. Prosperity is infinitely inferior to character. The great question is not as to what a man has, but as to what he is. It is far more important to be upright and holy in life than to be rich, successful, and happy in one"s circumstances. Surely he who values true goodness will feel that it is a pearl of great price the cost of which would not be compensated for by all the wealth of the Indies. Therefore to envy the prosperity of the wicked is to turn aside from the higher possession which may be enjoyed in poverty and adversity.

2. The prosperity of the wicked is delusive and unsatisfactory. It professes to give pleasure, but it cannot afford real happiness, for it has nothing in it to respond to the deeper cravings of the soul. He who feasts upon it is like a man who would fill himself with chaff and sawdust. In his very satiety he is miserably hungry. Full, he yet starves. Or worse, he is like one who drinks madly of salt water, and is plunged into an agony of thirst in consequence. If, as may happen, however, he feels a measure of satisfaction, this can only be by deadening his higher nature. Such a state is delusive and more terrible than open complaining.

3. This prosperity is short-lived. "The candle of the wicked shall be put out" (Ver. 20). The psalmist who was alarmed at the prosperity of the wicked saw another picture when he came to consider their end. He who would share the purple and fine linen of Dives on earth must also share his bed of fire after death. It is only the short-sighted, earthly minded man who will much envy the prosperity of the wicked. A deeper thinking man will dread it, and be well satisfied if he has the true blessedness of life eternal.

Vers. 19-22. Religion fortifies the heart against envy.

I THE TEMPTATION TO ENVY THE PROSPERITY OF THE WICKED. It is very marked in the Old Testament. It is a common temptation. For we look at the outside of man"s condition, and are deceived by illusions. A pirate"s venal in the distance, a mansion built and inhabited by infamy, are beautiful objects of aesthetic contemplation. So it is that the show and bravery of success master our senses.

II THE ANTIDOTE TO THESE FEELINGS. (Ver. 20) "Consider the end darkness and the blackness of darkness. The wicked have no future. When this is once clearly seen, the charm on the surface fades away, and the edifice of proud but godless prosperity sinks almost into a smoking ruin.

III RELIGION AND MORALITY THE ONLY FOUNDATION OF SECURITY AND BLESSEDNESS. (Vers. 21, 22) The one comprehensive word for religion is the "fear of Jehovah," reverence for God, and for all that, being true, is of the very nature of God. And obedience to the king includes all those civil and social duties which we incur as members of an ordered commonwealth. Religion and loyalty go together; and the best way to make good subjects to the queen is to make men good servants of God. They will not make conscience of civil duties who make none of Divine. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Warning against envying the godless for their external prosperity:

19 Be not enraged on account of evil-doers,

Envy not the godless;

20 For the wicked men shall have no future,

The light of the godless is extinguished.

Ver. 19 is a variation of Psa 37:1; cf. also Pro 3:21 (where with בכל־דרכיו following the traditional תבחר is more appropriate than תתחר, which Hupfeld would here insert). תּתחר is fut. apoc. of התחרה, to be heated (to be indignant), distinguished from the Tiphel תּחרה, to be jealous. The ground and occasion of being enraged, and on the other side, of jealousy or envy, is the prosperity of the godless, Psa 73:3; cf. Jer 12:1. This anger at the apparently unrighteous division of fortune, this jealousy at the success in which the godless rejoice, rest on short-sightedness, which regards the present, and looks not on to the end. אחרית, merely as in the expression 'ישׁ אח, 14b (cf. Psa 37:37), always denotes the happy, glorious issue indemnifying for past sufferings. Such an issue the wicked man has not; his light burns brightly on this side, but one day it is extinguished. In 20b is repeated Pro 13:9; cf. Pro 20:20.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

This fretting must be a deep-rooted disease, to need such repeated discipline. (Pro 24:1 ; Pro 23:17 .) One moment’s recollection of our mercies might shew, how little reason there is for it. Mercies infinitely more than we discover might be sufficient to sweep the clouds from our sky, and to make us ashamed of our despondency. Before — the envy of the wicked was checked by the remembrance, that there was an end — surely an happy end to the righteous. (Pro 23:18 .) Let them wait for it. It will not disappoint them. Here we are further reminded, that there is no end,†1 no reward, to the evil man. Leave him to his judge. His candle, notwithstanding all his efforts to keep it burning,†2 shall be put out.†3 Sometimes in bold daring he puts out his own candle. ’I give’ — said the infidel Hobbes — ’my body to the dust, and my soul to the Great Perhaps. I am going to take a leap in the dark.’ Alas! — was it not a leap in the dark, — into "the blackness of darkness for ever"?

Take then the balance of eternity. Learn neither to overvalue the fancied sunshine of the wicked, nor to undervalue our own real happiness. Envy not his lot. Repine not at our own. Ours is far beyond his reach. His is far below our envy. ’His candle burneth; his prosperity flourisheth, until it hath kindled hell-fire; and then it is extinguished; whereas the lamp of the godly is put out here, to shine as a star in heaven.’†4

Footnotes:

†1 Same word in Hebrew as Pro 23:18 . ’There shall be none end of plagues to the evil man.’ — Old version.

†2 1Ki 21:21, with 2Ki 10:1-7 .

†3 Pro 13:9; Pro 20:20 . Job 18:5-6 ; Job 21:17 .

†4 Jermin in loco.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 19. Fret not thyself because of evil men, becoming enraged with envy on account of their apparent good fortune, neither be thou envious at the wicked, whose prosperity often seems so great;

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

These verses continue the "thirty sayings" (Proverbs 22:20).

the lamp of wicked people will go out

The lamp is used as a metaphor for life. The life of wicked people will end just as a lamp goes out. (See: Metaphor)

translationWords

evil

envy

lamp

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Do not compete to be like them, as in (Jer. 12:5): “How will you compete (תתחרה)?” Also, (ibid. 22:15): “for you compete (מתחרה) with the cedar.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.