Proverbs 24:1 · Bible study
Proverbs 24:1 Commentary: Do Not Envy Evil Men
Hebrew · 9 what the commentators say
Meaning in one sentence
Why does Proverbs warn against envying wicked men? Explore the Hebrew verbs, context, and wisdom tradition behind Proverbs 24:1.
Research Summary
- Meaning: Do not envy or seek companionship with the wicked because their path leads to destruction and their inner life is violent.
- Key words: תְּקַנֵּא (qana, envy, Piel intensive), תִּתְאָיו (ʿavah, desire/crave, Hithpael), אַנְשֵׁי רָעָה (ʿanshei raʿah, men of evil).
- Main debate: Minimal within orthodox interpretation; the command is clear. Some explore whether 'envy' can ever be positive (zeal for God), but here it is unequivocally forbidden.
- Theological theme: The fear of the Lord as the foundation of wisdom and the antidote to envy of the wicked.
- Best use: Personal examination of desires; sermon on contentment and the end of the wicked; paired with Psalm 73.
Translation Comparison
BSB Berean Standard Bible 2020
Do not envy wicked men or desire their company;
WEB World English Bible 2000
Don’t be envious of evil men, neither desire to be with them;
KJV King James Version 1769
Be not thou envious against evil men, neither desire to be with them.
ASV American Standard Version 1901
Be not thou envious against evil men; Neither desire to be with them:
YLT Young's Literal Translation 1898
Be not envious of evil men, And desire not to be with them.
Darby Darby Bible 1890
Be not thou envious of evil men, neither desire to be with them;
Douay-Rheims Douay-Rheims Bible 1899
Seek not to be like evil men, neither desire to be with them:
Translations in other languages (10 available)
NO tengas envidia de los hombres malos, ni desees estar con ellos:
Não tenhas inveja dos homens malignos, nem desejes estar com eles;
Ne porte pas envie aux hommes méchants,
Folge nicht bösen Leuten und wünsche nicht, bei ihnen zu sein;
Zijt niet nijdig over de boze lieden, en laat u niet gelusten, om bij hen te zijn.
Non portare invidia ai malvagi, e non desiderare di star con loro,
Nie naśladuj ludzi złych, ani żądaj przebywać z nimi;
Не ревнуй злым людям и не желай быть с ними,
你不要 嫉妒 惡 人，也不要 起意 與他們 相處；
Have no envy for evil men, or any desire to be with them:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Proverbs 24:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse delivers a two-part prohibition: do not envy evil people, and do not desire their companionship. Matthew Henry explains that envy arises when sinners appear prosperous and merry, but the wise person sees that their way leads to destruction. Barnes notes that true wisdom admits neither envy nor fellowship with evil. Gill adds that envy is irrational because the wicked's present pleasure is short-lived and eternal ruin follows. Keil and Delitzsch ground the warning in the observation that their heart devises violence and their lips speak trouble (v.2). The consensus is clear: envy of the wicked is a misplaced desire rooted in short-term perspective, and association with them brings moral danger.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse explicitly forbids envying evil people and desiring their company, grounding the command in the destructive nature of their hearts and speech.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of envy | Envy of the wicked is sinful and irrational; Christians are to avoid it. | Some traditions (e.g., Reformed) emphasize that envy springs from unbelief in God's justice; others (e.g., Wesleyan) stress that it leads to practical moral corruption. Both agree it is forbidden. |
| Association with the wicked | The verse prohibits desiring intimate companionship with evil people. | Interpreters differ on how to apply this to evangelism. Some emphasize separation to avoid contamination; others highlight Jesus' example of eating with sinners, seeking a balanced approach. |
| The prosperity of the wicked | The wicked may prosper temporarily, but their end is destruction. | Views differ on the exact nature of that end, some focus on eternal judgment, others on temporal ruin. All agree their success is illusory and not to be envied. |
Historical & Cultural Context
This verse belongs to the wisdom literature of ancient Israel, a tradition that teaches practical godliness rooted in the fear of the Lord (Proverbs 1:7). The book of Proverbs, largely attributed to Solomon, addresses the young and inexperienced, warning against the seduction of evil and commending the path of wisdom.
The Hebrew verbs carry weight. תְּקַנֵּא (teqane') is a Piel imperfect, indicating intense or repeated action, not merely a passing feeling but a settled jealousy or envy. The negative אַל (ʿal) with the imperfect expresses a firm prohibition: 'Do not be envious.' Similarly, תִּתְאָיו (tit'av) comes from אָוָה (ʿavah) in the Hithpael stem, which often intensifies or reflects the desire back on the subject: 'do not long for, do not crave.' The phrase לִהְיוֹת אִתָּם (lihyot ʿittam, 'to be with them') suggests more than casual contact, it implies companionship, shared life.
The surrounding context reinforces the point. Verses 3, 4 contrast the house built by wisdom, filled with precious treasure, with the violent house of the wicked. The wise person builds a lasting home; the envious person covets a fleeting illusion. This verse echoes Psalms 37:1 and 73:3, where the psalmist wrestles with the prosperity of the wicked. Proverbs 24:1 offers a concise, direct command: do not let your heart go that way.
Textual Notes
The supplied sources note no significant textual variants for Proverbs 24:1. The Hebrew text is stable across manuscripts, and the verse is not the subject of text-critical debate.
Reception History
This verse has been consistently read across Jewish and Christian traditions as a warning against coveting the apparent success of the wicked. Early church fathers, such as Augustine, referenced the theme of envy in their pastoral writings. Medieval commentators often linked it to the vice of envy, one of the seven deadly sins, and urged contemplation of the last judgment. During the Reformation, Matthew Henry and other Protestant interpreters emphasized the contrast between the prosperity of the wicked and the lasting treasure of wisdom. In modern scholarship, the verse is frequently paired with Psalm 73 and the larger wisdom tradition's insistence on a long view of justice.
Preaching This Verse
Three-point outline
- The twofold command. The verse forbids both envy of evil men and desire for their company. Envy is an inner disposition; seeking companionship is an outward act. Both are prohibited.
- The reason given. Verse 2 supplies the ground: their hearts study violence, their lips speak mischief. The wicked may appear successful, but their inner life and speech are destructive. To envy them is to misunderstand their true condition.
- The better way. The immediate context (vv. 3, 5) redirects the reader toward wisdom, understanding, and knowledge. Building a house through wisdom offers lasting treasure. Fear of the Lord, not envy of the wicked, is the path to life.
Five-point outline
- The danger of envy. Envy blinds us to reality. It makes us wish for what destroys.
- The deception of prosperity. Wicked people often thrive in this world, but their success is a mirage.
- The poison of association. Desiring to be with them leads to shared habits and values.
- The promise of wisdom's house. A life built on wisdom is filled with rare and beautiful treasure (v. 4).
- The call to fear God and the king. The chapter ends with this command (v. 21), framing the whole passage as a choice between two allegiances.
Illustration hooks
- A colleague cuts corners, takes credit for work, and gets the promotion you worked for. The temptation to envy is real, until you see the stress and moral compromises in their life.
- A celebrity or influencer appears to have everything: wealth, fame, pleasure. Their lifestyle looks enviable, but behind the scenes, emptiness, addiction, and broken relationships are common.
- A friend drifts into a crowd that drinks heavily or gossips. You miss the good times you once shared, but you also notice how that crowd erodes your faith and values.
Questions your congregation is asking
- Is it wrong to want success and security? How do I tell the difference between healthy ambition and envy?
- What do I do when envy arises in my heart despite knowing better?
- How can I love non-believers without becoming like them or envying their freedom?
Leading a Discussion
This verse addresses a common struggle: why do the wicked seem to get away with it, and why shouldn't we want what they have? The answer is not just about morality, it's about seeing reality clearly. The wicked are not as happy as they appear, and their path ends badly. This discussion helps the group examine their own hearts and realign their desires with wisdom.
Discussion questions
- What does this verse command us not to do? Can you name both parts of the prohibition?
- Read Proverbs 24:1, 2. Why does the writer give the reason in verse 2? How does knowing what the wicked think and say change how you see them?
- Have you ever envied someone who seemed to prosper by dishonest or hurtful means? What was that experience like, and what helped you move past it?
- How does the immediate context (verses 3, 4) offer a positive alternative to envy? What does wisdom build that envy cannot?
- Read Psalm 73. How does Asaph's journey from envy to worship mirror the message of Proverbs 24:1?
- How does the command 'neither desire to be with them' apply to everyday relationships? When is it right to separate from certain people, and when is it right to stay for the sake of the gospel?
- What practices can help you grow in contentment and resist envy when you see wrongdoing succeed?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 13:10 | Lot lifted up his eyes, and saw all the plain of the Jordan, that it was well-watered everywhere, before Yahweh destroyed Sodom and Gomorrah, like the garden of Yahweh, like the land of Egypt, as you go to Zoar. |
| Genesis 13:13 | Now the men of Sodom were exceedingly wicked and sinners against Yahweh. |
| Genesis 19:1 | The two angels came to Sodom at evening. Lot sat in the gate of Sodom. Lot saw them, and rose up to meet them. He bowed himself with his face to the earth, |
| Genesis 19:11 | They struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door. |
| Psalms 26:9 | Don’t gather my soul with sinners, nor my life with bloodthirsty men |
| Psalms 37:1 | By David. Don’t fret because of evildoers, neither be envious against those who work unrighteousness. |
| Psalms 37:7 | Rest in Yahweh, and wait patiently for him. Don’t fret because of him who prospers in his way, because of the man who makes wicked plots happen. |
| Psalms 73:3 | For I was envious of the arrogant, when I saw the prosperity of the wicked. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that some read this passage as a literal historical account describing various situations (like a wise house or a just person falling). Others understand it as pointing to deeper spiritual realities. Both seek to be faithful to Scripture.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that this verse repeats a warning already given, but now couples it with a second one. True seekers of wisdom must guard against two extremes: envying evil on one side and admiring or joining in with it on the other.
Geneva Bible Notes Reformed 1599
The Geneva note warns against two distinct temptations: envying evil men for their apparent success and actually wanting to be in their company. Both are forbidden, as even the desire to associate with them is spiritually dangerous.
Gill's Exposition of the Bible Baptist 1748
Gill warns that envying evil men is folly because their present pleasures mask present sorrows and future ruin. He presses the point further: if you would not want to be with them in hell, do not desire their company on earth. Wanting their lot here aligns you with their final end.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson Fausset Brown notes some read this verse as a command to give gifts only when invited. Others understand it as a warning against offering things unwillingly. Both seek to be faithful to Scripture.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that this warning against envying evil men differs from similar proverbs in its specific grounding: desiring their company makes one a partner in greater sins. Their heart plots violent deeds like robbery and murder, while their lips craft slanderous, painful talk against others.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry warns that envying sinners is foolish not only because of their bad end but because their whole way is already destructive. Their hearts plot harm, and their words spread trouble, which will eventually turn back on them. This makes them objects of pity, not envy.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the speaker admits being unaware of his own sickness. Now he recognizes his need for sleep to regain composure, and once settled intends to go back to his previous way of living. This suggests a temporary pause rather than a lasting change of heart.