Why do the wicked prosper while the pure of heart are afflicted?

                                                             Psalm 73.

This psalm is a bitter and hopeless search, recalls the kind of question that troubled Jeremiah and Job (Job 21.1-34; Jer. 12:1), and the Psalmist has a confession and a supreme discovery to share.

Asaph, the man who in the days of King David was highlighted as leader of the Temple music seems to have been a man of some distinction in his day. Set in the days of King David, there were no problems of this nature, means misinterpret human life and human nature.
The psalmist is an issue that afflicts: why do the wicked prosper, apparently without God's action? Why are afflicted with a pure heart? However, from a broader perspective and deeper life, faced with the emptiness and futility of the glamorous life of the wicked.
The psalmist begins by recognizing that "God is good to Israel, with a clean heart." He understands and has no doubt the goodness of God, even throughout the psalm go through personal crisis. A first reading could lead to a problem of retribution, cause and effect, where those who strive to live a godly seed purity of heart and life. There are biblical passages that clarify this aspect, the "clean heart" does not come from man but from God (Psalm 51.10; Ez 11:19, 36:26, Rom 2:28-29).

Verses 2-12, dominate "them" but within view of the "self."

Narrowly missed the Psalmist to "get lost on the way" or "had well nigh turned from his steps." Identifies what he called "deviation", the reasons that attracted him the envy seeing the "prosperity of the wicked." The health of the wicked and their apparent freedom from the worries and woes led to arrogance, which led the Psalmist to the temptation to envy them.
The word "shalom" takes a look at the priestly blessing (Numbers 6.22-27). Asaph was blessing so the wicked, not necessarily your actions, but people, while their human nature wanted this "shalom." Some Bible versions translate "shalom" for "prosperity", others omit the word, but expresses all other translated as "good luck" and "how well".

Verses 13 to 16, dominates the "I".

There is a sequence of parallel antagonistic: while the wicked are "not distressed", who keep pure heart are "afflicted and punished every morning" - verses 5 and 14, the "pride and violence" involves the wicked, those who keep pure the heart "wash their hands in innocence" - verses 6 and 13.
From this moment begins the "why this?", "Why that?" Which leads the psalmist to declare: "... needlessly kept pure heart ... ". Where is your prosperity? Where is your blessing?

How to believe in a God that is good, reserves the punishment for a pure heart. But the simple fact of the formulation of the psalmist thought shocked to the point of adopting a better mental attitude. And he begins to express and declare a public act, the result of a conscious decision - "If I had thought of speaking these words ..."
Certainties, it is good to talk, but in case you should not talk, because there are issues that the human intellect can not understand, and that should be taken only to God.

Two verbs call attention to verse 15.

First, the verb "talk" with the sense of expressing declare.
Second, the word "betrayed" is that in order to betray, be treacherous.

Israeli understanding, the individual could not be called a child of God (Deut. 14:1; Ex. 4.22), but only the people, as a community, were children of God.
Therefore, by betraying the community, the individual loses the participation in this title.
We can say that the apostle Peter makes the same relationship, a people belonging to God, when he quotes:

"But you are a chosen race, a royal priesthood, a holy nation, a people belonging to God, to proclaim the praises of Him who called you out of darkness into his marvelous light: you, yes, that before, you were not people, but now you are God's people, who had not obtained mercy, but now have obtained mercy. " (1 Peter 2:9-10)
Asaph reflects and expresses his inability to understand the things of God.

Of its inability to solve and explain the situations of life.
He alone did not understand, did not have the strength to understand.

God, the second person, determines the fate of "them" (verses 17-22).

From this point one can see the turnaround.

The psalmist enters the Sanctuary of God and realize their end. The psalmist, although surrounded by continuously unfair, do not fold, because it follows the law of God and meditates continuously.
From that moment he begins to discern the facts.
While standing in God's presence, it is shown that the unrighteous shall go to destruction, disintegration in death total. The safety of the wicked, based on power and wealth, is illusory. While appearances indicate a trajectory falsely grandiose in reality are slippery in place. Their lives are reflected by the expectation and fear of losing their fortunes and power. This fear becomes terror and perish, because they identify with what they have. The lives of the wicked was not real, because it was a broken relationship with the Lord.
From the encounter with the Lord, the psalmist was taken to assess your vision. The reflection led him to identify his situation, brutish, ignorant, a bigot was before the knowledge of God.
Now, instead of dwelling on the prosperity of the wicked, he finally arrives at the Lord's presence and believes that the greatest blessing is to have God as your guide and close adviser.
Regardless of what may happen in your life, God is God. It is centered in God transcends heaven and earth, and it is God who sets the dimension as "forever", "eternal" and "everlasting".

"Those who turn away from thee, behold perish: thou destroy all who are unfaithful to you" - answered the questions in verses 18-20. "For me, it is good to be near God, the Lord God will set my sanctuary, to proclaim all his deeds" - answers the questions in verses 24-26.

It can be concluded that the fidelity of the fair is the absolute trust in Jehovah, God of the Covenant.


Capitalism, Church of Faith and Neoliberalism.

The 1970s marked the beginning of Prosperity Theology in Latin America and Brasile.
Some segments in the field Pentecostal movements and organizations were interdenominational dissemination vehicles set of doctrines about personal prosperity as a sign of divine blessing.
Each segment movement, organization formulates its way to prosperity and emphases on religious doctrines related, targeted personal achievements or family, progress in health, financial and material prosperity.
The Theology of Prosperity was well accepted in recent decades, due to new directions social, political and economic society in which it operates.
Thus, the environment influenced the ideology of individuals, so new paradigms are taken as incontrovertible truth.
The speech based on Prosperity Theology is an accommodation to the interests and values ​​of contemporary society, feeds the desire to use as a search for satisfaction and strengthens the liberal individualistic behavior and habits.
And within this process, reveals the sinful human nature that turns away from God.
The political and economic practices seen in Brazil and Latin America are consistent with neoliberal policies established worldwide. The dominant force in today's world is the market. Countries that are able to participate in the world market are those that are able to produce and consume, otherwise they are out of economic dynamics.
States have been unable to change the laws of the market or influencing the overall system. Neoliberal ideology, disseminated through the globalization of information, makes people believe that the market or consumption is the solution of humanity. This leads people to not prioritize the ties of solidarity, making them more individualistic.
In capitalism, one reason for the success of Prosperity Theology is because presents a God who does not bother the proper functioning of the market economy, for an immersion in the society in its economic dimension.
With respect to marketing practices, it should be noted that:
Controversies deslanchadas by this religious segment resulting mainly from the space reserved for important financial and magical
practices, although, on the one hand, their churches are not restricted to these aspects and on the other, magic and money are not the exclusive prerogative of neo-Pentecostalism.
We conclude that it is a theology that adapts to the current modern society where everything is bought and everything sells, sells everything, even the non-rational, thus settling the notion of religion paid. Applying a voracious and aggressive marketing, strategic position for those who want to dominate a situation.
But as every phenomenon is not born in a vacuum, because for its expansion there must be some specific conditions that enable the development, that because human nature prefers the consumer society and the temptations of the market, opting for religious and utilitarian magic , even as a weapon of social ascension.
The current religious experience suffered in the last decades of the twentieth century, substantial changes. Some aspects of the new profile are due, among other aspects, the multiplication of Eastern groups, the african-Brazilian religious affirmation, the spiritual and magical expressions. Theologians and scientists of religion, specifically to analyze the field of churches and Christian movements, indicate that there is growth in the number of groups a direct and severe impact of various elements from the Brazilian cultural and religious matrix. This causes the concrete experience of Christian faith get sometimes, which opens the possibility for the emergence of elements idolatrous. In this sense, there are the "religious market". This entire framework is in line with the changes sociopolitical, economic and cultural rights worldwide.

It is an economic system in religious garb.

It is a religion of results, a science of success.

A worldview is dualistic, being a Christian in the midst of the battle between God and Satan.

The fate of the human being is in your hands, just invest in God and expect dividends.