المزامير ٣٧:٢٣

By Jahve (מן, ἀπό, almost equivalent to ὑπό with the passive, as in Job 24:1; Ecc 12:11, and in a few other passages) are a man's steps made firm, established; not: ordered or directed (lxx, Jerome, κατευθύνεται), which, according to the extant usage of the language, would be הוּכנוּ (passive of הכין, Pro 16:9; Jer 10:23; Ch2 27:6), whereas כּוננוּ, the Pulal of כּונן, is to be understood according to Psa 40:3. By גּבר is meant man in an emphatic sense (Job 38:3), and in fact in an ethical sense; compare, on the other hand, the expression of the more general saying, "Man proposes, and God disposes," Pro 16:9; Pro 20:24; Jer 10:23. Psa 37:23 shows that it is the upright man that is meant in Psa 37:23: to the way, i.e., course of life, of such an one God turns with pleasure (יחפּץ pausal change of vowel for יחפּץ): supposing he should fall, whether it be a fall arising from misfortune or from error, or both together, he is not prostrated, but Jahve upholds his hand, affords it a firm point of support or fulcrum (cf. תּמך בּ, Psa 63:9, and frequently), so that he can raise himself again, rise up again.

This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil - a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways (Psa 37:1, Psa 37:7, Psa 37:8). II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (Psa 37:12, Psa 37:14, Psa 37:21, Psa 37:32) notwithstanding their prosperity, and the honourable character of the righteous (Psa 37:21, Psa 37:26, Psa 37:30, Psa 37:31). 2. Because of the destruction and ruin which the wicked are nigh to (Psa 37:2, Psa 37:9, Psa 37:10, Psa 37:20, Psa 37:35, Psa 37:36, Psa 37:38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked (Psa 37:13, Psa 37:15, Psa 37:17, Psa 37:28, Psa 37:33, Psa 37:39, Psa 37:40). 3. Because of the…

37:23-24 The rectitude and strength of a godly person’s life comes from the Lord (see Prov 4:12; 14:15; 16:9; 20:24).