Psalms 37
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm. (Psa. 37:1-40) The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.
Open source ↗Fret not thyself because of evildoers,.... The saints may be grieved at them and for them, because of their evil doings, and may be angry with them for them; yet are not to show any undue warmth, at least in an indecent way, by calling them opprobrious names; for the words may be rendered, "do not show thyself warm" or "angry" (i): in a sinful way; or fret not at their outward prosperity, as it is explained Psa 37:7. The Targum adds, "to be like them", which agrees with Psa 37:8; neither be thou envious against the workers of iniquity; that is, at their present temporal happiness; see Psa 73:3. The Targum adds, as before, to be joined with them; which sense some parallel places seem to incline to, Pro 3:31. (i) "ne accendaris ira", Junius & Tremellius; "ne exardescas", Gejerus, Michaelis.
Open source ↗Olshausen observes, "The poet keeps entirely to the standpoint of the old Hebrew doctrine of recompense, which the Book of Job so powerfully refutes." But, viewed in the light of the final issue, all God's government is really in a word righteous recompense; and the Old Testament theodicy is only inadequate in so far as the future, which adjusts all present inconsistencies, is still veiled. Meanwhile the punitive justice of God does make itself manifest, as a rule, in the case of the ungodly even in the present world; even their dying is usually a fearful end to their life's prosperity. This it is which the poet means here, and which is also expressed by Job himself in the Book of Job, Job 27:1. With התחרה, to grow hot or angry (distinct from תּחרה, to emulate, Jer 12:5; Jer 22:15), alternates קנּא, to get into a glow, excandescentia, whether it be the restrained heat of sullen envy, or the incontrollable heat of impetuous zeal which would gladly call down fire from heaven. This first distich has been transferred to the Book of Proverbs, Pro 24:19, cf. Pro 23:17; Pro 24:1; Pro 3:31; and in general we may remark that this Psalm is one of the Davidic patterns for the Salomonic gnome system. The form ימּלוּ is, according to Gesenius, Olshausen, and Hitzig, fut. Kal of מלל, cognate אמל, they wither away, pausal form for ימּלוּ like יתּממוּ, Psa 102:28; but the signification to cut off also is secured to the verb מלל by the Niph. נמל, Gen 17:11, whence fut. ימּלוּ = ימּלּוּ; vid., on Job 14:2; Job 18:16. ירק דּשׁא is a genitival combination: the green (viror) of young vigorous vegetation.
Open source ↗The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best. I. We are here cautioned against discontent at the prosperity and success of evil-doers (Psa 37:1, Psa 37:2): Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now, 1. When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing. 2. When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We…
Open source ↗Ps 37 This psalm elaborates on the problems posed in Ps 36: How should the godly respond to the reality of evil? When will the Lord bring justice? Why does he permit the wicked to destroy his created order? Psalm 37 offers clear responses that reduce the tensions of life (37:1-9, 34) and promise that the meek will have a future (37:10-11, 39-40). The alternating contrast between the godly and the wicked emphasizes the futility of folly (37:12-24, 27-33). The personal observations of the psalmist add a human touch (37:25-26, 35-38). He encourages viewing the inheritance of the land from a long-range perspective: The earth belongs to the Lord, who will give it to those he blesses—the lowly and godly who trust in him, put their hope in him, and follow him (see 37:9, 11, 22, 29, 34; see also Isa 57:13; Matt 5:5). 37:1-9 The wise respond to evil by trusting in the Lord. Trust includes five dimensions: (1) renouncing irritability and envy (37:1-2); (2) delighting in the Lord (37:3-4); (3) submitting to the Lord (37:5-6); (4) practicing patience in hope (37:7); and (5) avoiding anger (37:8-9). 37:1 envy: The jealous desire to have what others enjoy leads to further sin (73:3; Prov 3:31; Jas 1:14-15; 4:1-2).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy רָעַע (râʻaʻ, H7489) — properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good… קָנָא (qânâʼ, H7065) — to be (causatively, make) zealous, i.e. (in a bad sense) jealous or envious עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application עֶוֶל (ʻevel, H5766) — (moral) evil
Open source ↗מְהֵרָה (mᵉhêrâh, H4120) — properly, a hurry; hence (adverbially) promptly נָמַל (nâmal, H5243) — to become clipped or (specifically) circumcised חָצִיר (châtsîyr, H2682) — grass; also a leek (collectively) נָבֵל (nâbêl, H5034) — to wilt; generally, to fall away, fail, faint; figuratively, to be foolish or (morally)… יֶרֶק (yereq, H3418) — properly, pallor, i.e. hence, the yellowish green of young and sickly vegetation;… דֶּשֶׁא (desheʼ, H1877) — a sprout; by analogy, grass
Open source ↗בָּטַח (bâṭach, H982) — figuratively, to trust, be confident or sure יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… שָׁכַן (shâkan, H7931) — to reside or permanently stay (literally or figuratively) אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) אֱמוּנָה (ʼĕmûwnâh, H530) — literally firmness; figuratively security; morally fidelity רָעָה (râʻâh, H7462) — to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively);…
Open source ↗עָנַג (ʻânag, H6026) — to be soft or pliable, i.e. (figuratively) effeminate or luxurious יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) מִשְׁאָלָה (mishʼâlâh, H4862) — a request לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the…
Open source ↗גָּלַל (gâlal, H1556) — to roll (literally or figuratively) דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God בָּטַח (bâṭach, H982) — figuratively, to trust, be confident or sure עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application
Open source ↗יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… צֶדֶק (tsedeq, H6664) — the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity אוֹר (ʼôwr, H216) — illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.) מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… צֹהַר (tsôhar, H6672) — a light (i.e. window); dual double light, i.e. noon
Open source ↗דָּמַם (dâmam, H1826) — to be dumb; by implication, to be astonished, to stop; also to perish יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God חוּל (chûwl, H2342) — properly, to twist or whirl (in a circular or spiral manner), i.e. (specifically) to… חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy צָלַח (tsâlach, H6743) — to push forward, in various senses (literal or figurative, transitive or intransitive) דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application מְזִמָּה (mᵉzimmâh, H4209) — a plan, usually evil (machination), sometimes good (sagacity)
Open source ↗רָפָה (râphâh, H7503) — to slacken (in many applications, literal or figurative) אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… עָזַב (ʻâzab, H5800) — to loosen, i.e. relinquish, permit, etc. חֵמָה (chêmâh, H2534) — heat; figuratively, anger, poison (from its fever) חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy אַךְ (ʼak, H389) — a particle of affirmation, surely; hence (by limitation) only רָעַע (râʻaʻ, H7489) — properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good…
Open source ↗רָעַע (râʻaʻ, H7489) — properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good… כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… קָוָה (qâvâh, H6960) — to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָרַשׁ (yârash, H3423) — to occupy (by driving out previous tenants, and possessing in their place); by… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land)
Open source ↗מְעַט (mᵉʻaṭ, H4592) — a little or few (often adverbial or compar.) רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand מָקוֹם (mâqôwm, H4725) — properly, a standing, i.e. a spot; but used widely of a locality (general or specific);…
Open source ↗עָנָו (ʻânâv, H6035) — depressed (figuratively), in mind (gentle) or circumstances (needy, especially saintly) יָרַשׁ (yârash, H3423) — to occupy (by driving out previous tenants, and possessing in their place); by… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) עָנַג (ʻânag, H6026) — to be soft or pliable, i.e. (figuratively) effeminate or luxurious רֹב (rôb, H7230) — abundance (in any respect) שָׁלוֹם (shâlôwm, H7965) — safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health,…
Open source ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person זָמַם (zâmam, H2161) — to plan, usually in a bad sense צַדִּיק (tsaddîyq, H6662) — just חָרַק (châraq, H2786) — to grate the teeth שֵׁן (shên, H8127) — a tooth (as sharp); specifically ivory; figuratively, a cliff
Open source ↗אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) שָׂחַק (sâchaq, H7832) — to laugh (in pleasure or detraction); by implication, to play רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications)
Open source ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person פָּתַח (pâthach, H6605) — to open wide (literally or figuratively); specifically, to loosen, begin, plough, carve חֶרֶב (chereb, H2719) — drought; also a cutting instrument (from its destructive effect), as a knife, sword, or… דָּרַךְ (dârak, H1869) — to tread; by implication, to walk; also to string abow (by treading on it in bending) קֶשֶׁת (qesheth, H7198) — a bow, forshooting (hence, figuratively, strength) or the iris נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… עָנִי (ʻânîy, H6041) — depressed, in mind or circumstances אֶבְיוֹן (ʼebyôwn, H34) — destitute טָבַח (ṭâbach, H2873) — to slaughter (animals or men) יָשָׁר (yâshâr, H3477) — straight (literally or figuratively) דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb
Open source ↗Cross-references
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Be still before the LORD and wait patiently for Him; do not fret when men prosper in their ways, when they carry out wicked schemes.
Do not let your heart envy sinners, but always continue in the fear of the LORD.
Do not fret over evildoers, and do not be envious of the wicked.
Do not envy a violent man or choose any of his ways;
Do not envy wicked men or desire their company;
For I envied the arrogant when I saw the prosperity of the wicked.
and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
A man’s own folly subverts his way, yet his heart rages against the LORD.