Псалтирь 37:20

With כּי the preceding assertion is confirmed by its opposite (cf. Psa 130:4). כּיקר בּרים forms a fine play in sound; יקר is a substantivized adjective like גּדל ekil evitcejda, Exo 15:16. Instead of בעשׁן, it is not to be read כּעשׁן, Hos 13:3; the ב is secured by Psa 102:4; Psa 78:33. The idea is, that they vanish into smoke, i.e., are resolved into it, or also, that they vanish in the manner of smoke, which is first thick, but then becomes thinner and thinner till it disappears (Rosenm׬ller, Hupfeld, Hitzig); both expressions are admissible as to fact and as to the language, and the latter is commended by בּהבל, Psa 78:33, cf. בּצלם, Psa 39:7. בעשׁן belongs to the first, regularly accented כּלוּ; for the Munach by בעשׂן is the substitute for Mugrash, which never can be used where at least two syllables do not precede the Silluk tone (vid., Psalter ii. 503). The second כּלוּ has the accent on the penult. for a change (Ew. 194, c), i.e., variation of the rhythm (cf. למה למה, Psa 42:10; Psa 43:2; עורי עורי, Jdg 5:12, and on Psa 137:7), and in particular here on account of its pausal position (cf. ערוּ, Psa 137:7).

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…

37:20 Smoke depicts the temporary nature of life (68:2; 102:3).