Bibelkommentare

This psalm is entitled simply "of David," or "by David" - לדוד ledâvid. In the original title there is no intheation, as in Psalm 3:1-8; Psalm 4:1-8; Psalm 7; Psalm 16:1-11; Psalm 17:1-15, whether it is a "psalm" or some other species of composition, but the idea is merely that it is a "composition" of David, or that David was its "author."

This is one of the "alphabetical" psalms: see introduction to Psalm 25. In this psalm the uniqueness of the composition is, that the successive letters of the alphabet occur at the beginning of every other verse, the first, the third, the fifth, etc. The exceptions are at Psalm 37:7, Psalm 37:20, Psalm 37:29, Psalm 37:34. In Psalm 37:29 the Hebrew letter צ (ts) occurs instead of the Hebrew letter ע (‛); and in Psalm 37:7, Psalm 37:20, Psalm 37:34, the letter introduces only a single verse. It is not possible now to account for these irregularities in the structure of the psalm. John John Bellermann (in dem Versuch uber die Metrik der Hebraer, p. 117ff) endeavored from conjecture to restore the regular series of verses by changing a portion of them; but there is no authority for this from the manuscripts, and the probability is, that the author of the psalm did not observe entire accuracy in this respect, but that he made use of the successive Hebrew letters only as a general guide in controlling the mode of the composition. In this psalm the succession of "letters" does not in any way denote a succession or a variety of "subjects."

The occasion on which the psalm was composed is not mentioned in the title, nor is there anything in the psalm itself to fix it to any particular period of the life of David. Like Psalm 73, it seems to have been suggested by a contemplation of the character and designs of the wicked, and especially of the fact that they are permitted to live, and that they enjoy, under the divine administration, so much prosperity. The psalm is designed to meet and remove the perplexity arising from that fact, not (it would seem) as a personal matter in the case of the psalmist, or because the author of the psalm was himself suffering any wrong from the wicked, but as a perplexity often arising from the general fact. This fact has perplexed and embarrassed reflecting men in all ages, and it has been an object of earnest solicitude to find a solution of it, or a method of reconciling it with the administration of a pure and righteous God. The purpose of this psalm seems to have been to furnish in some degree a solution of the difficulty, or to calm down the mind in its contemplation. The psalm begins, therefore, with the general counsel, "Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity," Psalm 37:1. This may be regarded either as counsel addressed to some one - either a real or an imaginary person - whose mind was thus agitated, or who was disposed to fret and complain on account of this - and, on that supposition, the drift of the psalm is to calm down such a mind; or it may be regarded as the address or counsel of "God" directed to the psalmist himself in "his" state of perplexity and embarrassment on the subject. From some things in the psalm Psa 37:25, Psalm 37:35-36 it seems most probable that the former is the true supposition.

The points in the psalm are the following:

I. The main subject of the psalm - the exhortation not to fret" or be troubled on account of evil-doers and the workers of iniquity; not to allow the mind to be anxious in regard to the fact that there are such persons, or in regard to their plans, or to their prosperity in the world - for they are soon to be cut down and pass away, Psalm 37:1-2.

II. The state of mind which should be cherished in such cases - "calm confidence in God in the faithful performance of duty," Psalm 37:3-8. We are to trust in the Lord, and do good, Psalm 37:3 to find our happiness in God, Psalm 37:4; to commit our way to Him in all our perplexities and troubles, Psalm 37:5-6; to rest secure in Him, waiting patiently for His interposition, Psalm 37:7; and to cease from all wrathful or revengeful feelings in reference to the wicked, Psalm 37:8.

III. The reasons for this state of mind, Psalm 37:9-40.

These reasons, without being kept entirely distinct, are two in number:

(1) The future doom of the Psalm 37:9-15. The general idea here is that they will be cut off, and soon pass away; that they will not secure ultimate success and prosperity, but that their wicked conduct will recoil on themselves, and overwhelm them in destruction.

(2) The ultimate prosperity of the righteous, Psalm 37:16-40. This is illustrated from various points of view, and with special reference to the experience of the psalmist. After some general statements in regard to the happy lot of the righteous Psalm 37:16-24, he refers to his own observation, during a long life, respecting the comparative effects of a wicked and a righteous course. This is shown in two respects:

(a) The protection and care of Providence over the righteous, Psalm 37:25-26. He says that he had been young, and that he was then an aged man, but that in his long life he had never seen the righteous forsaken, nor his children begging bread.

(b) The providence of God as against the wicked, Psalm 37:35-36. He says that he had seen the wicked man in great power, and flourishing like a tree, but he soon passed away, and could no more be found upon the earth.

The general argument in the psalm, therefore, is that righteousness, the fear of God, "religion," has a tendency to promote ultimate happiness, and to secure length of days and real honor upon the earth; that the prosperity of the wicked is temporary, and that however prosperous and happy they may seem to be, they will be ultimately cut off and made miserable.

It remains only to add that this psalm was composed when David was an old man Psalm 37:25; and apart, therefore, from the fact that it is the work of an inspired writer, it has special value as expressing the result of the observations of a long life on a point which perplexes the good in every age.

Fret not thyself - The Hebrew word here means properly to burn, to be kindled, to be inflamed, and is often applied to anger, as if under its influence we become "heated:" Genesis 31:36; Genesis 34:7; 1 Samuel 15:11; 2 Samuel 19:43. Hence, it means to fret oneself, to be angry, or indignant. Compare Proverbs 24:19. We should perhaps express the same idea by the word "worrying" or "chafing." The state of mind is that where we are worried, or envious, because others are prosperous and successful, and we are not. The idea is, therefore, closely allied with that in the other part of the verse, "neither be thou "envious.""

Because of evil-doers - Wicked men:

(a) at the fact that there are wicked men, or that God suffers them to live;

(b) at their numbers;

(c) at their success and prosperity.

Neither be thou envious - Envy is pain, mortification, discontent, at the superior excellence or prosperity of others, accompanied often with some degree of malignant feeling, and with a disposition to detract from their merit. It is the result of a comparison of ourselves with others who are more highly gifted or favored, or who are more successful than we are ourselves. The feeling referred to here is that which springs up in the mind when we see persons of corrupt or wicked character prospered, while we, endeavoring to do right, are left to poverty, to disappointment, and to tears.

For they shall soon be cut down like the grass - As the grass in the field is cut down by the mower; that is, however prosperous they may seem to be now, they are like the grass in the meadow which is so green and luxuriant, but which is soon to fall under the scythe of the mower. Their prosperity is only temporary, for they will soon pass away. The idea in the word rendered "soon" - מהרה mehêrâh - is that of "haste" or "speed:" Psalm 147:15; Numbers 16:46; Deuteronomy 11:17. The thought is not that it will be done immediately, but that "when" it occurs it will be a quick and rapid operation - as the grass falls rapidly before the mower.

And wither as the green herb - When it is cut down. That is, not as the dry and stinted shrub that grows in the desert of sand, but like the herb that grows in a garden, or in a marsh, or by the river, that is full of juices, and that needs abundant water to sustain it - like the flag or rush (compare Job 8:11) - and that withers almost instantly when it is cut down. The rapidity with which things "wilt" is in proportion to the rapidity of their growth, so the prosperity of a sinner is suddenly blasted, and he passes away. Compare Psalm 90:5-6.

Trust in the Lord - Confide in him; rest on him. Instead of allowing the mind to be disturbed and sad, because there are wicked men upon the earth; because they are prosperous and apparently happy; because they may injure you in your person or reputation Psalm 37:6, calmly confide in God. Leave all this in his hands. Feel that he rules, and that what he permits is wisely permitted; and that whatever may occur, it will all be overruled for his own glory and the good of the universe.

And do good - Be engaged always in some work of benevolence.

(a) If there are wicked men in the world, if wickedness abounds around us, there is the more reason for our endeavoring to do good. If others are doing evil, we should do good; if they are wicked, we cannot do a better work than to do good to them, for the best way of meeting the wickedness of the world is to do it good.

(b) The best way to keep the mind from complaining, chafing, and fretting, is to be always engaged in doing good; to have the mind always occupied in something valuable and useful. Each one should have so much of his own to do that he will have no thee to murmur and complain, to allow the mind to prey on itself, or to "corrode" for lack of employment.

So shalt thou dwell in the land - This would be more correctly translated as a command: "Dwell in the land." That is, abide safely or securely in the land - referring, perhaps, to "the land" as the land of promise - the country given to the people of God. The idea is, that they should abide there calmly and securely; that they should not worry themselves because there were wicked men upon the earth, and because they were successful, but that they should be thankful for their inheritance, and partake gratefully of the bounties which they receive from the hand of God. Compare the notes at Matthew 5:5.

And verily thou shalt be fed - Margin, "in truth or stableness." The "literal" meaning would be, "Feed on truth." The word rendered "fed" is here in the imperative mood. It properly means to feed, as a flock; and then, to feed upon anything in the sense of delighting in, or taking pleasure in anything, as if we found our support or sustenance in it; and here it means, doubtless, "Feed on truth;" that is, seek after truth; find delight in it; let it be the food of your souls. The word here rendered "verily" means, as in the margin, "truth:" and the meaning is, that they should seek after truth, and find their support and comfort in that. There are, then, in this verse, four things prescribed as duty, in order to keep the mind calm in view of the fact that wickedness abounds in the world:

(1) to confide in God;

(2) to be actively employed in doing good;

(3) to abide calmly and gratefully in the land which God has given us;

(4) to seek after truth, or a true view of the character and government of God as the great Ruler.

If people would do these things, there would be little complaining and fretting in the world.

Delight thyself also in the - Lord. The word rendered "delight" means properly to live delicately and effeminately; then, to be tender or delicate; then, to live a life of ease or pleasure; then, to find delight or pleasure in anything. The meaning here is, that we should seek our happiness in God - in his being, his perfections, his friendship, his love.

And he shall give thee the desires of thine heart - literally, the "askings," or the "requests" of thy heart. What you really "desire" will be granted to you. That is,

(a) the fact that you seek your happiness in him will regulate your desires, so that you will be "disposed" to ask only those things which it will be proper for him to grant; and

(b) the fact that you do find your happiness in him will be a reason why he will grant your desires.

The fact that a child loves his father, and finds his happiness in doing his will, will do much to regulate his own "wishes" or "desires," and will at the same thee be a reason why the father will be disposed to comply with his requests.

Commit thy way unto the - Lord. Margin, as in Hebrew, "Roll thy way upon, the Lord." Compare the notes at Psalm 22:8, where the marg., as the Hebrew, is, "He rolled himself on the Lord." See also 1 Peter 5:7. The idea is that of rolling a heavy burden from ourselves on another, or laying it upon him, so that he may bear it. The burden which we have not got strength to bear we may lay on God. The term "way" means properly the act of treading or going; then, a way or path; then, a course of life, or the manner in which one lives; and the reference here is to the whole course of life, or all that can affect life; all our plans or conduct; all the issues or results of those plans. It is equivalent here to "lot" or "destiny." Everything, in regard to the manner in which we live, and all its results, are to be committed to the Lord.

Trust also in him - See Psalm 37:3.

And he shall bring it to pass - Hebrew, "He shall do it." That is, He will bring it to a proper issue; He will secure a happy result. He will take care of your interests, and will not permit you to suffer, or to be ultimately wronged. The thing particularly referred to here, as appears from the next verse, is reputation or character.

And he shall bring forth thy righteousness as the light - That is, if you are slandered; if your character is assailed, and seems for the thee to be under a cloud; if reproach comes upon you from the devices of wicked people in such a way that you cannot meet it - then, if you will commit the case to God, he will protect your character, and will cause the clouds to disperse, and all to be as clear in reference to your character and the motives of your conduct as the sun without a cloud. There are numerous cases in which a man cannot meet the assaults made on his reputation, in which he cannot trace to its source a slanderous accusation, in which he cannot immediately explain the circumstances which may have served to give the slanderous report an appearance of probability, but in which he may be perfectly conscious of innocence; and, in such cases, the only resource is to commit the whole matter to God. And there is nothing that may be more safely left with him; nothing that God will more certainly protect than the injured reputation of a good man. Under his administration things will ultimately work themselves right, and a man will have all the reputation which he deserves to have. But he who spends his life in the mere work of defending himself, will soon have a reputation that is not much worth defending. The true way for a man is to do his duty - to do right always - and then commit the whole to God.

And thy judgment - Thy just sentence. That is, God will cause justice to be done to your character.

As the noon-day - The original word here is in the dual form, and means properly "double-light;" that is, the strongest, brightest light. It means "noon," because the light is then most clear and bright. The idea is, that he will make your character perfectly clear and bright. No cloud will remain on it.

Rest in the Lord - Margin, "Be silent to the Lord." The Hebrew word means to be mute, silent, still: Job 29:21; Leviticus 10:3; Lamentations 3:28. Hence, to be silent to anyone; that is, to listen to him in silence; and the idea in the phrase here, ""be silent to Jehovah,"" is that of waiting in silent patience or confidence for his interposition; or, in other words, of leaving the whole matter with him without being anxious as to the result.

And wait patiently for him - For his bringing the matter to a proper issue. He may seem to delay long; it may appear strange that he does not interpose; you may wonder that he should suffer an innocent man to be thus accused and calumniated; but you are not to be anxious and troubled. God does not always interpose in behalf of the innocent at once; and there may be valuable ends to accomplish in reference to yourself - in the discipline of your own spirit; in bringing out in your case the graces of gentleness, patience, and forgiveness; and in leading you to examine yourself and to understand your own character - which may make it proper that he should not interpose immediately. It may be added that, however important thee seems to us, it is of no consequence to God; "nullum tempus occurrit" (as the lawyers say), to him; and more important results may be secured by delay than would be gained by an immediate interposition in correcting the evil and redressing the wrong. All that the promise implies is that justice will be done, but whether sooner or later must be left to Him; and that our character will be finally safe in His hands.

Fret not thyself - See the notes at Psalm 37:1.

Because of him who prospereth in his way - Because a wicked man has a prosperous life, or is not at once dealt with as he deserves.

Because of the man who bringeth wicked devices to pass - Because the man is allowed to accomplish his purposes of wickedness, or is not arrested at once in his schemes of guilt.