Commentaires bibliques

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, Ps 37:1,7,8. II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (Ps 37:12,14,21,32) notwithstanding their prosperity, and the honourable character of the righteous, Ps 37:21,26,30,31. 2. Because of the destruction and ruin which the wicked are nigh to (Ps 37:2,9,10,20,35,36,38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked, Ps 37:13,15,17,28,33,39,40. 3. Because of the particular mercy God has in store for all good people and the favour he shows them, Ps 37:11,16,18,19,22-25,28,29,37. III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies, Ps 37:3-6,27,34. In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him."

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.

Godly directions for those who are in adversity not to envy the prosperity of the wicked, because it is superficial, and of short duration, vv. 1-22; to put their confidence in God, and live to his glory, as this is the sure way to be happy in this life, and in that which is to come, vv. 23-40.

In the title this Psalm is attributed to David by the Hebrew, and by most of the Versions: but it is more likely it was intended as an instructive and consoling ode for the captives in Babylon, who might feel themselves severely tempted when they saw those idolaters in prosperity; and themselves, who worshipped the true God, in affliction and slavery. They are comforted with the prospect of speedy deliverance; and their return to their own land is predicted in not less than ten different places in this Psalm.

This Psalm is one of the acrostic or alphabetical kind: but it differs from those we have already seen, in having two verses under each letter; the first only exhibiting the alphabetical letter consecutively. There are a few anomalies in the Psalm. The hemistich, which should begin with the letter ע ain, has now a ל lamed prefixed to the word with which it begins, לעולם leolam; and the hemistich which should begin with ת tau (Psalm 37:39) has now a ו vau prefixed, ותשועת utheshuath. It appears also that the letters ד daleth, כ caph, and ק koph, have each lost a hemistich; and ע ain, half a one. The manner in which this Psalm is printed in Dr. Kennicott's Hebrew Bible gives a full view of all these particulars. To the English reader some slighter differences may appear; but it should be observed, that the verses in our English Bibles are not always divided as those in the Hebrew. In all the Psalms that have a title, the title forms the first verse in the Hebrew; but our translation does not acknowledge any of those titles as a part of the Psalm, and very properly leaves them out of the enumeration of the verses.

INTRODUCTION TO Psalm 37

A Psalm of David. This psalm, it is very probable, was written at the same time, and upon the same occasion, with the former; and describes the different states of good and bad men; and is full of exhortations, instructions, and advice to the people of God; intermixed with various encouraging promises. A late learned writer (h) thinks it was written for Mephibosheth's consolation under Ziba's calumny.

(h) Delaney's Life of King David, vol. 2. p. 219.

XXXVII.

This psalm is mainly composed of quotations and adaptations from older writings, especially the Book of Proverbs (see notes passim), which are strung together with no other art than that suggested by the alphabetical arrangement, all having one end, to comfort the pious Israelite under the spectacle of successful wickedness, confirming him in his trust in Jehovah, and warning him neither to envy the prospects of the impious, nor to despair of his own state. It is by no means a speculative poem. It does not treat the perplexing problems of life philosophically. The poet has one answer, and only one, for the questions handled so pathetically and profoundly in the Book of Job. The happiness of the wicked cannot endure, and the justice of Jehovah will assuredly re-establish the right, punishing the godless and recompensing the patience and fidelity of the godly. This one conviction—sincere expression of the religious faith of Israel at any period before the captivity—is repeated many times, but never departs from the form of simple assertion. No argument is used, for none is felt to be required. Such conviction as the poet’s only needs affirmation. The time of the exile when the hope of regaining the Promised Land was the consolation of the pious, probably produced the psalm.

In the preceding Psalm the Psalmist found relief and hope in the presence of high-handed iniquity by the contemplation of the inexhaustible lovingkindness of God. Here he assumes the character of a teacher, and bids the godly man not be disquieted by the sight of the prosperity of the wicked, for they are doomed to speedy destruction, while enduring happiness is in store for the righteous. “Hence Tertullian calls the Psalm, providentiae speculum (A mirror of providence), Isidore, potio contra murmur (An antidote to murmuring), Luther, vestis piorum, cui adscriptum: Hic sanctorum patientia est (A garment for the godly, with the inscription, ‘Here is the patience of the saints’).” Delitzsch.

The prosperity of the wicked was one of the enigmas of life which most sorely tried the faith of the godly Israelite[13]. No light had as yet been cast upon the problem by the revelation of a future state of rewards and punishments. Sometimes, as we see in Psalms 73, he was in danger of losing all belief in the providential government of the world: at all times he was liable to be tempted to murmuring and envy.

[13] See Ochler’s Old Testament Theology, § 246.

It is with the more obvious and common danger that the Psalmist here deals. The consolation which he has to offer is of a simple and elementary kind. He affirms the popular doctrine of recompence and retribution which Job found so unsatisfactory. Trust in the Lord: wait His time: all will be well in the end: the wicked will be destroyed and the righteous rewarded. There is an element of truth in this doctrine, for God’s judgements are constantly distinguishing between the righteous and the wicked (Mark 10:30; 1 Timothy 4:8). The verdict of history and experience is, in the long run, in favour of righteousness. But the doctrine is inadequate, as Job felt, for retribution does not invariably and immediately overtake the wrong-doer in this world, nor is the righteous man always visibly rewarded.

In order, however, fairly to estimate the Psalmist’s teaching and its value for those whom he addressed, we must bear in mind that personal individuality was comparatively unrecognised in early ages, while the solidarity of the family was realised to an extent which we find it hard to understand. A man lived on in his posterity: his posterity represented him: and the instincts of justice were satisfied if the law of retribution and recompence could be traced in the destinies of the family if not of the individual.

The consolation here offered was no doubt real to the mass of the Psalmist’s contemporaries, in virtue of the element of truth which it contains. But it was only a partial and provisional solution of the problem. Through trials of faith and imperfect answers to their questionings God was on the one hand leading men to a truer ideal of happiness, on the other hand preparing them to receive the revelation of a future state of rewards and punishments. The author of Psalms 73 makes a distinct step forward. Though he still looks for the visible punishment of evil-doers, he is taught to find his own highest joy and comfort in fellowship with God, independently of the prospect of temporal felicity. The author of the Book of Job is carried still further, and forced to the conclusion that this world must be but one act in the drama of life.

The Psalm should be studied in connexion with Psalms 73 (cp. also Psalms 49) and the Book of Job. The unquestioning confidence of the teacher who speaks here presents a striking contrast to the touching record in Psalms 73 of faith sorely tried but finally victorious.

The close relation of the Psalm to the Book of Proverbs must also be noticed. It forms a connecting link between lyric poetry and the proverbial philosophy of the ‘Wise Men’ whose teaching was such an important influence in Israel. See especially Proverbs 10:27-32; Proverbs 24:15 ff. The promises of the Psalm should also be compared with the prophetic expectation of the Messianic age of peace and righteousness.

The Psalm is alphabetic in structure. The stanzas commence with the letters of the alphabet in regular succession, and usually consist of two distichs connected in sense. In three instances the stanza consists of a tristich instead of two distichs (Psalm 37:7; Psalm 37:20; Psalm 37:34); and in three instances it consists of five lines (Psalm 37:14-15; Psalms 25, 26; Psalms 39, 40).

The same fundamental ideas recur throughout; but four symmetrical divisions of Psalm 37:11, Psalm 37:9, Psalm 37:11, Psalm 37:9 verses respectively, in each of which a particular thought is prominent, may be observed.

i. Counsel to avoid murmuring, and trust in Jehovah (Psalm 37:1-11):

ii. For the triumph of the wicked is shortlived (Psalm 37:12-20):

iii. And the reward of the righteous sure and abiding (Psalm 37:21-31).

iv. The final contrast of retribution and recompence (Psalm 37:32-40).

Ps 37:1-40.

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.

1, 2. 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.

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.