Psalms · Chapter 37

V. 1. Fret not-Because they prosper in their wicked enterprizes.

Verse 1. Fret not thyself because of evil doers] It is as foolish as it is wicked to repine or be envious at the prosperity of others. Whether they are godly or ungodly, it is God who is the dispenser of the bounty they enjoy; and, most assuredly, he has a right to do what he will with his own. To be envious in such a case, is to arraign the providence of God. And it is no small condescension in the Almighty to reason with such persons as he does in this Psalm.

Verses 1, 2. Fret not thyself — Give not way to immoderate grief, or anger, or impatience; because of evil-doers — Because they prosper in their wicked enterprises, while thou art sorely afflicted. Neither be thou envious, &c. — Esteeming them happy, and secretly wishing that thou wert in their condition. They shall wither as the green herb — For their happiness, the matter of thy envy, is but short-lived.

Verse 1. Fret not thyself, be not angry or irritated, because of evil doers. Let the consummate courtier gain elevation, let the merchant aggrandize his family, and the rich men buy the lands of the poor: the triumphing of the wicked is short. The peerage shall soon be extinct, and the mansion come to the hammer.

1. Fret not—The verb literally denotes to excite one’s self to displeasure through envy, jealousy, or zeal, but generally through anger. So verses 7,

8. See Proverbs 24:19; and compare Psalm 73:3; Proverbs 23:17. Such a state of mind is equally opposed to benevolence toward man and submission to God. Envious—A different word from “fret” or “anger,” just noticed, but of parallel signification.

Verse 2. For they shall soon be cut down] They have their portion in this life; and their enjoyment of it cannot be long, for their breath is but a vapour that speedily vanishes away. They fall before death, as the greensward does before the scythe of the mower.

Verses 1, 2. Fret not thyself — Give not way to immoderate grief, or anger, or impatience; because of evil-doers — Because they prosper in their wicked enterprises, while thou art sorely afflicted. Neither be thou envious, &c. — Esteeming them happy, and secretly wishing that thou wert in their condition. They shall wither as the green herb — For their happiness, the matter of thy envy, is but short-lived.

2. They shall soon be cut down—A reason why we should not envy their prosperity.

Verse 3. Dwell in the land] Do not flee to foreign climes to escape from that providence which, for thy own good, denies thee affluence in thy own country.

And verily thou shalt be fed.] God will provide for thee the necessaries of life: its conveniences might damp thy intellect in its inventions, and lead thee into idleness; and its superfluities would induce thee to pamper thy passions till the concerns of thy soul would be absorbed in those of the flesh and, after having lived an animal life, thou mightest die without God, and perish everlastingly.

The original, אמונה ורעה ureeh emunah, might be translated, “and feed by faith.” The Septuagint has kai poimanqhsh epi tw ploutw authv, and thou shalt feed upon its riches. The Vulgate Æthiopic, and Arabic, are the same. The Syriac, seek faith. The Chaldee, be strong in the faith. The Anglo-Saxon, [Anglo-Saxon], and feeded thou shalt be in its welfare. Old Psalter, and thu sal be fed in ryches of it. But it is probable that hnwma emunah here signifies security. And thou shalt be fed in security. Dr. Delaney supposed that the Psalm might have been written by David in the behalf of Mephibosheth, who, being falsely accused by his servant Ziba, had formed the resolution to leave a land where he had met with such bad treatment. David, being convinced of his innocence, entreats him to dwell in the land, with the assurance of plenty and protection. It is more likely that it is addressed to the captives in Babylon; and contains the promise that they shall return to their own land, and again enjoy peace and plenty.

Verse 3. Trust in the Lord — Depend upon God’s promise for thy protection and support, for their infidelity is the root of their wickedness. And do good — Continue in the practice of that which is good and well-pleasing to God. So shalt thou dwell in the land — That is, upon this condition thou shalt dwell in safety and quietness in Canaan, as God had often promised. Hebrew, xra ˆkv, dwell in the land, as if it were a command to abide in Canaan when troubles came, and not to flee to the Philistines or other heathen for shelter, as he had foolishly done. But it is rather a promise, as appears by comparing this with verses 27, 29, such promises being often expressed by imperative verbs put for futures. And verily thou shalt be fed — Hebrew, hnwma h[r, feed, or, thou shalt be fed, (that is, every way provided for,) in truth, that is, truly or assuredly; or with, or by faith, as this word signifies; that is, by thy trusting in the Lord: thou shalt live by faith, as is said Habakkuk 2:4.

Ver. 3. Dwell in the land, and verily thou shalt be fed. Hebrews Dwell in the land, and feed on the truth. Then the Lord will be to thee a satisfying portion, and will strengthen thee, as the oak becomes the more enrooted after the tempest.

3. Trust—Opposed to “fret,” verse 1. Do good—The wickedness of men, and the apparently deranged state of things, should not lessen or discourage good works. Shalt thou dwell in the land—And so the virtuous and useful lives of God’s saints in all ages have been their chief protection against wicked rulers and oppressive laws. Proverbs 16:7; 1 Peter 3:13-16. Verily thou shalt be fed—Literally, and feed, or, subsist in faithfulness. The idea is, that they should live in the land and enjoy their common blessings in faithfulness, or by being faithful, trusting in God and adhering to his law—parallel to Habakkuk 2:4, “The just shall live by his faithfulness,” quoted Romans 1:17 as, “The just shall live by faith.”

Verse 4. Delight thyself also in the Lord] Expect all thy happiness from him, and seek it in him.

The desires of thine heart.] twlavm mishaloth, the petitions. The godly man never indulges a desire which he cannot form into a prayer to God.

Verse 4. Delight thyself also in the Lord — In his favour and service, and in the study of his word and promises; and he shall give thee the desire of thy heart — Thy just desires, or whatsoever is truly desirable and good for thee. This limitation is necessary to be understood, both from divers places of Scripture, and from the nature of the things; for it is unreasonable to imagine that God would engage himself to grant their sinful and inordinate desires, and it would also be a curse to them to have them granted.

Ver. 4. Delight thyself also in the Lord, in his word, in his worship, contemplating the wonders of his law, and walking in all his pleasant ways; then he himself will be thy portion, and give thee grace and glory. This accords with the next verses.

V. 5. Commit-All thy cares and business, and necessities, commend to God by fervent prayer.

Verse 5. Commit thy way unto the Lord] hwhy l[ lwg gol al Yehovah, ROLL thy way upon the Lord: probably, a metaphor taken from the camel, who lies down till his load be rolled upon him.

He shall bring it to pass.] hc[y yaaseh, “He will work.” Trust God, and he will work for thee.

Verses 5, 6. Commit thy way unto the Lord — All thy cares and business, thy desires and necessities. Commend them to God by fervent prayer, referring them to his good-will, and expecting a happy issue of all from him. And he shall bring it to pass — Hebrew, he shall do, or work, namely, for thee, or what is fit to be done; or what thou desirest, in the sense explained on verse 4. He shall bring forth thy righteousness — Namely, to the view of the world, from which it hath hitherto appeared to be hid, or eclipsed, by reproaches, and by grievous calamities, which most men are apt to mistake for tokens and punishments of great wickedness; as the light — It shall be as visible to men as the light of the sun at noon-day.

5. Commit—Roll, devolve, “thy way upon the Lord.” See on 1 Peter 5:7. Verses 3-7 are a warm exhortation to trust alone in God, and to wait patiently his time. The words trust, delight, commit, rest, wait, are very emphatic.

V. 6. Judgment-It shall be as visible to men, as the light of the sun, at noon-day.

Verse 6. Thy righteousness as the light] As God said in the beginning, “Let there be light, and there was light;” so he shall say, Let thy innocence appear, and it will appear as suddenly and as evident as the light was at the beginning.

Verses 5, 6. Commit thy way unto the Lord — All thy cares and business, thy desires and necessities. Commend them to God by fervent prayer, referring them to his good-will, and expecting a happy issue of all from him. And he shall bring it to pass — Hebrew, he shall do, or work, namely, for thee, or what is fit to be done; or what thou desirest, in the sense explained on verse 4. He shall bring forth thy righteousness — Namely, to the view of the world, from which it hath hitherto appeared to be hid, or eclipsed, by reproaches, and by grievous calamities, which most men are apt to mistake for tokens and punishments of great wickedness; as the light — It shall be as visible to men as the light of the sun at noon-day.

V. 7. Rest-Do not repine at his dealings, but quietly submit to his will, and wait for his help.

Verse 7. Rest in the Lord] mwd dom, “be silent, be dumb.” Do not find fault with thy Maker; he does all things well for others, he will do all things well for thee.

And wait patiently for him] wl llwjthw vehithcholel lo, and set thyself to expect him; and be determined to expect, or wait for him. Such is the import of a verb in the hithpoel conjugation. A heathen gives good advice on a similar subject:— Nil ergo optabunt homines? Si consilium vis, Permittes ipsis expendere Numinibus, quid Conveniat nobis, rebusque sit utile nostris. Nam pro jucundis aptissima quæque dabunt Di. Carior est illis homo, quam sibi.

Juv. Sat. x. 346.

“What then remains? Are we deprived of will? Must we not wish, for fear of wishing ill? Receive my counsel, and securely move; Intrust thy pastime to the powers above. Leave them to manage for thee, and to grant What their unerring wisdom sees thee want. In goodness, as in greatness, they excel: Ah, that we loved ourselves but half so well!” DRYDEN.

Verses 7, 8. Rest in the Lord — Hebrew, µwd, dom, Be silent unto, or for, or because of, the Lord: that is, do not murmur or repine at his dealings with thee, but silently and quietly submit to his will, and adore his judgments, and, as it follows, wait for his help. This advice and command is urged again and again, to teach us how hard it is to learn and practise this lesson. Fret not because of him who prospereth in his way — In his evil way, as it is limited in the following words. Cease from anger — Either against the sinner for his success, or against God for suffering him to prosper. Fret not, &c., in any wise to do evil — Or, at least so far as to do evil. If any such anger or grief do secretly arise in thy mind, take care that it do not cause thee to reproach or distrust God’s providence, or to dislike his ways, or to approve of or imitate the wicked practices of those men, in hopes of the same success.

Ver. 7. Rest in the Lord. Hebrews be silent, be still and calm, in conflicts and temptations. I held my tongue and kept silence, for it was thy doing. The mute christian under certain circumstances is the most admirable character.

7. Rest in the Lord—Literally, be silent to the Lord. Hush the heart into quietness from fear and questioning. See Psalm 131.

V. 8. Fret not-Either against the sinner for his success; or against God. Do evil-If grief arise in thee, take care that it do not transport thee to sin.

Verses 7, 8. Rest in the Lord — Hebrew, µwd, dom, Be silent unto, or for, or because of, the Lord: that is, do not murmur or repine at his dealings with thee, but silently and quietly submit to his will, and adore his judgments, and, as it follows, wait for his help. This advice and command is urged again and again, to teach us how hard it is to learn and practise this lesson. Fret not because of him who prospereth in his way — In his evil way, as it is limited in the following words. Cease from anger — Either against the sinner for his success, or against God for suffering him to prosper. Fret not, &c., in any wise to do evil — Or, at least so far as to do evil. If any such anger or grief do secretly arise in thy mind, take care that it do not cause thee to reproach or distrust God’s providence, or to dislike his ways, or to approve of or imitate the wicked practices of those men, in hopes of the same success.

8. Cease from anger—See on this rebuke of the avenging passions of men, James 1:20, and Romans 12:19. The phrase is to the same effect as “fret not thyself,” verse 1, and in the second member of this verse. Thus far the drift of the exhortation is to the righteous; verses 9-22 portray the brief triumph and certain overthrow of the wicked.

V. 9. The earth-This for the most part was literally fulfilled in that state of the church.

Verse 9. They shall inherit the earth.] The word xra arets, throughout this Psalm, should be translated land, not earth; for it is most probable that it refers to the land of Judea; and in this verse there is a promise of their return thither.

Verses 9-11. For evil-doers shall be cut off — Namely, from the earth, as appears by comparing this with the next clause, and with Psalm 34:16. Their end shall certainly be most miserable. But those that wait, &c., shall inherit the earth — According to God’s promise, often made to such; which also generally was literally fulfilled in that state of the church; and if in any instances it was not, it was fulfilled with far greater advantage in spiritual and eternal blessings. For yet a little while, and the wicked shall not be — Namely, in the land of the living. His time and prosperity are very short, and therefore no matter for envy. He shall be dead and gone; as the phrase here used is commonly taken. Thou shalt diligently consider his place — Industriously seeking to find him; and it shall not be — That is, his place, and estate, and glory shall be gone. Or, he shall not be, as wnnya, eenennu, rather signifies. But the meek — The godly, who are frequently so called; those who patiently bear God’s afflicting hand, and meekly pass by injuries from ungodly men; shall delight themselves in the abundance of peace — Partly of outward peace and prosperity, which God, in his due time, will give them: but principally of inward peace and satisfaction of mind, arising from a sense of God’s favour and the assurance of their own endless happiness.

Ver. 9. Evil doers shall be cut off. This is more fully stated in ver. 28.

V. 10. Not be-He shall be dead and gone. Diligently-Industriously seeking him. His place-His place and estate, and glory.

Verse 10. For yet a little while, and the wicked shall not be] A prediction of the destruction of Babylon. This empire was now in its splendour; and the captives lived to see it totally overturned by Cyrus, so that even the shadow of its power did not remain.

Thou shalt diligently consider his place] wnnyaw veeynennu, and he is not. The ruler is killed; the city is taken; and the whole empire is overthrown, in one night! And now even the place where Babylon stood cannot be ascertained.

Verses 9-11. For evil-doers shall be cut off — Namely, from the earth, as appears by comparing this with the next clause, and with Psalm 34:16. Their end shall certainly be most miserable. But those that wait, &c., shall inherit the earth — According to God’s promise, often made to such; which also generally was literally fulfilled in that state of the church; and if in any instances it was not, it was fulfilled with far greater advantage in spiritual and eternal blessings. For yet a little while, and the wicked shall not be — Namely, in the land of the living. His time and prosperity are very short, and therefore no matter for envy. He shall be dead and gone; as the phrase here used is commonly taken. Thou shalt diligently consider his place — Industriously seeking to find him; and it shall not be — That is, his place, and estate, and glory shall be gone. Or, he shall not be, as wnnya, eenennu, rather signifies. But the meek — The godly, who are frequently so called; those who patiently bear God’s afflicting hand, and meekly pass by injuries from ungodly men; shall delight themselves in the abundance of peace — Partly of outward peace and prosperity, which God, in his due time, will give them: but principally of inward peace and satisfaction of mind, arising from a sense of God’s favour and the assurance of their own endless happiness.

10. The wicked… his place—Both the “wicked” and his “place” of abode shall be obliterated from the earth. This does not teach the annihilation of the wicked. The antithesis does not lie between existence and non-existence, but between the triumph of the wicked and that of the righteous, the one being but brief, the other abiding.

V. 11. But-Those who patiently bear God’s afflicting hand, and meekly pass by injuries. Peace-Partly of outward peace and prosperity, which God in his due time will give them: but principally of inward peace, in the sense of God’s favour and the assurance of endless happiness.

Verse 11. But the meek] µywn[ anavim, the afflicted, the poor Jewish captives.

Shall inherit the earth] xra arets, the land of Judea, given by God himself as an inheritance to their fathers, and to their posterity for ever. See Psalm 37:9.

Verses 9-11. For evil-doers shall be cut off — Namely, from the earth, as appears by comparing this with the next clause, and with Psalm 34:16. Their end shall certainly be most miserable. But those that wait, &c., shall inherit the earth — According to God’s promise, often made to such; which also generally was literally fulfilled in that state of the church; and if in any instances it was not, it was fulfilled with far greater advantage in spiritual and eternal blessings. For yet a little while, and the wicked shall not be — Namely, in the land of the living. His time and prosperity are very short, and therefore no matter for envy. He shall be dead and gone; as the phrase here used is commonly taken. Thou shalt diligently consider his place — Industriously seeking to find him; and it shall not be — That is, his place, and estate, and glory shall be gone. Or, he shall not be, as wnnya, eenennu, rather signifies. But the meek — The godly, who are frequently so called; those who patiently bear God’s afflicting hand, and meekly pass by injuries from ungodly men; shall delight themselves in the abundance of peace — Partly of outward peace and prosperity, which God, in his due time, will give them: but principally of inward peace and satisfaction of mind, arising from a sense of God’s favour and the assurance of their own endless happiness.

Ver. 11. The meek shall inherit the earth, being peaceful, and hating war and strife. Godliness has everywhere the promise of the present life, as well as of that which is to come.

11. The meek shall inherit the earth—Quoted by our Lord,

(Matthew 5:5,) where the Greek gh (ge) stands for the Hebrew xra, (arets,) both generic terms, signifying earth, land, country, etc. The word occurs six times in this psalm, and is three times translated land, (land of Palestine,) and three times earth. There is no rule for determining whether the former or the latter rendering should be given but by the context, but the restricted sense of land, as the abode of the covenant people, would seem more probable here, particularly as the sovereign control of that country was the great point in dispute between the Jews and the nations, and was the standing sign of the reward of righteousness to the Hebrews. Our Lord’s quotation, given above, might have also been intended to admonish the Jews that the character necessary to perpetuate their abode in their native soil was the condition of heirship to his kingdom.

Verses 12, 13. The wicked plotteth against the just — There is a rooted enmity in the seed of the wicked one against the righteous seed: their aim is, if they can, to destroy their righteousness; if that fail, then to destroy them. To this end they plot, or act with a great deal of policy and contrivance; and gnasheth upon him with his teeth — Out of malice and rage. They join zeal and fury to craft and subtlety, inflamed with eager desire to have it in their power to destroy them, and full of wrath and indignation because it is not in their power. The Lord shall laugh at him — Shall despise and deride all their hopes and endeavours against the good, as vain and foolish. For he seeth that his day is coming — The day of his punishment. Thus, Jeremiah 5:31, Thy day is come, the time that I will visit thee.

12. Gnasheth upon him—In imitation of wild beasts. See on Psalm 35:16.

V. 13. His day-The day appointed by God for his punishment or destruction.

Verse 13. He seeth that his day is coming.] The utter desolation of your oppressors is at hand. All this may be said of every wicked man.

Verses 12, 13. The wicked plotteth against the just — There is a rooted enmity in the seed of the wicked one against the righteous seed: their aim is, if they can, to destroy their righteousness; if that fail, then to destroy them. To this end they plot, or act with a great deal of policy and contrivance; and gnasheth upon him with his teeth — Out of malice and rage. They join zeal and fury to craft and subtlety, inflamed with eager desire to have it in their power to destroy them, and full of wrath and indignation because it is not in their power. The Lord shall laugh at him — Shall despise and deride all their hopes and endeavours against the good, as vain and foolish. For he seeth that his day is coming — The day of his punishment. Thus, Jeremiah 5:31, Thy day is come, the time that I will visit thee.

13. The Lord shall laugh—See on Psalm 2:4. His day is coming— The day which God has appointed for his just retribution.

Verse 14. The wicked have drawn out the sword] There is an irreconcilable enmity in the souls of sinners against the godly; and there is much evidence that the idolatrous Babylonians whetted their tongue like a sword, and shot out their arrows, even bitter words, to malign the poor captives, and to insult them in every possible way.

Verses 14, 15. The wicked have drawn out the sword, &c. — They are furnished with all sorts of arms, and are ready to give the deadly blow. To slay such as be of upright conversation — Those against whom they have no quarrel, for any injury they have done them; but only for their integrity and righteousness, or because they are better than themselves, and will not comply with their wicked counsels and courses. Their sword shall enter into their own heart — God will not only defend the upright from their mischievous designs, but will make those designs to fall upon their own heads. “I cannot but think,” says a writer quoted here by Dr. Dodd, “that David understood by these weapons, with which he has furnished the ungodly, their bitter and malicious invectives, their false and foul reproaches, &c. These were the arms, in the use of which, as he frequently complains, they were admirably well skilled.” Thus, (Psalm 57:4,) speaking of wicked men, he says, Whose teeth are spears and arrows, and their tongue a sharp sword. And if so, then verse 15 “will mean that their intention will be frustrated; they shall not do the mischief they intended; their bows shall be broken — And their invectives and calumnies shall recoil and do themselves hurt; their sharp sword, their false and malicious tongues, shall pierce through their own soul. And that this was the psalmist’s meaning, who can doubt, after reading Psalm 64:3, where the wicked doers are said to have whet their tongue like a sword, and to shoot out their arrows, even bitter words.”

14. Drawn out the sword… bent their bow—Two acts preparatory to immediate destruction; but in verse 15 the lex talionis—the law of universal justice—is seen to recoil these death weapons upon themselves.

Verse 15. Their sword shall enter into their own heart] All their execrations and maledictions shall fall upon themselves, and their power to do mischief shall be broken.

Verses 14, 15. The wicked have drawn out the sword, &c. — They are furnished with all sorts of arms, and are ready to give the deadly blow. To slay such as be of upright conversation — Those against whom they have no quarrel, for any injury they have done them; but only for their integrity and righteousness, or because they are better than themselves, and will not comply with their wicked counsels and courses. Their sword shall enter into their own heart — God will not only defend the upright from their mischievous designs, but will make those designs to fall upon their own heads. “I cannot but think,” says a writer quoted here by Dr. Dodd, “that David understood by these weapons, with which he has furnished the ungodly, their bitter and malicious invectives, their false and foul reproaches, &c. These were the arms, in the use of which, as he frequently complains, they were admirably well skilled.” Thus, (Psalm 57:4,) speaking of wicked men, he says, Whose teeth are spears and arrows, and their tongue a sharp sword. And if so, then verse 15 “will mean that their intention will be frustrated; they shall not do the mischief they intended; their bows shall be broken — And their invectives and calumnies shall recoil and do themselves hurt; their sharp sword, their false and malicious tongues, shall pierce through their own soul. And that this was the psalmist’s meaning, who can doubt, after reading Psalm 64:3, where the wicked doers are said to have whet their tongue like a sword, and to shoot out their arrows, even bitter words.”

Ver. 15. Their sword shall enter into their own heart. This was literally fulfilled on mount Gilboa, when both Saul and his body-guard fell upon their swords. 1 Samuel 31. How much happier was David in exile, than those men with all their promotion, riches and feasts.

Verse 16. A little that a righteous man hath] This is a solid maxim. Whatever a good man has, has God’s blessing in it; even the blessings of the wicked are cursed.

Verses 16, 17. Is better than the riches of many wicked — Because he hath it with many great and glorious advantages; with God’s favour and blessing, with great serenity and satisfaction of his own mind, which is infinitely more desirable and comfortable than all earthly possessions, with the consolations of God’s Spirit, and the assurance of everlasting felicity: while wicked men’s riches are loaded with many encumbrances; with the wrath and curse of God; the torment of their own consciences and passions; and the dreadful expectation of an after-reckoning, and of endless miseries. The Lord upholdeth the righteous — This is a proof of what he had said verse 16. For what the wicked have shall suddenly be lost and gone, but God will maintain the righteous in their happy estate.

16. Little that a righteous man hath—Because it sufficeth for all natural and reasonable want, and is received with gratitude and contentment, is better, etc. Wealth never satisfies the craving for wealth, nor induces soul rest; neither can indulgence abate the force and tyranny of vicious appetites. See Proverbs 15:16; 16:8.

Verse 17. The arms of the wicked] Their power to do evil. Of this they are often deprived. Talents lent and abused shall be resumed, and the misuser called to a severe account by the Lord of the talents.

Verses 16, 17. Is better than the riches of many wicked — Because he hath it with many great and glorious advantages; with God’s favour and blessing, with great serenity and satisfaction of his own mind, which is infinitely more desirable and comfortable than all earthly possessions, with the consolations of God’s Spirit, and the assurance of everlasting felicity: while wicked men’s riches are loaded with many encumbrances; with the wrath and curse of God; the torment of their own consciences and passions; and the dreadful expectation of an after-reckoning, and of endless miseries. The Lord upholdeth the righteous — This is a proof of what he had said verse 16. For what the wicked have shall suddenly be lost and gone, but God will maintain the righteous in their happy estate.

17. Arms of the wicked—Their instruments of power.

V. 18. Knoweth-Observes with care and affection. The days-All things which befal them, their dangers and fears, and suffering. For ever-To them and their seed for ever: and when they die their inheritance is not lost, but exchanged for one infinitely better.

Verse 18. The Lord knoweth the days of the upright] He is acquainted with all his circumstances, severings, and ability to bear them; and he will either shorten his trials or increase his power. The Lord also approves of the man and his concerns; and his inheritance shall be for ever. He shall have God for his portion, here and hereafter. This is probably another indirect promise to the captives that they shall be restored to their own land. See Psalm 37:11.

Verses 18-20. The Lord knoweth — Observeth with singular care and affection; the days of the upright — Their condition, and all things which do or may befall them; their dangers, and fears, and sufferings from ungodly men; and therefore will watch over them, and preserve them from all the designs and attempts of their enemies. Days, or years, or times, are often put for things done, or events happening in them. And their inheritance shall be for ever — To them and their seed for ever: see verse

29. When they die the inheritance is not lost, but exchanged for one infinitely better. They shall not be ashamed — For the disappointment of their hopes, but their hopes and desires shall be satisfied; as it follows. But the wicked shall be as the fat of lambs — Which in an instant melteth before the fire. They shall consume into smoke — Utterly and irrecoverably.

18. Knoweth—See on Psalm 1:6. Their inheritance shall be for ever—A clear pointing to the life to come. The nature of the subject demands this sense of the words, and the argument wholly falls to the ground without it. See on verses 27-29, 37.

Verse 19. They shall not be ashamed] They have expressed strong confidence in the Lord; and he shall so work in their behalf that their enemies shall never be able to say, “Ye have trusted in your God, and yet your enemies have prevailed over you.” No; for even in the days of famine they shall be satisfied.

Verses 18-20. The Lord knoweth — Observeth with singular care and affection; the days of the upright — Their condition, and all things which do or may befall them; their dangers, and fears, and sufferings from ungodly men; and therefore will watch over them, and preserve them from all the designs and attempts of their enemies. Days, or years, or times, are often put for things done, or events happening in them. And their inheritance shall be for ever — To them and their seed for ever: see verse

29. When they die the inheritance is not lost, but exchanged for one infinitely better. They shall not be ashamed — For the disappointment of their hopes, but their hopes and desires shall be satisfied; as it follows. But the wicked shall be as the fat of lambs — Which in an instant melteth before the fire. They shall consume into smoke — Utterly and irrecoverably.

V. 20. Fat-Which in an instant melts before the fire.

Verse 20. The enemies of the Lord shall be as the fat of lambs] This verse has given the critics some trouble. Several of the Versions read thus: “But the enemies of the Lord, as soon as they are exalted to honour, shall vanish; like smoke they vanish.” If we follow the Hebrew, it intimates that they shall consume as the fat of lambs. That is, as the fat is wholly consumed in sacrifices by the fire on the altar, so shall they consume away in the fire of God’s wrath.

Verses 18-20. The Lord knoweth — Observeth with singular care and affection; the days of the upright — Their condition, and all things which do or may befall them; their dangers, and fears, and sufferings from ungodly men; and therefore will watch over them, and preserve them from all the designs and attempts of their enemies. Days, or years, or times, are often put for things done, or events happening in them. And their inheritance shall be for ever — To them and their seed for ever: see verse

29. When they die the inheritance is not lost, but exchanged for one infinitely better. They shall not be ashamed — For the disappointment of their hopes, but their hopes and desires shall be satisfied; as it follows. But the wicked shall be as the fat of lambs — Which in an instant melteth before the fire. They shall consume into smoke — Utterly and irrecoverably.

20. The fat of lambs—The fat pieces of the lamb which were offered upon the altar in sacrifice, and which, being oily, were the more quickly consumed by the fire; herein lies the point of the comparison.

Verse 21. The wicked borroweth] Is often reduced to penury, and is obliged to become debtor to those whom he before despised. And payeth not again] May refuse to do it, because he is a wicked man; or be unable to do it, because he is reduced to beggary. But the righteous showeth mercy] Because he has received mercy from God, therefore he shows mercy to men. And even to his enemies he showeth mercy, and giveth; his heart being disposed to it by the influence of Divine grace, and his hand being enabled to do it by the blessing of God’s providence.

Verses 21, 22. The wicked borroweth and payeth not again — Either through covetousness, or injustice; or, rather, because of that great penury into which God brings him; while the righteous is not only provided for sufficiently for himself, but hath abundance and to spare for others. For the psalmist is here comparing the wicked and the righteous, not so much with respect to their virtues or moral qualities as their outward conditions. This also appears from the following verse, which gives the reason of this. For such as be blessed of him — Of the Lord, as appears from verse 20, where he is named, and from the nature of the thing, this being God’s prerogative to bless or to curse men. And this he mentions, both as the foundation and as the proof of the certainty of their future happiness.

21. Wicked borroweth and payeth not again—A description of abject poverty as a judgment of God. Deuteronomy 15:16; 28:12, 44. That this is poverty induced by vice and crime is seen from verse 22.

Verse 22. Shall inherit the earth] xra arets the land, as before. See Psalm 37:11.

Shall be cut off.] A wicked Jew shall meet with the same fate as a wicked Babylonian; and a wicked Christian shall fare no better.

Verses 21, 22. The wicked borroweth and payeth not again — Either through covetousness, or injustice; or, rather, because of that great penury into which God brings him; while the righteous is not only provided for sufficiently for himself, but hath abundance and to spare for others. For the psalmist is here comparing the wicked and the righteous, not so much with respect to their virtues or moral qualities as their outward conditions. This also appears from the following verse, which gives the reason of this. For such as be blessed of him — Of the Lord, as appears from verse 20, where he is named, and from the nature of the thing, this being God’s prerogative to bless or to curse men. And this he mentions, both as the foundation and as the proof of the certainty of their future happiness.

V. 23. Established-So that he shall not fall into mischief.

Verse 23. The steps of a good man are ordered by the Lord] There is nothing for good in the text. rbg geber is the original word, and it properly signifies a strong man, a conqueror or hero; and it appears to be used here to show, that even the most powerful must be supported by the Lord, otherwise their strength and courage will be of little avail. And he delighteth in his way.] When his steps are ordered by the Lord, he delighteth in his way, because it is that into which his own good Spirit has directed him. Or, the man delights in God’s way-in the law and testimonies of his Maker.

Verses 23, 24. The steps of a good man — Hebrew, of man, namely, of the righteous, or blessed man, mentioned verses 21, 22; are ordered by the Lord — Or, directed, or disposed, that is, so governed as to attain the end at which he aims; or strengthened, or established, so as he shall not stumble and fall into mischief. For he seems still to be describing, not their virtue, but their prosperity. And he delighteth in his way — Hebrew, xpjy wkrdw, vedarcho jechpats, he favoureth his way, that is, succeeds and prospers his counsels and enterprises. Though he fall — Into distress or trouble, as Micah 7:8; he shall not be utterly cast down — Not totally, or irrecoverably ruined.

23. Steps of a good man—The word “good” is not in the original, and the word “man” denotes a mighty man; one who by physical strength and skill, or by wealth, office, or position, wields a power over others. Even such a man is dependent on God to order his steps; that is, to establish, make firm, the successive processes of his unfolding schemes of life. The admonition lies against the self-trust and self-boasting of the prosperous wicked, and for the encouragement of faith. This sense is confirmed by the absence of the article, and by the parallel passages. Proverbs 16:9; 20:24. He delighteth in his way—That is, when thus ordered conformably to his righteous character, and established by Jehovah.

V. 24. Fall-Into trouble.

Verse 24. Though he fall, he shall not be utterly cast down] The original is short and emphatic lcwy al lpy yk ki yippol, lo yutal, which the Chaldee translates, “Though he should fall into sickness, he shall not die;” for which the reason is given, because the Lord sustains by his hand. Though he may for a time fall under the power of his adversaries, as the Jews have done under the Babylonish captivity, he shall not be forsaken. The right hand of God shall sustain him in his afflictions and distresses; and at last God will give him a happy issue out of them all. Neither the text nor any of the Versions intimate that a falling into sin is meant; but a falling into trouble, difficulty, &c.

Verses 23, 24. The steps of a good man — Hebrew, of man, namely, of the righteous, or blessed man, mentioned verses 21, 22; are ordered by the Lord — Or, directed, or disposed, that is, so governed as to attain the end at which he aims; or strengthened, or established, so as he shall not stumble and fall into mischief. For he seems still to be describing, not their virtue, but their prosperity. And he delighteth in his way — Hebrew, xpjy wkrdw, vedarcho jechpats, he favoureth his way, that is, succeeds and prospers his counsels and enterprises. Though he fall — Into distress or trouble, as Micah 7:8; he shall not be utterly cast down — Not totally, or irrecoverably ruined.

Ver. 24. Though he fall, he shall not be utterly cast down. The Chaldaic reads, though he fall into infirmity or sickness he shall not die, for the Lord upholds his hand. The prophet had apparently this in his mind, when he said, Rejoice not against me, oh mine enemy. When I fall I shall arise: when I sit in darkness the Lord shall be a light unto me. Micah 7:8.

24. Fall… cast down—The difference between the two words, or states, is that of temporary loss and of utter ruin.—Hengstenberg. Proverbs 24:16.

V. 25. Forsaken-These temporal promises, were more express to the Jews in the times of the Old Testament, than to Christians.

Verse 25. I have been young, and now am old] I believe this to be literally true in all cases. I am now grey-headed myself; I have travelled in different countries, and have had many opportunities of seeing and conversing with religious people in all situations in life; and I have not, to my knowledge, seen one instance to the contrary. I have seen no righteous man forsaken, nor any children of the righteous begging their bread. God puts this honour upon all that fear him; and thus careful is he of them, and of their posterity.

Verses 25, 26. I have been young, and now am old, &c. — As if he had said, “I say nothing but what I can confirm by my own long observation: when I was young I began to take notice of it; and I have continued so to do, till now that I am grown old: and I cannot remember that in all my life I ever saw a truly pious; just, and charitable man, left destitute of necessary things, or his children after him,” (treading in his steps,) “reduced to such poverty that they were constrained to beg from door to door.” — Bishop Patrick. He is ever merciful and lendeth — He is so far from begging from others, that he hath ability, as well as inclination, to give, or lend to others, as need requires. And his seed is blessed — Not only with spiritual, but with temporal blessings, wherewith God rewards his benevolence and liberality to the poor and destitute. So far shall he be from wasting his property, and undoing himself and family by his charity and bounty, as covetous and worldly people supposed he would do, that he and his posterity will rather be enriched thereby. It must be observed that these temporal promises were more express and particular to the Jews in the times of the Old Testament, than to Christians in the New, and therefore were more generally fulfilled. Under the Christian dispensation, however, godliness hath so far the promise of the life that now is, that they who seek first and principally the kingdom of God, shall have the necessaries of life provided for them in some way or other, Matthew 6:33, and he that watereth others shall be watered himself. To fear and serve God is the readiest way to secure ourselves and families from want; and “so far is charity from empoverishing, that what is given away, like vapours emitted by the earth, returns in showers of blessings, into the bosom of the person who gave it; and his offspring is not the worse, but infinitely the better for it. The bread which endureth, as well as that which perisheth, is his; and the blessings of time are crowned with those of eternity.” — Horne.

Ver. 25. Nor his seed begging bread. It is a general maxim, that the children of the righteous shall be blessed. The life of a good man is distinguished by industry, by temperance, and by the promised heritage of temporal good. Yet it is a fact admitted in the sacred writings, that the righteous have suffered great privations; and martyrs and exiles have in certain storms of persecution perished of want.

25. I have been young, etc.—Undoubtedly the psalmist here gives the result of personal observation as an old man. Have I not seen the righteous forsaken—He gives the general law of providence, where the whole life is given to God. Not finally “forsaken,” though for a time he may be in temptation and want.

V. 26. Blessed-Not only with spiritual, but with temporal blessings.

Verse 26. He is ever merciful and lendeth] חונן היום lk kol haiyom chonen, “all the day he is compassionate.” He is confirmed in the habit of godliness: he feels for the distresses of men, and is ready to divide and distribute to all that are in necessity.

And his seed is blessed.] The preceding words were not spoken casually; his seed, his posterity, is blessed; therefore they are not abandoned to beg their bread.

Verses 25, 26. I have been young, and now am old, &c. — As if he had said, “I say nothing but what I can confirm by my own long observation: when I was young I began to take notice of it; and I have continued so to do, till now that I am grown old: and I cannot remember that in all my life I ever saw a truly pious; just, and charitable man, left destitute of necessary things, or his children after him,” (treading in his steps,) “reduced to such poverty that they were constrained to beg from door to door.” — Bishop Patrick. He is ever merciful and lendeth — He is so far from begging from others, that he hath ability, as well as inclination, to give, or lend to others, as need requires. And his seed is blessed — Not only with spiritual, but with temporal blessings, wherewith God rewards his benevolence and liberality to the poor and destitute. So far shall he be from wasting his property, and undoing himself and family by his charity and bounty, as covetous and worldly people supposed he would do, that he and his posterity will rather be enriched thereby. It must be observed that these temporal promises were more express and particular to the Jews in the times of the Old Testament, than to Christians in the New, and therefore were more generally fulfilled. Under the Christian dispensation, however, godliness hath so far the promise of the life that now is, that they who seek first and principally the kingdom of God, shall have the necessaries of life provided for them in some way or other, Matthew 6:33, and he that watereth others shall be watered himself. To fear and serve God is the readiest way to secure ourselves and families from want; and “so far is charity from empoverishing, that what is given away, like vapours emitted by the earth, returns in showers of blessings, into the bosom of the person who gave it; and his offspring is not the worse, but infinitely the better for it. The bread which endureth, as well as that which perisheth, is his; and the blessings of time are crowned with those of eternity.” — Horne.

26. Ever merciful, and lendeth—Literally, all the day he is merciful, and lendeth. With the Hebrews, where absolute poverty was the inevitable lot of the masses, (their population being estimated at about 6,000,000, on a territory about one third the area of New York State,) borrowing and lending had a more emphatic significance than with us; and this ability to lend implied competence, while the disposition and practice of daily beneficence are quoted as evidence and causes of prosperity. See on verse 21, and Psalm 112:5, 9.

V. 27. Dwell-Thou shalt dwell in the land, and afterwards in heaven.

Verse 27. Depart from evil, and do good] Seeing the above is so, depart from all evil-avoid all sin; and let not this be sufficient, do good. The grace of God ever gives this two-fold power to all who receive it; strength to overcome evil, and strength to do that which is right.

Dwell for evermore.] Be for ever an inhabitant of God’s house. This may be also a promise of return to their own land, and of permanent residence there. See Psalm 37:9, 11, &c.

Verses 27-29. Depart from evil and do good — Having therefore these glorious promises and privileges, let no man do any evil or unjust thing, to enrich or secure himself, nor abstain from any pious or charitable action, for fear of empoverishing himself thereby: but let every man live in a conscientious discharge of all his duties to God and men, committing himself and all his affairs to God’s fatherly care and providence, and confidently expecting his blessing thereupon. And dwell for evermore — That is, he shall dwell for evermore in heaven, and for a long time on earth. See on verse 3. The Lord loveth judgment — That is, just judgment, or righteousness, as the word cpvm, mishpat, often signifies. That is, he loves it in himself: he loveth to execute it upon the wicked, and for the righteous: which he doth in the manner expressed in this Psalm. And he loves it in the righteous, whose justice, and piety, and charity he sees, approves, and will reward. And forsaketh not his saints — Hebrew, wydysj, chasidaiv, his kind, merciful, and beneficent ones who exercise benignity and charity to others.

27, 28. Dwell for evermore—In verses 27-29 the reward of the righteous is three times set forth by two of the strongest words in the Hebrew language to express endless duration. Thus, “for evermore,” µlw[l, (le’olam,) to eternity; Septuagint, eiv aiwna aiwnov, for ever and ever; Vulgate, in seculum seculi; Jerome, habita in sempiturnum. They [his saints] are preserved for ever—Hebrew, le’olam, to eternity; Septuagint, eiv ton aiwna, for ever; Vulgate, aeternum; Jerome, in aeturnum.

Verse 28. Forsaketh not his saints] wydysj ta eth chasidaiv, his merciful or compassionate ones; those who, through love to him and all mankind, are ever ready to give of their substance to the poor. But the seed of the wicked shall be cut off.] The children who follow the wicked steps of wicked parents shall, like their parents, be cut off. God’s judgments descend to posterity, as well as his mercies.

Verses 27-29. Depart from evil and do good — Having therefore these glorious promises and privileges, let no man do any evil or unjust thing, to enrich or secure himself, nor abstain from any pious or charitable action, for fear of empoverishing himself thereby: but let every man live in a conscientious discharge of all his duties to God and men, committing himself and all his affairs to God’s fatherly care and providence, and confidently expecting his blessing thereupon. And dwell for evermore — That is, he shall dwell for evermore in heaven, and for a long time on earth. See on verse 3. The Lord loveth judgment — That is, just judgment, or righteousness, as the word cpvm, mishpat, often signifies. That is, he loves it in himself: he loveth to execute it upon the wicked, and for the righteous: which he doth in the manner expressed in this Psalm. And he loves it in the righteous, whose justice, and piety, and charity he sees, approves, and will reward. And forsaketh not his saints — Hebrew, wydysj, chasidaiv, his kind, merciful, and beneficent ones who exercise benignity and charity to others.

Ver. 28. The Lord—forsaketh not his saints; literally, “his merciful ones.” But the seed of the wicked shall be cut off. Dr. Lightfoot remarks here, that this psalm, being an acrostic, the word [vr rashâ, wicked, has the last letter cut off. There is a verse in the LXX, which seems to have been omitted in the Hebrew. “The unrighteous shall be punished, and his impious seed shall perish.” This verse makes the acrostic complete in this place.

27, 28. Dwell for evermore—In verses 27-29 the reward of the righteous is three times set forth by two of the strongest words in the Hebrew language to express endless duration. Thus, “for evermore,” µlw[l, (le’olam,) to eternity; Septuagint, eiv aiwna aiwnov, for ever and ever; Vulgate, in seculum seculi; Jerome, habita in sempiturnum. They [his saints] are preserved for ever—Hebrew, le’olam, to eternity; Septuagint, eiv ton aiwna, for ever; Vulgate, aeternum; Jerome, in aeturnum.

Verse 29. The righteous shall inherit the land] If this be not another promise of return to their own land, from that of their captivity, it must be spiritually understood, and refer to their eternal dwelling with God in glory.

Verses 27-29. Depart from evil and do good — Having therefore these glorious promises and privileges, let no man do any evil or unjust thing, to enrich or secure himself, nor abstain from any pious or charitable action, for fear of empoverishing himself thereby: but let every man live in a conscientious discharge of all his duties to God and men, committing himself and all his affairs to God’s fatherly care and providence, and confidently expecting his blessing thereupon. And dwell for evermore — That is, he shall dwell for evermore in heaven, and for a long time on earth. See on verse 3. The Lord loveth judgment — That is, just judgment, or righteousness, as the word cpvm, mishpat, often signifies. That is, he loves it in himself: he loveth to execute it upon the wicked, and for the righteous: which he doth in the manner expressed in this Psalm. And he loves it in the righteous, whose justice, and piety, and charity he sees, approves, and will reward. And forsaketh not his saints — Hebrew, wydysj, chasidaiv, his kind, merciful, and beneficent ones who exercise benignity and charity to others.

29. Dwell therein for ever—d[l, (la’adh,) to eternity; Septuagint, eiv, aiwna aiwnov, for ever and ever; Vulgate, ad seculum seculi, for ever and ever. See also le’olam, to eternity, verse 18.

It is no objection to the argument of duration that in verse 29 the righteous are said to “inherit the land” for ever, and that in ver. 27, “dwell,” inhabit, has the same primary reference, for these are common Hebraistic forms for setting forth not only great prosperity, but eternal blessedness, of which the earthly abiding in the promised land was accepted as an earnest. So our Lord says, “The meek shall inherit the earth,” using the temporal as the earnest and pledge of the eternal. Matthew 5:5, compare Genesis 17:8. The above words always take the sense of endless duration, where, as here, the subject and scope allow it.

V. 30. The mouth-Having shewed, God’s singular care over the righteous, he proceeds to give a character of them. Judgment-Of God’s judgment, word or law.

Verse 30. The mouth of the righteous speaketh wisdom] Foolish and corrupt conversation cannot come out of their mouth. They are taught of God, and they speak according to the wisdom that is from above.

Verse 30. The mouth of the righteous speaketh wisdom — And that freely, customarily, and from his heart, as the next verse shows. Having showed, in divers verses, God’s singular care over and respect to the righteous, he proceeds to give a character of them, and withal to assign one reason of the great difference of God’s way of dealing with them, and with other men. And his tongue talketh of judgment — This respects either, 1st, The manner of his discourse: it is with wisdom and judgment; or, rather, 2d, The matter of it, which is God’s judgment, word, or law, as it follows,

V. 31. Heart-His thoughts, meditations and affections are fixed upon it. Slide-Slide, or swerve, from the rule, from God’s law.

Verse 31. The law of his God is in his heart] The Lord promised that a time should come in which he would make a new covenant with the house of Israel; he would put his laws in their minds, and in their hearts he would write them. This is fulfilled in the case above.

None of his steps shall slide.] His holy heart always dictates to his eyes, his mouth, his hands, and his feet. The precepts which direct his conduct are not only written in his Bible, but also in his heart.

verse 31. While the discourses of other men are either wicked, or vain and useless, his are serious, pious, and edifying, concerning the word and ways of God.

Verse 31. The law of his God is in his heart — According to God’s command, Deuteronomy 6:6, and promise, Jeremiah 31:33. His thoughts, and meditations, and affections are fixed upon it. He doth not talk religiously with design, or with ostentation, but out of the abundance of his heart, Matthew 12:35. None of his steps shall slide — Or, slip, or swerve from the rule of God’s law. His piety and virtue shall continue and increase: or, God will uphold and preserve him from falling into that mischief which wicked men plot against him.

Verse 32. The wicked watcheth the righteous, and seeketh to slay him.] Similar to what is said Psalm 37:8: “The wicked plotteth against the righteous.” But it is added, Psalm 37:33: “The Lord will not leave him in his hands;” he will confound his devices, and save his own servants.

Verses 32, 33. The wicked watcheth the righteous — To find out a fit season or occasion to destroy him. The Lord will not leave him in his hand — That is, will not give him up to his power and rage; nor condemn him when he is judged — Will not give his consent to the sentence of condemnation, which the wicked have pronounced against him, but will justify him, and vindicate his innocence, and deliver him. Some understand the words thus: Nor shall he (the wicked) condemn him when he is judged, observing, “that it seems more to the purpose to say, that God would not suffer the wicked man to condemn the righteous, or to find him guilty, (for that probably was the way in which he proposed to murder him,) than that he would not do it himself.” — Mudge.

Verses 32, 33. The wicked watcheth the righteous — To find out a fit season or occasion to destroy him. The Lord will not leave him in his hand — That is, will not give him up to his power and rage; nor condemn him when he is judged — Will not give his consent to the sentence of condemnation, which the wicked have pronounced against him, but will justify him, and vindicate his innocence, and deliver him. Some understand the words thus: Nor shall he (the wicked) condemn him when he is judged, observing, “that it seems more to the purpose to say, that God would not suffer the wicked man to condemn the righteous, or to find him guilty, (for that probably was the way in which he proposed to murder him,) than that he would not do it himself.” — Mudge.

Verse 34. Wait on the Lord, and keep his way] This is the true mode of waiting on God which the Scripture recommends; keeping God’s way-using all his ordinances, and living in the spirit of obedience. He who waits thus is sure to have the farther blessings of which he is in pursuit. hwq kavah, to wait, implies the extension of a right line from one point to another. The first point is the human heart; the line is its intense desire; and the last point is GOD, to whom this heart extends this straight line of earnest desire to be filled with the fulness of the blessing of the Gospel of peace.

And he shall exalt thee to inherit the land] If ye keep his way, and be faithful to him in your exile, he will exalt you, lift you up from your present abject state, to inherit the land of your fathers. See before, Psalm 37:9, 11, &c.

When the wicked are cut off, thou shalt see it.] They did see the destruction of the Babylonish king, Belshazzar, and his empire; and it was in consequence of that destruction that they were enlarged.

Verse 34. Wait on the Lord — Seeking and trusting to him, and to him only, for help and deliverance. And keep his way — Continue in the practice of thy duty, or in those ways which God hath prescribed to thee in his word, and do not use indirect and irregular means to deliver thyself. When the wicked are cut off, thou shalt see it — Thou shalt not only escape the destruction they designed for thee, but shalt live to see their ruin.

V. 35. Bay-tree-Which is continually green and flourishing even in winter.

Verse 35. I have seen the wicked in great power, and spreading himself like a green bay-tree.] Does not this refer to Nebuchadnezzar, king of Babylon, and to the vision he had of the great tree which was in the midst of the earth, the head of which reached up to heaven? See Daniel 4:10, &c.

Verses 35, 36. I have seen the wicked in great power — Hebrew, xyr[, gnaritz, violent, or formidable: not only himself out of danger, as it seemed, but terrible to others; and spreading himself — And therefore firmly and deeply rooted; like a green bay-tree — Which is continually green and flourishing, yea, even in the winter season. Hebrew, jrzak, cheezrach, sicut arbor indigena virens, like a green native plant, or a green tree in its native soil, where trees flourish much better than when they are transplanted into another soil. Houbigant, after the LXX., and many of the ancient versions, renders it, Like a flourishing cedar. Yet he passed away — Houbigant, I passed by; and lo, he was not — He was gone, like a tree blasted and blown down, or cut off and rooted out, and carried away in a moment. I sought him, but he could not be found — There was no monument nor remainder of him left.

Ver. 35. I have seen the wicked—spreading himself like a green bay-tree. The LXX, “as a cedar of Lebanon,” in majestic stature; and like the tree which Nebuchadnezzar saw, but which received its sentence, “Hew down the tree.” Daniel 4:10-17.

35. Like a green bay tree—The word rendered “bay tree” means an indigenous, native born tree, one that has never been checked in its growth by transplanting or change of climate, hence vigorous, strong, and flourishing.

V. 36. Yet-He was gone in an instant. But-There was no monument or remainder of him left.

Verse 36. Yet he passed away] Both Nebuchadnezzar and his wicked successor, Belshazzar; and on the destruction of the latter, when God had weighed him in the balance, and found him wanting, numbered his days, and consigned him to death, his kingdom was delivered to the Medes and Persians; and thus the Babylonian empire was destroyed.

Verses 35, 36. I have seen the wicked in great power — Hebrew, xyr[, gnaritz, violent, or formidable: not only himself out of danger, as it seemed, but terrible to others; and spreading himself — And therefore firmly and deeply rooted; like a green bay-tree — Which is continually green and flourishing, yea, even in the winter season. Hebrew, jrzak, cheezrach, sicut arbor indigena virens, like a green native plant, or a green tree in its native soil, where trees flourish much better than when they are transplanted into another soil. Houbigant, after the LXX., and many of the ancient versions, renders it, Like a flourishing cedar. Yet he passed away — Houbigant, I passed by; and lo, he was not — He was gone, like a tree blasted and blown down, or cut off and rooted out, and carried away in a moment. I sought him, but he could not be found — There was no monument nor remainder of him left.

V. 37. Peace-Though he may meet with troubles in his way, yet all shall end well.

Verse 37. Mark the perfect man] Him who is described above. Take notice of him: he is perfect in his soul, God having saved him from all sin, and filled him with his own love and image. And he is upright in his conduct; and his end, die when he may or where he may, is peace, quietness, and assurance for ever.

Almost all the Versions translate the Hebrew after this manner: Preserve innocence, and keep equity in view; for the man of peace shall leave a numerous posterity.

Bishop Horsley thus translates: “Keep (thy) loyalty, and look well to (thy) integrity; for a posterity is (appointed) for the perfect man.” He comes nearer to the original in his note on this verse: “Keep innocency, and regard uprightness; for the perfect man hath a posterity:” “but the rebellious shall be destroyed together; the posterity of the wicked shall be cut off,” Psalm 37:38.

Dr. Kennicott’s note is, “tyrja acharith, which we render latter end, is posterity, Psalm 109:13. The wicked and all his race to be destroyed, the pious man to have a numerous progeny, see his sons’ sons to the third and fourth generation. See Job 8:19; 18:13-20.” I think the original cannot possibly bear our translation. I shall produce it here, with the literal version of Montanus:—

pax viro novissimum quia; rectum vide et, integrum cutodi שלום לאיש אחרית yk ישר harw ועהתתאם שמר

The nearest translation to this is that of the Septuagint and Vulgate: Fulasse akakian, kai ide euquthta, oti estin egkataleimma anqrwpw eirhnikw, Custodi innocentiam, et vide æquitatem; quoniam, sunt reliquiæ homini pacifico. “Preserve innocence, and behold equity; seeing there is a posterity to the pacific man.” The Syriac says, “Observe simplicity, and choose rectitude; seeing there is a good end to the man of peace.” The reader may choose. Our common version, in my opinion, cannot be sustained. The 38th verse seems to confirm the translation of the Septuagint and the Vulgate, which are precisely the same in meaning; therefore I have given one translation for both.

The old Psalter deserves a place also: Kepe unnoyandnes, and se evenhede; for tha relykes er til a pesful man.

Verses 37-39. Mark the perfect man, &c. — Behold now a very different character, a man who is upright before God, who sincerely desires and endeavours to please and glorify him, and therefore makes it his care to walk in his ordinances and commandments blameless: mark him, keep your eye upon him, and observe the issue of his course and conversation. For the end of that man is peace — Though he may meet with troubles in his way; though his days may be long, dark, and cloudy; yet all shall end well with him; he shall be happy at last. But the transgressors shall be destroyed together — Or, alike, one as well as another, all without any exception or respect of persons. The end of the wicked shall be cut off — That is, he shall be cut off at last, or in the end. His prosperity shall end in destruction. But the salvation of the righteous is of the Lord — And therefore it shall certainly come to and be conferred upon them.

Ver. 37. Mark the perfect man, and behold the upright. The two Hebrew words, µt taim and rvy jasher, are used, the former to designate innocence, integrity, and perfection; the latter to designate uprightness and equity. In this place they are used for characters clothed with every virtue that can dignify human nature. Genesis 6:9. 7:1. Psalm 64:4. Diogenes went through Athens with a candle in his hand at noon; when asked why he did that, he answered, I am seeking a MAN. This text exhibits the only character worthy of the name of man.

37. Perfect… upright—Strong words expressive of completeness of character by the measurements of the law of God. It is not the ideal perfect man, but the real, living man, (for such still existed,) to which attention is called. The end of that man is peace—The “end,” here, must take the eschatological sense of the final result, and implies a final judgment and award by the unerring Lawgiver and Judge. It was the fact that this present life did not, by its rewards or punishments, make the difference between the righteous and the wicked complete, that stumbled the feeble faith. The prosperity of the wicked was often lifelong. So with the sufferings of the righteous. Here was the exact point of the difficulty. The psalmist, therefore, does not appeal to the events of this life in vindication of God’s ways, but to the “end” of things, and to the final awards. No New Testament doctrine is clearer.

V. 38. Together-All without exception.

Verses 37-39. Mark the perfect man, &c. — Behold now a very different character, a man who is upright before God, who sincerely desires and endeavours to please and glorify him, and therefore makes it his care to walk in his ordinances and commandments blameless: mark him, keep your eye upon him, and observe the issue of his course and conversation. For the end of that man is peace — Though he may meet with troubles in his way; though his days may be long, dark, and cloudy; yet all shall end well with him; he shall be happy at last. But the transgressors shall be destroyed together — Or, alike, one as well as another, all without any exception or respect of persons. The end of the wicked shall be cut off — That is, he shall be cut off at last, or in the end. His prosperity shall end in destruction. But the salvation of the righteous is of the Lord — And therefore it shall certainly come to and be conferred upon them.

38. But—The sharp disjunctive sense of vauv, (w, but,) which the antithesis requires, brings out the latter end of the wicked in contrast with that of the righteous. The end of the wicked shall be cut off— “Cut off” from God, and from the object of their hopes and aims. No words could better define complete separation from the lot of the righteous as given verse 37. The contrast is complete.

Verse 39. The salvation of the righteous is of the Lord] It is the Lord who made them righteous, by blotting out their sins, and infusing his Holy Spirit into their hearts; and it is by his grace they are continually sustained, and finally brought to the kingdom of glory: “He is their strength in the time of trouble.”

Verses 37-39. Mark the perfect man, &c. — Behold now a very different character, a man who is upright before God, who sincerely desires and endeavours to please and glorify him, and therefore makes it his care to walk in his ordinances and commandments blameless: mark him, keep your eye upon him, and observe the issue of his course and conversation. For the end of that man is peace — Though he may meet with troubles in his way; though his days may be long, dark, and cloudy; yet all shall end well with him; he shall be happy at last. But the transgressors shall be destroyed together — Or, alike, one as well as another, all without any exception or respect of persons. The end of the wicked shall be cut off — That is, he shall be cut off at last, or in the end. His prosperity shall end in destruction. But the salvation of the righteous is of the Lord — And therefore it shall certainly come to and be conferred upon them.

Verse 40. The Lord-shall deliver them] For they are always exposed to trials, and liable to fall.

Because they trust in him.] They keep faith, prayer, love, and obedience in continual exercise. They continue to believe in, love, and obey God; and he continues to save them.