Psalms 37
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150
Psalms 37
Fret Not Thyself Because of Evildoers
1Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.
Jamieson-Fausset-Brown
PSALM 37
Psa 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.
PSALM 37
Psa 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.
The Pulpit Commentary
Fret not thyself because of evildoers. According to Aristotle, we have a special emotion implanted in our nature—νέμεσις—which causes us to "fret" when we witness undeserved prosperity ('Rhet.,' 2.9, § 1). Certainly the feeling is very common and very strong; it is also characteristic of the best natures (see Psa_73:3-14; Job_21:7-15; Jer_12:1, Jer_12:2; Mal_3:15). The feeling does not need to be eradicated, but only to be held in check. Faith in God's retributive justice will enable us calmly to await "the end" (Psa_73:17), in full assurance that ultimately God's vengeance will overtake the wicked man, and he will receive condign punishment. Neither be thou envious against the workers of iniquity. Envy is not a natural passion. To envy the evil-doers on account of their prosperity is at once a folly and a danger. Their position is really not enviable; and, if we allow ourselves to envy them, we shall be tempted to follow their example (see Pro_24:1).
Fret not thyself because of evildoers. According to Aristotle, we have a special emotion implanted in our nature—νέμεσις—which causes us to "fret" when we witness undeserved prosperity ('Rhet.,' 2.9, § 1). Certainly the feeling is very common and very strong; it is also characteristic of the best natures (see Psa_73:3-14; Job_21:7-15; Jer_12:1, Jer_12:2; Mal_3:15). The feeling does not need to be eradicated, but only to be held in check. Faith in God's retributive justice will enable us calmly to await "the end" (Psa_73:17), in full assurance that ultimately God's vengeance will overtake the wicked man, and he will receive condign punishment. Neither be thou envious against the workers of iniquity. Envy is not a natural passion. To envy the evil-doers on account of their prosperity is at once a folly and a danger. Their position is really not enviable; and, if we allow ourselves to envy them, we shall be tempted to follow their example (see Pro_24:1).
2For they shall soon be cut down like the grass, and wither as the green herb.
The Pulpit Commentary
For they shall soon be cut down like the grass. So Zophar, in the Book of Job (Job_20:5), "The triumphing of the wicked is short, and the joy of the hypocrite but for a moment." And, no doubt, if we compare time with eternity, the longest triumph that the wicked ever enjoy is but for a brief space, is soon gone, endures "but for a moment." It has a continuance, however, which to men in this life seems long, often intolerably long; and hence the disturbance which men's minds suffer on account of it (Job_21:7, Job_21:13; Psa_73:3-16). And wither as the green herb (comp. Psa_90:5, Psa_90:6; Psa_103:15; Isa_40:6, Isa_40:7; Jas_1:10, Jas_1:11; 1Pe_1:24).
For they shall soon be cut down like the grass. So Zophar, in the Book of Job (Job_20:5), "The triumphing of the wicked is short, and the joy of the hypocrite but for a moment." And, no doubt, if we compare time with eternity, the longest triumph that the wicked ever enjoy is but for a brief space, is soon gone, endures "but for a moment." It has a continuance, however, which to men in this life seems long, often intolerably long; and hence the disturbance which men's minds suffer on account of it (Job_21:7, Job_21:13; Psa_73:3-16). And wither as the green herb (comp. Psa_90:5, Psa_90:6; Psa_103:15; Isa_40:6, Isa_40:7; Jas_1:10, Jas_1:11; 1Pe_1:24).
3Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.
Jamieson-Fausset-Brown
3. Trust--sure of safety.
shalt thou dwell--or, "dwell thou"; repose quietly.
verily ... fed--or, "feed on truth," God's promise (Psa 36:5; compare Ho 12:1).
3. Trust--sure of safety.
shalt thou dwell--or, "dwell thou"; repose quietly.
verily ... fed--or, "feed on truth," God's promise (Psa 36:5; compare Ho 12:1).
The Pulpit Commentary
Trust in the Lord, and do good. Notwithstanding any difficulty which the prosperity of the wicked causes thee, trust thou still in the Lord; be sure that his providence watches over thee, and endeavour still to serve him by "doing good." So shalt thou dwell in the land, and verily thou shalt be fed; rather, dwell in the land, and feed on faithfulness (Kay); i.e. remain where thou art, and be satisfied with the thought of God's faithfulness. Feed on this.
Trust in the Lord, and do good. Notwithstanding any difficulty which the prosperity of the wicked causes thee, trust thou still in the Lord; be sure that his providence watches over thee, and endeavour still to serve him by "doing good." So shalt thou dwell in the land, and verily thou shalt be fed; rather, dwell in the land, and feed on faithfulness (Kay); i.e. remain where thou art, and be satisfied with the thought of God's faithfulness. Feed on this.
4Delight thyself also in the LORD: and he shall give thee the desires of thine heart.
Jamieson-Fausset-Brown
4. desires--(Psa 20:5; 21:2), what is lawful and right, really good (Psa 84:11).
4. desires--(Psa 20:5; 21:2), what is lawful and right, really good (Psa 84:11).
The Pulpit Commentary
Delight thyself also in the Lord. Draw from communion with God all that inward intensity of joy which it is capable of giving. And he shall give thee the desires of thine heart. God will then grant thee all thy desires, and make thee perfectly happy.
Delight thyself also in the Lord. Draw from communion with God all that inward intensity of joy which it is capable of giving. And he shall give thee the desires of thine heart. God will then grant thee all thy desires, and make thee perfectly happy.
5Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.
Jamieson-Fausset-Brown
5. Commit thy way--(Pr 16:3). Works--what you have to do and cannot set forth as a burden.
trust ... in him--literally, "on Him." He will do what you cannot (compare Psa 22:8; 31:6). He will not suffer your character to remain under suspicion.
5. Commit thy way--(Pr 16:3). Works--what you have to do and cannot set forth as a burden.
trust ... in him--literally, "on Him." He will do what you cannot (compare Psa 22:8; 31:6). He will not suffer your character to remain under suspicion.
The Pulpit Commentary
Commit thy way unto the Lord (comp. Pro_16:3; Psa_22:8). The meaning is, "Cast thyself and thy life unreservedly upon God—yield thyself wholly to him—look to him for support and guidance." Trust also in him; and he shall bring it to pass. "He will accomplish all that thy faith has laid upon him" (Kay).
Commit thy way unto the Lord (comp. Pro_16:3; Psa_22:8). The meaning is, "Cast thyself and thy life unreservedly upon God—yield thyself wholly to him—look to him for support and guidance." Trust also in him; and he shall bring it to pass. "He will accomplish all that thy faith has laid upon him" (Kay).
6And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
The Pulpit Commentary
And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. If the prosperity of the wicked frets thee, because it seems to obscure thy righteousness, since while he appears to bask in the sunshine of God's favour, thy life is possibly overshadowed by clouds and darkness, be sure that, in the end, this seeming injustice will be remedied. God will not frown on thee always; one day he will turn on thee the light of his countenance, and make thy righteousness to shine forth like the sun in its noonday splendour.
And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. If the prosperity of the wicked frets thee, because it seems to obscure thy righteousness, since while he appears to bask in the sunshine of God's favour, thy life is possibly overshadowed by clouds and darkness, be sure that, in the end, this seeming injustice will be remedied. God will not frown on thee always; one day he will turn on thee the light of his countenance, and make thy righteousness to shine forth like the sun in its noonday splendour.
7Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
Jamieson-Fausset-Brown
7-8. Rest in--literally, "Be silent to the Lord."
and wait--Be submissive--avoid petulance and murmurings, anger and rash doing.
7-8. Rest in--literally, "Be silent to the Lord."
and wait--Be submissive--avoid petulance and murmurings, anger and rash doing.
The Pulpit Commentary
Rest in the Lord; literally, be silent; i.e. do not murmur; make no complaint; be silently acquiescent and resigned. And wait patiently for him. Be content to await his time, which is sure to be the right time. Meanwhile possess your soul in patience. Fret not thyself because of him who prospereth in his way (comp. Psa_37:1, of which this brings out the sense). It is when the ungodly prosper that the righteous are apt to repine. Because of the man who bringeth wicked devices to pass. It is the success of the ungodly in their wicked plots and schemes which especially vexes the righteous (see Job_9:24; Job_12:6; Job_21:7-9 : Job_24:2-12; Psa_72:5-12, etc.).
Rest in the Lord; literally, be silent; i.e. do not murmur; make no complaint; be silently acquiescent and resigned. And wait patiently for him. Be content to await his time, which is sure to be the right time. Meanwhile possess your soul in patience. Fret not thyself because of him who prospereth in his way (comp. Psa_37:1, of which this brings out the sense). It is when the ungodly prosper that the righteous are apt to repine. Because of the man who bringeth wicked devices to pass. It is the success of the ungodly in their wicked plots and schemes which especially vexes the righteous (see Job_9:24; Job_12:6; Job_21:7-9 : Job_24:2-12; Psa_72:5-12, etc.).
8Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
The Pulpit Commentary
Cease from anger, and forsake wrath; i.e. such anger and such wrath as the prosperity of the wicked calls forth. Fret not thyself in any wise to do evil; rather, fret not thyself, only to do evil. No result could be looked for from the sort of "fretting" spoken of, but an evil one. If men will dwell unduly on the fact of the prosperity of the wicked, and brood upon it in their hearts, they will be apt, in the first instance, to envy the wicked, which is at once "to do evil;" and from this they will be naturally tempted to go on to an imitation of their wicked practices, which is to assimilate themselves altogether to the enemies of God, and to be guilty of practical apostasy (comp. Psa_73:2, "But as for me, my feet were almost gone; my steps had well-nigh supped. For I was envious at the foolish, when I saw the prosperity of the wicked").
Cease from anger, and forsake wrath; i.e. such anger and such wrath as the prosperity of the wicked calls forth. Fret not thyself in any wise to do evil; rather, fret not thyself, only to do evil. No result could be looked for from the sort of "fretting" spoken of, but an evil one. If men will dwell unduly on the fact of the prosperity of the wicked, and brood upon it in their hearts, they will be apt, in the first instance, to envy the wicked, which is at once "to do evil;" and from this they will be naturally tempted to go on to an imitation of their wicked practices, which is to assimilate themselves altogether to the enemies of God, and to be guilty of practical apostasy (comp. Psa_73:2, "But as for me, my feet were almost gone; my steps had well-nigh supped. For I was envious at the foolish, when I saw the prosperity of the wicked").
9For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.
Jamieson-Fausset-Brown
9. Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare Psa 25:13).
9. Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare Psa 25:13).
The Pulpit Commentary
For evil-doers shall be out off. It is foolish to "fret" and rage and storm against the ungodly whom we see prospering, since they will certainly be "cut off" sooner or later—sooner rather than later, according to the belief of the writer (see Psa_37:2, Psa_37:10). But those that wait upon the Lord (see Psa_37:7), they shall inherit the earth. It is doubly foolish, since when the wicked are "cut off," as they will be assuredly some day, the godly will find themselves the inheritors of the earth. This prophecy is partially fulfilled from time to time, and will find its complete fulfilment in the "new heavens and new earth, wherein dwelleth righteousness" (2Pe_3:13).
For evil-doers shall be out off. It is foolish to "fret" and rage and storm against the ungodly whom we see prospering, since they will certainly be "cut off" sooner or later—sooner rather than later, according to the belief of the writer (see Psa_37:2, Psa_37:10). But those that wait upon the Lord (see Psa_37:7), they shall inherit the earth. It is doubly foolish, since when the wicked are "cut off," as they will be assuredly some day, the godly will find themselves the inheritors of the earth. This prophecy is partially fulfilled from time to time, and will find its complete fulfilment in the "new heavens and new earth, wherein dwelleth righteousness" (2Pe_3:13).
10For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
Jamieson-Fausset-Brown
10-11. shall not be--literally, "is not"--is not to be found.
10-11. shall not be--literally, "is not"--is not to be found.
The Pulpit Commentary
For yet a little while, and the wicked shall not be (compare the comment on Psa_37:2). Yea, thou shalt diligently consider his place, and it shall not be; or, he shall not be. He shall have been swept away; his "place shall know him no more" (Psa_103:16).
For yet a little while, and the wicked shall not be (compare the comment on Psa_37:2). Yea, thou shalt diligently consider his place, and it shall not be; or, he shall not be. He shall have been swept away; his "place shall know him no more" (Psa_103:16).
11But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
The Pulpit Commentary
But the meek shall inherit the earth. This prophecy is endorsed by our Lord (Mat_5:5). It has only had occasional fulfilment hitherto, notably in Moses, the meekest man of his day (Num_12:3); to some extent in St. Louis and other great saints, whose influence has been world-wide, as St. Francis d'Assisi, St. Francis Xavier, St. Carlo Boromeo, and others. And shall delight themselves in the abundance of peace. Being men of peace, the meek, when they "inherit the earth," will establish universal peace (Isa_2:4; Isa_11:6-9; Isa_65:25; Eze_34:25) and "delight in the abundance of it" (comp. Psa_72:7).
But the meek shall inherit the earth. This prophecy is endorsed by our Lord (Mat_5:5). It has only had occasional fulfilment hitherto, notably in Moses, the meekest man of his day (Num_12:3); to some extent in St. Louis and other great saints, whose influence has been world-wide, as St. Francis d'Assisi, St. Francis Xavier, St. Carlo Boromeo, and others. And shall delight themselves in the abundance of peace. Being men of peace, the meek, when they "inherit the earth," will establish universal peace (Isa_2:4; Isa_11:6-9; Isa_65:25; Eze_34:25) and "delight in the abundance of it" (comp. Psa_72:7).
12The wicked plotteth against the just, and gnasheth upon him with his teeth.
Jamieson-Fausset-Brown
12. gnasheth ... teeth--in beastly rage.
12. gnasheth ... teeth--in beastly rage.
The Pulpit Commentary
The wicked plotteth against the just (comp. Psa_31:13; Psa_35:4, Psa_35:7, etc.). Wicked men commonly lay their plots against the righteous, as being less likely to suspect them, and perhaps as less likely to resist their machinations. And gnasheth upon him with his teeth (comp. Psa_35:16).
The wicked plotteth against the just (comp. Psa_31:13; Psa_35:4, Psa_35:7, etc.). Wicked men commonly lay their plots against the righteous, as being less likely to suspect them, and perhaps as less likely to resist their machinations. And gnasheth upon him with his teeth (comp. Psa_35:16).
13The LORD shall laugh at him: for he seeth that his day is coming.
Jamieson-Fausset-Brown
13. (Compare Psa 2:4).
seeth--knows certainly.
his day--of punishment, long delayed, shall yet come (He 10:37).
13. (Compare Psa 2:4).
seeth--knows certainly.
his day--of punishment, long delayed, shall yet come (He 10:37).
The Pulpit Commentary
The Lord shall laugh at him (comp. Psa_2:4; Psa_59:8; and see the comment on the former passage). For he seeth that his day is coming; i.e. God sees that the day of the wicked man's visitation is approaching.
The Lord shall laugh at him (comp. Psa_2:4; Psa_59:8; and see the comment on the former passage). For he seeth that his day is coming; i.e. God sees that the day of the wicked man's visitation is approaching.
14The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
Jamieson-Fausset-Brown
14-15. sword, and ... bow--for any instruments of violence.
slay--literally, "slaughter" (1Sa 25:11).
poor and needy--God's people (Psa 10:17; 12:5). The punishment of the wicked as drawn on themselves--often mentioned (compare Psa 7:15, 16; 35:8).
14-15. sword, and ... bow--for any instruments of violence.
slay--literally, "slaughter" (1Sa 25:11).
poor and needy--God's people (Psa 10:17; 12:5). The punishment of the wicked as drawn on themselves--often mentioned (compare Psa 7:15, 16; 35:8).
The Pulpit Commentary
The wicked have drawn out the sword, and bent their bow, to cast down the poor and needy. David is perhaps thinking especially of his own persecutors, Saul and Absalom, who pursued after him with armed men, and sought his life (1Sa_23:8,1Sa_23:14, 1Sa_23:26; 1Sa_24:2; 1Sa_26:2; 2Sa_17:24-26; 2Sa_18:6-8). But he may also have in his mind the raids that powerful chiefs made upon their weak and peaceful neighbours (Job_24:5-12). And to slay such as be of a right conversation; or, such as are upright in way; i.e. such as lead a righteous
The wicked have drawn out the sword, and bent their bow, to cast down the poor and needy. David is perhaps thinking especially of his own persecutors, Saul and Absalom, who pursued after him with armed men, and sought his life (1Sa_23:8,1Sa_23:14, 1Sa_23:26; 1Sa_24:2; 1Sa_26:2; 2Sa_17:24-26; 2Sa_18:6-8). But he may also have in his mind the raids that powerful chiefs made upon their weak and peaceful neighbours (Job_24:5-12). And to slay such as be of a right conversation; or, such as are upright in way; i.e. such as lead a righteous
15Their sword shall enter into their own heart, and their bows shall be broken.
The Pulpit Commentary
Their sword shall enter into their own heart. Such as "take the sword" often "perish by the sword" (Mat_26:52). Absalom's rebellion cost him his life. Marauders would sometimes meet with a stout resistance, and be slain by those whom they had intended to plunder. And their bows shall be broken; i.e. they shall meet with failure.
Their sword shall enter into their own heart. Such as "take the sword" often "perish by the sword" (Mat_26:52). Absalom's rebellion cost him his life. Marauders would sometimes meet with a stout resistance, and be slain by those whom they had intended to plunder. And their bows shall be broken; i.e. they shall meet with failure.
16A little that a righteous man hath is better than the riches of many wicked.
Jamieson-Fausset-Brown
16. riches--literally, "noise and tumult," as incidental to much wealth (compare Psa 39:6). Thus the contrast with the "little" of one man is more vivid.
16. riches--literally, "noise and tumult," as incidental to much wealth (compare Psa 39:6). Thus the contrast with the "little" of one man is more vivid.
The Pulpit Commentary
A little that a righteous man hath is better than the riches of many wicked (comp. Pro_15:16; Pro_16:8).
A little that a righteous man hath is better than the riches of many wicked (comp. Pro_15:16; Pro_16:8).
17For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
Jamieson-Fausset-Brown
17. Even the members of the body needed to hold weapons are destroyed.
17. Even the members of the body needed to hold weapons are destroyed.
The Pulpit Commentary
For the arms of the wicked shall be broken (scrap. Psa_10:15). The wicked shall be disabled from doing more mischief. If not slain outright, they shall return from the combats that they have provoked with shattered weapons (Psa_37:15) and damaged persons. But the Lord up-holdeth the righteous. Their adversaries in the encounters.
For the arms of the wicked shall be broken (scrap. Psa_10:15). The wicked shall be disabled from doing more mischief. If not slain outright, they shall return from the combats that they have provoked with shattered weapons (Psa_37:15) and damaged persons. But the Lord up-holdeth the righteous. Their adversaries in the encounters.
18The LORD knoweth the days of the upright: and their inheritance shall be for ever.
Jamieson-Fausset-Brown
18-19. God, who knows His people's changes, provides against evil and supplies all their need.
18-19. God, who knows His people's changes, provides against evil and supplies all their need.
The Pulpit Commentary
The Lord knoweth the days of the upright; literally, of the perfect—those who yield him a complete obedience. God takes loving note of their days, knows their number, and the events which each day will bring. He will cause all things to "work together for their good." And their inheritance shall be for ever (comp. Psa_37:27, Psa_37:29, and Psa_37:37; which all, like this verse, point, albeit vaguely, to a future life). The mere continuance of a man's posterity in a prosperous condition cannot exhaust the meaning of such phrases as, "Their inheritance shall be for ever;" "Dwell for evermore;" "The righteous shall inherit the land, and dwell therein for ever." If David himself meant no more than this, yet the Holy Spirit which inspired him may have meant more. At any rate, to the Christian the words will always bring up the thought of that "inheritance incorruptible, and undefiled, and that fadeth not away, which is reserved for us in heaven" (1Pe_1:4).
The Lord knoweth the days of the upright; literally, of the perfect—those who yield him a complete obedience. God takes loving note of their days, knows their number, and the events which each day will bring. He will cause all things to "work together for their good." And their inheritance shall be for ever (comp. Psa_37:27, Psa_37:29, and Psa_37:37; which all, like this verse, point, albeit vaguely, to a future life). The mere continuance of a man's posterity in a prosperous condition cannot exhaust the meaning of such phrases as, "Their inheritance shall be for ever;" "Dwell for evermore;" "The righteous shall inherit the land, and dwell therein for ever." If David himself meant no more than this, yet the Holy Spirit which inspired him may have meant more. At any rate, to the Christian the words will always bring up the thought of that "inheritance incorruptible, and undefiled, and that fadeth not away, which is reserved for us in heaven" (1Pe_1:4).
19They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
The Pulpit Commentary
They shall not be ashamed in the evil times. If they fall into adversity, it will not cause them to feel shame. They will know that they are not being punished for evil-doing, but that God is trying them and purifying them (Job_36:8-11). And in the days of famine they shall he satisfied (comp. Psa_33:19).
They shall not be ashamed in the evil times. If they fall into adversity, it will not cause them to feel shame. They will know that they are not being punished for evil-doing, but that God is trying them and purifying them (Job_36:8-11). And in the days of famine they shall he satisfied (comp. Psa_33:19).
20But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
Jamieson-Fausset-Brown
20. While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.
20. While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.
The Pulpit Commentary
But the wicked shall perish (comp. Psa_37:2, Psa_37:9, Psa_37:10, Psa_37:15, Psa_37:36); literally, for the wicked shall perish. The happiness of the righteous cannot be complete until the wicked are removed out of their way; since, so long as they continue in the world, they will be ever vexing the righteous and troubling them (Psa_56:1). And the enemies of the Lord shall be as the fat of lambs. So, many of the old commentators, as Aquila, Kimchi, and others; and among moderns, Rosenmuller, and Professor Alexander. But the bulk of recent critics translate, as the excellency of the pastures (Hupfeld, Kay, Hengstenberg, Canon Cook, Cheyne, Revised Version); i.e. the rich herbage which is burnt up by the heat of summer (comp. Psa_37:2). Both translations seem to be tenable; but the latter is perhaps preferable, since the consumption of the fat of lambs upon the altar is connected with the idea, not of rejection, but of acceptance. Into smoke shall they consume away (comp. Psa_102:3).
But the wicked shall perish (comp. Psa_37:2, Psa_37:9, Psa_37:10, Psa_37:15, Psa_37:36); literally, for the wicked shall perish. The happiness of the righteous cannot be complete until the wicked are removed out of their way; since, so long as they continue in the world, they will be ever vexing the righteous and troubling them (Psa_56:1). And the enemies of the Lord shall be as the fat of lambs. So, many of the old commentators, as Aquila, Kimchi, and others; and among moderns, Rosenmuller, and Professor Alexander. But the bulk of recent critics translate, as the excellency of the pastures (Hupfeld, Kay, Hengstenberg, Canon Cook, Cheyne, Revised Version); i.e. the rich herbage which is burnt up by the heat of summer (comp. Psa_37:2). Both translations seem to be tenable; but the latter is perhaps preferable, since the consumption of the fat of lambs upon the altar is connected with the idea, not of rejection, but of acceptance. Into smoke shall they consume away (comp. Psa_102:3).
21The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
Jamieson-Fausset-Brown
21-22. payeth not--not able; having grown poor (compare De 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.
21-22. payeth not--not able; having grown poor (compare De 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.
The Pulpit Commentary
The wicked borroweth, and payeth not again. The wicked man borrows with a light heart, though he may have no prospect of ever being able to repay. Living under God's curse (Psa_37:22), he is for the most part not able to repay; when he happens to be able, he is often not willing. But the righteous showeth mercy, and giveth (comp. Psa_112:5, Psa_112:9). The righteous has not often need to borrow (see Deu_15:6; Deu_28:12, Deu_28:44). Rather, he lends and gives freely.
The wicked borroweth, and payeth not again. The wicked man borrows with a light heart, though he may have no prospect of ever being able to repay. Living under God's curse (Psa_37:22), he is for the most part not able to repay; when he happens to be able, he is often not willing. But the righteous showeth mercy, and giveth (comp. Psa_112:5, Psa_112:9). The righteous has not often need to borrow (see Deu_15:6; Deu_28:12, Deu_28:44). Rather, he lends and gives freely.
22For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
The Pulpit Commentary
For such as be blessed of him (i.e. God) shall inherit the earth (see above, Psa_37:11). And they that be cursed of him shall be out off (see above, Psa_37:9).
For such as be blessed of him (i.e. God) shall inherit the earth (see above, Psa_37:11). And they that be cursed of him shall be out off (see above, Psa_37:9).
The Steps of a Good Man Are Ordered by the LORD
23The steps of a good man are ordered by the LORD: and he delighteth in his way.
Jamieson-Fausset-Brown
23-24. steps--way, or, "course of life"; as ordered by God, failures will not be permanent.
23-24. steps--way, or, "course of life"; as ordered by God, failures will not be permanent.
The Pulpit Commentary
The steps of a good man are ordered by the Lord; rather, established; i.e. upheld, and made firm. It is not the general superintendence of men's steps and goings by God (Pro_16:9; Pro_20:24) which is here spoken of; but the special strengthening and supporting of the steps of the pious. The wont גבר must be understood, not of the ordinary man, but of the good man. ("גבר, viri, scilicet justi, et Jova benedicti," Roseumuller). And he delighteth in his way. He "knows" it (Psa_1:6), and looks upon it with favour, and even "has pleasure" in it (Psa_35:27).
The steps of a good man are ordered by the Lord; rather, established; i.e. upheld, and made firm. It is not the general superintendence of men's steps and goings by God (Pro_16:9; Pro_20:24) which is here spoken of; but the special strengthening and supporting of the steps of the pious. The wont גבר must be understood, not of the ordinary man, but of the good man. ("גבר, viri, scilicet justi, et Jova benedicti," Roseumuller). And he delighteth in his way. He "knows" it (Psa_1:6), and looks upon it with favour, and even "has pleasure" in it (Psa_35:27).
24Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.
The Pulpit Commentary
Though he fall, he shall not be utterly cast down. "The difference," as Hengstenberg observes, "is that between misfortune or loss, and absolute ruin." The good man may be afflicted; he may even fall into some fault (Gal_6:1) or grievous sin (2Sa_11:4); but so long as "the root of the matter is in him" (Job_19:28), God will not suffer him to be prostrated. For the Lord upholdeth him with his hand; literally, the Lord supports his hand. If he falls, God (as Luther says) "catches him by the hand, and raises him up again." So David had himself experienced (2Sa_12:13).
Though he fall, he shall not be utterly cast down. "The difference," as Hengstenberg observes, "is that between misfortune or loss, and absolute ruin." The good man may be afflicted; he may even fall into some fault (Gal_6:1) or grievous sin (2Sa_11:4); but so long as "the root of the matter is in him" (Job_19:28), God will not suffer him to be prostrated. For the Lord upholdeth him with his hand; literally, the Lord supports his hand. If he falls, God (as Luther says) "catches him by the hand, and raises him up again." So David had himself experienced (2Sa_12:13).
25I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
The Pulpit Commentary
I have been young, and now am old. It is most natural to understand this literally, and to gather from it that the psalmist, whether David or another, composed this psalm in advanced life. It has certainly all the gravity, calmness, seriousness, and tone of authority which befit a teacher of many years and much experience. Yet have I not seen the righteous forsaken, nor his seed begging bread. The social condition of the Israelites was very unlike that of modem European communities. Though there were rich and poor among them, there could scarcely be any that were very poor. Where there was a general obligation upon all well-disposed persons to lend to such as were in need, and no interest could be asked upon loans, and in the year of jubilee all debts were remitted, and mortgaged lands returned to their original owners or their families, actual begging was scarcely possible, and at any rate could only be brought about by extreme and reckless misconduct. Many philanthropists believe that even at the present time in our own country mendicancy is nearly always the consequence of persistence in evil courses. Still more must this have been the case in Palestine in the time of the monarchy (see Pro_20:4).
I have been young, and now am old. It is most natural to understand this literally, and to gather from it that the psalmist, whether David or another, composed this psalm in advanced life. It has certainly all the gravity, calmness, seriousness, and tone of authority which befit a teacher of many years and much experience. Yet have I not seen the righteous forsaken, nor his seed begging bread. The social condition of the Israelites was very unlike that of modem European communities. Though there were rich and poor among them, there could scarcely be any that were very poor. Where there was a general obligation upon all well-disposed persons to lend to such as were in need, and no interest could be asked upon loans, and in the year of jubilee all debts were remitted, and mortgaged lands returned to their original owners or their families, actual begging was scarcely possible, and at any rate could only be brought about by extreme and reckless misconduct. Many philanthropists believe that even at the present time in our own country mendicancy is nearly always the consequence of persistence in evil courses. Still more must this have been the case in Palestine in the time of the monarchy (see Pro_20:4).
26He is ever merciful, and lendeth; and his seed is blessed.
Jamieson-Fausset-Brown
26. his seed is blessed--literally, "for a blessing" (Ge 12:2; Psa 21:6). This position is still true as the rule of God's economy (1Ti 4:8; 6:6).
26. his seed is blessed--literally, "for a blessing" (Ge 12:2; Psa 21:6). This position is still true as the rule of God's economy (1Ti 4:8; 6:6).
The Pulpit Commentary
He is ever merciful, and lendeth (comp. Psa_37:21). This psalm contains a good deal of repetition, perhaps intended to emphasize certain portions of its teaching (see Psa_37:1, Psa_37:7, Psa_37:8; Psa_3:1-8, Psa_27:1-14; Psa_11:1-7, Psa_22:1-31, Psa_29:1-11; Psa_7:1-17, Psa_34:1-22, etc.). And his seed is blessed (comp. Psa_25:13; Psa_102:28; Psa_112:2).
He is ever merciful, and lendeth (comp. Psa_37:21). This psalm contains a good deal of repetition, perhaps intended to emphasize certain portions of its teaching (see Psa_37:1, Psa_37:7, Psa_37:8; Psa_3:1-8, Psa_27:1-14; Psa_11:1-7, Psa_22:1-31, Psa_29:1-11; Psa_7:1-17, Psa_34:1-22, etc.). And his seed is blessed (comp. Psa_25:13; Psa_102:28; Psa_112:2).
27Depart from evil, and do good; and dwell for evermore.
Jamieson-Fausset-Brown
27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.
27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.
The Pulpit Commentary
Depart from evil, and do good. The same injunction is given, in exactly the same words, in Psa_34:14. And dwell for evermore. This is to be understood as a promise, "If thou wilt depart from evil, and do good, then thou shalt dwell in the land for ever" (comp. Psa_34:3).
Depart from evil, and do good. The same injunction is given, in exactly the same words, in Psa_34:14. And dwell for evermore. This is to be understood as a promise, "If thou wilt depart from evil, and do good, then thou shalt dwell in the land for ever" (comp. Psa_34:3).
28For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
The Pulpit Commentary
For the Lord loveth judgment (comp. Psa_11:7). "Judgment"—משׁפט—is here "justice," "righteousness;" as in Psa_33:5; Psa_99:4; Psa_103:6, etc. And forsaketh not his saints (see verse 25; and comp. Isa_41:17; Isa_42:16, etc.). They are preserved for ever. Something has probably fallen out at the commencement of this line, which ought to begin with the letter ain. But the seed of the wicked shall be out off. The wicked shall perish, not only in their own persons, but in their posterity, who shall be "cut off from the land of the living" (Isa_53:8), and have "their name blotted out" (Psa_109:13).
For the Lord loveth judgment (comp. Psa_11:7). "Judgment"—משׁפט—is here "justice," "righteousness;" as in Psa_33:5; Psa_99:4; Psa_103:6, etc. And forsaketh not his saints (see verse 25; and comp. Isa_41:17; Isa_42:16, etc.). They are preserved for ever. Something has probably fallen out at the commencement of this line, which ought to begin with the letter ain. But the seed of the wicked shall be out off. The wicked shall perish, not only in their own persons, but in their posterity, who shall be "cut off from the land of the living" (Isa_53:8), and have "their name blotted out" (Psa_109:13).
29The righteous shall inherit the land, and dwell therein for ever.
The Pulpit Commentary
The righteous shall inherit the land, and dwell therein for over (comp. Psa_37:3, Psa_37:9, Psa_37:11, Psa_37:18, Psa_37:22, Psa_37:28, Psa_37:34; and Pro_2:21). Bishop Butler sagaciously remarks that this is the natural tendency of things, if sufficient time be given, and accidental hindrances removed ('Analogy,' pt. 1. ch. 4.).
The righteous shall inherit the land, and dwell therein for over (comp. Psa_37:3, Psa_37:9, Psa_37:11, Psa_37:18, Psa_37:22, Psa_37:28, Psa_37:34; and Pro_2:21). Bishop Butler sagaciously remarks that this is the natural tendency of things, if sufficient time be given, and accidental hindrances removed ('Analogy,' pt. 1. ch. 4.).
30The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
Jamieson-Fausset-Brown
30-31. The righteous described as to the elements of character, thought, word, and action.
30-31. The righteous described as to the elements of character, thought, word, and action.
The Pulpit Commentary
The mouth of the righteous speaketh wisdom. (On the essential union of wisdom with goodness, see the Proverbs, passim.) And his tongue talketh of judgment; i.e. utters only what is morally right, and,, in accordance with' truth and goodness. Out of the abundance of the heart the mouth speaketh." A good man out of the good treasure of his heart can only bring forth good things (Mat_12:34, Mat_12:35).
The mouth of the righteous speaketh wisdom. (On the essential union of wisdom with goodness, see the Proverbs, passim.) And his tongue talketh of judgment; i.e. utters only what is morally right, and,, in accordance with' truth and goodness. Out of the abundance of the heart the mouth speaketh." A good man out of the good treasure of his heart can only bring forth good things (Mat_12:34, Mat_12:35).
31The law of his God is in his heart; none of his steps shall slide.
The Pulpit Commentary
The Law of his God is in his heart (camp. Deu_6:6; Psa_40:8; Psa_119:11; Isa_51:7). None of his steps shall slide. The two facts are associated as cause and effect. The having the Law of God in his heart prevents his sliding or going astray.
The Law of his God is in his heart (camp. Deu_6:6; Psa_40:8; Psa_119:11; Isa_51:7). None of his steps shall slide. The two facts are associated as cause and effect. The having the Law of God in his heart prevents his sliding or going astray.
32The wicked watcheth the righteous, and seeketh to slay him.
Jamieson-Fausset-Brown
32-33. The devices of the wicked against the good fail because God acquits them.
32-33. The devices of the wicked against the good fail because God acquits them.
The Pulpit Commentary
The wicked watcheth the righteous, and seeketh to slay him. Wicked men hate righteous men, as being a reproach to them, and also as being a hindrance and a danger. The righteous thwart their plans, oppose their proceedings, often frustrate their counsels. Sometimes their opposition brings the wicked man into peril, as when it takes the shape of prosecution before a court, or of help given to one who has fallen among thieves. Hence the hatred felt by the wicked towards the righteous is not surprising. It leads the wicked to entertain murderous thoughts—to be ever "watching" for an opportunity when he may take the righteous man at a disadvantage, and, if no other means of removing him from his path present themselves, kill him. Modern civilization, with its precautions and "resources," prevents actual violence for the most part; but the tour-derous instinct remains, and even now, in his heart, many a wicked man is a murderer.
The wicked watcheth the righteous, and seeketh to slay him. Wicked men hate righteous men, as being a reproach to them, and also as being a hindrance and a danger. The righteous thwart their plans, oppose their proceedings, often frustrate their counsels. Sometimes their opposition brings the wicked man into peril, as when it takes the shape of prosecution before a court, or of help given to one who has fallen among thieves. Hence the hatred felt by the wicked towards the righteous is not surprising. It leads the wicked to entertain murderous thoughts—to be ever "watching" for an opportunity when he may take the righteous man at a disadvantage, and, if no other means of removing him from his path present themselves, kill him. Modern civilization, with its precautions and "resources," prevents actual violence for the most part; but the tour-derous instinct remains, and even now, in his heart, many a wicked man is a murderer.
33The LORD will not leave him in his hand, nor condemn him when he is judged.
The Pulpit Commentary
The Lord will not leave him in his hand. God, as a general rule, does not allow the wicked man to work his will upon the righteous. He interposes one cheek or another, and saves the righteous man from destruction. Nor condemn him when he is judged; i.e. nor will he allow him to be condemned when the wicked man brings an accusation against him, and seeks to have him sentenced to death by an ignorant or unjust judge. These promises are not universal nor absolute, since many good men have been assassinated by their enemies, as Abel by Cain; and many have been wrongfully condemned to death and executed, as Naboth at the instigation of Jezebel.
The Lord will not leave him in his hand. God, as a general rule, does not allow the wicked man to work his will upon the righteous. He interposes one cheek or another, and saves the righteous man from destruction. Nor condemn him when he is judged; i.e. nor will he allow him to be condemned when the wicked man brings an accusation against him, and seeks to have him sentenced to death by an ignorant or unjust judge. These promises are not universal nor absolute, since many good men have been assassinated by their enemies, as Abel by Cain; and many have been wrongfully condemned to death and executed, as Naboth at the instigation of Jezebel.
34Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.
Jamieson-Fausset-Brown
34. On the contrary, the good are not only blessed, but made to see the ruin of their foes.
34. On the contrary, the good are not only blessed, but made to see the ruin of their foes.
The Pulpit Commentary
Wait on the lord (comp. Psa_37:2, Psa_37:5, Psa_37:7; and Psa_27:14; Psa_62:5; Psa_130:5; Pro_20:22). The injunction is repeated so often because of man's extreme impatience and unwillingness to "tarry the Lord's leisure" (Prayer-book Version of Psa_27:1-14 :16) trustfully and confidently. And keep his way. The way in which he would have them walk—the way of righteousness (comp. Psa_37:3). And he shall exalt thee to inherit the land (see Psa_37:29, and the comment ad loc.). When the ungodly are cut off, thou shalt see it (comp. Psa_52:5, Psa_52:6; Psa_91:8). Doubtless with some satisfaction. As the "ungodly" spoken of are employed in watching for an occasion to "slay" the righteous (Psa_37:32), these last can scarcely witness their removal from the world by God's providence without a feeling of relief.
Wait on the lord (comp. Psa_37:2, Psa_37:5, Psa_37:7; and Psa_27:14; Psa_62:5; Psa_130:5; Pro_20:22). The injunction is repeated so often because of man's extreme impatience and unwillingness to "tarry the Lord's leisure" (Prayer-book Version of Psa_27:1-14 :16) trustfully and confidently. And keep his way. The way in which he would have them walk—the way of righteousness (comp. Psa_37:3). And he shall exalt thee to inherit the land (see Psa_37:29, and the comment ad loc.). When the ungodly are cut off, thou shalt see it (comp. Psa_52:5, Psa_52:6; Psa_91:8). Doubtless with some satisfaction. As the "ungodly" spoken of are employed in watching for an occasion to "slay" the righteous (Psa_37:32), these last can scarcely witness their removal from the world by God's providence without a feeling of relief.
35I have seen the wicked in great power, and spreading himself like a green bay tree.
Jamieson-Fausset-Brown
35-36. of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.
35-36. of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.
The Pulpit Commentary
I have seen the wicked in great power, and flourishing like a green bay tree; rather, as in the margin, like a green tree in his own (or, his native) soil. Growing, i.e; rankly and luxuriantly, like a leafy shrub, that has never suffered transplantation (comp. Psa_1:3; Eze_31:3).
I have seen the wicked in great power, and flourishing like a green bay tree; rather, as in the margin, like a green tree in his own (or, his native) soil. Growing, i.e; rankly and luxuriantly, like a leafy shrub, that has never suffered transplantation (comp. Psa_1:3; Eze_31:3).
36Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.
The Pulpit Commentary
Yet he passed away, and lo, he was not (cf. Job_20:5; Psa_73:19, Psa_73:20). Yea, I sought him, but he could not be found. The sudden disappearance of an imposing personality astonishes and confuses us. We cannot believe that one who has played so prominent a part in our drama of life is gone altogether. We look about for him; we expect him to reappear at any moment. We cannot realize the fact that he is vanished for ever. We ask ourselves, "Where is he?' (Job_20:7).
Yet he passed away, and lo, he was not (cf. Job_20:5; Psa_73:19, Psa_73:20). Yea, I sought him, but he could not be found. The sudden disappearance of an imposing personality astonishes and confuses us. We cannot believe that one who has played so prominent a part in our drama of life is gone altogether. We look about for him; we expect him to reappear at any moment. We cannot realize the fact that he is vanished for ever. We ask ourselves, "Where is he?' (Job_20:7).
37Mark the perfect man, and behold the upright: for the end of that man is peace.
Jamieson-Fausset-Brown
37. By "the end" is meant reward (Pr 23:18; 24:14), or expectation of success, as in Psa 37:38, which describes the end of the wicked in contrast, and that is cut off (compare Psa 73:17).
37. By "the end" is meant reward (Pr 23:18; 24:14), or expectation of success, as in Psa 37:38, which describes the end of the wicked in contrast, and that is cut off (compare Psa 73:17).
The Pulpit Commentary
Mark the perfect man, and behold the upright; for the end of that man is peace. This translation is much disputed. Most ancients and many moderns render the first line, "Keep innocency, and observe uprightness," while some critics maintain that acharith in the second line must mean "posterity," and not "end." Others, again, join shalom to ish, and render, "There shall be posterity (or, a future) to the man of peace." However, the rendering of the Authorized Version is retained by our Revisers, and accepted in part by Hengstenberg and Dr. Kay, while it has the complete approval of Canon Cook.
Mark the perfect man, and behold the upright; for the end of that man is peace. This translation is much disputed. Most ancients and many moderns render the first line, "Keep innocency, and observe uprightness," while some critics maintain that acharith in the second line must mean "posterity," and not "end." Others, again, join shalom to ish, and render, "There shall be posterity (or, a future) to the man of peace." However, the rendering of the Authorized Version is retained by our Revisers, and accepted in part by Hengstenberg and Dr. Kay, while it has the complete approval of Canon Cook.
38But the transgressors shall be destroyed together: the end of the wicked shall be cut off.
Jamieson-Fausset-Brown
38. together--at once; entirely (Psa 4:8).
38. together--at once; entirely (Psa 4:8).
The Pulpit Commentary
But the transgressors shall be destroyed together (comp. Psa_37:2, Psa_37:9, Psa_37:10, Psa_37:15, Psa_37:20, and Psa_37:34). The end of the wicked shall be cut off. If acharith be taken to mean "posterity" in the preceding verse, it must be given the same signification here.
But the transgressors shall be destroyed together (comp. Psa_37:2, Psa_37:9, Psa_37:10, Psa_37:15, Psa_37:20, and Psa_37:34). The end of the wicked shall be cut off. If acharith be taken to mean "posterity" in the preceding verse, it must be given the same signification here.
39But the salvation of the righteous is of the LORD: he is their strength in the time of trouble.
Jamieson-Fausset-Brown
39-40. strength--(Psa 27:1; 28:8).
trouble--straits (Psa 9:9; 10:1). In trust and quietness is the salvation of the pious from all foes and all their devices.
39-40. strength--(Psa 27:1; 28:8).
trouble--straits (Psa 9:9; 10:1). In trust and quietness is the salvation of the pious from all foes and all their devices.
The Pulpit Commentary
But the salvation of the righteous is of the Lord (comp. Psa_3:8; Psa_68:20, etc.). He is their Strength in the time of trouble (see Psa_18:1; Psa_46:1, etc.). The last two verses sum up the teaching of the psalm, and indicate its especial object, which was to encourage and sustain the righteous under their trials, by the assurance that they were under the special protection of God, who, whenever trouble threatened, would stand forth as their Strength and Defence, and would ultimately be their "Salvation.'' The full meaning of this last expression was left obscure, though enough was said to raise the hope that this world was not the end of everything, but rather the beginning.
But the salvation of the righteous is of the Lord (comp. Psa_3:8; Psa_68:20, etc.). He is their Strength in the time of trouble (see Psa_18:1; Psa_46:1, etc.). The last two verses sum up the teaching of the psalm, and indicate its especial object, which was to encourage and sustain the righteous under their trials, by the assurance that they were under the special protection of God, who, whenever trouble threatened, would stand forth as their Strength and Defence, and would ultimately be their "Salvation.'' The full meaning of this last expression was left obscure, though enough was said to raise the hope that this world was not the end of everything, but rather the beginning.
40And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
The Pulpit Commentary
And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and save them, because they trust in him. The ground of God's favour towards the righteous, and the ground moreover of their righteousness itself (Psa_37:3), is their trust in him. Trusting in him, they have taken his Law for their rule of life, and made it their constant endeavour to serve and please him.
And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and save them, because they trust in him. The ground of God's favour towards the righteous, and the ground moreover of their righteousness itself (Psa_37:3), is their trust in him. Trusting in him, they have taken his Law for their rule of life, and made it their constant endeavour to serve and please him.
THE HOLY BIBLE
Psalms
Chapter 37
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105