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Psalm 37

Exhortation to Patience and Trust

Of David.

Do not fret because of the wicked;

do not be envious of wrongdoers,

for they will soon fade like the grass,

and wither like the green herb.

Trust in the L ord, and do good;

so you will live in the land, and enjoy security.

Take delight in the L ord,

and he will give you the desires of your heart.

Commit your way to the L ord;

trust in him, and he will act.

He will make your vindication shine like the light,

and the justice of your cause like the noonday.

Be still before the L ord, and wait patiently for him;

do not fret over those who prosper in their way,

over those who carry out evil devices.

Refrain from anger, and forsake wrath.

Do not fret—it leads only to evil.

For the wicked shall be cut off,

but those who wait for the L ord shall inherit the land.

Yet a little while, and the wicked will be no more;

though you look diligently for their place, they will not be there.

But the meek shall inherit the land,

and delight themselves in abundant prosperity.

The wicked plot against the righteous,

and gnash their teeth at them;

but the L ord laughs at the wicked,

for he sees that their day is coming.

The wicked draw the sword and bend their bows

to bring down the poor and needy,

to kill those who walk uprightly;

their sword shall enter their own heart,

and their bows shall be broken.

Better is a little that the righteous person has

than the abundance of many wicked.

For the arms of the wicked shall be broken,

but the L ord upholds the righteous.

The L ord knows the days of the blameless,

and their heritage will abide forever;

they are not put to shame in evil times,

in the days of famine they have abundance.

But the wicked perish,

and the enemies of the L ord are like the glory of the pastures;

they vanish—like smoke they vanish away.

The wicked borrow, and do not pay back,

but the righteous are generous and keep giving;

for those blessed by the L ord shall inherit the land,

but those cursed by him shall be cut off.

Our steps are made firm by the L ord,

when he delights in our way;

though we stumble, we shall not fall headlong,

for the L ord holds us by the hand.

I have been young, and now am old,

yet I have not seen the righteous forsaken

or their children begging bread.

They are ever giving liberally and lending,

and their children become a blessing.

Depart from evil, and do good;

so you shall abide forever.

For the L ord loves justice;

he will not forsake his faithful ones.

The righteous shall be kept safe forever,

but the children of the wicked shall be cut off.

The righteous shall inherit the land,

and live in it forever.

The mouths of the righteous utter wisdom,

and their tongues speak justice.

The law of their God is in their hearts;

their steps do not slip.

The wicked watch for the righteous,

and seek to kill them.

The L ord will not abandon them to their power,

or let them be condemned when they are brought to trial.

Wait for the L ord, and keep to his way,

and he will exalt you to inherit the land;

you will look on the destruction of the wicked.

I have seen the wicked oppressing,

and towering like a cedar of Lebanon.

Again I passed by, and they were no more;

though I sought them, they could not be found.

Mark the blameless, and behold the upright,

for there is posterity for the peaceable.

But transgressors shall be altogether destroyed;

the posterity of the wicked shall be cut off.

The salvation of the righteous is from the L ord;

he is their refuge in the time of trouble.

The L ord helps them and rescues them;

he rescues them from the wicked, and saves them,

because they take refuge in him.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

7. Be silent to Jehovah. The Psalmist continues the illustration of the same doctrine, namely, that we should patiently and meekly bear those things that usually disquiet our minds; for amid innumerable sources of disquietude and conflict there is need of no small patience. By the similitude of silence, which often occurs in the sacred writings, he declares most aptly the nature of faith; for as our affections rise in rebellion against the will of God, so faith, restoring us to a state of humble and peaceful submission, appeases all the tumults of our hearts. By this expression, ²⁵²⁵ The Hebrew verb rendered silent is דום, dom, from which the English word dumb appears to be derived. The silence here enjoined is opposed to murmuring or complaining. The word is rendered by the Septuagint, ὑποταγνθι, be subject; which is not an exact translation of the original term: but it well expresses the meaning; for this silence implies the entire subjection of ourselves to the will of God. therefore, David commands us not to yield to the tumultuous passions of the soul, as the unbelieving do, nor fretfully to set ourselves in opposition to the authority of God, but rather to submit peacefully to him, that he may execute his work in silence. Moreover, as the Hebrew word חול, chul, which we have rendered to wait, sometimes signifies to mourn, and sometimes to wait, the word התחולל, hithcholel, in this place is understood by some as meaning to mourn moderately, or to bear sorrow patiently. It might also be rendered more simply to mourn before God, in order that he might be a witness of all our sorrows; for when the unbelieving give way to doubt and suspense, they rather murmur against him than utter their complaints before him. As, however, the other interpretation is more generally received, namely, that David is exhorting us to hope and patience, I adhere to it. The prophet Isaiah also connects hope with silence in the same sense, (Isaiah 30:15.)

David next repeats what he had said in the first verse, Fret not because of the man who prospereth in his way, or who brings his ways to a happy issue; nor against the man who behaveth himself wickedly, or who accomplishes his devices Of these two interpretations of this last clause, the latter is more in accordance with the scope of the psalm. I confess, indeed, that the word מזמות mezimmoth, is commonly taken in a bad sense for fraud and stratagem. But as זמם zamam, sometimes signifies in general to meditate, the nature of the Hebrew language will bear this meaning, that to execute his devices is of the same import as to effect what he has purposed. Now we see that these two things are connected, namely to dispose his ways according to his desires, or to prosper in his way, and to accomplish his devices It is a very great temptation to us and difficult to bear, when we see fortune smiling upon the ungodly, as if God approved of their wickedness; nay, it excites our wrath and indignation. David, therefore, not contented with a short admonition, insists at some length upon this point.

The accumulation of terms which occurs in the next verse, in which he lays a restraint as with a bridle upon anger, allays wrath and assuages passion, it is not superfluous; but, as in necessary, he rather prescribes numerous remedies for a disease which it is difficult to cure. By this means, he reminds us how easily we are provoked, and how ready we are to take offence, unless we lay a powerful restraint upon our tumultuous passions, and keep them under control. And although the faithful are not able to subdue the lusts of the flesh without much trouble and labour, whilst the prosperity of the wicked excites their impatience, yet this repetition teaches us that we ought unceasingly to wrestle against them; for if we steadily persevere, we know that our endeavors shall not be in vain in the end. I differ from other commentators in the exposition of the last clause. They translate it, at least to do evil; as if David meant that we should appease our anger lest it should lead us to do mischief. But as the particle אך, ach, which they translate at least, is often used affirmatively in Hebrew, I have no doubt that David here teaches, that it cannot be otherwise than that the offense which we take at the prosperity of the wicked should lead us to sin, unless we speedily check it; as it is said in another Psalm,

“God will break the cords of the ungodly, lest the righteous put forth their hands unto iniquity,” (Psalm 125:3.)

²⁵ The Hebrew verb rendered silent is דום, dom, from which the English word dumb appears to be derived. The silence here enjoined is opposed to murmuring or complaining. The word is rendered by the Septuagint, ὑποταγνθι, be subject; which is not an exact translation of the original term: but it well expresses the meaning; for this silence implies the entire subjection of ourselves to the will of God.