Text -- Psalms 37:32-40 (NET)

37:32 Evil men set an ambush for the godly and try to kill them. 37:33 But the Lord does not surrender the godly, or allow them to be condemned in a court of law. 37:34 Rely on the Lord! Obey his commands! Then he will permit you to possess the land; you will see the demise of evil men. 37:35 I have seen ruthless evil men growing in influence, like a green tree grows in its native soil. 37:36 But then one passes by, and suddenly they have disappeared! I looked for them, but they could not be found. 37:37 Take note of the one who has integrity! Observe the godly! For the one who promotes peace has a future. 37:38 Sinful rebels are totally destroyed; evil men have no future. 37:39 But the Lord delivers the godly; he protects them in times of trouble. 37:40 The Lord helps them and rescues them; he rescues them from evil men and delivers them, for they seek his protection.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 37:35

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

Wesley: Psa 37:36

He was gone in an instant.

Wesley: Psa 37:36

There was no monument or remainder of him left.

Wesley: Psa 37:37

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

Wesley: Psa 37:38

All without exception.

JFB: Psa 37:32-33

The devices of the wicked against the good fail because God acquits them.

JFB: Psa 37:34

On the contrary, the good are not only blessed, but made to see the ruin of their foes.

JFB: Psa 37:35-36

Of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.

JFB: Psa 37:36

(Compare Psa 37:10).

JFB: Psa 37:37

By "the end" is meant reward (Pro 23:18; Pro 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).

JFB: Psa 37:38

At once; entirely (Psa 4:8).

JFB: Psa 37:39-40

(Psa 27:1; Psa 28:8).

JFB: Psa 37:39-40

Straits (Psa 9:9; Psa 10:1). In trust and quietness is the salvation of the pious from all foes and all their devices.

Clarke: Psa 37:32

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

Clarke: Psa 37:34

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. קוה 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 fullness of the blessing of the Gospel of peace

Clarke: Psa 37:34

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, Psa 37:9, Psa 37:11, etc

Clarke: Psa 37:34

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.

Clarke: Psa 37:35

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 Dan 4:10, etc.

Clarke: Psa 37:36

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.

Clarke: Psa 37:37

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,"Psa 37:38

Dr. Kennicott’ s note is," אחרית acharith , which we render latter end, is posterity, Psa 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; Job 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	כי	ישר	וראה	תם	שמר

The nearest translation to this is that of the Septuagint and Vulgate: Φυλασσε ακακιαν, και ιδε ευθυτητα, ὁτι εστιν εγκαταλειμμα ανθρωπῳ ειρηνικῳ· Custodi innocentiam, et vide aequitatem; quoniam, sunt reliquiae 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 Psa 37:38 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 celykes er til a pesful man.

Clarke: Psa 37:39

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."

Clarke: Psa 37:40

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

Clarke: Psa 37:40

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

Calvin: Psa 37:32

32. and 33.The wicked watcheth the righteous, etc David here illustrates more plainly the nature of the possession of the earth, of which he had spoken, namely, that God preserves his own people, though they are beset with enemies round about. And hence we are again taught, that the faithful are not promised in the preceding context a quiet state of life, and one free from all trouble and distress. If so, these two statements would be contradictory: first, that the faithful possessing an inheritance, enjoy repose and pleasure; and, secondly, that yet they are daily delivered as sheep out of the mouth of wolves. These two verses, however, contain this special ground of consolation, that the faithful, though surrounded by such a variety of dangers, shall notwithstanding escape, and be preserved in safety by the help of God. Accordingly, David here teaches them, that when they shall see their enemies lying in wait for them, and seeking by every means in their power to annoy them, they, on the contrary, ought to consider how deeply interested God is in the welfare of his own people, and how carefully he watches over them to preserve them in safety. David indeed confesses that the stratagems to which the wicked have recourse in seeking not only to deprive good men of their property, but even to take away their lives, are terrible in themselves, because they cruelly plot their destruction; but still he teaches us at the same time, that we ought to continue to preserve firm and undaunted courage, because God has promised that he will be our guardian and defender: Jehovah will not leave him in his hand This circumstance, however, ought to be considered, that God does not always grant us deliverance at the first, but often delays it till we seem to be even at the point of death. In the last clause of the verse, we are also admonished, that however carefully good men may guard against giving offense to any, and endeavor to secure the good-will of all, and shun debate and strife, yet they shall not be exempted from false accusations: Jehovah will not condemn them when they are judged David does not say that they shall receive the applause of the world, and that their virtues shall be celebrated in such praises as they deserve; but he exhorts them, when they shall be haled to judgment, and as it were overwhelmed with slander, so that they already resemble those who are condemned, to rest contented with the protection of God, who will at length manifest their innocence, and maintain it against the unrighteous judgments of men. If any one object, that, on the contrary, many of the children of God, after having been condemned, have suffered a cruel and bitter death, I answer, that their avenger nevertheless is in heaven. Christ was put to death in the most cruel form, and in circumstances of the deepest ignominy, but notwithstanding, as the prophet Isaiah says, Isa 53:8, “he was taken from that distress and condemnation;” and in the same manner God is still acting daily towards those who are his members. If it may still be objected, that David is here discoursing not of the life to come, but of the state of the godly in the present life, I must again repeat in answer to this, the explanation which I have given before, namely, that earthly blessings are at God’s disposal, and are regulated entirely according to his will; and hence it is that he never bestows them in an equal measure upon all, but according to his wisdom, and as he sees meet, sometimes withdrawing them either in whole or in part, and at other times displaying them to the view of all. Accordingly, it may happen, that the holy martyrs, after they have been condemned, may also be put to death, as if God had forsaken them; but this is only because it is better for themselves, and because they desire nothing more than to glorify God by their death. Yet he who permits the ungodly to exercise their cruelty, ceases not to be the assertor of the righteousness of his servants: for he openly shows before his angels, and before his whole Church, that he approves it, and declares that he will make inquisition for it; nay, more, raising them from the darkness in which they have been hid, he makes their ashes yield a sweet and pleasant odour. Finally, after the Lord has suffered them to be overwhelmed by reproach and violence, he will pronounce the judgment by which he will vindicate their righteous cause from wicked calumnies and false accusations.

Calvin: Psa 37:34

34.Wait upon Jehovah, and keep his way David again returns to the style of exhortation, in order that the faithful, trusting to God’s promises and sustained by them, may not suffer themselves to be drawn hither and thither by any temptations through devious and sinful ways, but may persevere steadfastly in the service of God. In the first place, he exhorts them to hope and patience, as if he wished them, amidst the tumults and troubles of life, to trust in God, and hold their peace till he again show them his countenance, which for a time he had hid from them. Hence arises, in the second place, another exhortation, that they should not turn aside from the way of the Lord; for wherever hope and patience prevail, they will so restrain the minds of men that they will not break out into any thing unlawful and wicked. It will doubtless be found, that the reason why every man endeavors to promote his own advantage by wicked practices is, that no one depends upon God, or else that he thinks, if fortune do not quickly smile upon him, that it is vain for him to persevere in the practice of equity and uprightness. Moreover, we may learn from this place, that if many, even of the good and the upright, are subjected to poverty, and lead a life of protracted affliction and trial, they suffer their punishment justly, because, so far from being firmly persuaded that it belongs to God as his proper office not only to lift up his servants from the dunghill, but also to bring them forth even from their graves, scarcely one in a hundred of them patiently waits upon God, and continues perseveringly in the right course. Nor is it without good reason that David makes use of the word exalt, that we may know that God often stretches forth his hand to the faithful when they appear to be overwhelmed by the weight of their calamities. He then adds, that the wicked shall perish before the eyes of the godly. If their end were not very different from that of the righteous, the state in which the reprobate now rejoice for a time would easily allure even the best of men to evil. And, indeed, God would make us daily to behold such sights if we had eyes to behold his judgments. And yet, although the whole world were blinded, God does not cease to render a just reward to the wickedness of men; but by punishing them in a more private manner, he withdraws from us that fruit of which our own dulness deprives us.

Calvin: Psa 37:35

35. and 36 I have seen the wicked terrible, etc David here confirms from his own experience what I have just said, namely, that although the wicked are intoxicated with their prosperity, and held in admiration by all on account of it, yet their happiness is transitory and evanescent, and, therefore, nothing else than a mere illusion. In the 35^th verse he tells us, that it is no strange or unwonted thing for the ungodly, puffed up with their prosperity, to spread themselves far and wide, and to give occasion of terror to the innocent. Then he adds, that their greatness, which had been regarded with so much wonder, disappears in a moment. As to the meaning of the words, עריף , arits, which we have rendered terrible, might also be translated strong, because the word from which it is derived signifies sometimes to terrify, and sometimes to strengthen. The word מתערה , mithareh, is taken by some for green, but it rather means discovering or spreading himself out, as high and broad trees spread out their branches. David, I have no doubt, here rebukes the insolence of those who vaunt themselves immoderately. To pass away, in the 36^th verse, is used for to vanish away; and thus he admonishes us to sit still for a time, in order that it may appear, after it has passed away, that all that the world admires in the prosperity of the wicked has been only a mist.

Calvin: Psa 37:37

37.Observe the perfect man David exhorts the faithful diligently to consider every instance they may meet with of the grace of God, as well as of his judgment; but he teaches, at the same time, that it is in vain for any to sit in judgment upon the first aspect of things. When men do not wait patiently and quietly the time which God has appointed in his good pleasure, it often happens that faith is extinguished, and trust in the promises of God, at the same time, perishes with it. This is the reason why David exhorts us to observe and consider, for when our minds are preoccupied by the temptation which is once presented to our view, hasty judgment is then the cause of our being deceived. But if a man extend his view, as if it were from a watch-tower, to a great distance, he will find that it has been said with truth, that the end of the reprobate and the end of the righteous respectively are at length very different. This clause, with respect to the end of these two classes of men, seems to be added by way of caution, that we may learn to suspend our judgment, if God should not immediately accomplish what he has spoken. If we should become impatient in our desires, let us moderate our minds by the reflection, that the end is not yet come, and that it behoves us to give God time to restore to order the confused state of things. Some explain the word אחרית , acharith, which we have rendered the end of the wicked, of their posterity. This, however, is incorrect. David refers only to the difference which subsists between them and the righteous in the end; for God, after he has severely tried his servants, and exercised their patience, in the end converts their adversity into a blessing, while he turns the mirth of the ungodly into mourning.

Calvin: Psa 37:39

39.The salvation of the righteous is from Jehovah The sum of the whole is, that whatever may happen, the righteous shall be saved, because they are in the hand of God, and can never be forgotten by him. This ought to be particularly noticed, that those who are greatly afflicted may be sustained by the assurance that the salvation which they expect from God is infallibly certain, because God is eternal, and governs the world by his power; as Christ said,

“My Father, who gave them me, is greater than all,”
(Joh 10:29.)

David still inculcates this principle, that as righteousness is approved of God, it can never happen that he should forsake his faithful servants, and deprive them of his help. He, therefore, exhorts true believers to depend upon God, not only when things prosper according to their desires, but even when they are sorely afflicted. By these words he teaches that it is enough, if God only impart strength to his servants, so that, when severely afflicted and oppressed with anguish, they may not faint under it, or that, when groaning under the weight of severe afflictions, they may not sink under the burden. To the same purpose also is the expression which David uses twice in the last verse, that God will deliver By this he admonishes the children of God to learn patiently to endure afflictions, and that, if God should prolong them, they should often recall this to their remembrance, that after he has tried their patience, he will in the end deliver them.

TSK: Psa 37:32

watcheth : Psa 37:12, Psa 10:8-10; Jer 20:10; Luk 6:7, Luk 11:54, Luk 14:1, Luk 19:47, Luk 19:48, Luk 20:20; Act 9:24

TSK: Psa 37:33

will not : Psa 31:7, Psa 31:8, Psa 124:6, Psa 124:7; 1Sa 23:26-28; 2Ti 4:17; 2Pe 2:9

condemn : Psa 109:31; Rom 8:1, Rom 8:33, Rom 8:34

TSK: Psa 37:34

Wait : Kawah , 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 the heart extends this straight line of earnest desire. He who, while he waits on God, keeps his way, is sure to have the further blessings of which he is in pursuit. Psa 37:3, Psa 37:7, Psa 37:9, Psa 27:14; Pro 20:22

keep : Job 17:9, Job 23:10-12; Pro 4:25-27, Pro 16:17; Mat 24:13

exalt : Psa 92:10, Psa 112:9; Luk 14:11; 1Pe 1:7, 1Pe 5:6

when : Psa 52:5, Psa 52:6, Psa 91:8, Psa 92:11

TSK: Psa 37:35

I have : Psa 73:3-11; Est 5:11; Job 5:3, Job 21:7-17; Isa 14:14-19

a green bay tree : or, a green tree that groweth in his own soil, Job 8:13-19; Eze 31:6-10, Eze 31:18; Dan 4:20-33

TSK: Psa 37:36

Psa 37:10; Exo 15:9, Exo 15:10, Exo 15:19; Job 20:5-29; Isa 10:16-19, Isa 10:33, Isa 10:34; Act 12:22, Act 12:23

TSK: Psa 37:37

Job 1:1, Job 42:12-17; Pro 14:32; Isa 32:17, Isa 57:2; Luk 2:25-29; Act 7:59, Act 7:60; 2Ti 4:6-8; 2Pe 1:14

TSK: Psa 37:38

Psa 1:4-6, Psa 9:17, Psa 52:5; Pro 14:32; Mat 13:30, Mat 13:49, Mat 13:50, Mat 25:46; 2Th 1:8, 2Th 1:9

TSK: Psa 37:39

salvation : Psa 3:8; Isa 12:2; Jon 2:9; Eph 2:8

strength : Psa 9:9, Psa 46:1, Psa 91:15; Isa 33:2; Col 1:11; 2Ti 4:17

TSK: Psa 37:40

the Lord : Isa 31:5, Isa 46:4; Dan 3:17, Dan 3:28, Dan 6:23

from : Psa 17:13, Psa 27:2; 1Jo 2:13, 1Jo 2:14, 1Jo 5:18

because : Psa 22:4, Psa 22:5; 1Ch 5:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 37:32

The wicked watcheth the righteous ... - Observes closely; looks out for him; has his eye on him, seeking an opportunity to slay him. See the notes at Psa 10:8-9. The sense is, that the wicked are the enemies of the righteous, and seek to do them wrong. It is a characteristic of the wicked that they seek to destroy the righteous. This was manifested in the case of the prophets; in the case of the apostles; in the case of the Saviour; and it has been so manifest in the deaths of the martyrs, and all the persecutions which the Church has suffered, as to justify the general declaration that it is one of the characteristics of a wicked world that it desires to do this.

Barnes: Psa 37:33

The Lord will not leave him in his hand - Compare 2Pe 2:9. That is, He will rescue him out of the hand of the wicked; he will not leave him, so that the wicked shall accomplish his purpose. The psalmist here undoubtedly means to refer mainly to what will occur in the present life - to the fact that God will interpose to deliver the righteous from the evil designs of the wicked, as he interposes to save his people from famine and want. The meaning is not that this will universally occur, for that would not be true; but that this is the general course of things; this is the tendency and bearing of the divine interpositions and the divine arrangements. Those interpositions and arrangements are, on the whole, favorable to virtue, and favorable to those who love and serve God; so much so that it is an advantage even in the present life to serve God. But this will be absolutely and universally true in the future world. The righteous will be wholly and forever placed beyond the reach of the wicked.

Nor condemn him when he is judged - literally, He will not regard or hold him to be guilty when he is judged. He will regard and treat him as a righteous man. This may refer either

(a) to a case where a judgment is pronounced on a good man "by his fellow-men,"by which he is condemned or adjudged to be guilty - meaning that God will not so regard and treat him; or

(b) to the final judgment, when the cause comes "before God"- meaning that then he will regard and treat him as righteous.

Both of these are true; but it seems probable that the former is particularly referred to here. DeWette understands it in the latter sense; Rosenmuller in the former. Rosenmuller remarks that the idea is, that the wicked, when he is not permitted to assail the righteous by violence, makes his appeal to the courts, and seeks to secure his condemnation there, but that God will not permit this. As he has saved him from violence, so he will interpose and save him from an unrighteous condemnation in the courts. This seems to me to be the true idea. Of course, this is to be understood only in a "general"sense, or as marking the "general"course of things under the divine administration. On this subject, compare Dr. Taylor’ s Lectures on Moral Government; vol. i., pp. 252-262. See also Butler’ s Analogy, passim.

Barnes: Psa 37:34

Wait on the Lord - See the notes at Psa 37:9. Let your hope be from the Lord; depend wholly upon Him; have such confidence in Him as to expect His gracious interposition in your behalf.

And keep his way - Or, walk in the path which He commands. Do not turn from that at any thee. Do not allow any temptation, or any opposition, to cause you to swerve from that path.

And he shall exalt thee to inherit the land - See Psa 37:3, Psa 37:9,Psa 37:18.

When the wicked are cut off, thou shalt see it - This implies that they would certainly be cut off, and that the righteous would be permitted to see the result of a course of righteousness and one of wickedness. It is not necessarily implied that they would have any satisfaction in seeing the punishment of the wicked; but the meaning is, that they would be permitted to live so as to see that one course of life tended to secure the favor of God, and another to incur His displeasure; that there was an advantage in virtue and religion in this life; and the certainty that they would see this is adverted to as a "motive"for leading a life of piety. The result is so sure that a man may, if he live long, see it himself; and the fact that this is so should be an inducement for his leading a holy life. The psalmist proceeds, in Psa 37:35-36, to illustrate this idea from his own observation.

Barnes: Psa 37:35

I have seen - I have had an opportunity, in my long life Psa 37:25, of witnessing the accuracy of the statement just made, that a righteous man may live to see a confirmation of the truth that wickedness, however prosperous the wicked man may be, will lead to ultimate ruin - as I have had an opportunity of seeing Psa 37:25-26 the effect of a course of righteousness on the ultimate prosperity and happiness of its possessor. The same experience, with the same result, is referred to in Job 5:3.

In great power - The word used here - עריץ ‛ârı̂yts - means properly "terrible; inspiring terror."It is applied to God in Jer 20:11; and to powerful nations, Isa 25:3. It is also used in a bad sense, as denoting violent, fierce, lawless, or a tyrant, Isa 13:11; Isa 25:4-5; Job 15:20; Job 27:13. Here it may be used in the sense of one who was prosperous and mighty, and as referring to a man who wielded vast power; but there is connected with that also, undoubtedly, the idea that that power was wielded, not for purposes of benevolence, but for injustice, oppression, and wrong. It was a "wicked"man that was thus powerful.

And spreading himself - The word used here means properly to be naked; to make naked; to empty; then, to pour oneself out; and then, to spread oneself abroad. It is applied here to a tree that seems to pour itself out, or to spread itself out in every direction - sending its limbs aloft, and its branches far on every side.

Like a green bay tree - Margin: "a green tree that groweth in its own soil."The "bay tree"is a species of laurel, but there is no evidence that the original word here refers particularly to this, or specifically to any other tree. The original word אזרח 'ezrâch - is derived from זרח zârach , to rise; and then, to spring up as a plant does, and it properly means here, as expressed in the margin, "a native tree;"that is, a tree that grows in its own soil, or that has not been transplanted. Then, also, it comes to denote a native; one born in the country, not a foreigner: Lev 16:29; Lev 18:26, et al. The idea here is that a tree which thus remains in its own soil is more vigorous, and will attain to a larger growth, than one which is transplanted; and thus the figure becomes an emblem of a prosperous and mighty man. "Perhaps,"also, there is included here, respecting the man, the idea that he has grown up where he is; that he has not been driven from place to place; that he has had uniform prosperity; that on the very soil which gave him birth he has risen to rank, to wealth, to power. His life has been spent in tranquil scenes, where everything seemed to be stable and secure; what his end will be, the psalmist states in the next verse.

Barnes: Psa 37:36

Yet he passed away - Compare the notes at Job 20:5. The allusion here, of course, is to the man, and not to the tree, though the grammatical construction might refer to either. The idea is that he passed out of view - "he was gone;"he had no permanent abode on earth, but with all his pomp and splendor he had disappeared. Neither his prosperity, his greatness, nor his wealth, could secure him a permanent abode on earth. It might be said, also, in reply to this, that the good man passes away and is not. That is true. But the meaning here is, that this occurs "so much more frequently"in the case of a wicked man, or that wickedness is followed so often in this life by the judgment of God in cutting him off, as to show that there is a moral government, and that that government is administered in favor of the righteous, or that it is an advantage in this life to be righteous. It cannot be meant that this is "universally"so here, but that this is the "general"rule, and that it is so constant as to show that God is on the side of virtue and religion.

And lo, he was not - He was no more; there was no longer any such person: The word "lo"implies that there was some degree of surprise, or that what had occurred was not looked for or expected. The observer had seen him in great power, flourishing, rich, honored; and, to his astonishment, he soon passed entirely away.

Yea, I sought him, but he could not be found - This is intended to "confirm"what had been just said, or to show how completely he had disappeared. It might be supposed, perhaps, that his removal was only temporary - that he was still somewhere upon the earth; but the psalmist says that after the most diligent search, he could not find him. He had disappeared entirely from among men.

Barnes: Psa 37:37

Mark the perfect man - In contrast with what happens to the wicked. The word "perfect"here is used to designate a righteous man, or a man who serves and obeys God. See the notes at Job 1:1. The word "mark"here means "observe, take notice of."The argument is, "Look upon that man in the end, in contrast with the prosperous wicked man. See how the close of life, in his case, differs from that of a wicked man, though the one may have been poor and humble, and the other rich and honored."The point of the psalmist’ s remark turns on the end, or the "termination"of their course; and the idea is, that the end of the two is such as to show that there is an advantage in religion, and that God is the friend of the righteous. Of course this is to be understood in accordance with the main thought in the psalm, as affirming what is of general occurrence.

And behold the upright - Another term for a pious man. Religion makes a man upright; and if a man is not upright in his dealings with his fellow-man, or if what he professes does not make him do "right,"it is the fullest proof that he has no true piety, 1Jo 3:7-8.

For the end of that man is peace - DeWette renders this, Denn Nachkommen hat der Mann Friedens; "For a future has the man of peace."So it is rendered by the Latin Vulgate: Sunt reliquiae homini pacifico . So the Septuagint. So also Hengstenberg, Rosenmuller, and Prof. Alexander. Tholuck renders it, as in our version, "It shall go well at last to such man."It seems to me that the connection demands this construction, and the authority of Tholuck is sufficient to prove that the Hebrew will admit of it. The word rendered "end"- אחרית 'achărı̂yth - means properly the last or extreme part; then, the end or issue of anything - that which comes after it; then, the after time, the future, the hereafter: Isa 2:2; Mic 4:1; Gen 49:1; Dan 10:14. It may, therefore, refer to anything future; and would be well expressed by the word "hereafter;"the "hereafter"of such a man. So it is rendered "my last end"in Num 23:10; "latter end,"Num 24:20; "their end,"in Psa 73:17. It "might,"therefore, refer to all the future. The connection - the contrast with what happens to the wicked, Psa 37:36, Psa 37:38 - would seem to imply that it is used here particularly and especially with reference to the close of life. The contrast is between the course of the one and that of the other, and between the "termination"of the one course and of the other. In the one case, it is ultimate disaster and ruin; in the other, it is ultimate peace and prosperity. The one "issues in,"or is "followed by"death and ruin; the other is succeeded by peace and salvation. Hence, the word may be extended without impropriety to all the future - the whole hereafter. The word "peace"is often employed in the Scriptures to denote the effect of true religion:

(a) as implying reconciliation with God, and

(b) as denoting the calmness, the tranquility, and the happiness which results from such reconciliation, from his friendship, and from the hope of heaven.

See Joh 14:27; Joh 16:33; Rom 5:1; Rom 8:6; Gal 5:22; Phi 4:7. The meaning here, according to the interpretation suggested above, is, that the future of the righteous man - the whole future - would be peace;

(a) as a general rule, peace or calmness in death as the result of religion; and

(b) in the coming world, where there will be perfect and eternal peace.

As a usual fact religious men die calmly and peacefully, sustained by hope and by the presence of God; as a univeral fact, they are made happy forever beyond the grave.

Barnes: Psa 37:38

But the transgressors - Sinners; violators of the law of God.

Shall be destroyed together - The word "together"here - יחדּו yach^e dâh - means properly "a union of them;"then, together - either:

(a) in one place, Gen 13:6 - or

(b) at one time, Psa 4:8; or

© all as one, Psa 14:3 - or

(d) mutually with one another, as when men strive together, Deu 25:11.

The idea here is, that one would be destroyed as well as another; that there would be no exception; that they would go to the same ruin. They might be destroyed at different times, or in different modes, but it would be the same destruction in the end.

The end of the wicked - The future of the wicked. The same word is used here which occurs in Psa 37:37, as applied to the righteous. The meaning is, that while the "future"of the one would be peace, the future of the other would be a "cutting off,"or destruction.

Shall be cut off - That is, they shall be cut off; or, there will be a cutting off. This means here, evidently:

(a) that as an ordinary fact they would be cut down before they had reached the full limit of their course, Psa 37:35-36;

(b) in the future world they would be cut off from hope and happiness forever.

Barnes: Psa 37:39

But the salvation of the righteous is of the Lord - Or, salvation comes to the righteous from the Lord. While the wicked are cut off, the righteous shall be safe. There are evidently two ideas here:

(1) that there will be salvation to the righteous, while the wicked are cut off;

(2) that this comes from the Lord, and not from themselves.

It is not owing to any power of their own that they are safe, but is solely because they are kept by the Lord.

He is their strength in the time of trouble - See Psa 9:9, note; Psa 18:2, note.

Barnes: Psa 37:40

And the Lord shall help them - He will interpose to defend them when they are in danger and in trouble.

And deliver them - Rescue them from their dangers, and from the power of the wicked.

He shall deliver them from the wicked - From all the attempts of the wicked to destroy them.

And save them - Or, preserve them. He will keep them to everlasting life.

Because they trust in him - They rely on him, and not on themselves. This verse is a summing up of the sentiments of the psalm, and is designed to confirm the main thought which runs through it, to wit, that we should not fret, or complain, or repine at the prosperity of wicked men, Psa 37:1. The reason ultimately assigned for this is, that whatever may be the danger of the righteous from the designs of wicked men, they will in the end be safe. It will go well with them, for the Lord will keep them. The general course of thought in the psalm is, that, whatever prosperity the wicked now have, it is temporary, for they will soon be cut off; and that whatever troubles now come upon the righteous, they too are temporary, and that their "hereafter"- "their futurity"- will be blessedness and peace. There is a moral government: God is the friend of the righteous; along the path of the present life there are proofs that he is so, and beyond the present life he will show himself to be so in their eternal peace.

He is the enemy of the wicked; there are evidences in the present life that he is so, and this will be fully and finally manifested in their destruction in the future world. The argument in the psalm, indeed, is mainly drawn from the "present life,"from what there is to encourage virtue and goodness in the blessings which religion scatters on earth, and by the peaceful termination of the course - as well as from what there is to discourage wickedness and vice, in the fact that the wicked will be cut down and pass away. The argument is, that if this life were all, there are encouragements here to virtue and goodness. In Ps. 73, which in some respects resembles this psalm, the argument which satisfied the mind of the troubled psalmist - troubled at the prosperity of the wicked - is drawn mainly from the future world. Here it is drawn chiefly from the present life; and the main thought here - the practical lesson from the psalm - is, that even with reference to the life that now is - to its security, to its peace, to its blessedness, and to its happy close - it is an advantage to be righteous. It is better to have God for our friend in life, and our support in death, than to have all the external prosperity of wicked men.

Poole: Psa 37:32

Watcheth to find out a fit season or occasion to destroy him.

Poole: Psa 37:33

Not leave him in his hand i.e. not give him up to his power and rage.

Nor condemn him i.e. nor give his consent to the sentence of condemnation, which the wicked have pronounced against him, but will justify him, and vindicate his innocency and deliver him; for such negatives do oft imply the contrary affirmatives; as God’ s not holding a man guiltless commonly implies that he will severely punish him.

Poole: Psa 37:34

Wait on the Lord seeking and trusting to him, and to him only, for help and deliverance.

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.

Thou shalt see it thou shalt not only escape the destruction which they design for thee, but shalt live to see their ruin.

Poole: Psa 37:35

In great power 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. Or, like a green tree in its own native soil , where trees flourish much better than when they are transplanted into another soil.

Poole: Psa 37:36

He was gone in an instant, like a tree blasted and blown down, or cut off and rooted out, and carried away in a moment. There was no monument nor remainder of him left.

Poole: Psa 37:37

Though he may meet with troubles in his way, yet all shall end well with him; he shall be happy at last.

Poole: Psa 37:38

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 i. e. he shall be cut off at last, or in the end. His prosperity shall end in destruction. Or, the posterity (as this word signifies, Psa 109:13 Jer 31:17 Eze 23:25 Dan 11:4 ) of the wicked , &c.

Poole: Psa 37:39

The salvation of the righteous is of the Lord and therefore it shall certainly come to them.

Gill: Psa 37:32

The wicked watcheth the righteous,.... All his motions and steps, his works and actions; he watches for his halting, and to take all opportunities and advantages against him; see Jer 20:10;

and seeketh to slay him; murder his reputation, destroy his substance, and take away his life: some understand it of the devil, who watches the saints, observes their failings, accuses then, before the throne, and seeks to devour them, 1Pe 5:8.

Gill: Psa 37:33

The Lord will not leave him in his hand,.... Or power; but will in his own time deliver him from all the reproach, affliction, and persecution endures by him; as he will also deliver him out of all the temptations of Satan;

nor condemn him when he is judged; by the wicked man: he will not join in the sentence, but reverse it, and condemn the tongue that rises up in judgment against him, and save him from him; see Psa 109:31; nor will the Lord condemn him when he is judged by him at the hast judgment; but will acquit him before men and angels, and introduce him into his kingdom and glory.

Gill: Psa 37:34

Wait on the Lord,.... In the way of his appointments and ordinances; where may be learned the design of his providences, and of the prosperity of the wicked, and their end, Psa 73:16; and in a providential way, for the performance of his promises, in which he never fails; and patiently bear whatever he is pleased to lay upon them; waiting for a deliverance out of every affliction, which will be in his own time. The Chaldee paraphrase

"trust in the word of the Lord;''

and keep his way: which he has pointed out in his word, and has directed his people to walk in; though tempted by Satan to turn aside to the right hand or the left; though wicked men reproach, persecute, and seek to pervert it; and though a narrow and rough way, yet keep constantly in it, in which there are both pleasure and profit; good comes of it, and in it peace is had, and the presence of God enjoyed;

and he shall exalt thee to inherit the land: that is, shall raise out of a low and uncomfortable situation of life to a more comfortable one; or however, hereafter, to dwell in the new heavens and new earth, to reign with Christ upon his throne, and to enjoy the eternal inheritance;

when the wicked are cut off; as in Psa 37:9;

thou shall see it; with joy and pleasure; not as exulting: in the destruction of the wicked, simply considered; but as the glory of divine justice is displayed therein; see Psa 52:5.

Gill: Psa 37:35

I have seen the wicked in great power,.... Meaning some particular person invested with great power, in great authority among men, one of the spiritual wickednesses in high places; such a man as Haman in Ahasuerus's court; and though the psalmist does not choose to mention his name, he doubtless had him in his mind; as either Saul, or Doeg the Edomite, or Ahithophel, or some such man, who was in an exalted station of life; and it may be when he himself was in low and distressed circumstances: the word used ^c signifies one formidable and terrible, striking terror to all around; of whom others are afraid, as Aben Ezra interprets it, Isa 29:20;

and spreading himself like a green bay tree: or like one that grows up out of the earth of itself, and is in its native soil, and very flourishing: and the metaphor denotes an increase of riches and honour, and a seemingly settled state in the enjoyment of such outward felicity; so Jarchi interprets it משריש, "taking root"; as well as such a man's glorying in and boasting of his affluence and fulness; see Psa 73:12. Aben Ezra explains it of a wicked man's openly committing iniquity, declaring his sin as Sodom, and glorying in his shame; but rather it denotes a man in great authority and esteem, as a man crowned with laurels, and in a very exalted and triumphant state.

Gill: Psa 37:36

Yet he passed away,.... At once, on a sudden; either his riches and honour, which, in one hour, came to nought, by one providence or another; or he himself by death; in the midst of all his prosperity, and while blessing himself in it, his soul was required of him; and so the Targum is, "he ceased from the world"; he went out of it unawares: the laurel, or bay tree, very quickly grows old ^d;

and, lo, he was not; he was not reduced to nothing; he did not become a nonentity, though he might wish himself to be so; it being better for him if he had never been born; but he was not in the land of the living, in hell he lifted up his eyes;

yea, I sought him, but he could not be found; in the place where he formerly was, that knowing him no more; he could not be found on earth, from whence he was gone; nor in heaven, where no place is found for such wicked men; he was gone to his own place, as is said of Judas, and of whom Jerom interprets the whole of this passage.

Gill: Psa 37:37

Mark the perfect man,.... None are so in themselves, not the most holy man upon earth; for though all grace is implanted at once in regeneration, the seed of grace of every kind is cast into the heart at once; yet it opens and spreads, and gradually increases; nor is any grace in its exercise perfect; not faith, nor hope, nor love: sin is in the best of men, and all stand in need of fresh supplies of grace. None of the saints ever affirmed that they had arrived to perfection, but have disclaimed it: one saint may indeed attain to a greater degree of grace and knowledge than another, and in a comparative sense be perfect; and there is a perfection of parts, though not of degrees, in all; the new man is formed in all its parts, though these are not grown to their full perfection: and whereas perfection often denotes truth and sincerity, such may be said to be perfect, that is, sincere, who have received the grace of God in truth, have the, truth and root of the matter in them; so Noah, Job, and others, are said to be perfect men; but not simply and absolutely in themselves, but as in Christ Jesus; who has obtained complete redemption, perfectly fulfilled the law for them, fully expiated their sins, procured the entire pardon of them, and brought in an everlasting righteousness, by which they are justified from all sin, and are perfectly comely, and a perfection of beauty, through the comeliness of Christ put upon them;

and behold the upright; the man that is upright in heart and conversation, who has a right spirit renewed in him, and the uprightness of Christ showed unto him; or, in other words, who has the truth of grace within him, and the righteousness of Christ upon him: such men are to be marked, observed, viewed, and considered, as rare and uncommon men; and to be imitated and followed in the exercise of grace and discharge of duty; and especially the end of such persons is to be marked and beheld, as follows;

for the end of that man is peace: such a man now enjoys a conscience peace, which passes the understanding of worldly men; and which he possesses in Christ, and from him, amidst a variety of tribulations, arising from a view of interest in his blood and righteousness; and, generally speaking, goes off the stage of life, if not triumphing, yet resigned to the will of God, and in a serene and tranquil frame of spirit, and even desiring to be gone, and to be with Christ, and to have leave, with good old Simeon, to depart in peace; and as soon as they are departed they enter into peace, into the joy of their Lord, into his presence, where is fulness of joy, and pleasures for evermore; see Num 23:10.

Gill: Psa 37:38

But the transgressors shall be destroyed together,.... This is to be understood of obstinate and continued transgressors, who live and die in their transgressions; see Pro 11:3; otherwise all men are transgressors in Adam, and sinned and fell with him in his transgression; and are justly called transgressors from the womb; and are guilty of actual transgressions, nor are any clear from them; and are arraigned, convinced, and judged by the law as transgressors; and for many of these Christ died, and makes intercession; and who are converted, and turned from their transgressions; and these are pardoned, and saved, and not destroyed: but stubborn and perverse transgressors are destroyed; not only with a temporal destruction of their substance, and of their names, and they themselves are rooted out of the earth; but with an everlasting destruction from the presence of the Lord, and the glory of his power; for this seems to refer to the day of judgment, when all the wicked will be "together"; and shall in a body stand at Christ's left hand, and be bid to go, "ye cursed into everlasting fire", Mat 25:41, and shall be turned into hell at once, and together;

the end of the wicked shall be cut off; meaning either their posterity, as the word is rendered in Psa 109:13; or their hope and expectation of good things here and hereafter; when the righteous man receives the end of his faith, hope, and expectation, even the salvation of his soul; but these shall be disappointed and frustrated of their end; see Pro 23:18; or their last end is cutting off from the presence and sight of God, utter ruin and destruction; and so it stands opposed to the end of the perfect and upright man, which is eternal peace and happiness.

Gill: Psa 37:39

But the salvation of the righteous is of the Lord,.... Both their temporal, spiritual, and eternal salvation; particularly the latter, which is originally of the Lord, and springs from the thoughts, purposes, and resolutions of his heart: it is of him freely, of his rich grace and abundant mercy; and it is of him fully and completely; it is an entire salvation of soul and body; includes all blessings of grace and glory in it; it is to the uttermost, and from all sin, and every enemy; and it is of him only; there is no salvation in any other; and the glory of it is to be ascribed to him, even to Jehovah, Father, Son, and Spirit; for all the three divine Persons have a concern in it: the determination, contrivance, and settlement of it, is of Jehovah the Father; the impetration or effecting of it is of Jehovah the Son; and the application of it is of Jehovah the Spirit; See Gill on Psa 3:8;

he is their strength in the time of trouble; by reason of the hidings of God's face, the temptations of Satan, the prevalence of corruptions, the weakness of grace, and the many afflictions that befall them from God and men; the Lord he is their strong hold and munition of rocks, whither they, betake themselves, and find help, protection, and safety; he puts underneath everlasting arms, bears them up, and upholds them with the right hand of his righteousness; and is the strength of their hearts, of their lives, and of their salvation.

Gill: Psa 37:40

And the Lord shall help them,.... In their distress, and out of their troubles, when none else can, and they themselves cannot; and that seasonably, and sometimes with means, and sometimes without;

and deliver them; out of all their afflictions, which he does sooner or later; if not in life, yet at death;

he shall deliver them from the wicked; this is repeated both for confirmation and explanation sake, showing who they are the Lord will deliver his people from, even from wicked and unreasonable men; he will not leave them in their hands now to do with them as they shall think fit; and he will free them from them to all eternity in the other world, where they shall cease from giving them any trouble;

and save them, because they trust in him; not that there is any saving virtue in faith, or in trusting in the Lord; the saving virtue is in the Lord, the object of faith and trust; but inasmuch as the Lord has appointed salvation to be through faith, or has made that the means of receiving and enjoying salvation, and the blessings of it, and has declared that he that believeth shall be saved, he does accordingly save all such persons; wherefore blessed are they that trust in him. The Chaldee paraphrase is,

"he shall redeem them because they trust in his Word.''

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 37:32

¹ tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

NET Notes: Psa 37:33

¹ tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.

NET Notes: Psa 37:34

¹ tn Or “wait.”

² tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

³ tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

⁴ tn Heb “when evil men are cut off you will see.”

NET Notes: Psa 37:35

¹ tn The Hebrew uses the representative singular again here.

² tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.

NET Notes: Psa 37:36

¹ tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).

NET Notes: Psa 37:37

¹ tn Or “upright.”

² tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).

NET Notes: Psa 37:38

¹ tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.

² tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.

NET Notes: Psa 37:39

¹ tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

² tn Heb “[he is] their place of refuge in a time of trouble.”

NET Notes: Psa 37:40

¹ tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.

Geneva Bible: Psa 37:33

The LORD will not leave him in his hand, nor condemn him when he is ^{( u )} judged.

^{( u )} For though it is sometimes so expedient both for God's glory and their salvation, yet he will approve their cause and avenge their wrong.

Geneva Bible: Psa 37:36

Yet he ^{( x )} passed away, and, lo, he [was] not: yea, I sought him, but he could not be found.

^{( x )} So that the prosperity of the wicked is but as a cloud, which vanishes away in a moment.

Geneva Bible: Psa 37:37

^{( y )} Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.

^{( y )} He exhorts the faithful to mark diligently the examples both of God's mercies, and also of his judgments.

Geneva Bible: Psa 37:39

But the ^{( z )} salvation of the righteous [is] of the LORD: [he is] their strength in the time of trouble.

^{( z )} He shows that the patient hope of the godly is never in vain, but in the end has good success, though for a time God proves them by various temptations.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 37:1-40

1 David persuades to patience and confidence in God, by the different estate of the godly and the wicked.

MHCC: Psa 37:21-33

The Lord our God requires that we do justly, and render to all their due. It is a great sin for those that are able, to deny the payment of just debts; it is a great misery not to be able to pay them. He that is truly merciful, will be ever merciful. We must leave our sins; learn to do well, and cleave to it. This is true religion. The blessing of God is the spring, sweetness, and security of all earthly enjoyments. And if we are sure of this, we are sure not to want any thing good for us in this world. By his grace and Holy Spirit, he directs the thoughts, affections, and designs of good men. By his providence he overrules events, so as to make their way plain. He does not always show them his way for a distance, but leads them step by step, as children are led. God will keep them from being ruined by their falls, either into sin or into trouble, though such as fall into sin will be sorely hurt. Few, if any, have known the consistent believer, or his children, reduced to abject, friendless want. God forsakes not his saints in affliction; and in heaven only the righteous shall dwell for ever; that will be their everlasting habitation. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his enemy's hands.

MHCC: Psa 37:34-40

Duty is ours, and we must mind it; but events are God's, we must refer the disposal of them to him. What a striking picture is in Psa 37:35, Psa 37:36, of many a prosperous enemy of God! But God remarkably blights the projects of the prosperous wicked, especially persecutors. None are perfect in themselves, but believers are so in Christ Jesus. If all the saint's days continue dark and cloudy, his dying day may prove comfortable, and his sun set bright; or, if it should set under a cloud, yet his future state will be everlasting peace. The salvation of the righteous will be the Lord's doing. He will help them to do their duties, to bear their burdens; help them to bear their troubles well, and get good by them, and, in due time, will deliver them out of their troubles. Let sinners then depart from evil, and do good; repent of and forsake sin, and trust in the mercy of God through Jesus Christ. Let them take his yoke upon them, and learn of him, that they may dwell for evermore in heaven. Let us mark the closing scenes of different characters, and always depend on God's mercy.

Matthew Henry: Psa 37:21-33

These verses are much to the same purport with the foregoing verses of this psalm, for it is a subject worthy to be dwelt upon. Observe here,

I. What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God, 1. We must make conscience of giving every body his own; for the wicked borrows and pays not again, Psa 37:21. It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them. 2. We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate: He shows mercy, and gives, Psa 37:21. He is ever merciful, or every day, or all the day, merciful, and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful. 3. We must leave our sins, and engage in the practice of serious godliness (Psa 37:27): Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion. 4. We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man (Psa 37:30) that his mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him. His tongue talks not of things idle and impertinent, but of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying. 5. We must have our wills brought into an entire subjection to the will and word of God (Psa 37:31): The law of God, of his God, is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment (Psa 37:30), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform: None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it.

II. What is assured to us, as instances of our happiness and comfort, upon these conditions.

1. That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments (Psa 37:22): Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that shall inherit the earth, or the land (for so the same word is translated, Psa 37:29), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world. The earth shall yield us her increase if God, as our own God, give us his blessing, Psa 67:6. And as those whom God blesses are thus blessed indeed ( for they shall inherit the land ), so those whom he curses are cursed indeed; they shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it.

2. That God will direct and dispose of our actions and affairs so as may be most for his glory (Psa 37:23): The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying, This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this, (1.) Because he delights in his way, and is well pleased with the paths of righteousness wherein he walks. The Lord knows the way of the righteous (Psa 1:6), knows it with favour, and therefore directs it. (2.) That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance.

3. That God will keep us from being ruined by our falls either into sin or into trouble (Psa 37:24): Though he fall, he shall not be utterly cast down. (1.) A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter. (2.) A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him.

4. That we shall not want the necessary supports of this life (Psa 37:25): " I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them, I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread."David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises (Mar 10:30), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Phi 1:29) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man that wanders abroad for bread, saying, Where is it? Job 15:23. Nor shall he be denied, as the prodigal, that would fain have filled his belly, but no man gave unto him, Luk 15:16. Nor shall he grudge if he be not satisfied, as David's enemies, when they wandered up and down for meat, Psa 59:15. Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is withholding more than is meet that tends to poverty, Pro 11:24.

5. That God will not desert us, but graciously protect us in our difficulties and straits (Psa 37:28): The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will preserve them to his heavenly kingdom; that is a preservation for ever, 2Ti 4:18; Psa 12:7.

6. That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall dwell for evermore (Psa 37:27), and not be cut off as the seed of the wicked, Psa 37:28. Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation.

7. That we shall not become a prey to our adversaries, who seek our ruin, Psa 37:32, Psa 37:33. There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of, - that great red dragon, who seeks to slay them, - that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments. (1.) He shall not prevail as a field-adversary: The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and their faith shall not fail, Luk 22:31, Luk 22:32. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, 1Co 10:13. (2.) He shall not prevail as a law-adversary: God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua (Zec 3:1, Zec 3:2), The Lord rebuke thee, O Satan! It is God that justifies, and then who shall lay any thing to the charge of God's elect?

Matthew Henry: Psa 37:34-40

The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things.

I. The duty here pressed upon us is still the same (Psa 37:34): Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants.

II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation, goes into the sanctuary of God and leads us thither (Psa 73:17); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe,

1. The misery of the wicked at last, however they may prosper awhile: The end of the wicked shall be cut off (Psa 37:38); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world - that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall (Psa 37:36, Psa 37:35): I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm), in great power, formidable (so some render it), the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing, spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job 5:3. And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed: He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant: He was not; I sought him with wonder, but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world (Psa 37:34): When the wicked are cut off (and cut off they certainly will be) thou shalt see it, with awful adorations of the divine justice. The transgressors shall be destroyed together, Psa 37:38. In this world God singles out here one sinner and there another, out of many, to be made an example in terrorem - as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together. Bind them in bundles, to burn them.

2. The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will exalt them, to inherit the land (Psa 37:34); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, Psa 37:37. Let all people mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isa 57:2. A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Num 23:10. (3.) Salvation, Psa 37:39, Psa 37:40. The salvation of the righteous (which may be applied to the great salvation of which the prophets enquired and searched diligently, 1Pe 1:10) is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that order their conversation aright (Psa 50:23), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them: He is their strength in time of trouble, to support them under it and carry them through it. He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall save them, not only keep them safe, but make them happy, because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him.

Keil-Delitzsch: Psa 37:32-33

The Lord as ἀνακρίνων is, as in 1Co 4:3., put in contrast with the ἀνακρίνειν of men, or of human ἡμέρᾳ . If men sit in judgment upon the righteous, yet God, the supreme Judge, does not condemn him, but acquits him (cf. on the contrary Psa 109:7). Si condemnamur a mundo , exclaimed Tertullian to his companions in persecution, absolvimur a Deo .

Keil-Delitzsch: Psa 37:34

Let the eye of faith directed hopefully to Jahve go on its way, without suffering thyself to be turned aside by the persecution and condemnation of the world, then He will at length raise thee out of all trouble, and cause thee to possess ( לרשׁת , ut possidas et possideas ) the land, as the sole lords of which the evil-doers, now cut off, conducted themselves.

Keil-Delitzsch: Psa 37:35-36

עריץ (after the form צדּיק ) is coupled with רשׁע , must as these two words alternate in Job 15:20 : a terror-inspiring, tyrannical evil-doer; cf. besides also Job 5:3. The participle in Psa 37:35 forms a clause by itself: et se diffundens , scil. erat . The lxx and Jerome translate as though it were כארז הלבנן , "like the cedars of Lebanon,"instead of כאזרח רענן . But אזרח רענן is the expression for an oak, terebinth, or the like, that has brown from time immemorial in its native soil, and has in the course of centuries attained a gigantic size in the stem, and a wide-spreading overhanging head. ויּעבר does not mean: then he vanished away (Hupfeld and others); for עבר in this sense is not suitable to a tree. Luther correctly renders it: man ging vorüber , one (they) passed by, Ges. §137, 3. The lxx, Syriac, and others, by way of lightening the difficulty, render it: then I passed by.

Keil-Delitzsch: Psa 37:37-38

תּם might even be taken as neuter for תּם , and ישׂר for ישׁר ; but in this case the poet would have written רעה instead of ראה ; שׁמר is therefore used as, e.g., in 1Sa 1:12. By כּי that to which attention is specially called is introduced. The man of peace has a totally different lot from the evil-doer who delights in contention and persecution. As the fruit of his love of peace he has אחרית , a future, Pro 23:18; Pro 24:14, viz., in his posterity, Pro 24:20; whereas the apostates are altogether blotted out; not merely they themselves, but even the posterity of the ungodly is cut off, Amo 4:2; Amo 9:1; Eze 23:25. To them remains no posterity to carry forward their name, their אחרית is devoted to destruction (cf. Psa 109:13 with Num 24:20).

Keil-Delitzsch: Psa 37:39-40

The salvation of the righteous cometh from Jahve; it is therefore characterized, in accordance with its origin, as sure, perfect, and enduring for ever. מעוּזּם is an apposition; the plena scriptio serves, as in 2Sa 22:33, to indicate to us that מעוז is meant in this passage to signify not a fortress, but a hiding-place, a place of protection, a refuge, in which sense Arab. ma'âd‛llh (the protection of God) and m‛âḏwjh‛llh (the protection of God's presence) is an Arabic expression (also used as a formula of an oath); vid., moreover on Psa 31:3. The moods of sequence in Psa 37:40 are aoristi gnomici . The parallelism in Psa 37:40 is progressive after the manner of the Psalms of degrees. The short confirmatory clause kichā'subo forms an expressive closing cadence.

Constable: Psa 37:1-40

Psalm 37

This psalm advances the thought of Psalm 36. Here David urged the righteous not to let the prosperity of the wicked upset them but to continue to trust in God's justice. Similar encouragements characterize Psalms 49 and 73. Here the psalmist used several proverbial expressions to convey his exhortation.

Constable: Psa 37:32-40

4. The conflict between the wicked and the righteous 37:32-40

37:32-34 The wicked really tries to overcome God when he sets himself against the righteous. The wicked will inevitably fail because God's power is much greater than his own. Consequently the righteous only needs to wait for God to act for him.

37:35-36 David again gave a personal testimony this time of a very prosperous wicked person's destruction (cf. v. 25).

37:37-38 The posterity of the righteous will remain but that of the wicked will pass away. David said we can count on that. Good people leave blessings behind them, but evil individuals leave nothing of value.

37:39-40 In conclusion, David focused again on the Lord. He is the salvation of those who take refuge in Him. He is their strength, help, and deliverer. Therefore the righteous should continue to trust in Him even when the wicked prosper and oppose them.

God's people should not stop trusting in the Lord because the wicked prosper temporarily nor should we despair when they seem to prevail against us. Rather we should continue to trust in the Lord, take refuge in Him, and rely on His faithfulness to His promises. Reviewing His past faithfulness will enable us to do this.

Commentary -- Other

Critics Ask: Psa 37:34

PSALM 37:9 , 34 —When the wicked are cut off, are they annihilated?

PROBLEM: The psalmist affirms that “evildoers shall be cut off.” Elsewhere ( Ps. 73:27 ; Prov. 21:28 ), it says they will perish (see comments on 2 Thes. 1:9 ). But, does being cut off forever mean they will be annihilated?

SOLUTION: Being “cut off” does not mean to be annihilated. If it did, then the Messiah would have been annihilated when He died, since the same word ( karath ) is used of the death of the Messiah (in Dan. 9:26 ). But, we know that Christ was not annihilated, but lives on forever after His death (cf. Rev. 1:18 ; also see comments on 2 Thes. 1:9 ).   

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 37 (Chapter Introduction)

Overview

Psa 37:1, David persuades to patience and confidence in God, by the different estate of the godly and the wicked.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 37 (Chapter Introduction)

THE ARGUMENT

The design of this Psalm is to defend the providence of God, and to satisfy the minds of men in that great question, concerning the seeming inequality of God’ s dispensations, in afflicting good men, and giving prosperity to the worst of men; and to instruct God’ s people how to demean themselves in their present condition, and what supports and comforts they have in it.

The psalmist persuadeth to patience and confidence in God, Psa 37:1-8 ; and showeth the different state of the godly and wicked in all their dealings, Psa 37:9-40 .

Fret not thyself give not way to immoderate grief, or anger, or impatience,

because of evil-doers because they prosper in their wicked enterprises, whilst thou art sorely afflicted.

Neither be thou envious esteeming them happy, and secretly wishing that thou wert in their condition.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 37 (Chapter Introduction)

David persuades to patience and confidence in God, by the state of the godly and of the wicked.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 37 (Chapter Introduction)

This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is " Maschil - a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways (Psa 37:1, Psa 37:7, Psa 37:8). II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (Psa 37:12, Psa 37:14, Psa 37:21, Psa 37:32) notwithstanding their prosperity, and the honourable character of the righteous (Psa 37:21, Psa 37:26, Psa 37:30, Psa 37:31). 2. Because of the destruction and ruin which the wicked are nigh to (Psa 37:2, Psa 37:9, Psa 37:10, Psa 37:20, Psa 37:35, Psa 37:36, Psa 37:38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked (Psa 37:13, Psa 37:15, Psa 37:17, Psa 37:28, Psa 37:33, Psa 37:39, Psa 37:40). 3. Because of the particular mercy God has in store for all good people and the favour he shows them (Psa 37:11, Psa 37:16, Psa 37:18, Psa 37:19, Psa 37:22-25, Psa 37:28, Psa 37:29, Psa 37:37). III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies (Psa 37:3-6, Psa 37:27, Psa 37:34). In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be " well with those that fear God, that fear before him."

A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 37 (Chapter Introduction)

INTRODUCTION TO PSALM 37

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