Psalms 37 · The Lantern

Psalmus David, in rememorationem de sabbato.

Being human, we are all irked by the prosperity of the affluent, especially when they are dishonest. So from the outset he immediately gives this exhortation: Do not imitate evildoers, even if they are rich, nor lawbreakers, even if from their wickedness they amass wealth. Why not? Because … though flourishing for a time, such people have a rapid end.

"Be not envious because of evil-doers, neither be envious against the workers of iniquity" (ver. 1). "For they shall soon wither like the grass, and shall fade like the herbs of the meadow" (ver. 2). That which to thee seemeth long, is "soon" in the sight of God. Conform thou thyself to God; and it will be "soon" to thee.

Above, the Psalmist sought divine help against sinners and showed their malice; here, however, he teaches that their prosperity is to be despised. The title is not new. The intention of this Psalm is to show that the prosperities of the wicked should not be esteemed. Regarding this, the Psalmist does three things. First, he sets forth the intention of the Psalm.

Domine, ne in furore tuo arguas me, neque in ira tua corripias me:

quoniam sagittæ tuæ infixæ sunt mihi, et confirmasti super me manum tuam.

The "land" here indicates the heart of the listener and his soul. We are ordered, therefore, to indwell this land, that is, not to stray far from it, not to run to and fro, far and near, but to dwell and to stand firm within the bounds of our spirits and to consider the land very carefully and to become its tiller just as Noah was and to plant in it the vine and till the land t…

What should you do then? "Trust in the Lord" [Psalm 37:3]. For they too trust, but not "in the Lord." Their hope is perishable. Their hope is short-lived, frail, fleeting, transitory, baseless. "Trust thou in the Lord." "Behold," you say, "I do trust; what am I to do?" "And do good." Do not do that evil which you behold in those men, who are prosperous in wickedness.

"Hope in the Lord." And because temporal prosperity consists in three things -- namely, in riches, pleasures, and honors (1 Jn. 2: "All that is in the world," etc.) -- therefore, inasmuch as spiritual prosperity also consists in three things, he does three things.

Non est sanitas in carne mea, a facie iræ tuæ; non est pax ossibus meis, a facie peccatorum meorum:

The expression "we have need" is applied to those things that are necessary for life. Consequently, applied to material things, it means that one does not need most things but only those of which Paul says, "but having food and clothing, we shall be satisfied with these things." Those things, [by contrast], that are accumulated in wealth and luxury are the result of abundance a…

In everything he taught the benefit of hope in God: the person hoping in God, he says, and fed by him will enjoy the goods supplied by him while those who find delightful constant converse with him will most of all attain them.

"Delight." And regarding this he does two things, inasmuch as the joy of this delight consists in two things: namely, in attaining one's desire and in fulfilling one's purpose; the second is at "Reveal." He says therefore of the first, "Delight," etc. Prov. 13: "A desire fulfilled delights the soul." If you cling to God, your desire is fulfilled.

quoniam iniquitates meæ supergressæ sunt caput meum, et sicut onus grave gravatæ sunt super me.

Putruerunt et corruptæ sunt cicatrices meæ, a facie insipientiæ meæ.

God brings [justice] out into the light. He does not permit judgment to lie hidden. He reveals the good that you have chosen to do and the evil that you have refused to do. Not only does he make your judgment shine, but also he makes it shine like the sun at midday.

"And He shall bring forth thy righteousness as the light" (ver. 6). For now, "thy righteousness" is hid. Now it is a thing of faith; not yet of sight. You believe something that you may do it. You do not yet see that in which you believe.

"And." Where first he promises glory; second, he shows how one arrives at it, at "Be subject to the Lord." Regarding the first he does two things. First, he promises the glory that one obtains. Second, he shows the manner of obtaining it, at "And your judgment." He says therefore, "And he will bring forth," etc. The saints conceal their righteousness. Mt.

Miser factus sum et curvatus sum usque in finem; tota die contristatus ingrediebar.

(Verse 7.) Be subject to the Lord and beseech Him. Not only should you be subject to God, but also beseech the Lord, so that you can fulfill your desire for submission, as it also says above: Reveal your way to the Lord and hope in Him. It is not only fitting to reveal your way; but also to hope in the Lord.

Even if you see one choosing wickedness and not deviating from his purpose but being borne downstream, do not be worried and concerned that no one is in control of the world.

"Do not be envious." Above he set forth two reasons why one should not be envious nor zealous over sinners: and one was on the part of the sinners, whose happiness is brief; the other was on the part of the good, because better things are promised to them. Here, however, he explains in particular.

Quoniam lumbi mei impleti sunt illusionibus, et non est sanitas in carne mea.

If, by the prudent use of reason, you could cut away the bitter root of indignation, you would remove many other vices along with this, their source. Deceit, suspicion, faithlessness, malice, treachery, rashness, and a whole thicket of evils like these are offshoots of this vice.… It is a malady on the soul, a dark mist over the reason.

"Cease from anger, and forsake wrath." Wherefore art thou wroth? Wherefore is it that, through that passion and indignation, thou dost blaspheme, or almost blaspheme? Against "the man who bringeth wicked devices to pass, cease from anger, and forsake wrath." Knowest thou not whither that wrath tempts thee on? Thou art on the point of saying unto God, that He is unjust.

Then when he says, "Cease," he assigns the reason for the aforementioned admonition, and this is twofold. One on the part of the one to whom the admonition is given; another on the part of sinners, at "Yet a little while." Regarding the first, he does two things.

Afflictus sum, et humiliatus sum nimis; rugiebam a gemitu cordis mei.

Domine, ante te omne desiderium meum, et gemitus meus a te non est absconditus.

The wicked not only grows rich but even plots against the righteous, God's permission causing both developments to go ahead; but let it not alarm you. God in his foreknowledge [is] aware of the fate of the wicked and [sees] the righteous person's endurance.… God looks ahead to [the wicked person's] fate and mocks his threats and his frenzy, aware as he is of the future.

"But how long is the sinner to flourish? How long shall I have to endure?" Thou art impatient; that which seems long to thee, will soon come to pass. It is infirmity makes that seem long, which is really short, as is found in the case of the longings of sick men. Nothing seems so long as the mixing of the potion for him when athirst.

Then when he says "And," he assigns the reason on the part of the wicked; and regarding this he does two things. For he had said, "Do not be envious of the one who prospers in his way, of the man who commits injustices." First, therefore, he assigns the reason that their prosperity is not to be envied.

Cor meum conturbatum est; dereliquit me virtus mea, et lumen oculorum meorum, et ipsum non est mecum.

But be thou meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which thou hast heard. Thou shalt not exalt thyself, nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse.

"But the meek shall inherit the land" (ver. 11). That land is the one of which we have often spoken, the holy Jerusalem, which is to be released from these her pilgrimages, and to live for ever with God, and on God. Therefore, "They shall inherit the land." What shall be their delight?

Then when he says, "The meek," he sets forth the fruit of the just. This is twofold. Hence first he sets forth the fruit of riches. Second, of pleasures, at "And they will delight." For this is what people desire in this world, and both are promised to the just. He says therefore, "The meek," etc.

Amici mei et proximi mei adversum me appropinquaverunt, et steterunt; et qui juxta me erant, de longe steterunt: et vim faciebant qui quærebant animam meam.

(Vers. 12, 13.) It follows: The sinner will observe the just and will gnash his teeth over him. But the Lord will deride him; for He sees that his day is coming. It is customary for one who is angry and seething to gnash his teeth: but the heart of the wicked also has its teeth, which are not accustomed to merely making noise, but to tearing.

When the wicked person sees someone working on developing good character, he feels convinced that he is being indicted personally. He gnashes his teeth and becomes outraged. If he cannot corrupt someone's character, then he immediately attempts to do away with his life.

"He will watch." Above he set forth one reason why the men of God ought not be indignant over the sinner, namely because his prosperity is not stable; here he sets forth another, namely that sinners cannot harm the just. And regarding this he does two things. First, he proposes the malice that they devise in their heart against the just.

Et qui inquirebant mala mihi, locuti sunt vanitates, et dolos tota die meditabantur.

Ego autem, tamquam surdus, non audiebam; et sicut mutus non aperiens os suum.

What is the sword of the wicked? It is the absolute opposite to the sword of the Holy Spirit.… God's Word is the sword of the Holy Spirit. But the sword of the wicked is the evil word.… Stupid and petulant speech issues from their mouths as from a scabbard, and would it not have been better to restrain it and bury it?

"The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright heart" (ver. 14). "Their weapon shall enter into their own heart" (ver. 15).

Next, when he says, "The sword," he adds about the outward effort of the wicked; and regarding this he does three things. First, he shows their effort. Second, their intended goal, at "To deceive." Third, the outcome of this effort, at "Their sword." Regarding the first, he does two things, inasmuch as their effort against the good is twofold.

Et factus sum sicut homo non audiens, et non habens in ore suo redargutiones.

(Verse 15.) And therefore the spear of sinners will enter into their hearts, and their bow will be broken. Just as peace returns to the servants of God from those who do not receive the blessed peace, so too the wickedness of sinners, with which they try to harm the righteous, will turn back to their own destruction; so that they may be killed by their own weapons and wounds.

When one of the enemies approaches to wound you and you want to "turn his own sword back against his heart," according to the Scripture text, then do as we tell you.

Even if the sinner tries to plot against the righteous person and is bent on carrying it through in every way, do not then grind your teeth at his going unpunished. God will spit on his plot, knowing that he will suffer sometime and that it is he who will sustain harm from his plot against the righteous.

Quoniam in te, Domine, speravi; tu exaudies me, Domine Deus meus.

(Vers. 16.) It is better to be a little just, than to have many riches from the sins of the wicked. Therefore, riches are not condemned, but the riches of sinners; unless perhaps because a sinner said: All these things have been delivered to me, and I give them to whomever I wish (Luke 4:6).

"And their bows shall be broken." What is meant by, "And their bows shall be broken"? Their plots shall be frustrated. For above He had said, "The wicked have drawn out the sword and bent their bows." By the "drawing out of the sword" he would have understood open hostility; but by the" bending of the bow," secret conspiracies. See!

"Better." Above, the Psalmist assigned the reason why we should not envy the wicked and their prosperity, drawn from their downfall; here, however, he assigns one drawn from the side of the just. And first he shows the dignity of the just. Second, he adds an admonition to pursue justice, at "Wait." Regarding the first, he does two things. First, he proposes his point.

Quia dixi: Nequando supergaudeant mihi inimici mei; et dum commoventur pedes mei, super me magna locuti sunt.

(Verse 17.) For the arms, he says, of the sinners will be broken. So that their actions cannot bring any impediment to the righteous; so that the rod of the sinners is not left over the lot of the righteous. And Paul says: May God crush Satan under your feet (Rom. XVI, 20).

..."For the arms of the wicked shall be broken" (ver. 17). Now by "their arms" is meant their power. What will he do in hell? Will it be what the rich man had to do, he who was wont "to fare sumptuously" in the upper world, and in hell "was tormented"? Therefore their arms shall be broken; "but the Lord upholdeth the righteous." How does He "uphold" them?

Then when he says, "For," he proves that it is better. The reason for this is threefold. First, from the perspective of durability. Second, of usefulness, at "He will borrow." Third, of virtue, at "The mouth of the just." Regarding the first, he does two things. First, he proposes the crushing of the wicked. Second, the stability of the good.

Quoniam ego in flagella paratus sum, et dolor meus in conspectu meo semper.

"Knows" means makes his own, as in the first psalm, "Because the Lord knows the ways of the righteous," that is, makes them his own.

..."The Lord knoweth the ways of the spotless ones" (ver. 18). When they suffer ills, they are believed to be walking ill ways by those who are ignorant, by those who have not knowledge to discern "the ways of the spotless ones." He who "knoweth those ways," knoweth by what way to lead His own, "them that are gentle," in the right way.

Next, when he says, "The Lord knows," he makes his proposition clear. And first he speaks of the stability of the just. Second, of the crushing of the unjust, at "For sinners." Now the just are strengthened by God in two ways: first, their goods are made stable; second, they are cured of evils, at "They will not be confounded." But there is a twofold good, namely the good of th…

Quoniam iniquitatem meam annuntiabo, et cogitabo pro peccato meo.

"They shall not be ashamed in the evil time" (ver. 19). In the day of trouble, in the day of distress, they shall not be "ashamed," as he is ashamed whose hope deceives him. Who is the man that is "ashamed"? He who saith, "I have not found that which I was in hopes of." Nor undeservedly either; for thou didst hope it from thyself or from man, thy friend.

Those choosing a blameless life enjoy providence completely; even if they encounter disasters, they will emerge superior to them; and when need becomes endemic, they will receive sufficiency from God, and in addition will enjoy everlasting goods.

Then when he says, "They will not be confounded," he shows how the just are protected against evils. And this in two ways: for there is one kind of evil that is contrary to the good, and another kind of evil through the lack of good, at "And in the days of famine." He says therefore, regarding the first, "They will not be confounded in the evil time," that is, in the time of ad…

Inimici autem mei vivunt, et confirmati sunt super me: et multiplicati sunt qui oderunt me inique.

Qui retribuunt mala pro bonis detrahebant mihi, quoniam sequebar bonitatem.

(Verse 21.) The sinner borrows and does not repay; but the righteous shows mercy and gives. This also applies to the person of Paul, because the righteous shows mercy and gives. See how he divides the Lord's words, see how he lends the Lord's silver. He received one mina and returned two; he received two and returned four; he received five and returned ten.

Saul was like that, ever the object of kindness at the hands of the divine David but reluctant to repay kindness with kindness; blessed David …, in imitation of his Lord, who makes his sun rise on wicked and good, continued showing kindness.

"The sinner will borrow." Above he showed that the few goods of the just outweigh the many goods of the wicked by reason of stability; here he shows the same by reason of usefulness. And first he shows that the goods of the just are fruitful, but those of the wicked are the opposite.

Ne derelinquas me, Domine Deus meus; ne discesseris a me.

Intende in adjutorium meum, Domine Deus salutis meæ.

(Verse 23.) The steps of a man are established by the Lord. The Greek word διαβήματα means 'steps' or 'transitions'. And therefore it is said to you: If you pass through water, rivers will not stop you (Isaiah 43:2).

God gives a new heart so that we may walk in his justifications that pertain to the beginning of a good will. He also gives that we may observe and do his judgments that pertain to the doing of good works. Thus we know both the will to do good and the ability to do good from God.

Then when he says, "Before," he shows the fruitfulness of the good with regard to works. In works, two things are shown. First, their prosperity. Second, their recovery, at "When he falls." But because prosperity comes from God's election, first it is shown that it comes from God who loves.

Psalms37