Psalms 37 · The Lantern

Fret not thyself because of the ungodly: neither be thou envious against the evil-doers,

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.

For they shall soon be cut down like the grass: and be withered even as the green herb.

Put thou thy trust in the Lord, and be doing good: dwell in the land, and verily thou shalt be fed.

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.

Delight thou in the Lord: and he shall give thee thy heart's desire.

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.

Commit thy way unto the Lord, and put thy trust in him: and he shall bring it to pass.

He shall make thy righteousness as clear as the light: and thy just dealing as the noon-day.

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.

Hold thee still in the Lord, and abide patiently upon him: but grieve not thyself at him whose way doth prosper, against the man that doeth after evil counsels.

(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.

Leave off from wrath, and let go displeasure: fret not thyself, else shalt thou be moved to do evil.

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.

Wicked doers shall be rooted out: and they that patiently abide the Lord, those shall inherit the land.

Yet a little while, and the ungodly shall be clean gone: thou shalt look after his place, and he shall be away.

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.

But the meek-spirited shall possess the earth: and shall be refreshed in the multitude of peace.

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.

The ungodly seeketh counsel against the just: and gnasheth upon him with his teeth.

(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.

The Lord shall laugh him to scorn: for he hath seen that his day is coming.

The ungodly have drawn out the sword, and have bent their bow: to cast down the poor and needy, and to slay such as are of a right conversation.

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.

Their sword shall go through their own heart: and their bow shall be broken.

(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.

A small thing that the righteous hath: is better than great riches of the ungodly.

(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.

For the arms of the ungodly shall be broken: and the Lord upholdeth the righteous.

(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.

The Lord knoweth the days of the godly: and their inheritance shall endure for ever.

"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…

They shall not be confounded in the perilous time: and in the days of dearth they shall have enough.

"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…

As for the ungodly; they shall perish; and the enemies of the Lord shall consume as the fat of lambs: yea, even as the smoke shall they consume away.

The ungodly borroweth, and payeth not again: but the righteous is merciful and liberal.

(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.

Such as are blessed of God shall possess the land: and they that are cursed of him shall be rooted out.

The Lord ordereth a good man's going: and maketh his way acceptable to himself.

(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.

Though he fall, he shall not be cast away: for the Lord upholdeth him with his hand.

I have been young, and now am old: and yet saw I never the righteous forsaken, nor his seed begging their bread.

They can never be oppressed by the fasting of famine whose bread is that "they should do the will of the Father who is in heaven" and whose soul that "bread that comes down from heaven" nourishes.

"I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread" [Psalm 37:25]. If it is spoken but in the person of one single individual, how long is the whole life of one man?

Then when he says, "I was young," he shows by experience that the goods of the just are fruitful, but not those of the wicked. And he sets forth this long experience regarding two things. First, regarding the immunity of the good from evils. Second, regarding their progress in good, at "All day long." Regarding the first, he does two things.

The righteous is ever merciful, and lendeth: and his seed is blessed.

Flee from evil, and do the thing that is good: and dwell for evermore.

Turn away from evil and do good; and dwell forever. These verses demonstrate that we belong to the Lord, and that he is the judge of our thoughts and actions, considering the merits of each individual. He does not act without judgment, but discerns between good and evil deeds. Therefore, it must be avoided and good must be done.

One of the hermits said, 'Unless you first hate, you cannot love. Unless you hate sin, you cannot live sinlessly. As it is written, "Depart from evil and do good" (Ps. 37:27). But perseverance is needed for this. Adam, even though he was in Paradise, disobeyed God's command while Job, who was living on a dung hill, kept it.

"Turn away from evil." Above, the Psalmist showed that the goods of the just are better with regard to fruit; here he breaks forth into an exhortation to pursue them. Regarding this he does two things. First, the exhortation is set forth. Second, the fruit is set forth, at "The Lord loves judgment." Justice has two parts: turning away from evil and doing good.

For the Lord loveth the thing that is right: he forsaketh not his that be godly, but they are preserved for ever.

For the Lord loves justice, and will not forsake his saints: they will be preserved forever. But the wicked will be punished, and the seed of the wicked will perish. The righteous will inherit the land, and dwell forever upon it. Do not think that your sins go unnoticed by God; for many fall in this way.

You observe here that what destroys a person itself perishes and only those things last which cause him to remain in the kingdom of God.

"The unjust." Here the form of the judgment is set forth, which will be for the good and the wicked. First, therefore, he sets forth what will be given to the wicked in judgment. Second, what to the good, at "The just." Upon the wicked he will send punishment, because "the unjust will be punished": Sir.

The unrighteous shall be punished: as for the seed of the ungodly, it shall be rooted out.

The righteous shall inherit the land: and dwell therein for ever.

The just, when he speaks God's judgment or when he himself utters opinions that are just and full of wisdom, never speaks in an angry, passionate way. He does not speak in bitterness of soul; he does not speak from anguish, grievance or any passion. He simply speaks out the truth and states what is honest, just and fair.

"The mouth of the just shall meditate wisdom, and his tongue shall speak judgment." A just judge is one who is moved by just zeal, approves all good things and condemns evil things: but he who does not have right zeal cannot judge well. Love and hatred pervert judgment. If you hate me, you cannot judge me rightly: and why?

"The mouth of the just shall meditate." Here he shows that the goods of the just are greater with regard to the exercise of virtue, because the unjust have a mouth prone to evil. First, therefore, he treats of the spiritual goods of the just. Second, of the perversity of the wicked, at "He watches." Regarding the first, he does two things.

The mouth of the righteous is exercised in wisdom: and his tongue will be talking of judgement.

(Vers. 31.) Justice is still described and increased in form, as the Scripture says: The law of God is in his heart, and his steps will not be supplanted. In the heart of the righteous is the law of God. What law? Not written, but natural; for the law is not imposed on the just, but on the unjust.

"The law of his God is in his heart" [Psalm 37:31]. Lest haply you should think him to have that on his lips, which he has not in his heart, lest you should reckon him among those of whom it is said, "This people honour Me with their lips, but their heart is far from Me." [Isaiah 29:13] And of what use is this to him?

It is fitting, the psalmist says, to carry around the divine sayings both on one's tongue and in one's mind and constantly give attention to them; learning in this way how to behave, the lover of virtue remains intrepid and unmoved, proof against efforts at overthrow.

The law of his God is in his heart: and his goings shall not slide.

The sinner cannot stand the just person who speaks wisdom with his mouth and meditates on it in his heart. He sees this one keeping the law of the Lord in his heart, and he does all in his power to make him sin mortally. But the Lord watches over the just. We need not fear the snares laid for us by the sinner, because God is for us.

"The wicked watches the righteous, and seeks to slay him" [Psalm 37:32]. For he says, what it was foretold in the book of Wisdom that he should say, "He is grievous unto us, even to behold; for his life is not like other men's." [Wisdom 2:15] Therefore he "seeks to slay him." What?

"The sinner watches." Here he treats of the scheming of the wicked. And first he sets forth the thoughts of the wicked against the good. Second, the defense of the good. He says therefore, "The sinner watches the just man," namely treacherously, looking for how he might harm him. Ps. 21: "But they watched." Prov.

The ungodly seeth the righteous: and seeketh occasion to slay him.

The Lord will not leave him in his hand: nor condemn him when he is judged.

(Verse 34.) Therefore, wait either for a helper or for the Lord as a reward: And keep His ways; that is, to wait and to keep the commandments of the one whom you think you need to wait for. Even if you are worn out, even if you are troubled, even if you lose strength due to sickness, still wait for the Lord, and your hope will not be in vain.

"Wait on the Lord" (ver. 34). And while I am waiting upon Him, what am I to do?-"and keep His ways." And if I keep them, what am I to receive? "And He shall exalt thee to inherit the land." "What land"?

"Wait." The Psalmist has said much in the foregoing to commend the just and to bring down the wicked; and he has directed all of this to the end that we may follow justice and turn away from evil. Here, however, he introduces an exhortation to justice. Justice is observed in two areas: namely, in those things that concern God, and in those that concern one's neighbor.

Hope thou in the Lord, and keep his way, and he shall promote thee, that thou shalt possess the land: when the ungodly shall perish, thou shalt see it.

It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35).

"I saw the wicked." Here he proves two things regarding the destruction of sinners. First, he sets forth their prosperity; second, their destruction. Hence he says, "I saw the wicked," that is, any sinner, "highly exalted," that is, above the condition of his status and above other people in worldly standing.

I myself have seen the ungodly in great power: and flourishing like a green bay-tree.

I went by, and lo, he was gone: I sought him, but his place could no where be found.

(V. 37.) Keep innocence, and see equity. Whoever keeps innocence, sees equity; for whoever is pure sees God, whose staff is upright, and upright is his justice; to turn away from those who turn to the pursuit of wickedness. Blessed is innocence, which sees God. Finally, others have added: Keep perfection; for he is perfect who knows no evil, nor does he know deceit.

"Keep innocency" (ver. 37); keep it even as thou usedst to keep thy purse, when thou wert covetous; even as thou usedst to hold fast that purse, that it might not be snatched from thy grasp by the thief, even so "keep innocency," lest that be snatched from thy grasp by the devil. Be that thy sure inheritance, of which the rich and the poor may both be sure.

"Guard innocence, and see equity." Here he exhorts to the justice that is toward one's neighbor; and regarding this he does three things. First, he sets forth the exhortation; second, the reward, at "For there are"; third, he expounds what he said, at "Salvation." A person should do two things for his neighbor: first, not harm him; second, render what is due.

Keep innocency, and take heed unto the thing that is right: for that shall bring a man peace at the last.

But the unjust will perish together; the remnants of the wicked will be destroyed. The remnants of the righteous are virtues; the remnants of the wicked are wickedness and the sin of treachery. They will be wiped away, so that they will not exist.

The wicked will perish when salvation comes to the just from God, their protector in time of tribulation. The Lord helps and frees them and snatches them from sinners and saves them since they hope in our Lord Jesus Christ.

Next he sets forth the condemnation of the wicked. The wicked have two things. First, they themselves perish; second, they leave nothing behind them. Therefore he says, "But the unjust will perish." Job 4: "Because no one understands, they will perish forever." "And together the remnants of the wicked will be destroyed." 1 Cor.

As for the transgressors, they shall perish together: and the end of the ungodly is, they shall be rooted out at the last.

The salvation of the righteous is from the Lord; not from the world, not from an element. Heaven and earth will pass away. I do not entrust my salvation to heaven; because it too will pass away, for it is said of many heavens: They will perish, but you will remain.

If long and healthful life: there is sound eternity and eternal soundness, because the just shall live forever, and: The salvation of the just is from the Lord. If fullness: they shall be satisfied, when the glory of God shall appear.

"But the salvation of the just." He proves that the remnants of the just are saved. And first he shows in general what they are; second, he shows the order of obtaining them; third, the cause of this salvation. There are two things in the remnants: salvation in goods and deliverance from evils.

But the salvation of the righteous cometh of the Lord: who is also their strength in the time of trouble.

And the Lord shall stand by them, and save them: he shall deliver them from the ungodly, and shall save them, because they put their trust in him.

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