Psalms 37 · The Lantern

Of David. Do not be heated over evildoers; do not be envious of those who do injustice.

"In many portions and in many ways God spoke to the fathers in the prophets". Sometimes indeed he teaches us ineffable mysteries in the things he speaks; but sometimes he instructs us concerning the Savior and his coming; and at other times he corrects and amends our conduct.

(Verse 1) He says, 'Do not envy among the envious, nor have you imitated those who do evil.' First, let us learn what it means to imitate; the power of this word is less in Latin than in Greek. For we read both good imitation and bad imitation. Finally, the Apostle says, 'It is good to imitate good always' (Galatians 4:18).

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.

Delight Yourself in the LORD

For like grass they will quickly wither, and like the green of new growth they will fade.

Trust in the LORD and do good; dwell in the land and shepherd faithfulness.

After he said that those who work iniquity fall away quickly like the green herbs, and forbade being jealous among the malignant, and imitating those who work iniquity: then he says what we ought to do. "Hope", he says, "in the Lord, and do goodness".

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.

And take delight in the LORD, and he will give you the requests of your heart.

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.

Roll your way onto the LORD, and trust in him, and he will act.

After these things he says: "Reveal your way to the Lord, and hope in him, and he himself will act". — "Everyone who does evil hates the light, and does not come to the light lest his works be reproved. But he who does the truth comes to the light".

"Behold" (you say), "I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?" No. Who shall then? "Reveal your way unto the Lord: trust also in Him, and He shall bring it to pass" [Psalm 37:5]. Mention to Him what you suffer, mention to Him what thou dost desire. For what is it that you suffer?

However much knowledge a man may have of the New and Old Testament, it is still necessary that he consult the Lord. The Psalm says: 'Reveal your way to the Lord, and he himself will give you the petitions of your heart.

And he will bring out your righteousness like the light, and your judgment like the noonday.

What he will do, learn from what follows: "He will bring forth your righteousness like the light, and your judgment like noonday".

"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.

Be still before the LORD and wait in hope for him; do not be heated over one who prospers in his way, over a man who carries out schemes.

Let go of anger and forsake wrath; do not be heated — it leads only to evil.

After these things he admonishes concerning a vice by which almost all of us are troubled, and I know not whether anywhere anyone rare is found so perfect as to be without this disease. "Cease", he says, "from anger, and forsake indignation". There are many vices which are easily avoided by many. For example, the evil of unchastity.

(Vers. 8). If you have overcome the previous passions, anger follows; and therefore Scripture says to you: Cease from anger, and forsake indignation. There are many vices that creep in upon the foolish. Anger is a heavy passion: it often ignites the unwilling; and it drags the willing into madness, so that he may destroy whom he thought to restrain.

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.

For evildoers will be cut off, but those who wait for the LORD — they will inherit the land.

And yet a little while and the wicked will be no more; and you will look closely at his place, and he will not be there.

But after these things he added a certain mystical saying, which is beyond my hearing, and above my tongue, which exceeds my understanding. For he says, whether concerning all sinners, or concerning some one sinner — for he speaks in the singular: "Yet a little while, and the sinner shall not be".

(Verse 10.) But because he did not want to be redeemed through these means, and he believes he should persist in sin, of him the Prophet says: 'And yet a little while, and the wicked shall not be: and thou shalt seek his place, and shalt not find it.' For how can he exist in the future, when the place of sin cannot endure?

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 humble will inherit the land, and they will take delight in abundant 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 wicked plots against the righteous, and gnashes his teeth at him.

"The sinner shall watch the righteous, and shall gnash upon him with his teeth". For just as by nature light and darkness are contrary, so contrary to one another are the sinner and the righteous. And if you see the righteous man at any time held in hatred, do not hesitate to say of him who hates the righteous, that he is a sinner.

Be careful, for daily the devil considers you and gnashes his teeth over you; but [as it says in the next verse] the Lord mocks him because he knows his day will come.

"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 laughs at him, for he has seen that his day is coming.

The wicked have drawn the sword and bent their bow, to bring down the afflicted and the needy, to slaughter the upright of way.

"The sinners have unsheathed the sword, they have bent their bow, that they may cast down the needy and the poor". Not that in every kind sinners have a bodily sword, but let us see whether perchance, just as there are certain arms of God, among which is said to be the breastplate of righteousness, and the sword of the spirit, and the shield of faith, so also there are arms of…

"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 will come into their own heart, and their bows will be broken.

But now let us see what happens to those sinners who do these things, that is, who use the sword of the devil and the darts of the malignant one, what the divine word says again about them: "Their framea", it says, "let it enter into their own heart, and let their bow be broken". Framea is a kind of dart, called by this name.

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.

Better is a little for the righteous than the abundance of many wicked.

"Better is a little to the righteous than the many riches of sinners". According to the letter, this is straightway a useful admonition even for any of the simpler sort, of which it must be spoken first, although it has also something deeper, which, if anyone is able to grasp it, let him grasp it. What, then, the letter teaches us, let us see.

"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 wicked will be broken, but the LORD upholds the righteous.

"For the arms of sinners shall be broken". How can this stand according to the letter, even if someone try to do violence to it through inexperience?

..."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 knows the days of the blameless, and their inheritance will be forever.

"The Lord knows the days of the spotless, and their inheritance shall be forever". According to the Scriptures, as we have observed in many places, the Lord does not know all things, but only those that are good; but he is said to be ignorant of evils, not that there is truly anything that lies hidden from his knowledge, but those things which are unworthy of his notice, he is…

The Lord knows the days of the immaculate, for by the grace of His immaculate innocence and fullness, He has mercy, He does not have mercy on the erring. They do not have a day, for they flee from the light, of whom it is beautifully said: Their days pass like a shadow. Therefore, knowledge of God is a matter of worthiness, not of vision.

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 will not be ashamed in a time of evil, and in the days of famine they will be satisfied.

"And they shall not be confounded in the evil time". But the righteous shall not be confounded in the evil time. And the evil time here he names the time of judgment, because of the multitude of sinners, and of those whom savage torments shall receive.

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…

For the wicked will perish, and the enemies of the LORD are like the glory of the pastures — they vanish; in smoke they vanish.

The wicked borrows and does not repay, but the righteous is gracious and gives.

After these things there are added certain matters which need no small exposition, for he says: "The sinner shall borrow and shall not repay, but the righteous shows mercy and lends". Even this, if we take it according to the letter, will not seem true.

"The wicked borroweth, and payeth not again." He receiveth, and will not repay. What is it he will not repay? Thanksgiving. For what is it that God would have of thee, what doth He require of thee, except that He may do thee good? And how great are the benefits which the sinner hath received, and which he will not repay!

"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.

For those blessed by him will inherit the land, and those cursed by him will be cut off.

By the LORD the steps of a man are made firm, and he delights in his way.

"By the Lord", he says, "are the steps of a man directed". And elsewhere in this psalm he speaks of the steps of the righteous man in this way: "The law of his God is in his heart, and his steps shall not be supplanted". But also in the seventy-second psalm it is said: "My steps had almost been poured out".

"The steps of a good man are ordered by the Lord; and he delighteth in His way." That man may himself "delight in the Lord's way," his steps are ordered by the Lord Himself. For if the Lord did not order the steps of man, so crooked are they naturally, that they would always be going through crooked paths, and by pursuing crooked ways, would be unable to return again.

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 falls, he will not be hurled down, for the LORD upholds his hand.

"When he shall have fallen", he says, "he shall not be troubled". Having above said that his steps are directed by the Lord, here he speaks of his fall. See, then, that even to those who travel this journey it sometimes happens to fall, even to those who are directed by the Lord; but there is a great difference between the fall of the righteous and the fall of the unrighteous.

"Though he fall, he shall not be utterly cast down; for the Lord upholdeth his hand." See what it is "to delight in" Christ's "way." Should it happen that he suffers some tribulation; some forfeiture of honour, some affliction, some loss, some contumely, or all those other accidents incident to mankind frequently in this life, he sets the Lord before him, what kind of trials He…

It is impossible for anyone to travel blamelessly the way of virtue without God's grace. He works in association with those who have this intent: for the acquisition of virtue there is need of human zeal and divine assistance at one and the same time. Thus, you see, even if the one traveling this path should slip, he will gain divine support.

I was a boy, and I have also grown old, and I have not seen a righteous man forsaken, or his seed seeking bread.

"I have been young, and now am old, and I have not seen the righteous forsaken, nor his seed seeking bread. All the day he has mercy and lends, and his seed shall be in blessing".

"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.

All the day he is gracious and lends, and his seed is for a blessing.

"I have been young, and now am old, and I have not seen the righteous forsaken, nor his seed seeking bread: all the day he has mercy and lends". In the passages above it is said that the sinner borrows and does not repay; here, that the righteous man all the day has mercy and lends. And see how, in contraries, they are matched.

There is money lent out at interest, and there is money lent in kindness. But the Lord expects a return. Money gets interest paid in cash. The grace of kindness wins an increase of faith. Lend out your faith generously to the Gentiles, and your grace will be multiplied. Do not go about borrowing like a pauper.

"He is always merciful, and lendeth." "Foeneratur" is used in Latin indeed, both for him who lendeth, and for him who borroweth. But in this passage the meaning is more plain, if we express it by "foenerat." What matters it to us, what the grammarians please to rule?

Turn from evil and do good, and dwell forever.

"Turn aside from evil and do good, and dwell forever and ever". Hearing these things, he says, do what is good, thou shalt dwell forever — that is, if thou shalt act as thou hast been taught, thy dwelling shall be eternal.

Observe therefore what follows, and be not slothful. "Depart from evil, and do good" [Psalm 37:27]. Do not think it to be enough for you to do, if you dost not strip the man who is already clothed. For in not stripping the man who is already clothed, you have indeed "departed from evil:" but do not be barren, and wither.

"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 loves judgment, and he will not forsake his loyal ones; they are kept forever, but the seed of the wicked is cut off.

"And the Lord will not forsake His saints, they shall be preserved forever". As he says that he shall dwell forever, so also they shall be preserved forever. Both of which look to the future time, or age, for which the saints shall be preserved, that thereafter they may endure in eternity.

"For the Lord loveth judgment, and forsaketh not His Saints." When the Saints suffer affliction, think not that God doth not judge, or doth not judge righteously. Will He, who warns thee to judge righteously, Himself judge unrighteously?

"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 righteous will inherit the land, and they will dwell upon it forever.

The mouth of the righteous murmurs wisdom, and his tongue speaks judgment.

In a twofold manner is the tongue of the righteous understood to speak judgment: either for the reason that he speaks all the things he speaks with right judgment, and with deliberation and with counsel, and nothing through wrath, nothing to please men, nothing out of sadness, nothing out of fear — which things severally are wont, at any rate, not to preserve for men an intact…

"The mouth of the righteous speaketh wisdom" (ver. 30). See here is that "bread." Observe with what satisfaction this righteous man feedeth upon it; how he turns wisdom over and over in his mouth. "And his tongue talketh of judgment."

"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 instruction of his God is in his heart; his steps do not slip.

"The law of his God is in his heart". Not only in his mouth will the righteous meditate wisdom, and with his tongue speak judgment, but in his heart also he bears the law of God; for the law, set like a certain root in the depth of the heart, germinates words of righteousness, words of holiness, which the righteous man brings forth from his heart — and not only word, but also a…

"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 wicked watches for the righteous and seeks to put him to death.

After these things he says: "The sinner considers", he says, "the righteous". The sinner considers and gazes upon the righteous, and it is grievous to him to behold, and therefore he considers him in order to deliver him to death: which those men without doubt did against the Savior who slew the prophets, and crucified God, and have persecuted us even now; and the people of God…

"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 LORD will not leave him in his hand, and will not condemn him when he is judged.

Wait for the LORD and keep his way, and he will lift you up to inherit the land; when the wicked are cut off, you will see it.

And therefore he says: "Wait for the Lord"; that is, if you are afflicted, if you are in straits, if you are in persecutions, "wait for the Lord, and keep his way", and turn aside neither to the right hand nor to the left. For if you wait for the Lord without turning aside, you shall obtain that which follows: "And he will exalt you", he says, "that you may inherit the earth".

"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.

I have seen a wicked man, ruthless, and spreading himself like a luxuriant native tree.

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.

And he passed by, and see — he was no more; and I sought him, and he was not found.

Watch the blameless man and see the upright, for there is a future for the man of peace.

"Keep innocence, and behold equity". The word of God commands us to keep innocence. To such a degree has the corruption of morals advanced among men, that among very many innocence is judged as folly: but Scripture judges this to be the work of the highest virtue, because it judges that to be innocence which harms no one, injures no one.

"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.

But transgressors are destroyed together; the future of the wicked is cut off.

"But the iniquitous shall be exterminated together", that is, all alike shall be exterminated, because there shall be one end for them, Gehenna. "The remnants of the impious shall perish", then when he who has the power shall give over both body and soul, destroyed, into Gehenna.

"But the transgressors shall be destroyed in the self-same thing" (ver. 38). What is meant by, "in the self-same thing"? It means for ever: or all together in one and the same destruction. "The remainder of the wicked shall be cut off." Now there is "(a remainder) for the man that maketh peace:" they therefore who are not peace-makers, are ungodly.

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.

And the salvation of the righteous is from the LORD, their stronghold in a time of distress.

And the LORD helps them and delivers them; he delivers them from the wicked and saves them, because they have taken refuge in him.

Those therefore who on this account are troubled and anxious, God will be their protector in the time of tribulation, in the time of judgment, when the impious shall be delivered to punishments: then the Lord will both help them in the time of tribulation, and deliver them, and take them away from sinners — not only from sinful men, but also from the contrary powers, or certain…

Those who practice righteousness … will enjoy divine aid and attain salvation, and by reason of placing complete hope in him, they will prevail over those endeavoring to wrong them.

Free to Hope. Cassiodorus: He also adds the reason for the liberation: it is because "they have hoped in him"—not because they have not sinned, but because they have placed their hope in the Lord's compassion. This can also be applied to the judgment, when he will deign to present an eternal reward to his saints.

Psalms37

Delight Yourself in the LORD