Seventh-day Adventist Bible CommentaryPsalms 37

Fret not thyself. Literally, “do not heat thyself [in vexation].” Do not worry or chafe over the apparent triumph of the wicked (see Prov. 24:19). As Christians we should conquer fretting, for in fretting we lose perspective and clarity of vision. Moreover, when we are angry with the sinner, we are unable to help him, and also put ourselves in the wrong. Neither be thou envious. See Prov. 3:31; 23:17; 24:1, 19; cf. Ps. 73:3. The psalm begins in the style of the Proverbs and continues so through much of its course.

Like the grass. A common figure of speech (see Ps. 90:5, 6; 103:15).

Trust. The best antidotes for fretting are trust in God and continual engagement in doing that which is of value to God and man. Shalt thou dwell. Literally, “dwell thou,” a command. God’s command guarantees continuance in the land; there is no need to seek security in flight. Thou shalt be fed. Literally, “feed thou,” or “pasture thou,” also in the imperative mood. Some prefer to translate the clause, “feed on faithfulness.” This verse offers four rules to keep the mind calm when we are perplexed over the seeming prosperity of the

wicked: (a) trust in God, (b) keep busy doing good, (c) dwell calmly where God puts us, and (d) seek God’s faithfulness.

Delight thyself. If we choose and love what God loves, we shall enjoy the desires (literally “petitions”) of our hearts. On our identifying our thoughts and aims with God’s plans for us, see DA 668.

Commit thy way. Literally, “roll thy way” (see on Ps. 22:8; cf. 1 Peter 5:7). The burden that is too heavy for us we may simply roll upon the Lord. David Livingstone is reported to have remarked that this verse sustained him at every turn of his course in life in Africa, as well as in England. Trust. See on v. 3. He shall bring it to pass. Heb. ‘aśah, simply, “he will perform,” or, “he will act” (RSV). The matter in which He will act is set forth in v. 6.

Righteousness. If, when slandered, we trust in God, He will cause the clouds to dissipate so that our true character and motives may be as clear as the sun at high noon (see Jer. 51:10).

Rest. Literally, “be silent.” If we could but keep still awhile we should hear in the stillness the voice of God speaking calmness to our souls. Wait patiently. See on Ps. 25:3; 27:14. Fret not. See on v. 1.

Cease from anger. The psalmist continues to give advice on the problem of our attitude toward evil men. Do not allow yourself to cherish feelings of anger against them or against God for permitting them to carry on for a while. With Him rests their ultimate end. Fret not. A repetition of the key phrase (see on v. 1). To do evil. The clause reads literally, “Fret not thyself, only to do evil.” Anger and fretting lead to doing evil. Evil cherished in the heart is sin, and leads to overt sinning.

Wait. Compare v. 7. Verses 9–15 deal chiefly with the lot of the godless. Shall inherit the earth. See vs. 3, 11, 22, 29, 34. This golden thread of comfort runs through the psalm. See also Ps. 25:13; Isa. 57:13; Matt. 5:5.

Shall not be. These words will have a unique fulfillment in the ultimate annihilation of evildoers and the extinction of sin from the universe (see DA 763; GC 544, 545).

Inherit the earth. See on vs. 3, 9. Abundance of peace. This will be especially true when sin and sinners are no more.

Gnasheth. Compare Ps. 35:16.

The Lord shall laugh. See on Ps. 2:4. The psalmist is using the language of men. His day. Compare 1 Sam. 26:10; Job 18:20; Jer. 50:27, 31.

The poor and needy. See on Ps. 9:18. Of upright conversation. Literally, “the upright of way.” A number of Hebrew manuscripts and the LXX have “the upright in heart.” At the time the KJV was translated the word “conversation” meant man’s whole manner of living (see Ps. 50:23; Gal. 1:13; Eph. 4:22; etc.).

Into their own heart. Evil is a boomerang—it comes back upon the evildoer (see Ps. 7:15, 16; 9:15; cf. Esther 7:10).

Better. See Prov. 15:16. Verses 16–34 deal chiefly with the ultimate lot of the godly.

Riches. Or, “abundance.”

Arms. The proverblike verse is an example of simple antithetic parallelism (see p. 24).

Knoweth. See Ps. 1:6. The days. Meaning what happens to the upright day by day (the figure of metonymy). See on Ps. 31:15.

As the fat of lambs. Heb. kiqar karim, the meaning of which is not clear. Yaqar is, literally, “preciousness.” The idea of “fat” is derived from the observation that the precious parts of lambs are the fat parts. Karim may also be translated “pastures,” as in Isa. 30:23. Hence many translate the phrase “as the excellency of the pastures,” a not inappropriate symbol in a land where rich pasturage was consumed by the summer heat. Some suggest a slight change in vowel pointing, and a change from an r to a d, two letters easily confused in the Hebrew. This results in the translation, “like the burning of furnaces.” The LXX has a very different reading, rendering the second part of the verse, “and the enemies of the Lord at the moment of their being honored and exalted have utterly vanished like smoke.” Into smoke. See Ps. 102:3.

Righteous sheweth mercy. Verses 21 and 22 are two couplets of antithetic parallelism (see p. 24) contrasting the character and condition of the wicked and the righteous. The wicked cannot pay their debts; the righteous have enough for charitable uses (see the promise of Deut. 15:6; Deut. 28:12, 44).

Though he fall. Perhaps primarily the psalmist is referring to stumbling into misfortune, disappointment, or calamity (see on Ps. 34:19). He may have had in mind also falling into sin. The righteous man is not without sin, but when he makes a mistake he takes immediate steps to rectify the error. “When we are clothed with the righteousness of Christ, we shall have no relish for sin; for Christ will be working with us. We may make mistakes, but we will hate the sin that caused the sufferings of the Son of God” (EGW RH March 18, 1890; quoted in MYP 338). Upholdeth him with his hand. Literally, “upholdeth his hand.” God holds his hand, lest he be utterly prostrated when he falls (see Isa. 41:13; 43:2).

Now am old. The psalmist’s own witness from a life of careful observation and experience. The verse indicates that the psalmist wrote the psalm in his latter years. He cannot mean that the righteous have no privations, but rather that they are not forsaken of God as they pass through times of suffering. Ultimately they prosper, for their descendants are provided for. The psalmist is uttering a general truth: true religion makes men industrious and independent and saves them from the necessity of begging for subsistence. For the opposite picture, see Job 15:20, 23.

Ever. Literally, “all the day.” Lendeth. Whereas the wicked man borrows (see on v. 21).

Depart from evil. This verse expresses the lesson of the psalm (see Ps. 34:14).

Judgment. At this point a verse beginning with ‘ayin does not appear; however, ‘ayin is the second letter in the clause translated, “they are preserved for ever” (see p. 722).

Inherit the land. See vs. 3, 9, 11, 22, 34. For ever. Note the repetition of the idea (see vs. 27–29).

Speaketh. Heb. hagah, “to mutter,” “to meditate” (see on Ps. 1:2, where the hagah is translated “meditate”; see on Ps. 35:28).

Law. Heb. torah (see on Prov. 3:1). In his heart. See Deut. 6:6; Ps. 40:8. A new covenant experience (see Heb. 8:8–13).

Leave. Or, “abandon.” In his hand. A Hebrew idiom meaning, “in his power.” Condemn. When men falsely condemn a righteous man, God will acquit him (see 1 Cor. 4:3, 4).

Wait. Compare Ps. 27:14. Thou shalt see it. Eventually vindication of right will come, and the saints will see the triumph of truth. The psalmist’s statement need not be understood as expressing vindictiveness, but rather as forecasting the ultimate triumph of God’s justice and love (see Mal. 4:3).

I have seen. A witness from personal observation (see v. 25). A green bay tree. Heb. ’ezrach ra‘anan, the meaning of which is not clear. ’Ezrach is, literally, “a native of a place,” “a citizen possessing the full civil rights” (Ex. 12:49; Lev. 16:29 etc.). Ra‘anan means “luxuriant,” “full of leaves.” Perhaps the LXX has preserved the correct rendering in its reading, “the cedars of Lebanon.” Some suggest the meaning, “a tree that has never been transplanted.”

He. The wicked man (see on v. 10; see also 8T 127).

End. Heb. ’acharith, a word with a variety of meanings such as “the end to which somebody has come” (see Num. 23:10; Prov. 1:19; etc.), or, “the last,” “the remainder,” “the future” (Prov. 23:18; Jer. 29:11). The psalmist is thinking of the ultimate outcome of the righteous man, and that outcome is triumph, in contrast with the ultimate outcome of the wicked, as expressed in the next verse.

Together. Better, “altogether.” The end of the wicked. Or, “the future of the wicked” (see on v. 37). The contrast with the upright is complete.

Strength. Or, “place of refuge,” “stronghold.” Despite the apparent triumph of the wicked, God is a place of refuge to the righteous, and they who place their trust in Him will ultimately be delivered.

Because they trust. See on v. 3. In studying this psalm, it is well to bear in mind that this life is a school preparing us for the life hereafter, the prelude to the drama of life eternal. Ultimately it will be well with the righteous.