Psalm 37 Study Notes

37:1 To envy the wicked is a temptation when one sees them prospering. Such an attitude is in essence doubting God’s justice (73:3) and is prohibited here as well as in other texts (Pr 23:17; 24:1,19).

37:2 To refrain from envying the wicked is easier if we stop to consider their destiny (cp. 73:3,17-20). Grass and tender green plants are temporary and do not last (103:15; Jb 14:2; Is 40:6; Mt 6:30).

37:3 God’s covenant promise to his people was that they would dwell in the land . . . securely if they obeyed his commands (see notes at 25:13; 35:20). “The land” is significant in this psalm as the “inheritance” of those who were loyal to the Lord (see 37:9,11,22,29,34).

37:4 When there is close fellowship with the Lord, a person’s heart’s desires will match God’s will and purposes (see note at 20:4; cp. Mt 6:33 and Lk 12:31).

37:5-6 Commit your way to the Lord is literally “Roll your way upon the Lord” and means to rely on him (see 22:8). The images of shine like the dawn and like the noonday could mean either that the psalmist’s vindication (the demonstration of God’s justice in his life) will be seen by all or that God’s justice is as certain as the rising of the sun. In either case, there is comfort in the fact that God will answer his people’s prayers for justice.

37:7 Be silent is a command similar to “Rest in God” (62:5). Sometimes it is the result of discipline (Lm 3:28), but here it means to wait on the Lord instead of acting on one’s own (see note at Ps 27:14).

37:8-9 The psalmist’s anger was apparently caused by the observation that the wicked were prospering and God had not judged them (v. 1). The prohibition on anger and agitation is repeated, as is the reason—the promise of the destruction of evildoers.

37:10 Although from the human perspective God was delaying the execution of his justice, from his perspective it was only a little while (Jb 24:24; 2Pt 3:8-9).

37:11 The humble are similar to the “poor,” “needy,” and “afflicted” in other psalms. They are those who are “brokenhearted” before the Lord (see note at 34:17-18).

37:12-13 On gnashing teeth, see note at 35:16. The combination of the schemes of the wicked and God’s laughing at them in ridicule is reminiscent of 2:1-4.

37:14 The wicked are pictured as those who are poised with their weapons ready and aimed at the righteous (see note at 7:12-13).

37:15 A common biblical motif is that the devices of the wicked will be turned against them (Neh 4:4; Ps 5:10; 64:8).

37:16 Little is the same word used in v. 10 to describe the time before God dispenses his justice. Here it refers to the quantity of the possessions of the righteous person in comparison to the abundance (wealth and prosperity) of many wicked people. This is perhaps a play on the word in order to emphasize that what was now the case would change shortly.

37:17 Arms often refer to power (89:10), so breaking one’s arm means to render someone powerless (10:15; Jb 38:15; Jr 48:25; Ezk 30:21).

37:18-19 The promise of the inheritance of the land was forever, in the sense that it would go to their descendants (Jos 14:9; Ezr 9:12).

37:20 Pastures recalls the same image as “grass” in v. 2. The word smoke conveys the same notion of transience (68:2; 102:3; Is 51:6).

37:21-22 The generosity of the righteous comes from the Lord’s gracious acts toward them. God will provide for their needs to such an extent that they will be able to help others (Dt 15:6; 28:12,44). This idea is further developed in Ps 37:25-26 (cp. Ps 112).

37:23-24 Figuratively, established refers to security and stability, and steps are related to one’s way of life, often represented as a path or road. Therefore, the Lord is the one who brings about a person’s stability in life.

37:25-26 The principle of v. 21 is part of the psalmist’s life experience and not just empty words.

37:27 To persevere in righteousness requires an intentional turning from evil and choosing holiness.

37:28 Safety is sometimes related to the image of the Lord as a strong fortress or tower (Pr 18:10).

37:29 Inheriting the land is a major emphasis in this psalm. See also vv. 9,11,22,34.

37:30-31 Instruction is the Hebrew word torah (see note at 1:2). The idea of the Lord’s instruction being in the heart has theological significance in its relation to the new covenant (Jr 31:33; Ezk 36:27). Even before the benefits of that covenant occur, the people of God are known as those “in whose heart is my instruction” (Is 51:7). True devotion of God’s people is evident in the heart and not just in outward actions.

37:32-33 On the wicked and the righteous, see note at v. 14.

37:34 See note on v. 29.

37:35 I have seen is a common expression in Wisdom literature to indicate that what follows is from personal experience (Jb 5:3; Pr 7:6; 24:32; Ec 2:1). A flourishing . . . tree is an image generally referring to the righteous (see note at 1:3), but here the situation is different in that it seems the wicked have the stability (well-rooted) in life that only the righteous are supposed to have.

37:36 The appearance of stability in v. 35 was an illusion (v. 10).

37:37-38 Future is equivalent to “destiny,” “end,” or “fate” (73:17; Nm 23:10; Dt 32:29). This reinforces the idea that perception is not reality since the upright and transgressors have different fates.

37:39-40 The psalm ends with a statement of confidence and certainty, in contrast to the agitation and envy in v. 1.