Psalm 37:34 Komentář

This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil - a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways (Psa 37:1, Psa 37:7, Psa 37:8). II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (Psa 37:12, Psa 37:14, Psa 37:21, Psa 37:32) notwithstanding their prosperity, and the honourable character of the righteous (Psa 37:21, Psa 37:26, Psa 37:30, Psa 37:31). 2. Because of the destruction and ruin which the wicked are nigh to (Psa 37:2, Psa 37:9, Psa 37:10, Psa 37:20, Psa 37:35, Psa 37:36, Psa 37:38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked (Psa 37:13, Psa 37:15, Psa 37:17, Psa 37:28, Psa 37:33, Psa 37:39, Psa 37:40). 3. Because of the particular mercy God has in store for all good people and the favour he shows them (Psa 37:11, Psa 37:16, Psa 37:18, Psa 37:19, Psa 37:22-25, Psa 37:28, Psa 37:29, Psa 37:37). III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies (Psa 37:3-6, Psa 37:27, Psa 37:34). In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him." A psalm of David.

The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things. I. The duty here pressed upon us is still the same (Psa 37:34): Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants. II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation, goes into the sanctuary of God and leads us thither (Psa 73:17); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe, 1. The misery of the wicked at last, however they may prosper awhile: The end of the wicked shall be cut off (Psa 37:38); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world - that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall (Psa 37:36, Psa 37:35): I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm), in great power, formidable (so some render it), the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing, spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job 5:3. And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed: He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant: He was not; I sought him with wonder, but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world (Psa 37:34): When the wicked are cut off (and cut off they certainly will be) thou shalt see it, with awful adorations of the divine justice. The transgressors shall be destroyed together, Psa 37:38. In this world God singles out here one sinner and there another, out of many, to be made an example in terrorem - as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together. Bind them in bundles, to burn them. 2. The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will exalt them, to inherit the land (Psa 37:34); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, Psa 37:37. Let all people mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isa 57:2. A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Num 23:10. (3.) Salvation, Psa 37:39, Psa 37:40. The salvation of the righteous (which may be applied to the great salvation of which the prophets enquired and searched diligently, Pe1 1:10) is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that order their conversation aright (Psa 50:23), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them: He is their strength in time of trouble, to support them under it and carry them through it. He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall save them, not only keep them safe, but make them happy, because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him.

INTRODUCTION TO PSALM 37 A Psalm of David. This psalm, it is very probable, was written at the same time, and upon the same occasion, with the former; and describes the different states of good and bad men; and is full of exhortations, instructions, and advice to the people of God; intermixed with various encouraging promises. A late learned writer (h) thinks it was written for Mephibosheth's consolation under Ziba's calumny. (h) Delaney's Life of King David, vol. 2. p. 219.

I have seen the wicked in great power,.... Meaning some particular person invested with great power, in great authority among men, one of the spiritual wickednesses in high places; such a man as Haman in Ahasuerus's court; and though the psalmist does not choose to mention his name, he doubtless had him in his mind; as either Saul, or Doeg the Edomite, or Ahithophel, or some such man, who was in an exalted station of life; and it may be when he himself was in low and distressed circumstances: the word used (c) signifies one formidable and terrible, striking terror to all around; of whom others are afraid, as Aben Ezra interprets it, Isa 29:20; and spreading himself like a green bay tree: or like one that grows up out of the earth of itself, and is in its native soil, and very flourishing: and the metaphor denotes an increase of riches and honour, and a seemingly settled state in the enjoyment of such outward felicity; so Jarchi interprets it "taking root"; as well as such a man's glorying in and boasting of his affluence and fulness; see Psa 73:12. Aben Ezra explains it of a wicked man's openly committing iniquity, declaring his sin as Sodom, and glorying in his shame; but rather it denotes a man in great authority and esteem, as a man crowned with laurels, and in a very exalted and triumphant state. (c) "terrificam", Montanus, Vatablus; "terribilem ant formidabilem", Gejerus, Michaelis; "daunting, terrible", Ainsworth.

(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. The Lord will come and exalt you, that you may possess the land as an inheritance. It is clear that the land is superior, not this earthly valley; but that which is the promise of eternity, in which whoever is established is exalted by the Lord. But you will see when sinners perish; then indeed there will be a reward for the righteous, when judgment is made about the wicked's merits. However, sinners do not perish in the same way. They perish for you beforehand, if you do not marvel at their power and wealth: if it does not move you when you learn that they abound in honors, children, and friends. For these things are of the world, and the world is subject to worldly malice: and the prince of the world favors those who serve him, according to that: 'All these things I will give you, if you fall down and worship me' (Matth. IV, 9). What do you seek for those things to be given to you, when the very impious one who gives cannot himself abide in them for long? He himself also passes away, so how can the things he has conferred not also pass away? Just maintain a steady mind, hold on to justice, let no one sway you, and you will see that there is nothing impious.

"Wait on the Lord" [Psalm 37:34]. 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 you to inherit the land." "What land"? Once more let not any estate suggest itself to your mind:— the land of which it is said, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] What of those who have troubled us, in the midst of whom we have groaned, whose scandals we have patiently endured, for whom, while they were raging against us, we have prayed in vain? What will become of them? What follows? "When the wicked are cut off, you shall see it."...

Since, then, God does not allow the righteous, even if vulnerable to sinners, to be subject completely to their verdict, do not be despondent if ever you fall foul of disaster; instead, expect help from God by observing his decrees and commands, being attentive to his good pleasure and not withdrawing from virtue on account of the hardships besetting you. “And he will exalt you to inherit the land”: if you do this, he will shelter you, even if vulnerable to the sinner, and make you exalted by ensuring you secure occupancy of the land. “In the destruction of sinners you will see”: not only will you be freed from their scheming, but also you will see them destroyed.

The law of God is in the heart [of the righteous person], and his step is not supplanted. The devil considers him and desires to humiliate him, but God does not abandon him or curse him when he is judged. Await the Lord and guard his ways so you may inherit the land; in time you will see sinners perish.

"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. Regarding this he does three things. First, he proposes the exhortation; second, he shows the reward, at "And he will exalt you"; third, he proves something he proposed, at "I saw the wicked." He directs the exhortation toward God. First, through expectation; second, through obedience. He says therefore, "Wait for the Lord," where he says two things. First, that if you suffer some trouble, do not immediately despair or be disturbed against God, but wait until he comes to your aid. Ps. 39: "Waiting I waited for the Lord, and he attended to me." And thus he exhorts to patience. Second, he exhorts to long-suffering; as if to say, if you have not yet been rewarded for your good deeds, do not be broken, but wait for the reward. Hab. 2: "If it delays, wait for it," etc. Jas. 5: "The farmer waits for the precious fruit of the earth, bearing it patiently." "And keep his ways." Expectation is in the midst of evils; keeping is in the midst of goods. Therefore keep his ways, namely of charity and of the commandments, and guard them with diligence. Prov. 4: "With all watchfulness, guard," etc. Job 23: "My foot has followed in his steps; I have kept his way." Ps. 118: "I will search out your law," etc. "And he will exalt you." Here the reward or fruit is set forth. This is the fruit of the good, that they be exalted by him. Sir. 15: "He will exalt him among his neighbors." Wis. 19: "In all things you have honored your people." And for what purpose? "That you may inherit the land." It is remarkable what he says: since the earth is the lowest thing, how will he exalt, so that you may take it? And it must be said that the land of which he speaks is the land of the living; and this is on high, as it were the stability of eternal and spiritual goods. And one does not reach it as long as the mind lies in the depths; rather, one must be exalted. Is. 58: "I will raise you up above the heights of the earth." Or it can also be understood of this earth. Therefore those inherit the earth who have dominion over the earth; and such are those who have their heart raised above the earth, because they do not have their heart pressed down to the earth, as do the slaves of the earth and those possessed by the earth. And therefore, in order to inherit it, they must be exalted. Prov. 4: "You will be glorified by her when you embrace her," etc. "When sinners perish, you will see." They will rejoice over the destruction of the wicked. Ps. 17: "The just man will rejoice when he sees the vindication," etc. Job 22: "The just will see and rejoice." But not on account of the destruction of the wicked, because God does not rejoice in it. Wis. 1: "He does not rejoice in the destruction of men"; but over divine justice. Is. 66: "They shall go out and see the corpses of the men who transgressed against me." Likewise over the divine mercy shown to them, by which they were freed from evils, or from the punishments of the damned. And to see this, one must also be exalted, because if you are caught below, you will not see their destruction. Ps. 72: "This is a labor before me," namely the deeds of sinners, "until," etc.

A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm. (Psa. 37:1-40) The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.

On the contrary, the good are not only blessed, but made to see the ruin of their foes.

Let the eye of faith directed hopefully to Jahve go on its way, without suffering thyself to be turned aside by the persecution and condemnation of the world, then He will at length raise thee out of all trouble, and cause thee to possess (לרשׁת, ut possidas et possideas) the land, as the sole lords of which the evil-doers, now cut off, conducted themselves.