Psalm 37:6 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.

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.

Rest in the Lord,.... Or "be silent to the Lord" (p); be still, and know that he is God; quietly submit to his will, and acquiesce in all the dispensations of his providence: it does not design a stupid indolence, or a stoical apathy, that we should be like sticks and stones, without any concern at the hand of God upon us; nor an entire silence under afflictions; we should own that they are of God, and that we are deserving of them; we should pray to him to sanctify them, to support under them, and deliver out of them; we should bless his name that they are no worse, and that they are any ways useful to us; and we should speak to others of the divine goodness experienced under them; but this stands opposed to an arraigning or murmuring at the providence of God, and intends a patient bearing the hand of God, and a resignation of will to his will; for it follows, and wait patiently for him: for the enjoyment of him, help from him, and deliverance by him; fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass; this explains the sense of Psa 37:1; it being often an additional uneasiness to the people of God under affliction, when they observe the prosperity of men that go on in a sinful way, and have all or more than heart can wish; and whatever they contrive and devise, though wicked and criminal. (p) "tace Domino", Pagninus, Montanus; "sile", Musculus, Piscator, Tigurine version, Cocceius, Gejerus, Michaelis; so Ainsworth.

(Vers. 5, 6.) Reveal your way to the Lord, and hope in Him, and He will act. And He will bring forth your righteousness like the light, and your justice like the noonday. This single verse declares what kind of person you should be. For who reveals their way, except those who confess to God, the arbiter of their hidden secrets within their heart? Reveal, blessed one, this is, open your conscience, so that it may not be burdened by the shadow or flesh of this world. For seeds, when they burst forth, if they are shaded, they become weak; exposed to the sun, they thrive. But what about the seeds themselves? The woody shade itself inhibits the young plants from reaching upward and prevents their branches from spreading out. Beautifully said: Disclose your way to the Lord, for the inclination of human nature covers our minds like a kind of veil; that we may not confess our sins to the Lord, who can heal our wounds: so that one may be ashamed to ask for medicine with his own mouth, lest his disgrace be exposed before others. Therefore, conscience presses upon itself, since it cannot hide; and it delays as long as the wound festers, so that it is revealed not by the healthiness of faith, but by the unhealable atrocity of the ulcer. 'Reveal,' he says, 'your way to the Lord'; that is, open your way, do not hide it, as Cain desired to hide; for everyone who does evil hates the light. David revealed his way, who said: 'I declare my works to the King' (Psalm 44:2). Open your mind, so that there is nothing to be afraid of being condemned. Paul also revealed: I am not aware of anything against me (I Cor. IV, 4). Let your actions, your life be such that your way may shine before your Father who is in heaven. But because the condition of every human being is subject to fragility, and it is not within our power to direct our own path at will; therefore, it says to you: Hope in the Lord, and He Himself will act; that is, to open your way, and not allow you to be such that you flee from the light while you are afraid to come forward, and love darkness so that you can hide your own wickedness, saying: Darkness covers me, who knows if the Most High sees (Eccli. XXIII, 6)? For how can one who is planning adultery, not seek out a suitable night for his temptations? And who thinks to employ a false witness to his deceit, who seeks to corrupt the judge in order to oppress the innocent, does he not explore the secret of wickedness? The thief lurks in the darkness of solitude, awaiting the shadows of the night to carry out his wickedness. Therefore, wickedness is darkness: God is light. Even if you wish to conceal your justice, God will bring it forth into the light; He does not allow judgment to remain hidden by which you have chosen what is good and rejected what is evil. Not only does your judgement shine; but it shines like midday. When the sun pours out its whole brightness, it is midday. It was midday when Joseph feasted with his brothers, not seeking revenge, but forgetting the wrong.

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 your righteousness as the light" [Psalm 37:6]. For now, "your 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. But when you shall begin to see that, which you believed before, "your righteousness will be brought forth to the light," because it is your faith that was your righteousness. For "the just lives by faith."

"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? "The flesh lusts against the spirit, and the spirit against the flesh." [Galatians 5:17] What is it then that you desire? "Wretched man that I am! Who shall deliver me from the body of this death?" [Romans 7:24] And because it is He "Himself" that "will bring it to pass," when you shall have "revealed your ways unto Him;" hear what follows: "The grace of God through Jesus Christ our Lord." What is it then that He is to bring to pass, since it is said, "Reveal your way unto Him, and He will bring it to pass"? What will He bring to pass? "And He shall bring forth your righteousness as the light" [Psalm 37:6]. For now, "your 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. But when you shall begin to see that, which you believed before, "your righteousness will be brought forth to the light," because it is your faith that was your righteousness. For "the just lives by faith."

"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. 6: "Take heed that you do not perform your righteousness before men, to be seen by them." But nothing is hidden that will not be revealed. Lk. 12. Hence God reveals it either here or in the future; and therefore he says, "He will bring forth," that is, he will lead forth. Job 28: "He searched the depths of the rivers and brought hidden things to light." According to Origen, it is like this: if someone having a faithful servant whom he intends to free, he glories in him. Is. 49: "You are my servant, Israel, in whom I will glory." And this will be in the judgment; hence it follows, "And your judgment like the noonday," that is, the judgment by which you will be judged will have no darkness. Now two things are required of one wishing to arrive at the glory that is promised. The first is humility. Job 22: "He who is humbled will be in glory"; hence he says, "Be subject to the Lord": 2 Macc. 9: "It is just to be subject to God, and a mortal should not think things equal to God," etc. The second is prayer, through which one arrives at God, who is the glory of our blessedness; and therefore he adds, "And pray to him." Jas. 5: "The continual prayer of a just man avails much."

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.