Psalm 37:3 Ulasan

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.

Delight thyself also in the Lord,.... In the persons in God, Father, Son, and Spirit; in the perfections of God, his power, goodness, faithfulness, wisdom, love, grace, and mercy; in his works of creation, providence, and redemption; in his word, his Gospel, the truths and ordinances of it; in his house, and the worship of it; and in his people, the excellent in the earth, in whom was all the delight of the psalmist; and each of these afford a field of delight and pleasure, to attend unto, contemplate, and meditate upon; and he shall give thee the desires of thine heart; such as are according to the will of God, and for the good of his people; such as relate to communion with him, and to the communication of more grace from him, and to the enjoyment of eternal glory.

The “land” here indicates the heart of the listener and his soul. We are ordered, therefore, to indwell this land, that is, not to stray far from it, not to run to and fro, far and near, but to dwell and to stand firm within the bounds of our spirits and to consider the land very carefully and to become its tiller just as Noah was and to plant in it the vine and till the land that is within us, “to renew the fallowed ground of our spirits and sow not among the thorns.” Namely, let us purge our spirit from faults, and let us refine rough and harsh ways with the gentleness and the imitation of Christ, and thus finally we may feed from its wealth.

(Verse 3.) Therefore the Prophet rightly says: Hope in the Lord, and do good; and you shall inhabit the land, and shall be fed with its riches. What is the land that he advises to inhabit, if not your soul, which you should cultivate well, frequently plowing it with spiritual plows, so that it does not become overgrown with weeds? For a good farmer works his field with daily activity and diligent care, and protects his own fields; lest a wild boar from the forest devastate them, and a cunning thief snatch away the ripe fruits. Therefore, prepare your land so that when he comes who sows the word, he may find your soul ready; lest the seed fall upon the uncultivated soil of your heart and the birds of the sky come and devour what has been sown. So, listen to what is said: 'Behold, the sower went out to sow his field.' And as he sowed, some fell beside the path, some fell on rocky ground, and some fell on good soil... What falls on good soil are those who, with a good heart, hear the word and retain it, and produce fruit through patience. May your heart be a clean world, may your soul be clean, so that you can bring the fruit of goodness, that is, spiritual grace. For goodness is the fruit of the Holy Spirit; as it is written: The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22). These are the fruits we are nourished by and satisfied with their abundance. On this earth, the righteous Noah planted that fruitful vine and drank from its fruit, and his heart was freed; when he clothed himself in the garment of admirable piety, his posterity was doubled by the virtue of his own deeds. Moreover, in another place the holy prophet demonstrated to us those riches in which he was rich in Christ, and which abounded in everything that leads to eternal life. And truly, who could be richer than one who is rich in the Lord, so that he can say: I have delighted in the way of your decrees as much as in all riches (Psalm 119:14)? For what could be lacking to a man who was enriched by heavenly oracles? And therefore, this psalm urges us to seek that eternal treasure and to find delight in its acquisition.

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. "Do good, and dwell in the land." Lest haply you should be doing good without "dwelling in the land." For it is the Church that is the Lord's land. It is her whom He, the Father, the tiller of it, waters and cultivates. For there are many that, as it were, do good works, but yet, in that they do not "dwell in the land," they do not belong to the husbandman. Therefore do thou your good, not outside of the land, but do thou "dwell in the land." And what shall I have? "And you shall be fed in its riches." What are the riches of that land? Her riches are her Lord! Her riches are her God! He it is to whom it is said, "The Lord is the portion of mine inheritance, and of my cup." In a late discourse we suggested to you, dearly beloved, that God is our possession, and that we are at the same time God's possession. Hear how that He is Himself the riches of that land.

"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. First, riches are set forth; second, pleasures, at "Delight"; third, glory, at "He will bring forth," which God promises to those who hope in him. Regarding the first, he does three things. First, he shows the manner of acquiring spiritual riches; second, where they are to be sought, at "And dwell in the land"; third, he promises them abundantly, at "And you will be fed." Regarding the first, he does two things, inasmuch as two things are required for acquisition. First, the end is proposed; second, the effort toward the end is set forth, at "And do good." He says therefore, "Hope in the Lord," that is, hope that you will have the goods of the Lord, that is, the Lord himself. Ps. 15: "The Lord is the portion of my inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope through the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible," etc. And this is the intended end. Or, "Hope in the Lord," that is, concerning God, namely concerning the help of the Lord. Sir. 2: "You who fear God," etc. Second, he says that one should strive to acquire the end by doing good works; and therefore he adds, "And do good," that is, all works of virtue. Ps. 33: "Turn away from evil, and do good." Then when he says, "And dwell in the land," he shows where these riches are to be sought. This cannot be understood of the material land, because even the unjust inhabit it; but it is expounded of a fourfold land. And first, of the land of the living, which is the land of glory. Ps. 26: "I believe that I shall see the good things of the Lord in the land of the living," which you should inhabit by desire. Phil. 3: "Our citizenship is in heaven." Likewise, of your soul. Lk. 8: "But that which fell on good ground," etc., and you should inhabit this by continually returning to your conscience. Wis. 8: "Entering into my house, I shall find rest with her." The third land is the Church militant. Ps. 64: "You have visited the land and watered it," etc., and you should inhabit this by the confession of faith, not departing from the Church. The fourth land is that of one's own flesh. Gen. 3: "Thorns and thistles it shall bring forth for you," and you should inhabit this by uprooting vices and planting virtues. Next he shows that these riches will be granted abundantly, when he says, "And you will be fed with its riches" -- whether of the heavenly homeland, or of the Church, or of delight, or of the abstinence of the flesh. Jerome has, "Sojourn in the land, and feed on faith," that is, be like a pilgrim, not regarding earthly things, and feed on faith, by faith possessing invisible things.

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.

Trust--sure of safety. shalt thou dwell--or, "dwell thou"; repose quietly. verily . . . fed--or, "feed on truth," God's promise (Psa 36:5; compare Hos 12:1).

The "land" is throughout this Psalm the promised possession (Heilsgut), viz., the land of Jahve's presence, which has not merely a glorious past, but also a future rich in promises; and will finally, ore perfectly than under Joshua, become the inheritance of the true Israel. It is therefore to be explained: enjoy the quiet sure habitation which God gives thee, and diligently cultivate the virtue of faithfulness. The two imperatives in Psa 37:3, since there are two of them (cf. Psa 37:27) and the first is without any conjunctive Waw, have the appearance of being continued admonitions, not promises; and consequently אמוּנה is not an adverbial accusative as in Psa 119:75 (Ewald), but the object to רעה, to pasture, to pursue, to practise (Syriac רדף, Hos 12:2); cf. רעה, רע, one who interests himself in any one, or anything; Beduin râ‛â = ṣâḥb, of every kind of closer relationship (Deutsch. Morgenlnd. Zeitschr. v. 9). In Psa 37:4, ויתן is an apodosis: delight in Jahve (cf. Job 22:26; Psa 27:10; Isa 58:14), so will He grant thee the desire (משׁאלת, as in Psa 20:5) of thy heart; for he who, entirely severed from the creature, finds his highest delight in God, cannot desire anything that is at enmity with God, but he also can desire nothing that God, with whose will his own is thoroughly blended in love, would refuse him.