A Brief Explication of the First Fifty Psalms, Psalm 37
PSAL. XXXVII
This Psalm tendeth to guard the godly against the ordinary tentation unto envy, emulation, fretting, and discouragement in the way of godliness, arising from the temporal prosperity of the wicked, and that by eight directions or counsels from the Lord, each of them confirmed by reasons: most of which are comparisons of the blessed estate of the godly at the worst, with the estate of the wicked at their best. The first direction or counsel, ver. 1, 2 the second, ver. 3 the third, ver. 4 the fourth, ver. 5 6 the fifth ver. 7 the sixth, ver. 8 9 10 11 12, to ver 26. the seventh; ver 27 to ver 33 The eighth direction, ver 34 to the end.
Ver. 1 FRet not thy self because of evil doers; neither be thou envious against the workers of iniquity
2 For they shal soon be cut down like the grass: and wither as the green herb▪
THe first direction is to beware of fretting at, or envying of the prosperity of the wicked, because their prosperity is but temporal. Whence learn, 1. Wicked men may be in a more prosperous condition in the world, then the godly; and oftentimes, yea and for the most part are; for this is presupposed here as an ordinary tentation in all ages and places. 2. Albeit carnal reason and suggestions of Satan and corrupt nature, do from the prosperity of the wicked, and the ordinary troubles of the godly, furnish tentations unto the godly, to be male-contents with Gods dispensation, yet should the godly take heed that they be not overcome by, or yeild in any sort to this tentation, Fret not thy selfe because of evil doers. 3. As tentation to male-contentment maketh assaults on the one hand, to render the godly weary of wel doing, so tentation to emulation of the wickeds course, and following of their way, assaulteth on the other hand, but should no way get place, Neither be thou envious against the workers of iniquity. 4. If it were wel considered, that all the prosperity of the wicked is but in things concerning the outward mans back and belly, and that this prosperity is but temporal, and oft-times of shorter continuance then a mans own brittle life, there should be no ground of envy found therin; for, They shall soon be cut down like grass, and wither like the green herb.
Ver. 3. Trust in the Lord, and do good, so shalt th…u dwel in the land, and verily thou shalt be fed.
From the second point of Gods counsel and direction; Learn, 1. Holding fast the Covenant of Grace made with God, through Christ, and studying to bring out the fruits of faith, in obedience to Gods command, is a soveraign remedy against male-contentment with a mans own condition, and against envying of the wicked, Trust in the Lord, and do good. 2. Continuance in the faith, and obedience of God, whatsoever tentation we meet with, is the surest way to have Gods blessing in this life, and to have heaven, (represented by Canaan) after this life, Trust in the Lord, and do good, so shalt thou dwel in the Land. 3. The upright believer in God is the only man that gets the right use of the creature, and in whose cup the true juice of Gods benefits being pressed out is poured, whose bread is dipped in oil, and in whom spiritual life is constantly entertained, Verily thou, that art such a man, shalt be fed.
Ver. 4. Delight thy self also in the Lord, and he shall give thee the desires of thine heart.
From the third direction to ward off the tentation; Learn, 1. The godly man hath warrant to make God the object of his delight, who being reconciled to the believer through the Mediator, is become the believers own, in whom he may continually rejoyce; but the object of the ungodly prosperous mans delight, is but some creature or temporal trifle; for to the believer it is said, Delight thy self in the Lord. 2. Though the believer be rich in his rights, yet he is slow to make use▪ therof, and hath need to be stirred up to take possession, Delight thy self. 3. If the believer shal make use of his Covenant-right, and interest in God, and set his affections upon him, he shal find such solid contentment and satisfaction in God, as he shal not envy the condition of the most prosperous wicked man in the world; for it is said, Delight thy self in the Lord, and hee wil give thee the desire of thy heart. And certainly the forgetting or not hearkning to this direction, is the cause of our being male-contented with our lot, and of our envying of the wicked.
Ver. 5 Commit thy way unto the Lord: trust also in him, and he shal bring it to pass.
6. And he shal bring forth thy righteousness as the light, and thy judgment as the noon day.
From the fourth direction; Learn, 1. When we bear the burden of our own affairs our selves, and are chastised with anxiety and want of success, and with envying the ungodly who prosper better then we do; the best remedy is first to do our duty, as we are inabled in the use of the means, then cast the care of the success over on God, as the plow-man doth when he hath harrowed his land, and let the burden of it rest on God, and let us not take it off him again, but put our mind to rest, resolved to take the harvest in good part, as he shal send it; Commit thy way unto the Lord, trust also in him. 2. The man who followeth this direction, shal come to speed best in his affairs; because God shal do that, wherwith the man shal have reason to be satisfied; for that which he would have done, or what is better, shal be effected, Commit thy cause unto the Lord, and he shal bring it to pass. 3. It is possible that the godly following this counsel, may be misreported of, and both lose his labour and estimation among men, yet it shal not be long so; for, God shal bring forth thy righteousness as the light. 4. Albeit the godly and his cause may be obscured by a shorter or longer winter-night of trouble, as shal please God to appoint, yet shal he and his cause and integrity be found absolved by God in due time, He shal bring forth thy judgment or decree of absolution as the noon day.
Ver. 7. Rest on the LORD, and waite patiently for him: fret not thy self because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
From the fifth direction; Learn, 1. The victory over this tentation to envy the wicked, is not gotten at first, nor by carnal reason, but by faith in God, and patient waiting on him, Rest on the Lord, and wait patiently for him. 2. As the tentation unto fretting is very pressing, when we see the wicked get so much of their wil, so much of their purpose brought to pass: so we have need to be pressed again and again to resist this tentation; Therfore is it said again, Fret not thy self because of him who prospereth in his way, or because of the man that bringeth wicked devices to passe.
Ver. 8. Cease from anger, and forsake wrath; fret not thy self in any wise to do evil.
The sixth direction is to curb this tentation, in case it hath already defiled and fired a mans spirit, lest it break out, and make the believer put forth his hand to iniquity. Whence learn, 1. The insolency of the Wicked is such, and their provocation of the godly oft-times so great, that their spirits are much stirred and kindled with indignation, and thoughts of private revenge; yet must not this passion prevail with the godly, but should be striven against: Cease from anger, and forsake wrath: vengeance is the Lords, he wil repay. 2. The godly should eschew the motions of fretting, anger or envy against the wicked; and if anger enter, he must cease from it; if it urge it self on him with pretences of reason or violent impulsion, he must forsake it; but by any means he must keep this tentation within doors, that it drive him not to break forth to a compleated sin in action and doing of wrong, Fret no… thy self in any wise to do evil.
Verse 9 For evil doers shall be cut off: but those that wait upon the LORD, they shal inherit the earth.
The Prophet presseth this direction by sundry reasons; and in special, by six comparisons of the Lords way and purpose about the wicked and the godly, how prosperous soever the wicked may be for a time, and howsoever the godly may be afflicted and exercised for a time. The first comparison is in this verse. Whence learn, 1. If any who pretend to be godly, shal by the foresaid tentation forsake the way of godliness, and follow the way of the wicked, they shal have the reward of the wicked for the changing of their way, For evil doers shall be cut off. 2. It is not the present condition whereinto men are, which is to be looked unto, but what shal become of them at length; for all the prosperity of the wicked is blasted with this one sentence of the supream Judg, Evil doors shal be cut off. 3. Albeit the godly be kept in some hardships for a time, as young heirs in their minority; yet shal their inheritance in heaven (represented by the land of Canaan) be reserved unto them; and in the mean time by their heirship in Christ, they have solid right to what portion in this world God doth allow them, they have the use thereof with a good conscience, and remain on the earth as long as God hath service for them, however the wicked would thrust them out of the world as unworthy of it: and if they be banished out of one country, they know, the earth is the Lords, and the fulness of it, and they live more contentedly in that condition, then the wicked do live in their nest; for, They that wait on the Lord shal inherit the earth.
Ver. 10. For yet a little while, and the wicked shal not be: yea thou shalt diligently consider his place, and it shal not be.
11. But the meek shal inherit the earth, and shal delight themselves in the abundance of peace.
From the second comparison of the wicked and the godly; learn, 1. We must not pass sentence suddenly, to absolve their way who are prosperous, or to condemne their way who are crossed; but we should wait upon Gods word, til God from heaven manifest his judgment about both, which shal not long be delayed in regard of the wicked; for, Yet a little while, and the wicked shal not be, yea thou shalt diligently consider his place, and it shal not be. 2. Submission unto Gods dispensation allayeth all troubles, and enlargeth the good of every benefit; and a good construction of Gods dealing with us, bringeth much peace and quietness of mind with it, and enricheth our portion, The meek shal inherit the earth, and shal delight themselves in the abundance of peace.
Ver. 12. The wicked plotteth against the just, and gnasheth upon him with his teeth.
13. The Lord shal laugh at him; for he seeth that his day is coming.
14. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
15. Their sword shal enter into their own heart, and their bowes shal be broken.
The third comparison of the wicked and godly looseth a doubt, when the godly cannot get living in their mean condition, in presence of the wicked, but their life is also in peril by their plotting, for effectuating the destruction of the godly. Whence learn, 1. The godly have to do, not only to wrestle against the thriving condition of the wicked, but also with their deadly hatred: The wicked plot against the righteous, and gnasheth upon him with his teeth. 2 The godly must make the Lord to be party against the wicked, and must oppose his justice, power and wisdome to the enmity of the wicked; for albeit the godly be forced to mourn at their threa…ning, yet their plotting and pratling against the godly, as if they could do any thing of themselves; is ridiculous, The Lord shall laugh at them. 3. If the godly did consider of the wicked, as the word of the Lord speaketh of them; they might look upon their boasts, as on the brags of a man upon the scaffold, ready to be executed: For, God seeth his day is coming. 4. The godly must resolve to bear the open violence also of the wicked, and to be made as butts for their arrowes, and sheaths for their swords, which is more then their words: For, The wicked have drawne out their sword, and bent their bowe. 5. Before deliverance come unto the godly, they shal find themselves in a weak condition, for any thing they can do for themselves; for here they are poor and needy; and the wicked thinks to cast them down. 6. Those are the truly godly, and the objects of the wickeds malice, who for their inward condition depend on God in the sense of their poverty and neediness, and withall are of an upright conversation, as they are here described. 7. When the wicked are most near to do a mischief to the Lords people, then is a mischief most near unto them; Their sword shal enter into their own heart, and their bow shal be broken.
Ver. 16. A little that a righteous man hath, is better then the riches of many wicked.
17. For the arms of the wicked shal be broken: but the Lord upholdeth the righteous.
The fourth comparison of the godly and wicked, looseth another doubt about the wealth and power of the wicked. Whence learn, 1. The oddes between mens living and means of livelyhood stands not in more or lesse abundance of worldly goods, but in Gods blessing, which because it accompanieth the provision of the godly, have they lesse or have they more; therefore, A little that one righteous man hath, is better then the riches of many wicked. 2. The little somthing of the godlies provision is made to subsist for the poor mans standing, while the power and wealth of the wicked cometh to nothing; For the arms of the wicked shal be broken: but the Lord upholdeth the righteous.
Ver. 18. The LORD knoweth the dayes of the upright; and their inheritance shal be for ever.
19. They shal not be ashamed in the evil time; and in the dayes of famine they shal be satisfied.
20 But the wicked shal perish, and the enemies of the Lord shal be as the fat of Lambs: they shal consume into smoak, they shal consume away.
From the fifth comparison of the godly and wicked; Learne 1. The godly have two advantages above the wicked, one in this life, another in the life to come. For the first, all the vicissitudes of dangers and daily necessities of the godly are taken notice of in a special way by God, choosing and weighing to them exercises for their condition, moderating them in their measure and time, seasoning them with mixture of consolation, turning them to their best; furnishing all necessaries to bear out their exercises, and sending particular deliverances one after another: For the Lord knowes the dayes of the upright. As for the next life, he hath reserved for them an inheritance of constant blessedness, never to be taken from them: Their inheritance shal be for ever. 2. Albeit the Lord wil not exempt the godly from sharing in common calamities with the wicked, yet shall they have the evidences of Gods favour to them in the time of trouble, and shall not be disappointed of the kindnesse promised by God, and expected by them: They shall not be ashamed in the evill time. 3. Whatsoever scant or inlack be of creature-comfort, the godly shall be supplied to their reasonable satisfaction: In the dayes of famine they shall be satisfied. 4. When the wicked are most liberally dealt with, it is but a feeding of them like beasts to the slaughter, all their glory shall vanish, and they themselves shall be destroyed in Gods wrath: But the wicked shall perish, the enemies of the Lord shall be as the fat of Lambs, they shall consume into smoake, they shall consume away.
Verse 21. The wicked brroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
22. But such as be blessed of him, shall inherite the earth, and they that be cursed of him, shall be cut off.
From the sixth comparison, Learn, 1. In the middest of the wicked mans wealth, he is oft times wanting, as if he were a poor man; if he have much wealth, he hath much to do with it, and many times is unable to defray his charges without borrowing; and when he has borrowed, he is either unable or unwilling to pay again, and so is but a miserable wretch with all he hath; or he is a profuse prodigall and deceiver of his creditors: The wicked borroweth, and payeth not again. 2. On the contrary, the righteous man by his godly behaviour, mannageth the little which God giveth him so well, as he needeth not to borrow; he wanteth not for any good work which God calleth him unto, and is able to supply others necessities: The righteous sheweth mercy, and giveth. 3. The blessing of God on the godly, maketh the oddes betwixt them and the wicked, for it is to him as good as the inheritance of the whole earth; but Gods curse rooteth the wicked man out of the earth; for Such (saith he) as be blessed of him, shall inherit the earth; and they that be cursed, shall be cut off.
Ver. 23. The steps of a good man are ordered by the Lord: and he delighteth in his way.
24 Though he fall, he shall not be utterly cast dow; for the Lord upholdeth him with his hand.
25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
26 He is ever mercifull, and lendeth; and his seed is blessed.
He closeth the confirmation of the sixth direction with enumerating sundry priviledges of the godly, of some whereof, he made observation in his own time. Whence learn, 1. The priviledges of the godly are so great, as should content him, albeit his outward prosperity and wealth be not such as he conceiveth the wicked to have; for God teacheth the godly how to behave himself in his particular actions, prudently and holily: The steps of a good man are ordered of the Lord, he approveth the course the godly man keepeth; He delights in his way. Though the godly man through infirmity fall into a sinne, or by his sin draw on a calamity on himself, yet the Lord recovereth him again; Though he fall, he shall not be utterly cast down; and that he perish not when he falleth, the Lord shall preserve him by holding a grip of him; The Lord upholdeth him with his hand. 2. Albeit the Lord will not exempt the godly from poverty, nor yet their seed; albeit we presuppose the children be godly also, if he think it good to exercise them so; yet the Lord hath made the examples of such misery so rare, as a man of good years could observe few or none of them beggers; specially in the Prophets time, when God by external benefits, was training his people to the hope of spirituall things, as David here testifieth. 3. It is a gift of God to use whatsoever a man receiveth of God, so as others be helped thereby; The godly is ever mercifull and lendeth. 4. The readiest way to bring a blessing to a mans house and posterity, is to be godly himself; for, The godly mans seed is blessed.
Ver. 27. Depart from evil, and do good; and dwell for evermore.
28. For the Lord loveth judgement, and forsaketh not his Saints, they are preserved for ever: but the seed of the wicked shall be cut off.
29. The righteous shall inherit the land, and dwell therein for ever.
From the seventh direction, and the reasons thereof teaching how to guard against fretting at, and envying of the prosperity of the wicked; Learn, 1. To meet an injury with another injury, or to recompence evil for evil, or to forbear to do good where it is not deserved, is not the way to be blessed: But by the contrary the way of possessing setled felicity, is to depart from evil; and to do good, so shall a man dwell for ever. 2. The love that the Lord beareth to righteousnesse, is the cause why it cannot but be well with the righteous: For, The Lord loveth judgement. 3. The Lord may well exercise his children with trouble, yet he will not with-draw himself from them in trouble, but will stay with them, and bear them company, and save them to the uttermost; He forsaketh not his Saints, they are preserved for ever. 4. As wickednesse is the ready way to root out a man and his family from off the earth; so is righteousnesse the way to establish a mans family, and to bring himself to a solid habitation with God for ever; For, The seed of the wicked shall be cut off. The righteous shall inherit the land, and dwell therein for ever; that is, in Heaven signified by that land.
Ver. 30. The mouth of the righteous speaketh wisdome, and his tongue talketh of judgement.
31. The Law of his God is in his heart; none of his steps shall slide.
Because so much is spoken of the righteous man, he describeth him by three properties; one in his words, another in his affections, a third in his deliberate actions, and course of his ways and life. Whence learn, 1. The righteous man studieth in his speeches to glorifie God, and edifie those he speaketh to, and in all things he is truths friend; The mouth of the righteous speaketh wisdome, and his tongue talketh of judgement. 2. For his affections, he loveth that which is commanded of God, and hat…th that which is forbidden him, because God hath taken him in Covenant with himself to be his man; The Law of God is in his heart. 3. For his course of life, whatsoever tentation he doth meet with, to divert him from the faith and obedience of God, he will not choose another way, then the Law of his God; None of his steps shall slide.
Ver. 32. The wicked watcheth the righteous, and seeketh to slay him.
33. The LORD will not leave him in his hand, nor condemne him when he is judged.
For clearing of the seventh direction, he answereth an objection from the persecution which the righteous are subject unto from the wicked; Whence learn, 1. Temporall blessings or benefits are not so promised to the godly, as that they shall be free from troubles, crosses and persecutions. For the Lord for his own glory, for edification of his Church, and for conviction of his enemies, and for perfecting his children in holinesse, useth to suffer the wicked to hunt and persecute them, even to death; The wicked watcheth the righteous, and seeketh to slay him. 2. The wicked may apprehend the righteous mans person, lay false accusations to his charge, and bring him before Judges, and not get his will of him, to drive him from a righteous cause: For, The Lord will not leave him in his hand. 3. Albeit the righteous man by persecutions may be judged, and condemned to death unjustly, yet may he be more then a conquerour through God that loveth him, and careth for him; For God will not condemne him when he is judged. And that may suffice him against whatsoever flesh can do to him.
Ver. 34. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land; when the wicked are cut off, thou shalt see it.
35. I have seen the wicked in great power: and spreading himself like a green bay-tree.
36 Yet he passed away, and lo, he was not; yea, I sought him, but he could not be found.
The eighth direction, is to wait on God, and to keep his way; serving with the former direction, to guard the godly mans heart against all tentations of fretting, envy, anger and emulation, because of the wicked mans seeming more prosperous condition in the world then his own, and this direction is confirmed with five reasons. Whence learn, 1. He that believeth on God must not make haste, nor judge rashly of matters as they seem for the present, but must attend till God make his word good; Wait on the Lord. 2. True patient hope and waiting on God, must be joyned with the study of obedience to Gods directions; Wait on the Lord, and keep his way. 3. Though the godly be kept under for a while and humbled, yet God shall lift them up to a satisfactory estate: He shall exalt thee to inherit the land. This promise is the first reason to move us to wait on the Lord. 4. In every age some of the wicked shall be made spectacles of Gods threatened judgement, before the eyes of the godly, to give assurance of his judgement; that he shall overthrow all the rest in due time, and avenge on them all the wrongs done by them unto the godly: When the wicked are cut-off, thou shalt see it. And this is the second argument to confirme the exhortation. 5. How the wicked have seemed very glorious in the world for a while, and shortly both they and their glory did vanish, every man in his own time should make their own remarkes and observations, as the Prophet sheweth here, that he had his observations in his time, vers. 35, 36. And this is the third reason to confirme the direction taken from experience concerning the wicked.
Ver. 37. Mark the perfect man, and behold the upright; for the end of that man is peace.
38. But the transgressours shall be destroyed together: the end of the wicked shall be cut off.
The fourth reason of the direction, is from the happy close of the course of the godly, and the certain perdition of the wicked; Whence learn, 1. The Lord gives so many remarkable instances of the comfortable departure of the godly out of this life, as may give assurance of the dying of all the upright in Gods favour: Mark the upright man, for the end of that man is peace. 2. Whether men be witnesses or not of the departure of the wicked, one and all of them die in a desperate condition; they are deprived of heaven and earth, and perish soul and body at the expiring of their breath: Transgressours shall be destroyed together; the end of the wicked shall be cut off.
Ver. 39. But the salvation of the righteous is of the LORD; he is their strength in the time of trouble.
40. And the LORD shall help them and deliver them; he shall deliver them from the wicked, and save them because they trust in him.
The last reason to move men to wait on God, is from his care of the godlie. Whence learn, 1. How hard soever the condition of the godly be, the Lord hath ways of his own to preserve and save them; yea the Lord is resolved, and hath passed his word that he will save them: The salvation of the righteous is of the Lord. 2. So long as God is pleased to let righteous mens trouble continue, he will now and then comfort them, and will enable them to their trouble, when comfort is suspended: He is their strength in time of trouble. 3. When the godly in their trouble feel their own wants and weaknesse, he will furnish what in them is lacking, till the delivery come; The Lord shall help them, and deliver them. 4. Albeit many be the troubles of the godly, especially from their wicked persecuters; yet by faith in God they shall keep their conscience clean: Their cause they maintain whole, and shall have their souls safe, do what their persecuters can; He shall deliver them from the wicked, and save them because they trust in him.