TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 37:7–20. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them.
1.Let us compose ourselves by believing in God: "Rest in the Lord, and wait patiently for him (Psa 37:7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity.
2.Let us not discompose ourselves at what we see in this world: "Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger (Psa 37:8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil.
II.The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (Psa 37:7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally: -
1.Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it,
(1.)Because the prosperity of the wicked will soon be at an end (Psa 37:9): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job 20:28), but they shall be carried away with it. See the end of these men (Psa 73:17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (Psa 37:10): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Psa 73:19. Have a little patience, for the Judge stands before the door, Jam 5:8, Jam 5:9. Moderate your passion, for the Lord is at hand, Phi 4:5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch (Mal 4:1): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (Psa 37:20), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams (Isa 34:6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mar 9:49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place (Hos 4:16), and the more they prosper the more will God be glorified in their ruin.
(2.)Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, Psa 37:16. In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe,
[1.]The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God.
[2.]That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence, - it is enjoyed by a better title (God gives it to them by promise, Gal 3:18), - it is theirs by virtue of their relation to Christ, who is the heir of all things, - and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Tit 1:15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, Ti1 4:8. If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, Co1 3:21, Co1 3:22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job 27:17; Pro 13:22. This promise is here made, 1. To those that live a life of faith (Psa 37:9); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (Psa 37:11): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Mat 5:5. Secondly, That they shall delight themselves in the abundance of peace, Psa 37:11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend (Psa 119:165), that abundance of peace which is in the kingdom of Christ (Psa 72:7), that peace which the world cannot give (Joh 14:27), and which the wicked cannot have, Isa 57:21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, Psa 37:18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them (Psa 37:19): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God (Isa 7:21), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Hab 3:17, Hab 3:18.
2.Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For,
(1.)Their plots will be their shame, Psa 37:12, Psa 37:13. It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury - they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Psa 2:4, Psa 2:5. They are proud and insolent, but God shall pour contempt upon them. he is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is,
[1.]The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Luk 22:53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, Co1 4:3. God's day will give a decisive judgment.
[2.]The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isa 37:22.
(2.)Their attempts will be their destruction, Psa 37:14, Psa 37:15. See here,
[1.]How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But,
[2.]How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound.
(3.)Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken (Psa 37:15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, Psa 37:17. But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Vers. 16.) It is better to be a little just, than to have many riches from the sins of the wicked. Therefore, riches are not condemned, but the riches of sinners; unless perhaps because a sinner said: All these things have been delivered to me, and I give them to whomever I wish (Luke 4:6). Furthermore, since riches inflame the torch of greed more, and each person desires greater things, they do not turn away from the paths of sin. Hence, the Savior said: Make friends for yourselves with the mammon of wickedness (Luke 16:9). For the census of wickedness is the one who is in the power of the devil, to whom he wants to give it. It can also be understood: It is better for the unjust to have little than for the wealthy sinners to have many riches; because there is one who is rich in words, like the philosophers of this world who discuss sacrilege, the movement of the stars, the star of Jupiter and Saturn, the generation of humans, the worship of idols, geometry, and dialectic. Therefore, philosophers are rich in speech, poor in faith, devoid of truth. And there are many simple priests of the Lord, poor in speech but exalted in abstinence and virtue. They speak deceit to many, while only a few affirm the faith; they lose their own priests daily, while this one gains the poor people for the Church, with a significant number of believers. Therefore, whoever hears these (priests) and sees the quality of their works, says: It is better to have little with righteousness, than great riches with many sins. Hence, Solomon derived that saying which he seemingly put forth as his own: From much talking, you will not escape sin (Proverbs 10:19). Therefore dialectic flows with an abundance of words, while piety preserves the fear of God. Thus, one should be sparing in words, rich in spirit, and more inclined to fear than to boast empty words. For fear is the discipline of wisdom: loquacity is the shipwreck of innocence and virtue, and an incentive to falling and fault.
A person might be rich in disputation, as are certain irreligious philosophers of this world. They can discourse on the movement of the heavenly bodies, of the stars, of Jupiter and Saturn, on the generation of humankind, on the cult of idols, on geometry and dialectics. Those philosophers are therefore rich in eloquence, but in faith they are poor, and in truth they are needy. On the other hand, very often the Lord’s priests are simple people. They are poor in eloquence but sublime in abstinence and virtue. Those philosophers utter falsehood to the multitude; these priests preach the faith to the few. Those others lose priests every day; but this poor priest adds whole peoples to the number of believers and to the church. Anyone who hears and sees the quality of their works will say, “Better is a little to the just than the great riches of the wicked.”
"And their bows shall be broken." What is meant by, "And their bows shall be broken"? Their plots shall be frustrated. For above He had said, "The wicked have drawn out the sword and bent their bows." By the "drawing out of the sword" he would have understood open hostility; but by the" bending of the bow," secret conspiracies. See! His sword destroys himself, and his laying of snares is frustrated. What is meant by frustrated? That it does no mischief to the righteous. How then, for instance (you ask), did it do no mischief to the man, whom it thus stripped of his goods, whom it reduced to straitened circumstances by taking away his possessions? He has still cause to sing, "A little that a righteous man has, is better than great riches of the ungodly" [Psalm 37:16].
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Summary
Psalms 37:16 articulates a profound wisdom principle, asserting that the modest possessions of an upright individual, blessed by divine favor, inherently surpass the vast, often ill-gotten, wealth accumulated by numerous ungodly people. This verse distills a core truth about true value, contrasting the qualitative superiority of a life lived in integrity and alignment with God's will against the quantitative but ultimately hollow abundance derived from worldly greed and unrighteousness. It offers reassurance that divine blessing on "little" is far more beneficial than unblessed "much."
Context
Literary Context
Psalm 37 is a wisdom psalm, attributed to David, designed to address the perennial human dilemma of the prosperity of the wicked versus the apparent struggles of the righteous. It functions as an extended exhortation to trust in the Lord and wait patiently for His justice, rather than fretting or envying the ungodly. The psalm is loosely acrostic, reinforcing its didactic purpose. Verse 16 serves as a concise proverb within this larger discourse, encapsulating the psalm's central argument that God ultimately vindicates the righteous and brings the wicked to ruin. It follows a series of admonitions to "trust in the Lord, and do good" in Psalms 37:3, promises for the meek to "inherit the earth" in Psalms 37:11, and a declaration that "the Lord knoweth the days of the upright" in Psalms 37:18. Thus, verse 16 reinforces the qualitative difference between the lives and destinies of the righteous and the wicked.
Historical & Cultural Context
Ancient Israelite society, like many ancient Near Eastern cultures, often viewed material prosperity as a sign of divine blessing. However, the observable reality that wicked individuals frequently prospered posed a significant theological challenge, known as the "problem of evil" or theodicy. Wisdom literature, including books like Job, Proverbs, and Ecclesiastes, frequently grappled with this tension. Psalm 37 provides a pastoral and theological response, reassuring believers that God's justice, though sometimes delayed, will ultimately prevail. The "riches of many wicked" would have been understood in a cultural context where wealth could be amassed through oppressive practices, exploitation, or idolatry, contrasting sharply with the "little" of the righteous, which, though modest, was obtained through honest labor and accompanied by God's favor and peace. This reflects a societal tension between immediate appearances and ultimate spiritual realities.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 37 and the broader biblical wisdom tradition. Foremost is the theme of Divine Justice and Retribution, asserting that the ultimate outcome for the righteous is secure, while the wicked face inevitable ruin, regardless of their temporary success, as seen in Psalms 37:9-10. It profoundly emphasizes the Value of Righteousness over Materialism, teaching that true prosperity is not quantitatively measured by wealth but qualitatively by one's moral character and relationship with God. Furthermore, it promotes Contentment and Trust in God's Provision, encouraging believers to find satisfaction in God's blessing on their modest means rather than coveting the fleeting abundance of the ungodly, a sentiment echoed in Proverbs 15:16 and Proverbs 16:8.
Exposition and Analysis
Key Word Analysis
This term (H4592) denotes a small quantity or amount, often used adverbially or comparatively. In this context, it signifies a modest or limited possession, emphasizing sufficiency and contentment derived from God's blessing, rather than poverty. It contrasts sharply with the vastness implied by the "riches of many wicked," highlighting that the qualitative value of what is possessed is not determined by its size but by its origin and the character of its owner.
This term (H6662) refers to an individual who is just, upright, and in right standing with God. Such a person lives in accordance with God's covenant, demonstrating integrity, faithfulness, and moral rectitude. Their "little" is sanctified by their character and God's favor, making it inherently superior to unblessed abundance. This righteousness is not self-achieved but is a gift and a pursuit in response to God's grace.
This term (H7563) describes someone who is morally wrong, ungodly, or actively bad, acting contrary to God's law and will. Their "riches" are often acquired through injustice, oppression, or godlessness, and are therefore inherently tainted, lacking divine blessing and ultimately leading to ruin. The contrast with the "righteous man" underscores the moral and spiritual chasm between the two types of individuals and the nature of their possessions.
Verse Breakdown
"A little that a righteous man hath"
This opening clause establishes the subject: the modest possessions of an individual whose life is characterized by integrity, moral uprightness, and alignment with God's will. The emphasis is not on the quantity of what is possessed, but on the character of the possessor and the divine favor that accompanies it. This "little" is blessed, secure, and brings peace.
"[is] better than the riches"
This is the core comparative statement, asserting a profound qualitative superiority. The Hebrew word for "better" (ṭôwb, H2896) signifies not merely a quantitative advantage, but an inherent goodness, stability, and blessedness. It elevates moral and spiritual standing, along with God's favor, above mere material accumulation, suggesting a deeper, more enduring value.
"of many wicked"
This phrase identifies the stark contrast: the vast wealth accumulated by numerous ungodly individuals. The "many" emphasizes the widespread nature of such apparent prosperity, which can be a source of vexation or envy for the righteous. However, the qualifier "wicked" immediately undermines the perceived value of their riches, implying they are ill-gotten, unstable, devoid of true blessing, and ultimately lead to destruction, as their possessors are alienated from God.
Literary Devices
The primary literary device employed in Psalms 37:16 is Antithesis, a stark and direct contrast between two opposing ideas or statements. The "little that a righteous man hath" is set in direct opposition to "the riches of many wicked," highlighting the qualitative difference between divinely blessed sufficiency and ill-gotten, unblessed abundance. This contrast is further amplified by Juxtaposition, placing these two contrasting scenarios side-by-side for maximum rhetorical impact. The verse also functions as an Aphorism or Proverb, a concise, memorable statement of a general truth. Its brevity, directness, and profound insight make it easily quotable and impactful, embodying a core principle of biblical wisdom literature that challenges superficial perceptions of prosperity.
Theological and Thematic Connections
Psalms 37:16 encapsulates a profound theological truth: true prosperity is fundamentally spiritual and relational, not merely material. It challenges the worldly paradigm that equates wealth with blessing, asserting that divine favor on modest means far surpasses vast, unblessed riches. This verse underscores God's unwavering commitment to sustaining the righteous, even with "little," and His ultimate judgment on the wicked, whose apparent success is fleeting and ultimately empty. It teaches that contentment, peace, and security are found in God's provision and righteousness, not in the pursuit of worldly gain. This principle reorients our understanding of value, shifting it from quantitative accumulation to qualitative blessing and integrity before God.
Reflection and Application
In a world often consumed by the relentless pursuit of more—more wealth, more status, more possessions—Psalms 37:16 offers a counter-cultural and profoundly liberating perspective. It compels us to re-evaluate our definition of "success" and "blessing." Are we prone to fretting over what others possess, or are we cultivating a deep contentment with what God has provided, understanding that His blessing on "a little" is immeasurably more valuable and enduring than any amount of wealth gained outside of His will? This verse encourages us to prioritize integrity, righteousness, and a profound, unwavering trust in God's faithful provision above all else. It serves as a powerful reminder that true security, peace, and lasting joy are not found in bank accounts, material acquisitions, or worldly acclaim, but in a right relationship with our Creator, who faithfully sustains those who walk in His ways. Our focus should be on living justly and righteously, trusting that God will supply all our needs according to His glorious riches, and that His "little" is indeed truly abundant.
Questions for Reflection
FAQ
Does this verse imply that all wealthy people are inherently wicked, or that poverty is a prerequisite for righteousness?
No, this verse does not assert that all wealthy people are wicked, nor does it equate poverty with righteousness. The contrast presented is fundamentally qualitative, not quantitative. It specifically refers to the "riches of many wicked," implying wealth that is gained, maintained, or used through ungodly means, injustice, or a life lived in rebellion against God. Conversely, the "little that a righteous man hath" speaks to the quality and source of what is possessed—it is obtained honestly, used for good, and most importantly, blessed by God, regardless of its size. The Bible acknowledges numerous righteous individuals who were also wealthy (e.g., Abraham, Job, David), but their wealth was often characterized by generosity, integrity, and a deep reverence for God. The emphasis here is on the character of the possessor and the nature of their possessions, not merely the amount. It highlights the inherent value and superior blessedness of a life lived in integrity with God's favor, which makes even modest means infinitely superior to vast, unblessed wealth. As Proverbs 10:22 states, "The blessing of the Lord, it maketh rich, and he addeth no sorrow with it."
Christ-Centered Fulfillment
Psalms 37:16 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who perfectly embodied the "righteous man" and radically redefined true wealth and prosperity. Though He was "rich" in divine glory and majesty, yet "for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). Jesus consistently taught His disciples not to "lay up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven" (Matthew 6:19-20), thereby elevating spiritual, eternal riches above fleeting material ones. His earthly life was one of humble means, yet He possessed the immeasurable "riches of his grace" (Ephesians 1:7) and offered true, eternal life to all who believe. The "little" of the righteous man, blessed by God, points to the profound sufficiency found in Christ alone, who provides abundantly for His followers, not necessarily with worldly wealth, but with peace, joy, righteousness, and an eternal inheritance. In Him, believers inherit "all things" (Romans 8:32) and are truly rich, regardless of their earthly possessions, because they possess Christ Himself, the ultimate and inexhaustible treasure, who grants true life and contentment.