Psalms 37:2

Translation
King James Version
For they shall soon be cut down like the grass, and wither as the green herb.
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KJV (with Strong's)
For they shall soon H4120 be cut down H5243 like the grass H2682, and wither H5034 H8799 as the green H3418 herb H1877.
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Complete Jewish Bible
for soon they will wither like grass and fade like the green in the fields.
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Berean Standard Bible
For they wither quickly like grass and wilt like tender plants.
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American Standard Version
For they shall soon be cut down like the grass, And wither as the green herb.
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World English Bible Messianic
For they shall soon be cut down like the grass, and wither like the green herb.
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Geneva Bible (1599)
For they shall soone bee cut downe like grasse, and shall wither as the greene herbe.
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Young's Literal Translation
For as grass speedily they are cut off, And as the greenness of the tender grass do fade.
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See also
James 1:10James 1:11Psalms 92:7Psalms 90:5Psalms 90:6Job 14:2Psalms 37:35
In the KJVVerse 14,453 of 31,102

Study This Verse

SUMMARY

Psalms 37:2 offers a profound theological insight into the fleeting nature of the wicked's apparent prosperity, serving as a foundational reason for the righteous not to fret or envy. Through vivid agricultural metaphors, the verse asserts that those who practice iniquity, though they may seem to flourish for a time, will inevitably and swiftly be brought to an end, their temporary success withering away like transient vegetation under the sun. This declaration provides immense comfort and reassurance to the faithful, reaffirming God's ultimate justice and the certainty of His sovereign judgment over all humanity, encouraging steadfastness rather than anxiety.

CONTEXT

  • Literary Context: Psalm 37 is a didactic wisdom psalm, structured as an acrostic (though imperfectly so in English translation), attributed to David. Its primary purpose is to instruct and encourage the righteous who are often perplexed by the apparent prosperity of the wicked and the suffering of the godly. The psalm opens with a direct admonition in Psalms 37:1 not to "fret thyself because of evildoers, neither be thou envious against the workers of iniquity." Verse 2 immediately provides the divine rationale for this counsel, explaining why such fretting and envy are misguided: the flourishing of the wicked is exceedingly temporary and superficial. The subsequent verses, such as Psalms 37:3-6, then pivot to positive commands for the righteous, urging them to "trust in the Lord, and do good" and "delight thyself also in the Lord," contrasting their enduring inheritance with the wicked's swift demise. The psalm continues to develop this antithesis, assuring the righteous of God's provision and ultimate vindication, while repeatedly emphasizing the certain and final destruction of the ungodly, culminating in the promise that "the salvation of the righteous is of the Lord" in Psalms 37:39.
  • Historical & Cultural Context: The powerful imagery employed in Psalms 37:2—grass and green herb being "cut down" and "wither[ing]"—would have resonated deeply with an ancient Israelite audience living in an agrarian society. In the semi-arid climate of the Levant, vegetation, particularly grass and wild herbs, would sprout quickly and flourish vibrantly during the brief rainy seasons, only to rapidly dry up, wither, and die under the intense summer sun or be cut down for fodder. This cyclical observation of nature served as a powerful and easily understood metaphor for the brevity and fragility of human life and, specifically, the transient nature of worldly success that lacks divine blessing. The psalm also reflects the perennial challenge faced by the faithful in any age: reconciling God's justice with the observable reality of the wicked seemingly prospering while the righteous suffer. It speaks into a societal context where justice was often sought through human means, but here, the psalmist redirects the focus to divine, ultimate justice, emphasizing that God's judgment, though sometimes delayed from a human perspective, is always certain and just.
  • Key Themes: Psalms 37:2 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Justice and Retribution. While God's justice may appear delayed, the verse assures its certainty and swiftness, demonstrating that God is actively involved in governing the affairs of humanity and will ultimately hold the wicked accountable. This is a recurring motif, as seen in Proverbs 11:31. Secondly, it highlights the stark Contrast Between Transience and Permanence. The fleeting, superficial prosperity of the wicked is juxtaposed against the enduring inheritance and blessing promised to those who trust in the Lord, a theme reiterated throughout the psalm, particularly in verses like Psalms 37:18 and Psalms 37:29. Finally, the verse undergirds the call for Patience and Trust in God's Sovereignty. By revealing the inevitable end of the wicked, it encourages the righteous to wait on the Lord's timing and not to be swayed by the temporary appearances of worldly success or to take matters of justice into their own hands, reinforcing the core message of Psalms 37:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • soon (Hebrew, mᵉhêrâh', H4120): This adverb signifies promptness, haste, or swiftness. Its inclusion here emphasizes the rapid and unexpected nature of the wicked's downfall. Their flourishing is not only temporary but will also conclude with surprising speed, underscoring the futility of envying their transient success. It suggests an imminent and decisive end, not a gradual decline.
  • cut down (Hebrew, nâmal', H5243): This primitive root means "to become clipped" or "circumcised," and by extension, "to be cut down" or "cut off." When applied to vegetation, it implies a decisive act of severance, not merely a natural fading. This word suggests an active, intentional, and complete removal, indicating divine agency in bringing about the end of the wicked. It underscores the certainty and decisiveness of their judgment, as if by a reaper's scythe.
  • wither (Hebrew, nâbêl', H5034): This primitive root means "to wilt," "to fall away," "fail," or "faint." Figuratively, it can also mean "to be foolish" or "wicked." Here, it describes a process of losing vitality, freshness, and beauty, leading to ultimate decay and death. Applied to the "green herb," it vividly portrays the complete loss of life and substance, highlighting the inevitable and irreversible decline of the wicked's apparent success. It's not just a temporary setback but a fundamental and final deterioration, leaving nothing behind.

Verse Breakdown

  • "For they shall soon be cut down like the grass": This clause provides the immediate justification for the counsel given in Psalms 37:1. The "they" refers to the "evildoers" and "workers of iniquity" mentioned in the preceding verse. The phrase "shall soon be cut down" emphasizes the swiftness and certainty of their demise. The comparison "like the grass" powerfully illustrates the ephemeral nature of their existence and success. Just as grass, despite its initial vibrancy, is easily mown down by a reaper, so too will the wicked be decisively and summarily removed from their position of apparent power or prosperity by divine judgment. This is not a slow, natural decline, but a sudden, decisive act of divine intervention.
  • "and wither as the green herb": This second clause reinforces and expands upon the imagery of the first, adding another layer of vividness. "Wither" speaks to the loss of vitality and decay, while "green herb" (Hebrew, yereq' from H3418, meaning "verdure" or "young vegetation") specifically denotes fresh, vibrant, lush vegetation. The stark contrast between the initial "green" and the subsequent "wither" underscores the striking and inevitable end of the wicked's flourishing. Their prosperity, no matter how seemingly robust or attractive, is ultimately devoid of true life and will inevitably shrivel and perish, leaving no lasting trace. This imagery emphasizes the complete and irreversible nature of their downfall, highlighting its natural and unavoidable progression once the divine "cutting down" has begun.

Literary Devices

Psalms 37:2 masterfully employs several literary devices to convey its powerful message with striking clarity. The most prominent is Simile, evident in the phrases "like the grass" and "as the green herb." These direct comparisons vividly illustrate the transient and fragile nature of the wicked's prosperity, making an abstract theological truth tangible and relatable to an agrarian audience. Building on this, the verse utilizes rich Metaphor and Symbolism, where "grass" and "green herb" serve as potent symbols for human frailty, the brevity of life, and the superficiality of earthly success. This natural imagery is deeply embedded in biblical thought, reinforcing the universal applicability of the message. Furthermore, the verse employs Synonymous Parallelism, presenting two distinct but complementary images ("cut down like the grass" and "wither as the green herb") that both convey the same overarching idea of swift and certain destruction. This repetition with variation emphasizes the certainty and totality of the wicked's end. Finally, there is an implicit Contrast at play, setting the fleeting existence of the wicked against the enduring nature of God and His promises to the righteous, which is a central theme throughout Psalm 37.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 37:2 is a profound statement on God's active and certain justice, reminding believers that the apparent flourishing of the wicked is merely a temporary illusion. It underscores the biblical truth that while God is patient, His ultimate judgment is inevitable and decisive. This verse serves as a theological anchor for the righteous, encouraging them to maintain their faith and integrity rather than succumbing to envy or despair when confronted with injustice. It affirms God's sovereignty over history and destiny, assuring that all will ultimately be held accountable, and that true, lasting prosperity is found not in worldly success but in a right relationship with the Lord. It calls for a long-term, eternal perspective, rather than a short-sighted focus on immediate circumstances.

REFLECTION AND APPLICATION

In a world that often celebrates superficial success and where injustice can seem to prevail, Psalms 37:2 offers a crucial corrective and a profound source of spiritual stability. It calls believers to cultivate an eternal perspective, reminding us that true value and lasting security are not found in fleeting earthly achievements or the temporary gains of the unrighteous. Instead of fretting or being consumed by envy, we are invited to trust in God's perfect timing and His unwavering commitment to justice. This verse encourages us to patiently endure, to focus on cultivating righteousness, and to invest our lives in what truly endures—our relationship with God and His eternal kingdom. It empowers us to release the burden of seeking immediate retribution and to rest in the assurance that God sees all, knows all, and will ultimately set all things right, bringing forth His justice in His own way and time. This truth liberates us to live with integrity and peace, knowing that our ultimate vindication rests securely in God's hands.

Questions for Reflection

  • How does understanding the temporary nature of worldly success impact your daily pursuits and priorities?
  • In what areas of your life are you tempted to envy the prosperity of others, and how can this verse reorient your perspective?
  • What practical steps can you take to cultivate greater patience and trust in God's justice, even when it seems delayed?

FAQ

Why does God allow the wicked to prosper at all, even temporarily?

Answer: God's allowing temporary prosperity for the wicked is a complex theological point that highlights several aspects of His character and plan. Firstly, it demonstrates His immense patience and long-suffering, offering opportunity for repentance, as seen in passages like 2 Peter 3:9. Secondly, it can serve as a test for the righteous, refining their faith and teaching them to trust in God alone, rather than in outward circumstances or immediate gratification. Thirdly, it underscores the certainty of ultimate judgment; when the wicked are finally "cut down," it is a clear demonstration of God's perfect justice, leaving no doubt that He is sovereign and righteous, as Romans 2:5 suggests. Their temporary flourishing only makes their ultimate downfall more striking and serves as a stark warning to all.

Does "cut down" imply immediate physical death, or something else?

Answer: While "cut down" can certainly include physical death, in the context of Psalms 37:2, it more broadly refers to a swift and decisive end to their flourishing, their influence, their perceived success, and ultimately their spiritual and eternal well-being. It signifies a comprehensive removal from their position of apparent power or advantage, a complete cessation of their prosperity. This can manifest in various ways, including loss of wealth, reputation, influence, or indeed, life itself, as illustrated in the parable of the rich fool in Luke 12:16-21. The imagery of grass and herbs emphasizes the finality and inevitability of their demise, regardless of its specific form or timing. It's a divine act of judgment that brings their season of apparent thriving to an abrupt and irreversible end, highlighting the transient nature of all earthly glory apart from God.

How does this verse relate to the Christian concept of grace?

Answer: Psalms 37:2, by vividly portraying the inevitable "cutting down" of the wicked, implicitly highlights the profound necessity and wonder of God's grace. The verse underscores the severity of sin and the just consequences that all humanity, by nature, deserves. Without God's redemptive intervention, all would face this "cutting down" and "withering" due to their sin, as Romans 3:23 declares. The Christian concept of grace, revealed most fully in Jesus Christ, offers an escape from this deserved judgment. It is through God's unmerited favor, extended through Christ's sacrifice on the cross and His resurrection, that individuals can be reconciled to God and receive eternal life, thereby escaping the fate of those "cut down like the grass." This verse, therefore, serves as a powerful backdrop against which the glory and mercy of the gospel of grace shine even brighter, demonstrating that salvation is a gift, not a reward for human merit, as explained in Ephesians 2:8-9.

CHRIST-CENTERED FULFILLMENT

Psalms 37:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the verse speaks of the wicked being "cut down like the grass," it also implicitly points to the true, enduring life found only in God. Jesus, the perfectly righteous one, was indeed "cut down" in the most literal sense, crucified and laid in a tomb, appearing to be utterly vanquished by the forces of wickedness. Yet, His resurrection on the third day powerfully demonstrated that He is the true "green herb" that never withers, the embodiment of eternal life and divine permanence. His kingdom is not of this world, and therefore, it is not subject to the fleeting nature of earthly power or prosperity, as He Himself declared in John 18:36. Through His victory over sin and death, Christ offers an enduring inheritance to all who believe, a stark contrast to the temporary flourishing and inevitable demise of the wicked described in the psalm. Believers, united with Christ, are no longer subject to the "cutting down" that awaits those outside of Him, but rather share in His eternal life and His unshakeable kingdom, as promised in Colossians 3:1-4. Furthermore, Christ's future return will bring the final, decisive judgment upon all unrighteousness, fully realizing the promise of the wicked's swift and certain end, as foretold in Revelation 19:11-16, thereby establishing His eternal reign where true justice prevails and the righteous flourish forever.

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Commentary on Psalms 37 verses 1–6

I. II. Main points1. 2. Sub-points

The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best.

I. We are here cautioned against discontent at the prosperity and success of evil-doers (Psa 37:1, Psa 37:2): Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now, 1. When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing. 2. When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We are tempted to think them the only happy people, and to incline to imitate them, and to join ourselves with them, that we may share in their gains and eat of their dainties; and this is that which we are warned against: Fret not thyself, neither be thou envious. Fretfulness and envy are sins that are their own punishments; they are the uneasiness of the spirit and the rottenness of the bones; it is therefore in kindness to ourselves that we are warned against them. Yet that is not all; for, 3. When we look forward with an eye of faith we shall see no reason to envy wicked people their prosperity, for their ruin is at the door and they are ripening apace for it, Psa 37:2. They flourish, but as the grass, and as the green herb, which nobody envies nor frets at. The flourishing of a godly man is like that of a fruitful tree (Psa 1:3), but that of the wicked man is like grass and herbs, which are very short-lived. (1.) They will soon wither of themselves. Outward prosperity is a fading thing, and so is the life itself to which it is confined. (2.) They will sooner be cut down by the judgments of God. Their triumphing is short, but their weeping and wailing will be everlasting.

II. We are here counselled to live a life on confidence and complacency in God, and that will keep us from fretting at the prosperity of evil-doers; if we do well for our own souls, we shall see little reason to envy those that do so ill for theirs. Here are three excellent precepts, which we are to be ruled by, and, to enforce them, three precious promises, which we may rely upon.

1.We must make God our hope in the way of duty and then we shall have a comfortable subsistence in this world, Psa 37:3. (1.) It is required that we trust in the Lord and do good, that we confide in God and conform to him. The life of religion lies much in a believing reliance on God, his favour, his providence, his promise, his grace, and a diligent care to serve him and our generation, according to his will. We must not think to trust in God and then live as we list. No; it is not trusting God, but tempting him, if we do not make conscience of our duty to him. Nor must we think to do good, and then to trust to ourselves, and our own righteousness and strength. No; we must both trust in the Lord and do good. And then, (2.) It is promised that we shall be well provided for in this world: So shalt thou dwell in the land, and verily thou shalt be fed. He does not say, "So shalt thou get preferment, dwell in a palace, and be feasted." This is not necessary; a man's life consists not in the abundance of these things; but, "Thou shalt have a place to live in, and that in the land, in Canaan, the valley of vision, and thou shalt have food convenient for thee." This is more than we deserve; it is as much as a good man will stipulate for (Gen 28:20) and it is enough for one that is going to heaven. "Thou shalt have a settlement, a quiet settlement, and a maintenance, a comfortable maintenance: Verily thou shalt be fed." Some read it, Thou shalt be fed by faith, as the just are said to live by faith, and it is good living, good feeding, upon the promises. "Verily thou shalt be fed, as Elijah in the famine, with what is needful for thee." God himself is a shepherd, a feeder, to all those that trust in him, Psa 23:1.

2.We must make God our heart's delight and then we shall have our heart's desire, Psa 37:4. We must not only depend upon God, but solace ourselves in him. We must be well pleased that there is a God, that he is such a one as he has revealed himself to be, and that he is our God in covenant. We must delight ourselves in his beauty, bounty, and benignity; our souls must return to him, and repose in him, as their rest, and their portion for ever. Being satisfied of his loving-kindness, we must be satisfied with it, and make that our exceeding joy, Psa 43:4. We were commanded (Psa 37:3) to do good, and then follows this command to delight in God, which is as much a privilege as a duty. If we make conscience of obedience to God, we may then take the comfort of a complacency in him. And even this pleasant duty of delighting in God has a promise annexed to it, which is very full and precious, enough to recompense the hardest services: He shall give thee the desires of thy heart. He has not promised to gratify all the appetites of the body and the humours of the fancy, but to grant all the desires of the heart, all the cravings of the renewed sanctified soul. What is the desire of the heart of a good man? It is this, to know, and love, and live to God, to please him and to be pleased in him.

3.We must make God our guide, and submit in every thing to his guidance and disposal; and then all our affairs, even those that seem most intricate and perplexed, shall be made to issue well and to our satisfaction, Psa 37:5, Psa 37:6. (1.) The duty is very easy; and, if we do it aright, it will make us easy: Commit thy way unto the Lord; roll thy way upon the Lord (so the margin reads it), Pro 16:3; Psa 55:22. Cast thy burden upon the Lord, the burden of thy care, Pe1 5:7. We must roll it off ourselves, so as not to afflict and perplex ourselves with thoughts about future events (Mat 6:25), not to cumber and trouble ourselves either with the contrivance of the means or with expectation of the end, but refer it to God, leave it to him by his wise and good providence to order and dispose of all our concerns as he pleases. Retreat thy way unto the Lord (so the Septuagint), that is, "By prayer spread thy case, and all thy cares about it, before the Lord" (as Jephthah uttered all his words before the Lord in Mizpeh, Jdg 11:11), "and then trust in him to bring it to a good issue, with a full satisfaction that all is well that God does." We must do our duty (that must be our care) and then leave the event with God. Sit still, and see how the matter will fall, Rut 3:18. We must follow Providence, and not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The promise is very sweet. [1.] In general, "He shall bring that to pass, whatever it is, which thou hast committed to him, if not to thy contrivance, yet to thy content. He will find means to extricate thee out of thy straits, to prevent thy fears, and bring about thy purposes, to thy satisfaction." [2.] In particular, "He will take care of thy reputation, and bring thee out of thy difficulties, not only with comfort, but with credit and honour: He shall bring forth thy righteousness as the light and thy judgment as the noon-day." (Psa 37:6), that is, "he shall make it to appear that thou art an honest man, and that is honour enough." First, It is implied that the righteousness and judgment of good people may, for a time, be clouded and eclipsed, either by remarkable rebukes of Providence (Job's great afflictions darkened his righteousness) or by the malicious censures and reproaches of men, who give them bad names which they no way deserve, and lay to their charge things which they know not. Secondly, It is promised that God will, in due time, roll away the reproach they are under, clear up their innocency, and bring forth their righteousness, to their honour, perhaps in this world, at furthest in the great day, Mat 13:43. Note, If we take care to keep a good conscience, we may leave it to God to take care of our good name.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 1) He says, 'Do not envy among the envious, nor have you imitated those who do evil.' First, let us learn what it means to imitate; the power of this word is less in Latin than in Greek. For we read both good imitation and bad imitation. Finally, the Apostle says, 'It is good to imitate good always' (Galatians 4:18). And he himself said above, 'They envy you not well, but they want to exclude you so that you may imitate them' (Ibid., 17). And again, he says: Covet earnestly the best gifts (I Cor. XII, 31). And to the Romans, you have. Therefore I say, have they stumbled that they should fall? God forbid; but their fall is the salvation of the Gentiles, that they may be provoked to emulation (Rom. XI, 11). And further: For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office, if by any means I may provoke to emulation them which are my flesh, and might save some of them (Ibid., 13); that is, I may provoke my flesh. Finally, the Greek has jealousy. For even here: do not be jealous of those who do evil; do not envy those who commit lawlessness; that is, do not stir up the wicked to jealousy, because they strive not for good, but for evil.

What is it to stir up jealousy? For example, if we are able, let's open it up. There are certain intemperate women who disturb the hearts of other men's wives: when they have subjected them to their custom and shame, not satisfied to keep their own mistake a secret, they strive to publicly flaunt their disgrace before their spouses; so as to stir them up and inflame them with jealousy, seizing a certain triumph from the pain of their proven minds and the agitation. Not able to tolerate the shame of their husband's infidelity, they dissolve the bonds of marriage with satisfaction, or they argue in daily quarrels; and from competition comes discord, from disagreement comes division, whereby the entire household is disturbed. Therefore, learn from the example of a brazen woman, those are the most wicked and detestable tricks, to move one's soul with wicked jealousy: and know that jealousy is one thing, but envy is another. For this is a perverse emulation, which enters into the affection of good things: whereby also the Jew erred, who by a false and evil emulation departed from the right way of Evangelical discipline, as the Apostle says of himself (Phil. III, 6), that he persecuted the Church of Christ according to the emulation of the Law.

Therefore, although our God was frequently offended by the ungrateful desires and complaints of the Jews, he nevertheless did not abandon the people he had once chosen and elected for himself; but the insolent harlot, the Synagogue, began to provoke him to bitter jealousy, mingling herself in the sacrileges of transgression. Finally, she said to the priest Aaron: Make gods for us to worship (Exodus 32:1); and they began to worship the head of a calf. And through a great song Moses, the Lord spoke in his mouth, saying: They have provoked me to jealousy with that which is not God, they have angered me with their vanities: and I will provoke them to jealousy with those which are not a people, I will provoke them to anger with a foolish nation (Deut. XXXII, 21). Behold, how the Lord condemns the harlotry of the Synagogue, in order to turn their craftiness against them; and those who had been chosen by their Lord God, they refuted with grave sacrilege, choosing gods for themselves to worship: assuming for themselves the Church of the profane, which the people of the Jews, without Law and without grace, would lament over; and to that extent, they would be more provoked to jealousy by their actions being considered more base. Before, when that people did not have the Law, they only considered themselves chosen by the Lord. But when he noticed that a people gathered from the nations, who claimed the Law of the Lord, the oracles of the prophets, and the new Testament of the Lord, then he began to be tormented with excessive affection, after he realized that he had been rejected. Lastly, if he sees the ceremonies of the Gentiles, he is not moved; if he hears of the progress of the Church, he is tormented and tortured by miserable envy. Therefore, it is accomplished in Judea: And I will provoke them to jealousy in a nation that is not a nation.

Moreover, the more severe torture is added to this distress, namely, that sinners from among the gentiles themselves seem to be preferred, who do not even elevate the name of any tribe or nation. For every congregation is accustomed to claim the name of its own region, like the Egyptians, Ethiopians, Syrians, Jews, Arabs, who prefer the name of their own province or territory: we, being gathered from diverse peoples, cannot claim the name of a single nation; and therefore, because we did not have a name on earth, we received one from heaven, that we should be called the people of Christ. But the Gentile thinks this is foolishness, while the Jew thinks it is disgraceful. Therefore, it is true what is written, that God has avenged His own insult by seeking a Church for Himself from a non-nation, and by preferring it to a foolish nation, an ancient and royal people. And what is that foolish nation that has been preferred? Listen to him who says: 'For God has chosen the foolish of the world to put to shame the wise' (1 Corinthians 1:27). And again: 'If any among you seems to be wise in this world, let him become a fool, that he may be wise' (1 Corinthians 3:18). Therefore, the Lord did not bring about a sharing of envy, in order that it might not be in the form of imitation, but rather in the punishment of wickedness.

Finally, the Latin interpreter, wishing to make a distinction between the emulation of virtue and the emulation of offense, says: Are we emulating the Lord? (I Cor. X, 20) ? That is, are we causing offense to the Lord through our emulation, by consuming things that have been sacrificed to idols; just as the Jews, when they sacrificed to idols, provoked Him? But if the intention of stirring up emulation offends among humans, and often the person who is provoked is found to be superior, it is known that the incentive of emulation is for the sake of deception; it is foolishness to provoke divine majesty and to incur the offense of emulation, when there is no difficulty in seeking revenge.

Therefore, we ought not to provide malicious opponents with stings to attack us, who, even when unprovoked, are incited by the goads of envy to harm us. Just as Cain killed his brother because his sacrifice was more acceptable than what Cain himself thought should have been offered. In this, Abel did not provoke Cain, but Cain, driven by wicked parricide, pursued the grace of preeminence. For Cain did not desire to overshadow his brother's sacrifice, but rather to preserve the discipline of sacrifice, so that he would not delay offering the first fruits through any laziness, nor violate them by appropriating them for his own use. Saul also attempted to kill David, the prophet and savior of the Israelites, who was exalted above himself in the conversation of young girls, with treacherous plots and a prepared spear; and he had almost shed the innocent blood of his own kin, if David had not evaded the blow with a twist of his bent body. How wicked was it, then, if the young girls said: 'Saul has slain his thousands, and David his ten thousands' (1 Samuel 18:7)? And how cruel was the envy of King Saul, who turned the innocent mistake of words into the destruction of the innocent!

'Nor should you, he says, have been jealous of those who do evil. He did not repeat what he had said, but changed it: it is one thing to be covetous, another to be jealous: covetousness has cunning, jealousy has simplicity. But even prudence itself must be simple and cautious, so that it knows what to beware of. For it was not said in vain: Be wise as serpents, and simple as doves (Matt. X, 16). Therefore, spiritual wisdom should be cautious, preserving salvation, unaware of deceit.' Spiritual simplicity must exist. However, it seems that Scripture has also made a distinction between emulation in another place, as it says: 'And Ephraim's envy shall depart, and the adversaries of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not vex Ephraim' (Isaiah 11:13). But elsewhere you have: 'Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church' (1 Corinthians 14:12). It uses 'emulators' for good things and imitators of good things, and 'emulator' for the crooked and envious.

(Verse 2) First, do not provoke the wicked to the malice of envy; secondly, do not imitate those who do evil. For often, when the righteous see that some have sought wealth by deceit and cunning, and have attained to honors, they desire to follow their ways with deformed envy; so that they may attain wealth and honors by similar means, or defraud young girls in contracting marriage. For what profit is it, when wealth itself and all secular glory quickly wither like hay, and like the flowers of herbs they fade away in their very beauty? All flesh is grass, and all the glory of man is like the flower of the grass. Therefore, do not greatly desire things that cannot last forever, do not be envious and deceitful; do not be contentious and argumentative in zeal. Hence, the Eagle said: Do not contend with the wicked. Symmachus said: Do not strive. Also, do not be an imitator of wickedness and deceit; but be an imitator of the apostolic doctrine, the prophetic grace, and the virtue of the saints; so that you may bear fruit and store up a harvest of goodness, like Joseph, who by the abundance of grain excluded the hunger of prolonged barrenness: like Habakkuk, who, by bringing a meal to the reapers, was lifted up by an angel and travelled along an aerial path, and upon returning to the earth, amidst the fierce roars of lions, served a sweet feast to the godly prophet.
Augustine of HippoAD 430
Exposition on Psalm 37
"Be not envious because of evil-doers, neither be envious against the workers of iniquity" [Psalm 37:1]. "For they shall soon wither like the grass, and shall fade like the herbs of the meadow" [Psalm 37:2]. That which to you seems long, is "soon" in the sight of God. Conform you yourself to God; and it will be "soon" to you. That which he here calls "grass," that we understand by the "herbs of the meadow." They are some worthless things, occupying the surface only of the ground, they have no depth of root. In the winter then they are green; but when the summer sun shall begin to scorch, they will wither away. For now it is the season of winter. Your glory does not as yet appear. But if your love has but a deep root, like that of many trees during winter, the frost passes away, the summer (that is, the Day of Judgment) will come; then will the greenness of the grass wither away. Then will the glory of the trees appear. "For you" (says the Apostle) "are dead," [Colossians 3:3] even as trees seem to be in winter, as it were dead, as it were withered. What is our hope then, if we are dead? The root is within; where our root is, there is our life also, for there our love is fixed. "And your life is hid with Christ in God." [Colossians 3:3] When shall he wither who is thus rooted? But when will our spring be? When our summer? When will the honour of foliage clothe us around, and the fullness of fruit make us rich? When shall this come to pass? Hear what follows: "When Christ, who is our life, shall appear, then shall you also appear with Him in glory." And what then shall we do now? "Be not envious because of the evil-doers, neither be envious against the workers of iniquity. For they shall soon wither like the grass, and fade like the herb of the meadow."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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