TRV
Study This Verse
Commentary on Psalms 37 verses 21–33
These verses are much to the same purport with the foregoing verses of this psalm, for it is a subject worthy to be dwelt upon. Observe here,
I. What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God, 1. We must make conscience of giving every body his own; for the wicked borrows and pays not again, Psa 37:21. It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them. 2. We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate: He shows mercy, and gives, Psa 37:21. He is ever merciful, or every day, or all the day, merciful, and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful. 3. We must leave our sins, and engage in the practice of serious godliness (Psa 37:27): Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion. 4. We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man (Psa 37:30) that his mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him. His tongue talks not of things idle and impertinent, but of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying. 5. We must have our wills brought into an entire subjection to the will and word of God (Psa 37:31): The law of God, of his God, is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment (Psa 37:30), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform: None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it.
II. What is assured to us, as instances of our happiness and comfort, upon these conditions.
1.That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments (Psa 37:22): Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that shall inherit the earth, or the land (for so the same word is translated, Psa 37:29), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world. The earth shall yield us her increase if God, as our own God, give us his blessing, Psa 67:6. And as those whom God blesses are thus blessed indeed (for they shall inherit the land), so those whom he curses are cursed indeed; they shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it.
2.That God will direct and dispose of our actions and affairs so as may be most for his glory (Psa 37:23): The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying, This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this, (1.) Because he delights in his way, and is well pleased with the paths of righteousness wherein he walks. The Lord knows the way of the righteous (Psa 1:6), knows it with favour, and therefore directs it. (2.) That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance.
3.That God will keep us from being ruined by our falls either into sin or into trouble (Psa 37:24): Though he fall, he shall not be utterly cast down. (1.) A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter. (2.) A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him.
4.That we shall not want the necessary supports of this life (Psa 37:25): "I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them, I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread." David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises (Mar 10:30), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Phi 1:29) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man that wanders abroad for bread, saying, Where is it? Job 15:23. Nor shall he be denied, as the prodigal, that would fain have filled his belly, but no man gave unto him, Luk 15:16. Nor shall he grudge if he be not satisfied, as David's enemies, when they wandered up and down for meat, Psa 59:15. Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is withholding more than is meet that tends to poverty, Pro 11:24.
5.That God will not desert us, but graciously protect us in our difficulties and straits (Psa 37:28): The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will preserve them to his heavenly kingdom; that is a preservation for ever, Ti2 4:18; Psa 12:7.
6.That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall dwell for evermore (Psa 37:27), and not be cut off as the seed of the wicked, Psa 37:28. Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation.
7.That we shall not become a prey to our adversaries, who seek our ruin, Psa 37:32, Psa 37:33. There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of, - that great red dragon, who seeks to slay them, - that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments. (1.) He shall not prevail as a field-adversary: The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and their faith shall not fail, Luk 22:31, Luk 22:32. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, Co1 10:13. (2.) He shall not prevail as a law-adversary: God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua (Zac 3:1, Zac 3:2), The Lord rebuke thee, O Satan! It is God that justifies, and then who shall lay any thing to the charge of God's elect?
(Verse 26.) But how can he be in need who has mercy and lends all day? What is it that the righteous person lends? Not bronze, not iron, not lead, but silver purified by fire. He brings this to the table of the Lord, and distributes it to those who seek it: to one person, to two, to five minas daily he distributes, and it never runs out. But we have heard that lending at interest is condemned in the Law, with Moses saying: You shall not lend at interest (Deuteronomy 23:19). There is a twofold division: one of money, the other of grace. Divide both; for it is written: If you offer rightly, but do not divide rightly, you have sinned: be still (Genesis IV, 7). And you divide rightly, so as not to sin. Let Moses himself teach you to divide, who admonished to divide rightly; that you may follow what Abel did, who divided rightly: and flee from what Cain the murderer did, who did not know how to divide rightly. Therefore the Holy Spirit divides divisions, who, dividing all things, gives to each according to his will: He as He wills, you as you are able, as you are capable with your talent. Divide when the Law speaks about money, and when it speaks about grace. For it is said to you: You shall lend to nations, whose Lord demands interest: but you shall not borrow (Deuteronomy XV, 6). There is both money of interest, and grace, whose Lord demands interest; money of interest has material wealth, grace bestows faith. Lend therefore faith to nations, so that grace may abound to you: but you, do not borrow as if needy, but as if rich and wealthy, lend with interest. Peter lent, Paul lent, John the Evangelist lent, both lent, and they did not need; that is, they lent Christ's money, they did not lend money for interest. So lend, and do not cease to lend. Do you hear what Scripture says: All day long he is gracious and lends. The righteous man lends during the day, the greedy person at night; for grace is of the light, but greed is of the darkness. And therefore, the seed of the lender's faith will be in blessing, surely having the reward of blessings.
There is money lent out at interest, and there is money lent in kindness. But the Lord expects a return. Money gets interest paid in cash. The grace of kindness wins an increase of faith. Lend out your faith generously to the Gentiles, and your grace will be multiplied. Do not go about borrowing like a pauper. Act like someone really rich and lend out so as to make great profit. Peter lent; Paul lent; John the Evangelist lent; and certainly they were not in want. What they lent was Christ’s money; they were not charging high rates of interest. So lend and do not grow weary.
"He is always merciful, and lends" [Psalm 37:26]. "Fœneratur" is used in Latin indeed, both for him who lends, and for him who borrows. But in this passage the meaning is more plain, if we express it by "fœnerat." What matters it to us, what the grammarians please to rule? It were better for us to be guilty of a barbarism, so that you understand, than that in our propriety of speech ye be left unprovided. Therefore, that "righteous man is all day merciful, and (fœnerat) lends." Let not the lenders of money on usury, however, rejoice. For we find it is a particular kind of lender that is spoken of, as it was a particular kind of bread; that we may, in all passages, "remove the roof," and find our way to Christ. I would not have you be lenders of money on usury; and I would not have you be such for this reason, because God would not have you....Whence does it appear that God would not have it so? It is said in another place, "He that puts not out his money to usury." And how detestable, odious, and execrable a thing it is, I believe that even usurers themselves know. Again, on the other hand, I myself, nay rather our God Himself bids you be an usurer, and says to you, "Lend unto God." If you lend to man, have you hope? And shall you not have hope, if you lend to God? If you have lent your money on usury to man, that is, if you have given the loan of your money to one, from whom you expect to receive something more than you have given, not in money only, but anything, whether it be wheat, or wine, or oil, or whatever else you please, if you expect to receive more than you have given, you are an usurer, and in this particular are not deserving of praise, but of censure. "What then," you say, "am I to do, that I may 'lend' profitably?" Consider what the usurer does. He undoubtedly desires to give a less sum, and to receive a larger; do thou this also; give thou a little, receive much. See how your principal grows, and increases! Give "things temporal," receive "things eternal:" give earth, receive heaven! And perhaps you would say, "To whom shall I give them?" The self-same Lord, who bade you not lend on usury, comes forward as the Person to whom you should lend on usury! Hear from Scripture in what way you may "lend unto the Lord." "He that has pity on the poor, lends unto the Lord." [Proverbs 10:17] For the Lord wants not anything of you. But you have one who needs somewhat of you: you extend it to him; he receives it. For the poor has nothing to return to you, and yet he would himself fain requite you, and finds nothing wherewith to do it: all that remains in his power is the good-will that desires to pray for you. Now when the poor man prays for you, he, as it were, says unto God, "Lord, I have borrowed this; be Thou surety for me." Then, though you have no bond on the poor man to compel his repayment, yet you have on a sponsible security. See, God from His own Scriptures says unto you; "Give it, and fear not; I repay it. It is to Me you give it." In what way do those who make themselves sureties for others, express themselves? What is it that they say? "I repay it: I take it upon myself. It is to me you are giving it." Do we then suppose that God also says this, "I take it on Myself. It is unto me you give it"? Assuredly, if Christ be God, of which there is no doubt, He has Himself said, "I was an hungred, and you gave Me meat." [Matthew 25:35] And when they said unto Him, "When saw we You hungry?" [Matthew 25:37] that He might show Himself to be the Surety for the poor, that He answers for all His members, that He is the Head, they the members, and that when the members receive, the Head receives also; He says, "Inasmuch as you have done it to one of the least of these that belong to Me, you have done it unto Me." [Matthew 25:40] Come, thou covetous usurer, consider what you have given; consider what you are to receive. Had you given a small sum of money, and he to whom you had given it were to give you for that small sum a great villa, worth incomparably more money than you had given, how great thanks would you render, with how great joy would you be transported! Hear what possession He to whom you have been lending bestows. "Come, you blessed of My Father, receive" [Matthew 25:34] — What? The same that they have given? God forbid! What you gave were earthly things, which, if you had not given them, would have become corrupted on earth. For what could you have made of them, if you had not given them? That which on earth would have been lost, has been preserved in heaven. Therefore what we are to receive is that which has been preserved. It is your desert that has been preserved, your desert has been made your treasure. For consider what it is that you are to receive. Receive— "the kingdom prepared for you from the foundation of the world." On the other hand, what shall be their sentence, who would not "lend"? "Go ye into everlasting fire, prepared for the devil and his angels." [Matthew 25:41] And what is the kingdom which we receive called? Consider what follows: "And these shall go into everlasting burning; but the righteous into life eternal." [Matthew 25:46] Make interest for this; purchase this. Give your money on usury to earn this. You have Christ throned in heaven, begging on earth. We have discovered in what way the righteous lends. "He is always merciful, and lends."
Continue studying Psalms 37:26 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 37:26 profoundly illustrates the character and enduring legacy of the righteous individual, asserting that their consistent demonstration of mercy and active generosity is met with divine favor, extending blessings not only upon themselves but also upon their descendants. This verse encapsulates a foundational truth of wisdom literature: a life lived righteously, marked by compassion and active benevolence, secures a lasting inheritance and generational prosperity that flows directly from God's own faithful and gracious character.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 37:26 employs several literary devices to convey its profound message. Characterization is central, as the verse paints a vivid portrait of the righteous individual as "ever merciful" and actively "lending." This positive characterization serves as an ideal for the reader to emulate, contrasting sharply with the fleeting nature of the wicked described elsewhere in the psalm. The verse also utilizes Cause and Effect, implicitly linking the righteous person's character and actions (consistent mercy, active lending) to the promised outcome (their seed being blessed). This establishes a clear moral and theological framework for understanding divine recompense. Furthermore, there is an element of Synecdoche or Metonymy in the use of "seed" to represent the entire lineage or descendants, highlighting the generational scope of God's blessing and the enduring impact of righteous living. The verse also functions as a Proverbial Statement, offering a concise, general truth about the consequences of righteous living, typical of wisdom literature, designed to instruct and encourage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 37:26 resonates deeply with core biblical themes, particularly God's covenant faithfulness and the nature of true righteousness. The consistent mercy and generosity of the righteous person mirror the very character of God, who is described throughout Scripture as compassionate and gracious, slow to anger, and abounding in steadfast love. This verse implies that those who align their lives with God's attributes become conduits of His blessing, extending His goodness into the world and across generations. It reinforces the principle that obedience and a life of integrity are not only pleasing to God but also bring tangible, enduring benefits, both spiritual and material, to the individual and their lineage. This concept is rooted in the Abrahamic covenant, where God promised to bless Abraham and make his descendants a blessing to all nations, establishing a pattern of generational favor for those who walk in faith and embody His character.
REFLECTION AND APPLICATION
Psalms 37:26 serves as a powerful call to cultivate a life marked by consistent mercy and active generosity. It challenges us to reflect God's character in our daily interactions, particularly in how we steward our resources and respond to the needs of others. The promise of generational blessing reminds us that our actions today have far-reaching implications, shaping the spiritual, moral, and even material inheritance we leave for our children and grandchildren. Living righteously, therefore, is not merely about personal piety but about actively participating in God's redemptive plan to bless the world through His people. It encourages us to live with an eternal perspective, investing in a legacy of faith and compassion that will echo through the generations, trusting that God will honor those who honor Him and extend His favor to their lineage. This verse inspires us to live with open hands and a compassionate heart, knowing that such a life is both pleasing to God and foundational for a blessed future.
Questions for Reflection
FAQ
Does "lendeth" in this context imply an expectation of repayment, or is it more akin to charitable giving?
Answer: In the context of Psalms 37, "lendeth" (לָוָה, lâvâh) is best understood as an act of generous, compassionate giving, often without the expectation of repayment. While the literal meaning of the word can be "to lend," in wisdom literature and the broader biblical teaching on care for the poor, lending to those in distress was frequently a form of practical charity. The emphasis is on the benevolent character of the righteous individual who actively provides assistance to the needy, reflecting God's own generosity and provision. This aligns with New Testament teachings on giving, where believers are encouraged to give freely and without grudging or compulsion, knowing that God loves a cheerful giver (2 Corinthians 9:7). The blessing promised is not a return on investment, but a divine reward for a life lived in accordance with God's compassionate nature and covenant principles.
Is the blessing on "his seed" always material prosperity, or does it encompass more?
Answer: The blessing on "his seed" (זֶרַע, zeraʻ) is comprehensive and extends far beyond mere material prosperity. While material provision can certainly be a component, the biblical concept of blessing (from H1293, Bᵉrâkâh) encompasses holistic well-being, including spiritual flourishing, moral integrity, divine protection, peace, and favor. It speaks to the enduring legacy of a righteous life, where descendants are blessed with a godly heritage, a strong moral compass, and often, the favor of God in their lives. This includes the blessing of knowing God, walking in His ways, and experiencing His presence, which is infinitely more valuable than material wealth alone. Passages like Psalm 112:1-3 illustrate this, describing the blessed "seed" as "mighty upon earth" and the "generation of the upright" as blessed, implying strength of character, divine favor, and spiritual prosperity, not just financial abundance.
CHRIST-CENTERED FULFILLMENT
Psalms 37:26 finds its ultimate and most profound fulfillment in Jesus Christ. He is the perfectly righteous one, the quintessential embodiment of mercy and generosity. Where human righteousness is imperfect and often inconsistent, Christ is "ever merciful," demonstrating unparalleled compassion in His life, ministry, and sacrificial death. He "lent" not merely resources, but His very life, pouring Himself out for the sake of a lost humanity, becoming poor that we might become rich (2 Corinthians 8:9). His ultimate act of "lending" was on the cross, where He gave Himself as the Lamb of God who takes away the sin of the world, an act of immeasurable mercy and generosity that secured our salvation. The "seed" of Christ, His spiritual offspring—those who believe in Him and are born again into His family—are eternally and supremely blessed. Through His finished work, believers receive an inheritance that is imperishable, undefiled, and unfading, kept in heaven for them (1 Peter 1:3-4). The generational blessing promised in the Old Testament finds its glorious culmination in the new covenant, where all who are "in Christ" become Abraham's seed and heirs according to the promise (Galatians 3:29), securing an eternal legacy of grace, righteousness, and glory through their union with the perfectly merciful and generous Son of God.