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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?
(Verses 27, 28, 29.) Turn away from evil and do good; and dwell forever. For the Lord loves justice, and will not forsake his saints: they will be preserved forever. But the wicked will be punished, and the seed of the wicked will perish. The righteous will inherit the land, and dwell forever upon it. These verses demonstrate that we belong to the Lord, and that he is the judge of our thoughts and actions, considering the merits of each individual. He does not act without judgment, but discerns between good and evil deeds. Therefore, it must be avoided and good must be done. Do not confuse good and evil; first, you must be free from sin; then, you must bear the fruits of innocence, so that you can be eternal. Do not think that your sins go unnoticed by God; for many fall in this way. He himself sees and condemns all things, and exterminates the seed of the wicked; indeed, the seed is not of physical generation, but of internal mind and succession of impiety (Job 1:1). For certainly Job, born of the seed of Esau, is testified in the Scripture. How then did the seed of Esau perish in Job, when he was such a great man, foreseeing the coming of the Lord to the earth, who would subdue the prince of this world, the devil? Therefore, this is questioned, lest evil be transferred to future generations. Christ works this through the sacrament of baptism, so that each person may put off what they were born with and put on what they are reborn with: so that they may become heirs not of their family, but of grace; so that they may acquire for themselves an eternal dwelling place. But whoever deserves to dwell in the world of ages, he himself shall honor God in the ages of ages.
Observe therefore what follows, and be not slothful. "Depart from evil, and do good" [Psalm 37:27]. Do not think it to be enough for you to do, if you dost not strip the man who is already clothed. For in not stripping the man who is already clothed, you have indeed "departed from evil:" but do not be barren, and wither. So choose not to strip the man who is clothed already, as to clothe the naked. For this is to "depart from evil, and to do good." And you will say, "What advantage am I to derive from it?" He to whom you lend has already assured you of what He will give you. He will give you everlasting life. Give to Him, and fear not! Hear too what follows: "Depart from evil, and do good, and dwell for evermore." And think not when you give that no one sees you, or that God forsakes you, when haply after you have given to the poor, and some loss, or some sorrow for the property you have lost, should follow, and you should say to yourself, "What has it profited me to have done good works? I believe God does not love the men who do good." Whence comes that buzz, that subdued murmur among you, except that those expressions are very common? Each one of you at this present moment recognises these expressions, either in his own lips, or on those of his friend. May God destroy them; may He root out the thorns from His field; may He plant "the good seed," and "the tree bearing fruit"! For wherefore are you afflicted, O man, that you have given some things away to the poor, and hast lost certain other things? Do you see not that it is what you have not given, that you have lost? Wherefore do you not attend to the voice of your God? Where is your faith? Wherefore is it so fast asleep? Wake it up in your heart. Consider what the Lord Himself said unto you, while exhorting you to good works of this kind: "Provide yourselves bags which wax not old; a treasure in the heavens that fails not, where no thief approaches." [Luke 12:33] Call this to mind therefore when you are lamenting over a loss. Wherefore do you lament, thou fool of little mind, or rather of unsound mind? Wherefore did you lose it, except that thou did not lend it to Me? Wherefore did you lose it? Who has carried it off? You will answer, "A thief." Was it not this, that I forewarned you of? That you should not lay it up where the thief could approach? If then he who has lost anything, grieves, let him grieve for this, that he did not lay it up there, whence it could not be lost.
One of the hermits said, ‘Unless you first hate, you cannot love. Unless you hate sin, you cannot live sinlessly. As it is written, “Depart from evil and do good” (Ps. 37:27). But perseverance is needed for this. Adam, even though he was in Paradise, disobeyed God’s command while Job, who was living on a dung hill, kept it. It seems that God requires from us a good intention, that is, that we should fear him always.’
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SUMMARY
Psalms 37:27 delivers a profound and foundational ethical and spiritual directive, encapsulating the essence of a life lived in alignment with God's will. It issues a dual command to actively turn away from wickedness and intentionally pursue righteousness, immediately followed by a profound promise of enduring stability and blessed existence. This concise verse serves as a cornerstone for understanding the interconnectedness of obedience, divine faithfulness, and the lasting inheritance promised to the righteous within the broader wisdom tradition of the Psalms, urging believers to embrace a life of active godliness for eternal benefit.
CONTEXT
Literary Context: Psalm 37 is a didactic (teaching) wisdom psalm, attributed to David, designed to encourage the righteous who are perplexed by the apparent prosperity of the wicked. Throughout the psalm, a stark contrast is drawn between the fleeting success of evildoers and the ultimate, enduring blessedness of those who trust in the Lord. It employs an acrostic structure (though not perfectly maintained in all sections), using successive letters of the Hebrew alphabet to begin stanzas, which aids memorization and emphasizes its instructional purpose. Verse 27 functions as a direct, imperative exhortation, providing practical guidance on how to live righteously in a world where injustice seems prevalent. It follows earlier calls to "trust in the Lord and do good" in Psalms 37:3 and "delight yourself in the Lord" in Psalms 37:4, reinforcing the active nature of faith and setting the stage for the promised reward of enduring dwelling.
Historical & Cultural Context: Composed in ancient Israel, likely during the monarchy, Psalm 37 reflects the societal challenges of its time where the righteous often faced oppression or disadvantage while the wicked seemed to flourish. The concept of "inheriting the land" (mentioned repeatedly in Psalm 37, e.g., Psalms 37:9) was deeply rooted in the Abrahamic covenant and the promise of the land of Canaan. For an Israelite, dwelling securely in the land was a tangible sign of God's blessing and covenant faithfulness. The psalm addresses the tension between immediate appearances and God's ultimate justice, a common theme in wisdom literature. It reassures believers that God's moral order will ultimately prevail, and steadfast obedience leads to lasting security, contrasting with the temporary nature of the wicked's success, who will "soon fade like the grass" as described in Psalms 37:2.
Key Themes: This verse contributes significantly to several key themes within Psalm 37 and the broader biblical narrative. Firstly, it underscores Active Righteousness, emphasizing that a life pleasing to God involves both a decisive turning away from sin ("depart from evil") and an intentional turning towards good works ("do good"). This dual aspect highlights that spiritual maturity is not merely passive abstinence but active engagement in God's purposes. Secondly, it speaks to Divine Justice and Retribution, reassuring the faithful that while the wicked may prosper for a time, their end is destruction, whereas the righteous, through their obedience, secure a lasting inheritance. This is a recurring theme in the psalm, as seen in the contrast between the fading of the wicked like grass (Psalms 37:2) and the enduring inheritance of the righteous (Psalms 37:29). Lastly, the promise to "dwell for evermore" points to Enduring Blessing and Security, which, while rooted in the earthly promise of the land, carries profound implications for spiritual stability and future hope, even echoing into eschatological promises of eternal life with God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 37:27 masterfully employs several literary devices to convey its profound message. The most prominent is Imperative, as seen in the direct commands "Depart from evil" and "do good," which lend a sense of urgency and direct instruction to the reader. This didactic tone is characteristic of wisdom literature. The verse also utilizes Parallelism, specifically a form of Synthetic Parallelism or Complementary Parallelism, where the second and third clauses expand upon or complete the thought of the first. "Depart from evil" and "do good" form an antithetical pair in concept (turning from vs. turning to) but a complementary pair in practice, defining the two necessary aspects of righteousness. The final clause, "and dwell for evermore," serves as a Promise or Consequence, directly linking the obedient actions to a blessed outcome, thereby providing motivation and assurance. The entire verse functions as a concise Aphorism, a short, pithy statement expressing a general truth or principle, making it memorable and impactful for ethical instruction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 37:27 resonates deeply with the broader biblical emphasis on active righteousness and the faithfulness of God to those who walk in His ways. It underscores a fundamental principle of covenant theology: obedience leads to blessing, while disobedience leads to consequences. This verse teaches that true faith is not passive but manifests in concrete actions—a decisive turning from sin and a proactive engagement in good works. This dual injunction mirrors the very nature of repentance (turning from sin) and conversion (turning to God and His ways). The promise of "dwelling for evermore" connects to God's enduring covenant faithfulness, assuring His people of lasting security and inheritance, both in their earthly lives and in the ultimate eschatological hope of eternal life in His presence. It reflects God's character as a just God who rewards the righteous and punishes the wicked, providing comfort and motivation for those who seek to live godly lives amidst a world that often seems to favor the unrighteous.
REFLECTION AND APPLICATION
Psalms 37:27 offers timeless wisdom that challenges believers to a dynamic and intentional walk with God. It reminds us that our faith is not merely a set of beliefs but a call to action. "Departing from evil" requires constant vigilance, self-examination, and a willingness to repent and turn away from anything that displeases God, whether it be harmful habits, negative attitudes, or sinful desires. This is an ongoing process of sanctification, a daily choice to crucify the flesh and follow Christ. Equally important is the command to "do good." This calls us to be proactive agents of God's love and justice in the world, seeking opportunities to serve others, promote righteousness, speak truth, and extend compassion. It means actively cultivating virtues like kindness, generosity, integrity, and humility, reflecting the very character of God. The promise to "dwell for evermore" serves as a powerful motivation and source of hope, assuring us that our efforts are not in vain. God is faithful to His promises, and a life lived in obedience to Him leads to true, lasting security and blessing, far surpassing any temporary gains the world might offer. This verse encourages us to live with an eternal perspective, trusting that God's ultimate justice and goodness will prevail.
Questions for Reflection
FAQ
What does "depart from evil" truly mean in practice for a modern believer?
Answer: "Depart from evil" means more than just avoiding overt sins like lying or stealing. In practice, it involves a comprehensive turning away from anything that is contrary to God's character and will. This includes renouncing sinful thoughts, attitudes (like bitterness, envy, or pride), harmful speech, and destructive habits. It also means disengaging from cultural norms or societal pressures that compromise biblical principles. Practically, it requires discernment, a conscious choice to say "no" to temptation, and a commitment to spiritual disciplines like prayer, Bible study, and accountability, which strengthen one's resolve to walk in purity. It's a continuous process of repentance and sanctification, empowered by the Holy Spirit, aligning one's life with the holiness of God as revealed in His Word.
Is "dwell for evermore" only about earthly prosperity or does it refer to eternal life?
Answer: In the immediate context of Psalm 37, "dwell for evermore" primarily refers to the righteous inheriting the land and enjoying lasting security, peace, and prosperity in their earthly lives, contrasting with the fleeting success and ultimate destruction of the wicked. This reflects the covenant promises made to Israel regarding their dwelling in the promised land (Deuteronomy 4:40). However, biblical promises often have multiple layers of fulfillment. The phrase "for evermore" (לְעוֹלָם, l'olam) frequently carries connotations of perpetuity or eternity in the Old Testament. Therefore, while rooted in an earthly promise, it also foreshadows and points to the ultimate, eternal security and blessed existence that believers will experience with God in the new heavens and new earth, a concept fully revealed in the New Testament. It encompasses both a stable, blessed life on earth and an eternal inheritance in the presence of God.
How does this verse relate to the New Testament teaching on grace, not works, for salvation?
Answer: Psalms 37:27, like much of the Old Testament, emphasizes obedience and good works as the pathway to blessing and a secure future. This does not contradict the New Testament teaching that salvation is by grace through faith, not by works (Ephesians 2:8-9). Rather, it complements it. The Old Testament consistently teaches that genuine faith produces good works. Our "departing from evil" and "doing good" are not the means by which we earn salvation, but rather the evidence and fruit of a saving faith that has been transformed by God's grace. When we are saved by grace, the Holy Spirit enables us to obey God's commands and live a life that reflects His righteousness. Thus, the commands in Psalms 37:27 describe the transformed life of a believer who has already received God's grace and is now empowered to walk in a manner pleasing to Him (Titus 2:11-14). Good works are the natural outflow of a heart renewed by God's Spirit, demonstrating the reality of our faith.
CHRIST-CENTERED FULFILLMENT
Psalms 37:27 finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent example of one who perfectly "departed from evil" and "did good." As the sinless Son of God, Jesus never succumbed to temptation or engaged in any form of evil, being "without sin" as described in Hebrews 4:15. His entire earthly ministry was characterized by actively "doing good"—healing the sick, casting out demons, teaching truth, feeding the hungry, and ultimately offering Himself as the perfect sacrifice for sin, as testified in Acts 10:38. Furthermore, it is through Christ's atoning work that humanity is enabled to "depart from evil." His death on the cross broke the power of sin, and His resurrection provides new life, empowering believers to turn from their former ways and walk in newness of life, as explained in Romans 6:1-11. The Holy Spirit, given through Christ, indwells believers, empowering them to "do good" and live a life of active righteousness, bearing the fruit of the Spirit, which includes goodness and self-control, as listed in Galatians 5:22-23. Finally, the promise to "dwell for evermore" is fully realized in Christ. He is our eternal dwelling place, and through Him, believers are promised an eternal inheritance and a secure dwelling with God in the new heavens and new earth, for He has gone to prepare a place for us (John 14:2-3) and God Himself will dwell with His people (Revelation 21:3-4). Thus, Christ is both the perfect embodiment of the command and the gracious enabler and guarantor of the promise.