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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.
"The righteous shall inherit the land" [Psalm 37:29]. Here again let not covetousness steal on you, nor promise you some great estate; hope not to find there, what you are commanded to despise in this world. That "land" in the text, is a certain "land of the living," the kingdom of the Saints. Whence it is said: "You are my hope, my portion in the land of the living." For if your life too is the same life as that there spoken of, think what sort of "land" you are about to inherit. That is "the land of the living;" this the land of those who are about to die: to receive again, when dead, those whom it nourished when living. Such then as is that land, such shall the life itself be also: if the life be for ever, "the land" also is to be yours "for ever." And how is "the land" to be yours "for ever"?
"And they shall dwell therein" (it says) "for ever." It must therefore be another land, where "they are to dwell therein for ever." For of this land (of this earth) it is said, "Heaven and earth shall pass away." [Matthew 24:35]
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SUMMARY
Psalms 37:29 stands as a cornerstone promise within this didactic wisdom psalm, unequivocally declaring that "The righteous shall inherit the land, and dwell therein for ever." This verse offers profound and enduring reassurance to the faithful, starkly contrasting their secure, perpetual blessedness with the fleeting prosperity and ultimate demise of the wicked. It encapsulates a fundamental truth of divine justice, underscoring God's unwavering faithfulness to His covenant promises and the eternal security awaiting those who live in humble obedience and trust.
CONTEXT
Literary Context: Psalm 37 is a meticulously crafted wisdom psalm, structured as an alphabetic acrostic, traditionally attributed to David. Its primary didactic purpose is to provide spiritual instruction and profound encouragement to believers who are often perplexed, disheartened, or tempted to envy the apparent success and flourishing of the wicked, while the righteous seem to endure hardship or struggle. The psalm systematically and repeatedly contrasts the temporary, ephemeral nature of the wicked's prosperity with the enduring inheritance, ultimate vindication, and lasting peace reserved for the righteous. Verse 29 serves as a definitive, climactic declaration within this overarching theme, reinforcing the long-term, eschatological perspective that God's perfect justice will ultimately prevail, and His faithful servants will receive an everlasting blessing. The surrounding verses, such as the exhortation to "Depart from evil, and do good; and dwell for evermore" in Psalms 37:27 and the description of the righteous's wise speech in Psalms 37:30-31, further elaborate on the character and conduct that define the righteous, underscoring why they are the rightful recipients of this divine and enduring promise.
Historical & Cultural Context: In ancient Israel, the concept of "inheriting the land" (specifically, the Promised Land of Canaan) was deeply embedded within the foundational Abrahamic and Mosaic covenants. It represented the tangible manifestation of God's faithfulness, His covenant blessings, and the fulfillment of His promises to His chosen people. Possession of the land signified divine favor, security, abundance, and a place of settled peace. However, this inheritance was never unconditional; it was inextricably linked to Israel's obedience to God's commands, as vividly articulated throughout the Pentateuch, particularly in the blessings and curses outlined in Deuteronomy 28. Culturally, the daily experience often presented a tension between the theological ideal of divine justice and the lived reality where the wicked sometimes prospered, seemingly unpunished. Psalm 37 directly confronts this tension, offering a theological framework that reminds its audience that God's justice operates on an eternal timeline, not merely an immediate one, and that the ultimate, lasting, and secure inheritance is reserved for those who remain steadfastly faithful to Him, even amidst present trials.
Key Themes: This verse contributes profoundly to several key theological and narrative themes prevalent not only in Psalm 37 but also across broader biblical theology. Firstly, the theme of Divine Justice and Retribution is paramount; the psalm consistently asserts that God will ultimately judge the wicked and reward the righteous, even if this divine order is not immediately apparent. Secondly, Enduring Inheritance is powerfully highlighted, drawing a sharp contrast between the fleeting nature of worldly gain and the permanent, secure blessings God bestows upon His faithful. This inheritance transcends mere physical land, encompassing spiritual peace, ultimate security, and an everlasting relationship with God. Thirdly, the psalm emphasizes the critical importance of Trust and Patience in God; believers are repeatedly exhorted to "fret not" themselves because of evildoers (Psalms 37:1) and to wait patiently for the Lord, confident that He will act on their behalf and bring about their vindication. Finally, the verse underscores the Blessedness of the Righteous, defining righteousness not as human perfection but as a life lived in humble dependence on God, characterized by integrity, faithfulness, and obedience, leading inexorably to His enduring favor and eternal dwelling.
EXPOSITION AND ANALYSIS
Key Word Analysis
Righteous (Hebrew, tsaddîyq', H6662): This term (H6662) refers to individuals who are "just" or "lawful," signifying those in a right relationship with God. It describes a person characterized by integrity, moral uprightness, and adherence to God's revealed standards of justice and ethics. In the context of Psalm 37, the tsaddîyq stands in stark contrast to the "wicked" or "evildoers"; they are those who trust in the Lord, commit their way to Him, and patiently wait for His intervention, demonstrating a consistent orientation of heart and life towards God's will, marked by faith and obedience rather than sinless perfection.
Inherit (Hebrew, yârash', H3423): This verb (H3423) denotes the act of "occupying" or "possessing" something, often by driving out previous tenants or as a rightful heir. It implies a secure, lasting acquisition, not a temporary lease or fleeting gain. The use of yârash here emphasizes that the "land" is a divinely bestowed gift, a permanent legacy that belongs to the righteous by virtue of their covenant relationship with God and His unwavering promises. It signifies a guaranteed future possession, a secure and enduring reality.
Land (Hebrew, ʼerets', H776): This word (H776) has a broad semantic range, referring to a specific territory (like the land of Israel), the ground, or the entire earth ("world"). In the Old Testament, it frequently denotes the Promised Land, a physical space of blessing, security, and covenant fulfillment for the nation of Israel. However, within wisdom literature and especially when interpreted through a New Testament lens, its meaning expands to encompass a broader spiritual and eschatological reality—God's renewed creation, a place of ultimate peace, security, and eternal dwelling in His presence. This dual meaning allows for both a historical application to Israel's physical inheritance and a universal, spiritual application for all believers in God's ultimate kingdom.
Verse Breakdown
"The righteous shall inherit the land": This initial clause establishes the primary subjects and the foundational action of the divine promise. "The righteous"—those whose lives are aligned with God's will and who place their trust in Him—are identified as the recipients. The verb "shall inherit" signifies a permanent, rightful, and divinely guaranteed possession, not a temporary lease or a fleeting acquisition. The "land" initially refers to the Promised Land of Israel, symbolizing God's covenant faithfulness and blessing. However, its meaning extends beyond a mere geographical location to encompass a state of secure dwelling, peace, and abundance under God's sovereign favor, representing a spiritual inheritance that transcends earthly boundaries and speaks to a comprehensive state of blessing.
"and dwell therein for ever": This second clause powerfully amplifies and eternally secures the promise articulated in the first. The phrase "and dwell therein" emphasizes a state of settled, peaceful, and secure habitation, implying stability, permanence, and freedom from displacement. The crucial addition "for ever" (Hebrew, ʻad, H5703) underscores the eternal, perpetual nature of this inheritance. It stands in stark contrast to the temporary existence and ultimate destruction of the wicked, whose prosperity is fleeting. For the righteous, this inheritance is not merely a present reality but an eternal one, signifying an everlasting relationship with God and a permanent, secure place in His kingdom, free from the anxieties, injustices, and transient nature of the present world.
Literary Devices
Psalm 37:29, situated within the broader context of the psalm, masterfully employs several literary devices to convey its profound and comforting message. Contrast is a pervasive and foundational device throughout Psalm 37, and this verse serves as a direct, powerful counterpoint to the fate of the wicked, who "shall soon be cut down like the grass" (Psalms 37:2). The enduring, permanent inheritance of the righteous is starkly contrasted with the ephemeral prosperity and ultimate demise of the ungodly, thereby highlighting the certainty of divine justice. Symbolism is profoundly evident in the term "the land," which, while literally referring to the earthly Promised Land of Canaan, also functions as a rich symbol for God's comprehensive blessings, ultimate security, and the eschatological dwelling place for His redeemed people in His renewed creation. The phrase "for ever" functions as Emphasis or Hyperbole, stressing the absolute permanence, eternal nature, and unshakeable security of the righteous's inheritance, transcending all temporal limitations and reinforcing God's unwavering faithfulness to His promises. The psalm's underlying Acrostic structure, though not directly impacting the meaning of this single verse, subtly reinforces the comprehensive, orderly, and divinely ordained nature of God's wisdom and promises, providing a structured framework for the unfolding truths presented.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 37:29 resonates deeply with the overarching biblical narrative of God's covenant faithfulness and His ultimate redemptive plan for His people. The promise of inheriting the "land" connects directly to the foundational Abrahamic covenant, where God promised Abraham and his descendants a specific land (Genesis 12:7). This promise, initially geographical, evolved throughout the Old Testament to become a potent symbol of God's kingdom, His sovereign rule, and the ultimate restoration of creation. The "righteous" are those who, by faith, align themselves with God's character and purposes, and their enduring inheritance is a powerful testament to divine justice and the permanent nature of God's blessings. This verse points forward to a future where God's people will dwell securely in His presence, free from the turmoil and injustices of the wicked, in a renewed and perfected creation. It underscores the profound theological truth that God's promises are not merely temporal or conditional but extend into eternity, guaranteeing a lasting peace, security, and fellowship for all who trust in Him.
REFLECTION AND APPLICATION
Psalms 37:29 offers a profound and stabilizing anchor for the soul in a world frequently characterized by rampant injustice, moral decay, and the disheartening apparent flourishing of wickedness. It serves as a powerful call for believers to recalibrate their perspective, shifting their gaze from immediate, often perplexing circumstances to God's eternal timeline and His unwavering, immutable promises. Rather than succumbing to anxiety, envy, or despair over the temporary successes of the ungodly, we are profoundly encouraged to cultivate a life of genuine righteousness—a life marked by unwavering trust in God, humble obedience to His commands, and a steadfast, active commitment to doing good. The "land" we are promised to inherit is not merely a physical place but a rich spiritual reality of profound peace, ultimate security, and eternal fellowship with God, culminating in the glorious new heavens and new earth. This verse serves as a vital reminder that our true, lasting inheritance is secured by God's faithfulness and sovereign grace, not by our fleeting earthly achievements, possessions, or status. It compels us to persevere in faith, knowing with absolute certainty that God will ultimately vindicate His people and grant them a lasting, glorious dwelling that infinitely surpasses any temporary earthly gain, thereby fostering a deep, abiding sense of peace, hope, and eternal security.
Questions for Reflection
FAQ
What does "inherit the land" mean for Christians today?
Answer: For Christians today, "inherit the land" expands beyond a literal geographical territory (like ancient Israel's Promised Land) to encompass a broader spiritual and eschatological reality. While the initial promise was given to Israel as a tangible expression of God's covenant, the New Testament reinterprets and spiritualizes this concept. As seen in Matthew 5:5, Jesus declares that "the meek shall inherit the earth," thereby extending the promise to all who embody His kingdom values of humility and dependence on God. This inheritance signifies full participation in God's eternal kingdom, a secure and permanent dwelling in the new heavens and new earth (Revelation 21:1), and the complete and joyous enjoyment of God's blessings, perfect peace, and unhindered presence forever. It represents the ultimate fulfillment of God's redemptive plan, where righteousness dwells and believers experience complete security and intimate communion with their Creator.
Who are "the righteous" in this context?
Answer: In the context of Psalms 37:29 and the Bible as a whole, "the righteous" are not those who achieve moral perfection through their own efforts or human merit. Rather, they are individuals who are in a right, reconciled relationship with God, characterized by faith, trust, and a sincere, consistent desire to live according to His revealed will. In the Old Testament, this involved adherence to the covenant and God's laws, motivated by a heart of devotion. In the New Testament, righteousness is ultimately imputed to believers through faith in Jesus Christ (Romans 3:22). Therefore, "the righteous" are those who have been justified by faith in Christ and whose lives are increasingly marked by integrity, justice, and obedience as a natural fruit of their transformative relationship with God. They are those who "delight themselves in the Lord" (Psalms 37:4) and commit their way to Him.
How does this verse relate to the prosperity of the wicked?
Answer: Psalms 37:29 stands in direct, powerful contrast to the fleeting and deceptive prosperity of the wicked, which is a central and recurring theme throughout Psalm 37. The psalm repeatedly acknowledges that the wicked may indeed seem to flourish for a time, experiencing apparent success and ease (Psalms 37:7), which can cause significant distress and perplexity to the righteous. However, the psalm consistently and emphatically asserts that this prosperity is merely temporary, superficial, and ultimately leads to their destruction (Psalms 37:10). In stark contrast, the righteous, despite their present struggles or apparent lack of worldly advantage, are guaranteed a secure, eternal, and glorious future. This verse serves as a profound reassurance to believers that God's perfect justice will ultimately prevail, and their enduring inheritance in His kingdom far outweighs any temporary worldly gain or the fleeting success of those who disregard God and His ways. It powerfully encourages patience, trust in God's perfect timing, and confidence in His ultimate vindication of His faithful people.
CHRIST-CENTERED FULFILLMENT
Psalms 37:29 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential "Righteous One" (e.g., Acts 3:14), who perfectly fulfilled all of God's law, lived a life of complete and unwavering obedience, and demonstrated perfect justice, even to the point of sacrificial death on a cross (Philippians 2:8). Through His perfect, imputed righteousness, which is graciously credited to believers by faith (2 Corinthians 5:21), we, who were unrighteous, become "the righteous" who are declared heirs of God's magnificent promises. The "land" that the righteous are promised to inherit is ultimately the new creation—the new heavens and new earth—over which Christ reigns supremely as King and Lord (Revelation 21:1-7). Our dwelling "for ever" is not merely in a physical place but in eternal, unbroken communion and fellowship with God, made possible solely by Christ's atoning work on the cross and His glorious resurrection, which secures our permanent and glorious place in His everlasting kingdom (John 14:2-3). Thus, this Old Testament promise is transformed from a temporal, national hope into a universal, eternal reality for all who are united to Christ, who Himself is the true and ultimate inheritor of all things (Hebrews 1:2).