Psalms 37:5

Translation
King James Version
Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.
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KJV (with Strong's)
Commit H1556 thy way H1870 unto the LORD H3068; trust H982 H8798 also in him; and he shall bring it to pass H6213 H8799.
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Complete Jewish Bible
Commit your way to ADONAI; trust in him, and he will act.
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Berean Standard Bible
Commit your way to the LORD; trust in Him, and He will do it.
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American Standard Version
Commit thy way unto Jehovah; Trust also in him, and he will bring it to pass.
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World English Bible Messianic
Commit your way to the LORD. Trust also in him, and he will do this:
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Geneva Bible (1599)
Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe.
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Young's Literal Translation
Roll on Jehovah thy way, And trust upon Him, and He worketh,
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See also
Proverbs 16:31 Peter 5:7Philippians 4:6Philippians 4:7Matthew 6:25Psalms 55:22James 4:15
In the KJVVerse 14,456 of 31,102

Study This Verse

SUMMARY

Psalms 37:5 serves as a foundational exhortation to radical faith, urging believers to completely transfer their life's journey, plans, and anxieties onto the sovereign care of the LORD. It articulates a profound spiritual principle: when this complete surrender and confident reliance are genuinely offered, God Himself will actively intervene, direct, and bring to fruition His perfect will and divine purposes for their lives, ensuring ultimate peace and vindication.

CONTEXT

  • Literary Context: Psalm 37 is a wisdom psalm, often categorized as a didactic or instructional piece, traditionally attributed to David, likely composed in his later years. It is an acrostic psalm (though less strict in its adherence than some others), structured to offer guidance on how the righteous should live and respond in a world where the wicked often appear to prosper and flourish. The psalm repeatedly contrasts the fleeting success and ultimate downfall of the ungodly with the enduring blessings, peace, and eventual vindication of those who patiently trust in God. Verses like Psalms 37:1 and Psalms 37:7 underscore the pervasive theme of not fretting or being envious but rather waiting on the Lord. Psalms 37:5 serves as a pivotal instruction within this larger discourse, providing the active step of faith that counters the temptation to despair or take matters into one's own hands. It is a core principle for living a life of trust amidst perceived injustices and uncertainties.
  • Historical & Cultural Context: Composed within the ancient Israelite context, this psalm addresses a common human dilemma: why do the wicked prosper while the righteous suffer? In a society where immediate divine retribution or blessing was often expected, the apparent success of evildoers could be deeply unsettling and challenge faith. The cultural setting involved a strong emphasis on covenant relationship with Yahweh, where faithfulness was expected to yield tangible blessings. However, daily life presented realities that often contradicted this expectation, leading to doubt or envy. The psalm, therefore, provides a theological framework for understanding God's long-term justice and providential care, urging the people to look beyond immediate circumstances and trust in God's ultimate plan. It counsels against the common human tendency to rely on one's own strength or wisdom, instead advocating for a complete reliance on God's character and power, which was foundational to the Israelite understanding of their relationship with their covenant Lord.
  • Key Themes: The verse encapsulates several major theological and narrative themes prominent in Psalm 37 and throughout the wisdom literature.
    • Commitment and Surrender: The phrase "Commit thy way unto the LORD" is a profound call to radical surrender. It signifies not merely asking for help but a complete transfer of the burden, direction, and outcome of one's life, decisions, and future plans entirely to God's sovereign care. This involves a deliberate act of letting go of personal control and acknowledging God's ultimate authority over all circumstances.
    • Active Trust and Reliance: Following commitment, "trust also in him" emphasizes the necessity of active, unwavering faith. This is not passive resignation but a confident, expectant reliance on God's character, His infinite wisdom, and His omnipotent power. It implies a deep conviction that God is good, faithful, and supremely capable of handling what we cannot. This deep reliance is essential for true peace amidst life's uncertainties and is echoed in passages like 1 Peter 5:7, which urges believers to "cast all your anxiety on him because he cares for you."
    • God's Faithfulness and Action: The powerful promise, "and he shall bring [it] to pass," assures the believer of God's active, decisive intervention. When we commit and trust, God intervenes, directs, and fulfills His perfect will for our lives. This promise does not guarantee the fulfillment of our specific desires but rather the unfolding of His ultimate, good, and perfect plan. For those who cast their burdens upon Him, He will sustain them, as seen in Psalms 55:22, which declares, "Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Commit (Hebrew, gâlal, H1556): This verb, H1556, is a primitive root meaning "to roll (literally or figuratively)." It evokes vivid imagery, such as rolling a heavy stone (like from a well's mouth or a tomb entrance) from oneself onto someone else. In this context, it signifies a complete transfer of a burden, a responsibility, or one's entire life's journey onto the Lord. It implies a decisive act of relinquishment and delegation, moving the weight from one's own shoulders to God's. It's not a partial surrender but a full, intentional transfer of one's "way"—one's path, plans, and destiny.
  • Way (Hebrew, derek, H1870): This noun, H1870, derived from דָּרַךְ, means "a road (as trodden)." Figuratively, it denotes a course of life or mode of action. In Psalms 37:5, "thy way" encompasses one's entire life's path, including one's plans, decisions, struggles, future, and destiny. It represents the totality of one's journey and conduct.
  • LORD (Hebrew, Yᵉhôvâh, H3068): This proper noun, H3068, derived from הָיָה, refers to "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." It is the covenant name of God, emphasizing His eternal, unchanging, and faithful nature. To commit one's way to "the LORD" means entrusting it to the sovereign, personal, and ever-present God of Israel, who is fully capable and trustworthy.
  • Trust (Hebrew, bâṭach, H982): This primitive root, H982, properly means "to hide for refuge," but figuratively, "to trust, be confident or sure." It conveys a deep sense of leaning on, feeling secure, or having confidence in someone. It implies a firm, unwavering reliance that stems from a conviction of the trustworthiness and faithfulness of the object of trust. It's more than intellectual assent; it's a settled confidence that allows one to rest securely, knowing that the one trusted is both able and willing to act on their behalf. This trust is active, not passive, involving a continuous orientation of the heart towards God.
  • Bring [it] to pass (Hebrew, ‘âsâh, H6213): The verb ‘āśāh, H6213, is a primitive root meaning "to do or make, in the broadest sense and widest application." In this context, it carries the force of God's active involvement and successful completion of what He purposes. It signifies that God will not merely observe but will powerfully and effectively execute His divine will and plan in response to the believer's commitment and trust. It speaks to God's omnipotence and His faithfulness to His promises, assuring that He will indeed act and bring about the desired outcome, which is always aligned with His perfect will.

Verse Breakdown

  • "Commit thy way unto the LORD;": This is an imperative command, a direct instruction to the believer. "Thy way" refers to one's entire life's course, including one's plans, decisions, struggles, future, and destiny. The command to "commit" (roll upon) signifies a deliberate, active, and complete transfer of these burdens and responsibilities from oneself to God. It is an act of relinquishing self-reliance and placing everything into the hands of the divine, acknowledging His sovereignty and capacity.
  • "trust also in him;": This clause provides the necessary complement to the first. While "commit" speaks to the act of transferring, "trust" speaks to the ongoing attitude of the heart. It's an active, continuous reliance and confident expectation in God's character, wisdom, and power. It implies a belief that God is good and capable of handling what has been committed to Him, and that He will act in the best interest of the one who trusts. This trust is the foundation for peace and patience.
  • "and he shall bring [it] to pass.": This is the divine promise, the assured outcome of the preceding commands. The "it" refers to God's perfect will and purposes for the committed and trusting individual. It's a guarantee that God will actively intervene, direct circumstances, and accomplish His good and sovereign plan. This does not necessarily mean fulfilling every personal desire, but rather that God will orchestrate events to achieve His ultimate, wise, and benevolent ends, ensuring the vindication and blessing of the righteous in His timing and way.

Literary Devices

Psalm 37:5 masterfully employs several literary devices to convey its powerful message. The most prominent is Imagery, specifically the vivid picture evoked by the Hebrew word for "commit" (gālal), which literally means "to roll." This creates the tangible image of a person physically rolling a heavy burden, a stone, or their entire life's path onto the strong shoulders of the LORD. This imagery powerfully communicates the act of relinquishment and the transfer of responsibility. The verse also uses Imperative Mood ("Commit," "trust"), which serves as a direct command, underscoring the volitional and active nature of faith required from the believer. Furthermore, there is a clear instance of Synthetic Parallelism, where the second clause ("trust also in him") expands upon and completes the thought of the first ("Commit thy way unto the LORD"). While not strictly synonymous, "trust" is the necessary attitude that accompanies the act of "committing," building a more comprehensive instruction. Finally, the verse functions as a Promise or Assurance, where the final clause ("and he shall bring [it] to pass") provides a definitive and comforting declaration of God's guaranteed action in response to human obedience and faith.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 37:5 profoundly speaks to the core theological truths of divine sovereignty, human responsibility, and the nature of biblical faith. It posits that true peace and security are found not in human striving or control, but in the complete surrender of one's life to an all-wise and all-powerful God. This commitment is not a passive resignation but an active, confident reliance on God's providential care and His unwavering faithfulness. The verse underscores that God is not a distant deity but an active participant in the lives of His people, working out His purposes even amidst the complexities and injustices of the world. It aligns with the broader biblical narrative that calls believers to live by faith, trusting in God's ultimate justice and His perfect timing, rather than succumbing to anxiety or envy. This divine promise encourages believers to release their anxieties, knowing that God will orchestrate circumstances according to His good and sovereign will.

REFLECTION AND APPLICATION

In a world saturated with self-help mantras and the pressure to control every aspect of our lives, Psalms 37:5 offers a liberating counter-cultural truth. It invites us to step off the treadmill of anxiety and self-reliance, and instead, to re-center our lives on the unshakable faithfulness of God. To "commit thy way unto the LORD" means to consciously release our grip on our career paths, financial worries, relationship struggles, health concerns, and future uncertainties, placing them deliberately into His capable hands. It's an act of worship, acknowledging His supreme wisdom and power over our limited understanding. Following this commitment, "trust also in him" calls for an active, ongoing confidence that God is not only able but also willing to work all things for our good and His glory. This doesn't negate personal effort or wise planning, but it reframes them within a framework of divine sovereignty. We are called to labor diligently, plan wisely, and pray fervently, but then to rest in the assurance that God will ultimately direct our steps and bring about His perfect will, often in ways far beyond our imagination. This verse is a powerful antidote to worry, guiding us towards a life of peace rooted in divine dependency.

Questions for Reflection

  • What specific "ways" or areas of your life are you currently struggling to commit fully to the LORD?
  • How does your daily life reflect an active "trust" in God, even when circumstances are uncertain or difficult?
  • What does it mean for you to truly "let go" and allow God to "bring it to pass" in His timing and His way?
  • How might embracing this verse transform your approach to decision-making and problem-solving?

FAQ

Does "bring it to pass" mean God will fulfill all my personal desires and plans?

Answer: Not necessarily in the way we might initially conceive. The phrase "bring it to pass" (Hebrew: ‘āśāh) indicates God's active and effective accomplishment of His will. While God delights in blessing His children, His promise here is to bring about His perfect, wise, and good plan for your life when you commit your way to Him and trust Him. This often aligns with our deepest, God-given desires, but it may also involve redirecting our paths or refining our desires to conform to His higher purposes. It's a promise of divine orchestration for ultimate good, not a guarantee of every personal wish. It speaks to God's faithfulness in completing what He purposes, which is always for our true flourishing and His glory.

What is the practical difference between "commit" and "trust" in this verse?

Answer: While closely related and interdependent, "commit" (Hebrew: gālal, to roll upon) refers to the initial, decisive act of transferring your burdens, plans, and entire life's journey onto the Lord. It's the volitional act of relinquishment, like rolling a heavy stone off yourself and onto someone else. "Trust" (Hebrew: bâṭaḥ, to lean on, feel secure) refers to the ongoing, continuous attitude of confident reliance and security that follows the act of commitment. It's the settled conviction of heart that God, upon whom you have rolled your burden, is entirely trustworthy, capable, and faithful to handle it. You commit once, but you continue to trust. The former is the action, the latter is the abiding posture of faith.

How does this verse relate to personal effort and responsibility? Should I just do nothing and wait for God to act?

Answer: This verse does not advocate for passivity or irresponsibility. Instead, it calls for a faith-filled engagement with life. Committing your way to the Lord means inviting Him into your efforts, plans, and decisions. It implies seeking His guidance, aligning your will with His, and working diligently as if everything depends on you, while trusting completely as if everything depends on Him. It's about releasing the outcome and the burden of control, not the effort. For example, Proverbs 3:5-6 instructs us to "Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths." This shows that our effort and acknowledgment are part of the process, but God's direction is the ultimate key.

CHRIST-CENTERED FULFILLMENT

Psalms 37:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the supreme example of one who perfectly "committed His way unto the LORD" and "trusted also in Him." Throughout His earthly ministry, Jesus consistently demonstrated complete reliance on the Father's will, even to the point of death on the cross. His prayer in Gethsemane, "Nevertheless, not my will, but yours, be done" (Luke 22:42), epitomizes the very essence of committing one's way to God. He perfectly fulfilled the command to roll His life and destiny onto the Father, trusting implicitly in God's plan for redemption. And because of His perfect commitment and trust, the Father "brought it to pass"—the ultimate salvation of humanity was accomplished through His sacrifice and resurrection. For believers, Psalms 37:5 is not merely a piece of ancient wisdom but an invitation to follow in the footsteps of Christ, casting all our anxieties upon Him (1 Peter 5:7) and finding our rest in the one who bore our burdens. When we commit our way to the Lord Jesus, trusting in His finished work, He becomes the very "way, the truth, and the life" (John 14:6), and through Him, God truly brings His perfect will to pass in our lives, leading us to eternal life and abundant living. Our ultimate trust is placed in the Lamb of God who takes away the sin of the world (John 1:29), and through Him, we find the peace that surpasses all understanding (Philippians 4:7).

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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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Diodorus of TarsusAD 390
COMMENTARY ON PSALM 37
Be sincere in pursuing good, not pretending to be honest while being evil; instead, be good openly and as it were without disguise so that God may openly repay you with good.
Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Vers. 5, 6.) Reveal your way to the Lord, and hope in Him, and He will act. And He will bring forth your righteousness like the light, and your justice like the noonday. This single verse declares what kind of person you should be. For who reveals their way, except those who confess to God, the arbiter of their hidden secrets within their heart? Reveal, blessed one, this is, open your conscience, so that it may not be burdened by the shadow or flesh of this world. For seeds, when they burst forth, if they are shaded, they become weak; exposed to the sun, they thrive. But what about the seeds themselves? The woody shade itself inhibits the young plants from reaching upward and prevents their branches from spreading out. Beautifully said: Disclose your way to the Lord, for the inclination of human nature covers our minds like a kind of veil; that we may not confess our sins to the Lord, who can heal our wounds: so that one may be ashamed to ask for medicine with his own mouth, lest his disgrace be exposed before others. Therefore, conscience presses upon itself, since it cannot hide; and it delays as long as the wound festers, so that it is revealed not by the healthiness of faith, but by the unhealable atrocity of the ulcer. 'Reveal,' he says, 'your way to the Lord'; that is, open your way, do not hide it, as Cain desired to hide; for everyone who does evil hates the light. David revealed his way, who said: 'I declare my works to the King' (Psalm 44:2). Open your mind, so that there is nothing to be afraid of being condemned. Paul also revealed: I am not aware of anything against me (I Cor. IV, 4). Let your actions, your life be such that your way may shine before your Father who is in heaven.

But because the condition of every human being is subject to fragility, and it is not within our power to direct our own path at will; therefore, it says to you: Hope in the Lord, and He Himself will act; that is, to open your way, and not allow you to be such that you flee from the light while you are afraid to come forward, and love darkness so that you can hide your own wickedness, saying: Darkness covers me, who knows if the Most High sees (Eccli. XXIII, 6)? For how can one who is planning adultery, not seek out a suitable night for his temptations? And who thinks to employ a false witness to his deceit, who seeks to corrupt the judge in order to oppress the innocent, does he not explore the secret of wickedness? The thief lurks in the darkness of solitude, awaiting the shadows of the night to carry out his wickedness. Therefore, wickedness is darkness: God is light. Even if you wish to conceal your justice, God will bring it forth into the light; He does not allow judgment to remain hidden by which you have chosen what is good and rejected what is evil. Not only does your judgement shine; but it shines like midday. When the sun pours out its whole brightness, it is midday. It was midday when Joseph feasted with his brothers, not seeking revenge, but forgetting the wrong.
Augustine of HippoAD 430
Exposition on Psalm 37
"Behold" (you say), "I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?" No. Who shall then? "Reveal your way unto the Lord: trust also in Him, and He shall bring it to pass" [Psalm 37:5]. Mention to Him what you suffer, mention to Him what thou dost desire. For what is it that you suffer? "The flesh lusts against the spirit, and the spirit against the flesh." [Galatians 5:17] What is it then that you desire? "Wretched man that I am! Who shall deliver me from the body of this death?" [Romans 7:24] And because it is He "Himself" that "will bring it to pass," when you shall have "revealed your ways unto Him;" hear what follows: "The grace of God through Jesus Christ our Lord." What is it then that He is to bring to pass, since it is said, "Reveal your way unto Him, and He will bring it to pass"? What will He bring to pass?
Augustine of HippoAD 430
Exposition on Psalm 37
"Behold" (you say), "I do long after it, I do ask for it, I do desire it. Shall I then accomplish it?" No. Who shall then? "Reveal your way unto the Lord: trust also in Him, and He shall bring it to pass" [Psalm 37:5]. Mention to Him what you suffer, mention to Him what thou dost desire. For what is it that you suffer? "The flesh lusts against the spirit, and the spirit against the flesh." [Galatians 5:17] What is it then that you desire? "Wretched man that I am! Who shall deliver me from the body of this death?" [Romans 7:24] And because it is He "Himself" that "will bring it to pass," when you shall have "revealed your ways unto Him;" hear what follows: "The grace of God through Jesus Christ our Lord." What is it then that He is to bring to pass, since it is said, "Reveal your way unto Him, and He will bring it to pass"? What will He bring to pass?

"And He shall bring forth your righteousness as the light" [Psalm 37:6]. For now, "your righteousness" is hid. Now it is a thing of faith; not yet of sight. You believe something that you may do it. You do not yet see that in which you believe. But when you shall begin to see that, which you believed before, "your righteousness will be brought forth to the light," because it is your faith that was your righteousness. For "the just lives by faith."
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 37:2
Offer up to God, he is saying, both yourself and your actions, and expect grace from him; for his part he will bring forth a just verdict like a judge, will extol you and make you famous to the extent of being known to everyone, like the light at midday.
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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