Psalms 37:12

Translation
King James Version
The wicked plotteth against the just, and gnasheth upon him with his teeth.
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KJV (with Strong's)
The wicked H7563 plotteth H2161 against the just H6662, and gnasheth H2786 H8802 upon him with his teeth H8127.
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Complete Jewish Bible
The wicked plots against the righteous and grinds his teeth at him;
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Berean Standard Bible
The wicked scheme against the righteous and gnash their teeth at them,
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American Standard Version
The wicked plotteth against the just, And gnasheth upon him with his teeth.
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World English Bible Messianic
The wicked plots against the just, and gnashes at him with his teeth.
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Geneva Bible (1599)
The wicked practiseth against the iust, and gnasheth his teeth against him.
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Young's Literal Translation
The wicked is devising against the righteous, And gnashing against him his teeth.
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See also
Psalms 35:16Micah 2:1Daniel 8:12Psalms 31:13Daniel 8:241 Samuel 23:71 Samuel 23:9
In the KJVVerse 14,463 of 31,102

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SUMMARY

Psalms 37:12 vividly portrays the active and malicious intent of the wicked against the righteous. It describes their deliberate plotting and intense, visceral rage, setting a stark contrast between the ungodly and the just. This verse serves as a foundational statement within Psalm 37, establishing the reality of opposition faced by those who walk in God's ways, thereby preparing the reader for the psalm's subsequent assurance of divine justice and the ultimate vindication of the upright.

CONTEXT

  • Literary Context: Psalm 37 is a wisdom psalm, likely an acrostic (though imperfectly preserved in some traditions), attributed to David. It stands as a didactic instruction, offering counsel to believers on how to navigate a world where the wicked often appear to prosper while the righteous suffer. The psalm's overarching message is one of patient trust in Yahweh, urging believers not to fret or be envious of evildoers, but to commit their way to the Lord. Verse 12 specifically introduces the active antagonism of the wicked, immediately preceding the Lord's dismissive reaction to their schemes in Psalm 37:13, which states that "the Lord shall laugh at him: for he seeth that his day is coming." This juxtaposition highlights the futility of the wicked's malice from a divine perspective, foreshadowing their inevitable downfall.
  • Historical & Cultural Context: Composed during a period of monarchy in ancient Israel, likely by King David, this psalm reflects the challenges of governance and spiritual leadership in a society where justice was often elusive. The "wicked" (rasha') were not merely those who committed isolated sins, but individuals whose entire lifestyle was characterized by a rebellious disregard for God's covenant and His laws. They often held positions of power or influence, enabling them to oppress the "just" (tsaddiq), who were those committed to righteousness and covenant faithfulness. The imagery of plotting and gnashing teeth would have been readily understood as expressions of deep-seated animosity and aggressive intent within the cultural milieu of the ancient Near East, where public displays of anger and threats were common, often preceding acts of violence or injustice.
  • Key Themes: This verse contributes significantly to several key themes prevalent throughout Psalm 37. Firstly, it underscores the malice and active opposition of the wicked against the righteous, establishing the reality of spiritual warfare and persecution that believers often face. Secondly, it highlights the persecution of the just, portraying them as targets of deliberate scheming and overt aggression, a theme echoed in other wisdom literature like Proverbs 1:10-19. Thirdly, by depicting this malevolent intent, the verse sets the stage for the psalm's central assurance of ** divine justice and ultimate vindication**. Though the wicked plot, the psalm consistently reassures the reader that the Lord sees their actions and will ultimately intervene to uphold the righteous and bring the wicked to ruin, as seen in Psalm 37:17.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Plotteth (Hebrew, zâmam, H2161): From the primitive root H2161, meaning "to plan, usually in a bad sense; consider, devise, imagine, plot, purpose, think (evil)." This word implies a deliberate, calculated, and often evil intention. It is not a spontaneous act of anger but a premeditated design to inflict harm or injustice. The use of this verb emphasizes the methodical and insidious nature of the wicked's antagonism, suggesting a deep-seated animosity that translates into strategic action aimed at undermining or destroying the righteous.
  • Gnasheth (Hebrew, châraq, H2786): From the primitive root H2786, meaning "to grate the teeth; gnash." This vivid onomatopoeic word describes the grinding of teeth, a physical manifestation of intense rage, frustration, malice, or despair. It conveys a visceral, uncontrolled fury and a desire to inflict pain or destruction. This imagery powerfully communicates the bitter, unbridled hostility of the wicked, suggesting a violent and aggressive intent that goes beyond mere dislike, bordering on a desire to consume or tear apart their victim.

Verse Breakdown

  • "The wicked plotteth against the just": This clause establishes the primary actors and their relationship. "The wicked" (Hebrew: râshâʻ) refers to those who are morally corrupt, defiant against God's law, and actively engaged in wrongdoing. "The just" (Hebrew: tsaddîyq) denotes those who are righteous, upright, and live in accordance with God's will. The verb "plotteth" underscores the deliberate and strategic nature of the wicked's antagonism. It highlights that their opposition is not accidental or incidental but a calculated effort to undermine, harm, or destroy the righteous. This reveals a fundamental spiritual conflict between two opposing ways of life: one aligned with God's will, the other in rebellion against it.
  • "and gnasheth upon him with his teeth": This second clause intensifies the portrayal of the wicked's malice, moving from internal plotting to an outward, physical expression of rage. "Gnasheth upon him with his teeth" is a powerful idiom signifying extreme anger, frustration, and aggressive hostility. It conveys a visceral, almost animalistic fury, indicative of a deep-seated hatred and a desire to devour or tear down the object of their wrath. This imagery emphasizes the intense, personal animosity directed at the just, revealing the depth of the wicked's malevolence and their impotent rage in the face of the righteous's steadfastness.

Literary Devices

The verse employs several potent Literary Devices to convey its message. Imagery is central, particularly in the phrase "gnasheth upon him with his teeth," which evokes a vivid mental picture of uncontrolled rage and aggressive intent, making the wicked's hostility palpable. This is a form of Metonymy, where the physical action (gnashing teeth) stands for the intense emotion (fury and malice) it represents. The verse also utilizes Antithesis by presenting a clear opposition between "the wicked" and "the just," highlighting the fundamental moral and spiritual divide between these two groups. This stark contrast sets the stage for the psalm's overarching theme of divine justice. Furthermore, the active verbs "plotteth" and "gnasheth" imbue the wicked with a sense of malevolent Personification, presenting their evil as an active, living force directed against the righteous, emphasizing the personal and deliberate nature of their antagonism.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 37:12 powerfully articulates the reality of spiritual conflict and the inherent animosity of the ungodly toward those who walk in righteousness. This opposition is not merely incidental but is often a deliberate, calculated, and intensely emotional attack. Theologically, it underscores the truth that living righteously in a fallen world will inevitably invite hostility from those who reject God's ways. However, this verse also implicitly sets the stage for the broader theological message of Psalm 37: that while the wicked plot, their schemes are ultimately futile in the face of God's sovereign justice. The Lord sees, knows, and will ultimately intervene, ensuring the vindication of the righteous and the downfall of the wicked. This provides profound comfort and a call to patient endurance for believers, reminding them that their ultimate security rests in God, not in the absence of opposition.

REFLECTION AND APPLICATION

Psalms 37:12 offers a sobering yet realistic portrayal of the challenges faced by believers. It reminds us that hostility, plotting, and even visceral rage from those who oppose God's ways are not unexpected but are, in fact, a common experience for the righteous. In a world increasingly polarized, where Christian values are often met with disdain or outright aggression, this verse encourages us not to be surprised or disheartened by such opposition. Instead, it calls us to a deeper trust in God's sovereign control. When we encounter the "gnashing of teeth"—whether it be through slander, persecution, active attempts to undermine our faith, or systemic injustice—we are to remember that the Lord sees all. Our response should not be fear or retaliation, but steadfastness in faith, patient endurance, and continued commitment to doing good, knowing that God is our ultimate vindicator and judge. This verse ultimately reinforces the psalm's overarching message: fret not, trust in the Lord, and do good, for His justice will prevail, and His timing is perfect.

Questions for Reflection

  • How does understanding the deliberate nature of the wicked's plotting (as described in this verse) impact your perspective on opposition you may face in your life or ministry?
  • In what ways might the "gnashing of teeth" manifest in contemporary society, and how are believers called to respond to such expressions of hostility in a Christ-like manner?
  • How does the knowledge that God sees and will ultimately judge the wicked provide comfort and strength to the righteous, enabling them to persevere without fretting?

FAQ

Does "gnashing of teeth" only refer to physical anger, or does it have a deeper meaning?

Answer: While "gnashing of teeth" certainly conveys intense physical anger and rage, its meaning extends deeper, particularly in biblical contexts. In Psalms 37:12, it represents a visceral, uncontrolled malice and a desire to harm or destroy. It signifies a deep-seated hatred and frustration directed at the righteous. In the New Testament, this phrase often describes the anguish and despair of those cast out of God's presence, as seen in Matthew 8:12 and Matthew 13:42. In these instances, it indicates the bitter regret, pain, and impotent rage of those who realize their eternal condemnation. So, while rooted in physical expression, it powerfully symbolizes profound spiritual and emotional torment, whether it be malicious anger or ultimate despair.

CHRIST-CENTERED FULFILLMENT

Psalms 37:12, with its stark portrayal of the wicked plotting and gnashing their teeth against the just, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent "Just One" (Greek: dikaios), against whom the wicked—represented by the religious and political authorities of His day—conspired and raged with unparalleled malice. From the moment of His birth, Herod "plotted" to kill Him (Matthew 2:16), and throughout His ministry, the Pharisees and Sadducees constantly sought to trap and destroy Him (Matthew 12:14). The "gnashing of teeth" against Him reached its crescendo at His trial and crucifixion, where He endured the scorn, mockery, and intense hatred of those who rejected Him (Matthew 27:39-44). Yet, in His suffering, Christ perfectly embodied the psalmist's call to trust in the Lord and not to fret. He did not retaliate but committed Himself to Him who judges righteously (1 Peter 2:23). His ultimate vindication through resurrection and ascension demonstrates that though the wicked plot and rage, their efforts are futile against God's sovereign plan. Thus, Christ's experience validates the truth of Psalms 37:12 while simultaneously offering the ultimate hope: the "Just One" was indeed persecuted, but He was also ultimately glorified, securing eternal justice and salvation for all who trust in Him (Acts 3:14).

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Commentary on Psalms 37 verses 7–20

I. II. Main points1. 2. Sub-points(1.) (2.) Details

In these verses we have,

I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: "Rest in the Lord, and wait patiently for him (Psa 37:7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: "Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger (Psa 37:8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil.

II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (Psa 37:7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally: -

1.Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end (Psa 37:9): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job 20:28), but they shall be carried away with it. See the end of these men (Psa 73:17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (Psa 37:10): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Psa 73:19. Have a little patience, for the Judge stands before the door, Jam 5:8, Jam 5:9. Moderate your passion, for the Lord is at hand, Phi 4:5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch (Mal 4:1): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (Psa 37:20), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams (Isa 34:6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mar 9:49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place (Hos 4:16), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, Psa 37:16. In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence, - it is enjoyed by a better title (God gives it to them by promise, Gal 3:18), - it is theirs by virtue of their relation to Christ, who is the heir of all things, - and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Tit 1:15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, Ti1 4:8. If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, Co1 3:21, Co1 3:22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job 27:17; Pro 13:22. This promise is here made, 1. To those that live a life of faith (Psa 37:9); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (Psa 37:11): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Mat 5:5. Secondly, That they shall delight themselves in the abundance of peace, Psa 37:11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend (Psa 119:165), that abundance of peace which is in the kingdom of Christ (Psa 72:7), that peace which the world cannot give (Joh 14:27), and which the wicked cannot have, Isa 57:21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, Psa 37:18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them (Psa 37:19): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God (Isa 7:21), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Hab 3:17, Hab 3:18.

2.Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For,

(1.)Their plots will be their shame, Psa 37:12, Psa 37:13. It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury - they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Psa 2:4, Psa 2:5. They are proud and insolent, but God shall pour contempt upon them. he is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Luk 22:53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, Co1 4:3. God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isa 37:22.

(2.)Their attempts will be their destruction, Psa 37:14, Psa 37:15. See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound.

(3.)Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken (Psa 37:15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, Psa 37:17. But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–20. Public domain.
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Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Vers. 12, 13.) It follows: The sinner will observe the just and will gnash his teeth over him. But the Lord will deride him; for He sees that his day is coming. It is customary for one who is angry and seething to gnash his teeth: but the heart of the wicked also has its teeth, which are not accustomed to merely making noise, but to tearing. The sinner's traps, schemes, and wickedness are his teeth. Therefore, the sinner lies in wait for the just, because he envies him; for the life of the just rebukes the sinner, whom it silently condemns with greater authority than if it were to speak with a loud voice. But the righteous should not fear the clamor of the sinner, for wickedness cannot be everlasting. Temporary are the snares, but eternal are the fortresses of virtue. Death dissolves all power and deceit of the sinner.
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 37
Be careful, for daily the devil considers you and gnashes his teeth over you; but [as it says in the next verse] the Lord mocks him because he knows his day will come.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 37:12
When the wicked person sees someone working on developing good character, he feels convinced that he is being indicted personally. He gnashes his teeth and becomes outraged. If he cannot corrupt someone’s character, then he immediately attempts to do away with his life.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 37:13
The way in which consolation is offered to us is amazing, for who should delight himself in the pompous display of one whose audacity he knows will soon perish? If we would rather not be disturbed by jealousy, then let us follow what the Lord does. Let us laugh at him whose downfall we foresee; let us regard the unhappy things which we possess as things that will perish in time. Let us believe these things with all tenacity, since they have been promised to us in truth. It will happen in the way described, that the sinner will depart under derision, although he once boasted in a happiness that was not to last.
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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