TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 37:7–20. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 20.) They are gone like smoke that is gone. The Greek 'ἐξέλιπον' means, they have failed. You see someone suddenly come to power and receive honors; you regard them as lofty. You see another succeed them; don't you say about them: Where is the one who was honored and exalted? They have failed. Therefore, the Greek adds more; because where someone is believed to be honored and exalted, there they are surpassed by their own downfall; so that you may understand that the passing of rivers has passed sooner than it has come; and while you wait for what is to come, the currents have already flowed by. On the contrary, the humble and meek, while being subjected and oppressed by the rich, were exalted by their humility and suddenly shone forth. Therefore, Paul took pleasure in weaknesses, not in virtues.
But let us consider, lest anyone think that he has boasted in revelations; and let us repeat them, so that he may defend himself as the teacher of humility. I know a man in Christ, fourteen years ago, whether in the body I do not know, or outside of the body I do not know, God knows, who was caught up to the third heaven (2 Cor. XII, 2). He says that it was revealed to him fourteen years ago, and yet he kept and suppressed the revelation for so long; he would not have said it unless he had judged it useful for us to hear; lest we be exalted by revelations. For if Paul did not boast in such great grace, neither should we boast. Did the young man himself boast, should the old man boast? Then he could not deny being caught up to the third heaven; and yet he testified that he did not know whether he was caught up in the body or out of the body. Therefore, he does not boast about knowledge; but about ignorance, and he proclaims God's grace towards him. What belongs to knowledge, he denies; what belongs to charity, he confesses: for knowledge puffs up, but charity builds up. And again, he said of such a person who was caught up: in what way he was caught up, whether in the body or outside the body, he himself was uncertain. See the scale of wisdom. He established himself as one in Christ, and the other as himself, who says: I do not know. What is foreign, he exalts. What is his own, he humbles. And he heard, he says, unutterable words (1 Corinthians 12:4). He did not say: I heard, but he did not deny that another heard. Therefore, he preferred to indicate himself as a modest witness rather than a prophet, and he refused to appear as the arbiter of heavenly secrets. For it is the testimony of truth, not to shrink from boasting in deserved exaltation. Therefore, it is said: 'For this I will boast; but for myself, I will not boast.' (Ibid., 5).
But what is it that he says he heard, a man, and that man in Christ, which is not lawful for a man to speak? How does this agree, that it was not lawful for a man to speak, which was lawful for a man to hear? If it is not lawful for the man who heard to speak, how was he trusted to hear what was not permitted to speak? What is this difference? If it was to another man who was external, how could a man know what it was not lawful for a man to hear? It seems that the grace of speaking did not fail that man who was in Christ, to whom it did not fail; but it failed in those who were listening, because they lacked the place, the time, and the merit. For he heard it in heaven; and therefore it was judged inappropriate for him to speak on earth what he had heard in heaven; for in this very earth is such a distinction, that what is sung in one region is not sung in another, as it is written: 'How shall we sing the Lord's song in a foreign land?' (Psalm 136:4) Finally, the Hebrews did not sing in the land of captivity, which they were accustomed to singing in their own country. This land of captivity is different from the land of liberty; the former is a land of sin, while the latter is a land of eternal peace. The former is earthly, while the latter is heavenly. Therefore, Paul now proclaims in heaven what he could not proclaim on earth; for the secrets of wisdom are to be spoken among the perfected.
However, what does the mention of this revelation accomplish, except to teach that in revelations there should be no boasting, but in weaknesses; for weakness is both the medicine of revelation and the exercise of virtue? On the other hand, revelation is the slippery slope of pride; for the apostle Paul himself, who was caught up to the third heaven, received a thorn in the flesh, lest he should be exalted by the greatness of the revelation. Therefore, weakness comes to the rescue, lest grace should be turned into danger. Therefore, weakness is more useful than grace. This same weakness is also the workshop of virtue; as the Lord testified to the Apostle himself, because strength is perfected in weaknesses (II Cor. XII, 9). Finally, after the revelation, he asked for the remedy of health and did not obtain it; but in weakness, he did not seek a remedy, but completed his course and found the crown.
The Greek puts it more forcibly, showing that where a person appears honored and exalted, there, by his very own failure, he is brought to a halt. It is rather like the current of a river: you think that it flows past you more swiftly than it came and that, while you are waiting for the waters to flow toward you, they have already rushed past you even as you waited.
"For the wicked shall perish. But the enemies of the Lord, when they shall begin to glory, and to be lifted up, immediately shall consume away utterly, even as the smoke" [Psalm 37:20]. Recognise from the comparison itself the thing which he intimates. Smoke, breaking forth from the place where fire has been, rises up on high, and by the very act of rising up, it swells into a large volume: but the larger that volume is, the more unsubstantial does it become; for from that very largeness of volume, which has no foundation or consistency, but is merely loose, shifting and evanescent, it passes into air, and dissolves; so that you perceive its very largeness to have been fatal to it. For the higher it ascends, the farther it is extended, the wider the circumference which it spreads itself over, the thinner, and the more rare and wasting and evanescent does it become. "But the enemies of the Lord, when they shall begin to glory, and to be lifted up, immediately shall consume away utterly even as the smoke." Of such as these was it said, "As Jannes and Jambres withstood Moses, so do these also resist the Truth; men of corrupt minds, reprobate concerning the faith." [2 Timothy 3:8] But how is it that they resist the Truth, except by the vain inflation of their swelling pride, while they raise themselves up on high, as if great and righteous persons, though on the point of passing away into empty air? But what says he of them? As if speaking of smoke, he says, "They shall proceed no farther, for their folly shall be manifest unto all men, even as theirs also was."...
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Summary
Psalms 37:20 delivers a powerful and unyielding declaration of divine justice, presenting a stark contrast between the fleeting, apparent prosperity of the wicked and their inevitable, total destruction. This verse serves as a profound assurance to the righteous that those who stand in opposition to the Lord, regardless of any momentary success, will ultimately face complete annihilation, vanishing without a trace. It powerfully affirms God's ultimate sovereignty, His unwavering moral order, and the certain triumph of righteousness over all evil.
Context
Literary Context
Psalm 37 is a wisdom psalm, likely penned by David, structured as an alphabetic acrostic (though imperfectly so in its extant form). Its central purpose is didactic, instructing God's people on how to live faithfully and patiently in a world where the wicked often seem to prosper and the righteous suffer. The psalm repeatedly admonishes the reader not to "fret" or be envious of evildoers, a theme introduced immediately in Psalm 37:1. Instead, it calls for unwavering trust in the Lord, delight in His ways, and commitment to His path. Throughout the psalm, a consistent antithetical parallelism is employed, vividly contrasting the temporary, ultimately destructive destiny of the wicked with the secure, enduring inheritance of the righteous. Verse 20 functions as a climactic and definitive statement within this ongoing argument, providing a vivid and unforgettable image of the wicked's inevitable demise. It directly follows earlier affirmations of the wicked's short-lived existence (e.g., Psalm 37:2) and precedes further assurances of the righteous inheriting the land (Psalm 37:29). The verse's strong imagery reinforces the psalm's overarching call to patient trust in God's perfect timing and His righteous judgment.
Historical & Cultural Context
Composed in ancient Israel, Psalm 37 reflects a universal human dilemma: the perplexing observation of the wicked flourishing while the righteous endure hardship. This paradox was a significant concern within the wisdom tradition of the ancient Near East, particularly in biblical books like Proverbs, Job, and Ecclesiastes, all of which sought to reconcile this apparent injustice with God's moral governance of the world. The imagery employed in verse 20, particularly "the fat of lambs" and its consumption "into smoke," is deeply embedded in the ritual practices of Israelite worship. According to the Mosaic Law, specifically detailed in books like Leviticus, the fat of sacrificial animals—especially lambs—was considered the choicest and most valuable part. It was exclusively reserved for burning on the altar as a "food offering" to Yahweh, a "pleasing aroma" (Leviticus 3:16). When burned, this fat would produce copious smoke and be entirely consumed, leaving no physical residue. This cultural and religious understanding lends immense power and gravitas to the simile in the psalm. It signifies not merely destruction but a total, irreversible obliteration and disappearance, mirroring the complete consumption of a sacrifice by fire, dissipating entirely into smoke.
Key Themes
Psalms 37:20 profoundly contributes to several overarching theological and narrative themes central to Psalm 37 and the broader biblical canon. Firstly, it powerfully underscores the theme of Divine Justice and Retribution, unequivocally declaring that God will indeed execute judgment upon those who oppose Him, ensuring that evil and unrighteousness do not have the final word. This provides assurance that God's moral order will ultimately be vindicated. Secondly, the verse highlights the Ephemeral Nature of Wickedness, emphasizing that the apparent success, influence, and even the very existence of the ungodly are fundamentally temporary and will ultimately vanish. This stands in stark contrast to the enduring and eternal inheritance promised to the righteous, whose steps are established by the Lord (Psalm 37:23). Thirdly, the verse reinforces the theme of God's Sovereignty and Ultimate Triumph, affirming that the Lord is in complete control of history, destiny, and the ultimate outcome of all human endeavors. He will ultimately establish His righteous reign, overcoming all opposition and fully vindicating His faithful people. The wicked are like grass that soon withers (Psalm 37:2), but the righteous will inherit the land and dwell in it forever (Psalm 37:29).
Exposition and Analysis
Key Word Analysis
This term describes someone who is morally wrong, ungodly, or guilty. It refers to an actively bad person, one who deviates from God's righteous path and lives in opposition to His will. In this context, it encompasses not merely those who commit individual sins, but those whose entire way of life is characterized by rebellion against divine standards, often marked by oppression or injustice towards others. Their "perishing" is a direct consequence of this inherent moral corruption.
While commonly translated "fat" in this context, the root word primarily means "valuable," "precious," or "honorable." In ancient Israelite sacrificial rituals, the fat of an animal was considered the most valuable and choicest part, exclusively reserved for God and burned on the altar. Thus, the "fat of lambs" represents something highly esteemed, valuable, and entirely consumed in a sacred offering. By comparing the wicked to this "fat," the psalm suggests that their apparent prosperity or valuable status is ultimately destined for complete consumption and disappearance, like a costly offering entirely consumed by fire, leaving nothing behind.
This primitive root signifies to end, cease, be finished, or perish. It can also mean to complete, prepare, or consume entirely. Its repetition in the verse ("they shall consume; into smoke shall they consume away") intensifies the meaning, emphasizing the absolute finality and thoroughness of the wicked's annihilation. It implies a complete vanishing, a termination without residue, much like smoke dissipating into the air, leaving no lasting mark or memory. This word underscores the irreversible nature of their end.
Verse Breakdown
"But the wicked shall perish"
This opening clause immediately establishes a stark contrast with the preceding verses that speak of the righteous. The term "wicked" (H7563, râshâʻ) refers to those whose lives are characterized by active rebellion against God's ways. The verb "perish" (H6, ʼâbad) denotes not merely death, but a complete and utter destruction, a vanishing of their influence, power, and the very way of life that defines them as "wicked." It sets the stage for the inevitable downfall of the ungodly, signifying a comprehensive undoing of their being and legacy in opposition to God.
"and the enemies of the LORD [shall be] as the fat of lambs"
This is a powerful and culturally rich simile. The "enemies of the LORD" (H341, ʼôyêb) are those who actively hate and oppose God. The comparison to "the fat of lambs" (H3368, yâqâr and H3733, kar) draws on the ancient Israelite sacrificial system, where the fat, considered the most valuable part, was entirely burned on the altar as an offering to God. Just as this choicest part was completely consumed by fire, so too will the enemies of the Lord be utterly consumed. This imagery conveys total, irreversible destruction, leaving no trace behind, highlighting the thoroughness and sacred nature of God's judgment.
"they shall consume; into smoke shall they consume away"
This concluding phrase reiterates and intensifies the preceding imagery through powerful repetition. The verb "consume" (H3615, kâlâh) is used twice, emphasizing the finality and completeness of their vanishing. The addition "into smoke shall they consume away" vividly paints a picture of something that dissipates entirely, leaving no substance, no memory, and no lasting impact. It underscores the ephemeral nature of the wicked's existence and their ultimate, irreversible disappearance from the scene, much like smoke that rises and then vanishes into the vastness of the sky.
Literary Devices
Psalms 37:20 employs several potent literary devices to convey its message of divine justice and the certainty of the wicked's demise. The most prominent device is Simile, powerfully rendered in the phrase "as the fat of lambs." This comparison vividly likens the complete destruction of the wicked to the total consumption of sacrificial fat on the altar. This simile relies heavily on the cultural and religious understanding of ancient Israelite sacrificial rites, where the fat, being the choicest part, was entirely burned and vanished into smoke. This brings us to the device of Imagery, as the verse paints a strong visual and sensory picture of fire, smoke, and complete dissipation. This allows the reader to viscerally grasp the thoroughness and irreversibility of the judgment. Repetition is also a key rhetorical strategy, with the verb "consume" appearing twice ("they shall consume; into smoke shall they consume away"). This doubling serves to emphasize and intensify the finality, certainty, and completeness of the wicked's end, leaving no doubt about their ultimate fate. Finally, the entire verse, and indeed the psalm, is built upon a fundamental Contrast: the temporary, destructive path of the wicked versus the enduring, blessed path of the righteous. This antithetical parallelism underscores the psalm's didactic purpose and its core message of divine order.
Theological and Thematic Connections
Psalms 37:20 stands as a foundational declaration of God's unwavering commitment to justice and His ultimate sovereignty over all creation. It assures believers that the apparent prosperity of the wicked is fleeting and illusory, and that a divine reckoning is certain and comprehensive. This truth provides immense comfort and encouragement for the righteous who may feel disheartened or tempted to envy the prevalence of evil in the world. It reminds them that God sees, God judges, and God will ultimately set all things right according to His perfect timing. The verse underscores the biblical principle that while God is patient and longs for repentance, His patience is not infinite, and His justice will inevitably prevail, ensuring that no unrighteousness will stand forever. For those who persist in rebellion against God, it serves as a stark and solemn warning, highlighting the inevitable and thorough destruction that awaits them, a complete vanishing from the stage of divine history.
Reflection and Application
Psalms 37:20 offers both a profound comfort for the faithful and a sobering warning for those who disregard God. For believers, it serves as a powerful antidote to the temptation of envy and despair when confronted with the temporary flourishing of the ungodly. It calls us to cultivate a deep trust in God's perfect timing and His unwavering justice, reminding us that His perspective is eternal, and His judgment is absolutely sure. Instead of fretting, seeking our own vengeance, or allowing bitterness to take root, we are invited to rest in the certainty that God will ultimately vindicate His name and His people. This verse encourages patient endurance in righteousness, knowing that the end of the wicked is certain and complete, while the inheritance of the righteous is eternal and secure. For those who are not walking in God's ways, it serves as a solemn call to repentance, highlighting the stark and irreversible consequences of opposing the Lord. It urges a reevaluation of priorities and a turning towards the path of life and righteousness before the opportunity for reconciliation is consumed and vanishes like smoke.
Questions for Reflection
FAQ
What does "as the fat of lambs" specifically mean in this context?
The phrase "as the fat of lambs" is a vivid and potent simile rooted deeply in ancient Israelite sacrificial practices. In the Mosaic Law, the fat of sacrificial animals, particularly lambs, was considered the choicest and most valuable part. It was exclusively reserved for burning on the altar as a "food offering" to the Lord, described as a "pleasing aroma" (Leviticus 3:16). When burned, this fat would produce copious smoke and be entirely consumed, leaving no physical residue. Therefore, the comparison signifies total, irreversible destruction and disappearance. It means that the wicked and the enemies of the Lord will be completely consumed and vanish without a trace, much like the sacrificial fat dissipating into smoke, leaving nothing behind. This imagery powerfully emphasizes the thoroughness, finality, and sacred nature of their judgment, indicating that their existence and influence will be utterly obliterated.
Christ-Centered Fulfillment
Psalms 37:20 finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament speaks of the perishing of the wicked, it is in Christ that God's ultimate justice is both perfectly displayed and perfectly executed, not only in judgment but also in salvation. Jesus, the true Lamb of God who takes away the sin of the world, offered Himself as the perfect, once-for-all sacrifice, absorbing the full wrath and judgment due to humanity's wickedness. His resurrection signifies His decisive triumph over sin, death, and all the powers of darkness and wickedness (Colossians 2:15). He is the one appointed by God to be the Judge of the living and the dead, and it is at His glorious return that the final, complete consumption of all evil will occur. The "perishing" of the wicked described here points forward to the Great White Throne Judgment, where all who reject Christ will face eternal separation and the complete undoing of their rebellion, vanishing "into smoke" in the sense of being utterly removed from God's presence and the new creation (Revelation 20:11-15). Thus, Christ is not only the means by which the righteous are saved from perishing through His atoning sacrifice, but also the very agent through whom the wicked are ultimately consumed and banished, establishing His eternal kingdom where righteousness dwells.