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 37:21–33. His three-level outline is real structure in the source text, so it is rendered as structure.
These verses are much to the same purport with the foregoing verses of this psalm, for it is a subject worthy to be dwelt upon. Observe here,
I.What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God,
1.We must make conscience of giving every body his own; for the wicked borrows and pays not again, Psa 37:21. It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them.
2.We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate: He shows mercy, and gives, Psa 37:21. He is ever merciful, or every day, or all the day, merciful, and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful.
3.We must leave our sins, and engage in the practice of serious godliness (Psa 37:27): Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion.
4.We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man (Psa 37:30) that his mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him. His tongue talks not of things idle and impertinent, but of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying.
5.We must have our wills brought into an entire subjection to the will and word of God (Psa 37:31): The law of God, of his God, is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment (Psa 37:30), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform: None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it.
II.What is assured to us, as instances of our happiness and comfort, upon these conditions.
1.That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments (Psa 37:22): Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that shall inherit the earth, or the land (for so the same word is translated, Psa 37:29), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world. The earth shall yield us her increase if God, as our own God, give us his blessing, Psa 67:6. And as those whom God blesses are thus blessed indeed (for they shall inherit the land), so those whom he curses are cursed indeed; they shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it.
2.That God will direct and dispose of our actions and affairs so as may be most for his glory (Psa 37:23): The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying, This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this,
(1.)Because he delights in his way, and is well pleased with the paths of righteousness wherein he walks. The Lord knows the way of the righteous (Psa 1:6), knows it with favour, and therefore directs it.
(2.)That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance.
3.That God will keep us from being ruined by our falls either into sin or into trouble (Psa 37:24): Though he fall, he shall not be utterly cast down.
(1.)A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter.
(2.)A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him.
4.That we shall not want the necessary supports of this life (Psa 37:25): "I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them, I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread." David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises (Mar 10:30), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Phi 1:29) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man that wanders abroad for bread, saying, Where is it? Job 15:23. Nor shall he be denied, as the prodigal, that would fain have filled his belly, but no man gave unto him, Luk 15:16. Nor shall he grudge if he be not satisfied, as David's enemies, when they wandered up and down for meat, Psa 59:15. Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is withholding more than is meet that tends to poverty, Pro 11:24.
5.That God will not desert us, but graciously protect us in our difficulties and straits (Psa 37:28): The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will preserve them to his heavenly kingdom; that is a preservation for ever, Ti2 4:18; Psa 12:7.
6.That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall dwell for evermore (Psa 37:27), and not be cut off as the seed of the wicked, Psa 37:28. Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation.
7.That we shall not become a prey to our adversaries, who seek our ruin, Psa 37:32, Psa 37:33. There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of, - that great red dragon, who seeks to slay them, - that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments.
(1.)He shall not prevail as a field-adversary: The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and their faith shall not fail, Luk 22:31, Luk 22:32. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, Co1 10:13.
(2.)He shall not prevail as a law-adversary: God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua (Zac 3:1, Zac 3:2), The Lord rebuke thee, O Satan! It is God that justifies, and then who shall lay any thing to the charge of God's elect?
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 21.) The sinner borrows and does not repay; but the righteous shows mercy and gives. This also applies to the person of Paul, because the righteous shows mercy and gives. See how he divides the Lord's words, see how he lends the Lord's silver. He received one mina and returned two; he received two and returned four; he received five and returned ten. He did not tie up in a handkerchief what he had received, but he spent it on moneylenders; and what he had spent, he received back with interest. And so he freed the one receiving from the greatest sin, lest the money of the Lord would perish with him; and he redeemed himself to be appointed over ten cities. Look in the letters for which are the ten cities that he mentions; although the apostles are not bound by a prescribed number, to whom it was said: Go throughout the whole world and preach the Gospel to every creature (Mark 16:15). Therefore, he distributed the money of the Lord from Jerusalem through the East, Illyricum, and Italy. And lest anyone think that he was lending his own money, he testified that it was the Lord's money, saying: But to those who are joined in marriage, I give this command (not I, but the Lord): A wife must not separate from her husband (1 Corinthians 7:10). And elsewhere: Do you seek proof that Christ is speaking in me? (2 Corinthians 13:3). Finally, the king himself said this, in which he represents the Lord: You should have entrusted my money to the bankers. He said, 'my money', not yours. Therefore, he shows mercy and gives. How he gives, you may hear him saying: I teach through all the churches. But the sinner borrows and does not repay (I Cor. VII, 17). See the rich man lending, and not returning: the poor man receiving, and immediately rewarding, so that he may not be in another's debt for long. These are moral teachings.
Now behold the mystic poor, that is, the simple and God-fearing one, who hears the word of chastity and keeps it; who hears of mercy and practices it; who hears of meekness and does not become angry. But that rich one, arrogant and proud, hears indeed, but rejects the words of God; who hears of the condemnation of lust and indulges in it even more. In the end, the Church fulfills what it has received, but the Synagogue does not fulfill it. Know the Church to be freed: (Jesus) says, 'They were yours, and you gave them to me, and they have kept your word' (John 17:6). And elsewhere: 'For the Father himself loves you, because you have loved me' (John 16:27). Therefore, the Church returned the money of charity that it received from the Lord, but the Synagogue did not return it. Therefore, it is said of the Jews: 'If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin' (John 15:24); because they have certainly heard and not believed. Therefore, it is proven that sinners have borrowed and not paid back. Thus, the sinner is always in need, while the righteous person abounds and gives, whose conscience is rich. Therefore, the Jews became poor in their wealth: The wealthy became poor and hungry (Psalm 33:11); However, the Christians have not lacked in the wealth of their simplicity.
"The wicked borrows, and pays not again" [Psalm 37:20]. He receives, and will not repay. What is it he will not repay? Thanksgiving. For what is it that God would have of you, what does He require of you, except that He may do you good? And how great are the benefits which the sinner has received, and which he will not repay! He has received the gift of being; he has received the gift of being a man; and of a being highly distinguished above the brutes; he has received the form of a body, and the distinction of the senses in the body, eyes for seeing, ears for hearing, the nostrils for smelling, the palate for tasting, the hands for touching, and the feet for walking; and even the very health and soundness of the body. But up to this point we have these things in common even with the brute; he has received yet more than this; a mind capable of understanding, capable of Truth, capable of distinguishing right from wrong; capable of seeking after, of longing for, its Creator, of praising Him, and fixing itself upon Him. All this the wicked man has received as well as others; but by not living well, he fails to repay that which he owes. Thus it is, "the wicked borrows, and pays not again:" he will not requite Him from whom he has received; he will not return thanks; nay, he will even render evil for good, blasphemies, murmuring against God, indignation. Thus it is that he "borrows, and pays not again; but the righteous shows mercy, and lends" [Psalm 37:21]. The one therefore has nothing; the other has. See, on the one side, destitution: see, on the other, wealth. The one receives and "pays not again:" the "other shows mercy, and lends:" and he has more than enough. What if he is poor? Even so he is rich; do you but look at his riches with the eyes of Religion. For you look at the empty chest; but dost not look at the conscience, that is full of God....
Saul was like that, ever the object of kindness at the hands of the divine David but reluctant to repay kindness with kindness; blessed David …, in imitation of his Lord, who makes his sun rise on wicked and good, continued showing kindness.
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Summary
Psalm 37:21 sharply contrasts the character and conduct of the wicked and the righteous, particularly in their financial dealings and disposition towards others. It portrays the wicked as irresponsible and unprincipled, defaulting on their obligations, while the righteous are characterized by profound compassion and active generosity. This verse, embedded within a wisdom psalm, serves as a practical illustration of the fundamental ethical and spiritual divergence between those who disregard justice and those who embody God's benevolent nature, reinforcing the psalm's overarching theme of divine justice and the ultimate vindication of the upright.
Context
Literary Context
Psalm 37 is a didactic wisdom psalm, structured as an acrostic (though not perfectly consistent) that offers guidance on how to live faithfully in a world where the prosperity of the wicked often challenges the righteous. The psalmist, David, repeatedly urges believers not to "fret" or be envious of evildoers, as seen in the opening counsel of Psalm 37:1, but rather to cultivate trust in the Lord and commit their ways to Him, as exhorted in Psalm 37:3-5. Verse 21 is situated within a section (verses 16-31) that meticulously details the distinct behaviors, internal character, and ultimate destinies of the wicked and the righteous. This verse specifically highlights how their moral compass manifests in tangible, everyday actions, particularly in financial integrity and interpersonal generosity, thereby reinforcing the psalm's central message about God's providential care for the upright and His certain judgment against the ungodly.
Historical & Cultural Context
In ancient Israel, financial integrity and generosity were not merely secular matters but were deeply interwoven with covenant faithfulness and the community's well-being. Mosaic Law provided extensive regulations concerning lending, debt, and the care of the poor, emphasizing that all resources ultimately belong to God and that the community was to reflect His character (Leviticus 25:23). Lending to a fellow Israelite, especially the needy, was often an act of compassion, and charging interest was generally forbidden in such cases (Exodus 22:25). Failure to repay a debt, particularly when able, was considered a serious ethical breach, reflecting a lack of justice, compassion, and a disregard for one's word. Conversely, active generosity, especially towards the less fortunate, was a hallmark of righteousness, a demonstration of trust in God's provision, and a mirroring of God's own gracious character. The cultural expectation was that one's financial dealings would be a clear reflection of their spiritual standing and commitment to the communal covenant.
Key Themes
This verse powerfully illustrates several core themes prevalent in Psalm 37 and broader biblical wisdom literature. Firstly, it underscores Divine Justice and Retribution, demonstrating that the character of the wicked, marked by irresponsibility and injustice, will ultimately lead to their downfall, while the righteous, who act with integrity and generosity, will be upheld and blessed by God. Secondly, it emphasizes the Outworking of Inner Character: the verse makes it clear that true righteousness is not merely an internal disposition but manifests tangibly in one's actions, particularly in financial stewardship and benevolence. The "wicked" are defined by their refusal to honor obligations, while the "righteous" are distinguished by their active compassion and giving. This ties into the theme of Trust in God's Providence, as the righteous are often enabled to give generously because their security and provision are rooted in their faith in God, as affirmed in Psalm 37:25. Finally, it highlights the Contrast Between Life Paths, setting the self-serving, destructive trajectory of the wicked against the God-honoring, life-giving path of the righteous, a central concern throughout wisdom literature, especially in the book of Proverbs.
Exposition and Analysis
Key Word Analysis
This word (H3867) fundamentally means "to twine" or "to unite," implying an entanglement or obligation. In this context, it refers to the act of taking a loan or incurring a debt. The use of this term here highlights the initial action of the wicked in entering into a financial obligation. The nuance suggests that borrowing, in itself, is not inherently negative, but it establishes a relationship of obligation that the wicked then fail to honor, revealing their character.
This phrase translates the Hebrew verb (H7999) which means "to be safe," "to be completed," or "to make whole." When combined with the negative particle "not," it signifies a deliberate or habitual failure to fulfill a financial obligation, to "make whole" what was borrowed. This is not merely an inability to repay due to misfortune, but a moral failing—a refusal to restore what is owed, indicating a lack of integrity, disregard for justice, and a self-serving attitude that prioritizes personal gain over ethical responsibility.
This verb (H2603) is a primitive root meaning "to bend or stoop in kindness to an inferior; to favor, bestow." It implies an active, compassionate benevolence that extends beyond mere obligation or reciprocity. It describes a heart overflowing with grace and a willingness to extend kindness, often in the form of a gift or assistance, to those in need. This action is a direct reflection of God's own character, who is gracious and merciful, and it underscores the righteous person's alignment with divine attributes.
Verse Breakdown
"The wicked borroweth, and payeth not again:"
This initial clause starkly portrays the character of the wicked. Their actions are marked by irresponsibility and a profound disregard for ethical obligations. They enter into agreements (borrowing) but demonstrate a fundamental lack of integrity by failing to fulfill their end of the bargain. This financial irresponsibility is presented not as an isolated incident but as a symptom of a deeper spiritual malady—a self-centered heart that is not aligned with God's principles of righteousness, justice, and fairness. It implies a pattern of behavior where self-interest overrides the claims of others.
"but the righteous sheweth mercy, and giveth."
This contrasting clause illuminates the antithetical character of the righteous. Far from being indebted and irresponsible, the righteous are characterized by an abundance of compassion and active generosity. They not only fulfill their obligations but go beyond, actively extending grace ("sheweth mercy") and bestowing gifts ("giveth"). This generosity is an outflow of their righteous character, reflecting God's own benevolent nature. It signifies a spirit of abundance and a willingness to be a channel of blessing to others, often enabled by God's provision in their own lives.
Literary Devices
Psalm 37:21 primarily employs Antithesis, a literary device that juxtaposes two contrasting ideas, characters, or actions to highlight their fundamental differences. The entire verse is structured around this stark opposition: "the wicked borroweth, and payeth not again" is set directly against "but the righteous sheweth mercy, and giveth." This creates a clear moral and spiritual divide, emphasizing the distinct outcomes and characteristics associated with each path. Closely related is Contrastive Parallelism, where the second half of the verse presents an opposing thought to the first, reinforcing the ethical dichotomy. The self-serving actions of the wicked (taking and not returning) are set against the benevolent actions of the righteous (showing mercy and giving), making the distinction undeniable and morally instructive. The verse also utilizes Archetype by presenting "the wicked" and "the righteous" as representative figures, embodying distinct moral principles and patterns of behavior. This allows the psalmist to communicate universal truths about character and conduct through specific, illustrative actions that resonate across time and culture.
Theological and Thematic Connections
This verse deeply connects to the biblical understanding of God's character as both just and merciful, and the expectation that His people will reflect these attributes. The failure of the wicked to repay debt speaks to a fundamental disregard for justice and covenant responsibility, mirroring a rejection of God's law and a self-centered disposition. Conversely, the generosity of the righteous is a practical outworking of their faith and a tangible demonstration of God's grace at work within them. It highlights the truth that true righteousness is not merely about avoiding evil, but actively pursuing good, especially in acts of compassion and stewardship. Our financial integrity and generosity are not just secular matters, but profound spiritual indicators of our alignment with God's heart and our trust in His provision, demonstrating that our internal character shapes our external conduct.
Reflection and Application
Psalm 37:21 serves as a profound mirror for self-examination, challenging believers to assess the depth of their financial integrity and the extent of their generosity. In a world often driven by self-interest, consumerism, and the accumulation of wealth, this verse calls us back to foundational biblical principles: responsible stewardship of resources and a compassionate heart that actively seeks to bless others. Our financial dealings—whether in repaying debts, honoring commitments, or giving sacrificially—are not merely economic transactions but profound spiritual testimonies that reveal our character and our trust in God. The righteous are not simply those who avoid wrongdoing, but those whose lives overflow with active goodness, mirroring the boundless generosity of God Himself. This verse encourages us to cultivate a spirit of abundance and open-handedness, trusting that as we sow generously, God will provide for us to continue being channels of His blessing, demonstrating His character and kingdom values to a watching world.
Questions for Reflection
FAQ
Does "payeth not again" imply an inability to repay, or a deliberate unwillingness?
While inability due to genuine hardship can certainly be a factor in debt, the context of Psalm 37, which consistently contrasts the character and destiny of the wicked with the righteous, strongly suggests that "payeth not again" points to a deliberate unwillingness or a habitual disregard for financial obligations. The wicked are characterized by their general lack of integrity and justice, not merely by misfortune. This phrase implies a moral failing—a self-centeredness that prioritizes one's own desires over the just claims of others. The righteous, by contrast, are those who not only honor their obligations but also extend generosity beyond what is required, demonstrating a fundamentally different heart attitude. Other biblical texts, such as Proverbs 3:27-28, reinforce the expectation of fulfilling obligations when it is within one's power to do so, underscoring the moral dimension of repayment.
Is this verse a promise of financial prosperity for the righteous?
Not directly, and it should not be interpreted as a guarantee of accumulating vast material wealth. While the righteous may indeed experience God's blessing and provision, which often enables their generosity, this verse is primarily a statement about character and the natural outflow of a heart aligned with God. The "giving" of the righteous is a result of their character and often a sign of God's blessing upon them, allowing them to be a channel of blessing to others, rather than a promise of becoming rich by worldly standards. The psalm's broader message is about God's faithfulness to sustain the righteous and their descendants (Psalm 37:25), ensuring they have enough to live righteously and be generous, even if they do not achieve great affluence. The blessing for the righteous is often spiritual, relational, and providential, enabling them to live justly and generously, reflecting God's character.
Christ-Centered Fulfillment
Psalm 37:21 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the perfectly righteous one, who not only fulfilled every obligation of the law but also fully paid the immense debt of sin that humanity owed, a debt we could never repay ourselves (Colossians 2:13-14). Unlike the wicked who borrow and do not repay, Jesus, the very Lamb of God who takes away the sin of the world, gave His life as the ultimate act of mercy and generosity, freely bestowing grace, forgiveness, and eternal salvation upon us (John 3:16). His entire earthly ministry was an embodiment of "sheweth mercy, and giveth," as He healed the sick, fed the hungry, taught the lost, and ultimately offered Himself as a ransom for many (Mark 10:45). Through our union with Christ, believers are empowered by the Holy Spirit to live out the righteousness and generosity described in this psalm. We are no longer debtors to sin but recipients of God's boundless grace, enabling us to reflect His character in our financial integrity and our compassionate giving, becoming channels of His blessing to a world in desperate need (2 Corinthians 8:9).