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
One surviving comment on this verse from the historical church.
(Verse 22.) Therefore, the righteous is good; and for this reason, Scripture adds: For those who bless him shall possess the land; but those who curse him shall be destroyed. How does the righteous possess the land, or what land, when Scripture says: Will you alone dwell on the earth? (Isaiah 5:8) And elsewhere: Woe to those who dwell on the earth (Revelation 8:13), which is a word of rebuke and curse. Therefore, whose blessed possession is the land? Not of that which is hidden in darkness and filled with bitterness: but of that which flows with honey and milk, that is, has the grace of sweetness, and the radiance of eternal light. Receive the sweetness of good honey; indeed, above honey: Pain and groaning and sadness will flee away (Isaiah 35:10); for the sweetness of grace will exclude the bitterness of human frailty. And elsewhere: And he will wipe away every tear from their eyes; and death shall be no more, nor mourning (Revelation 21:4). They will also receive the brightness of milk. And they will not need a lamp, nor the light of the sun; for the Lord himself will illuminate them, and they will reign forever and ever. Amen (Rev. XXIV, 5).
There is also the mystical just one, who shows mercy and grants, who has given us all the words that He received from the Father, and has forgiven us the debt of our sins, and has paid for our debts with His own blood; so that we would not be in debt to another, but that the good creditor would have us in His own debt. And there is also that sinner who has gathered what he did not produce, and has borrowed what he did not possess, and does not want to give back what he received. Listen, for the devil has borrowed: 'To you,' he says, 'I will give all this power and their glory (because they have been given to me, and I give them to whom I want) if you will fall down and worship me' (Luke 4:6). Most wicked one, you have accepted for temptation, not for death; that is, you have accepted for the testing of God's servants, not for their annihilation; you have accepted for the worship of God, not for his denial; you have accepted secular things, why do you take away things that are eternal? you have accepted things of this world, why do you want to take away things that are of Christ? Give those things to whom you want, we do not envy. Why are the things we desire envied by you? You want to be worshipped, who are more wicked than all, and yet unworthy of service yourself.
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Summary
Psalms 37:22 serves as a profound declaration within a wisdom psalm, succinctly articulating the contrasting destinies ordained by God for the righteous and the wicked. It asserts that those who receive divine blessing will ultimately inherit the earth, signifying enduring peace, security, and flourishing in God's favor, while those who incur divine curse will be utterly cut off, facing ultimate desolation and separation from God's life-giving presence. This verse encapsulates the psalm's overarching theme of divine justice, assuring believers that God actively governs the world and will justly reward faithfulness and punish wickedness, providing a bedrock for trust in His sovereign plan.
Context
Literary Context
Psalms 37 is a didactic psalm, an acrostic poem (though not perfectly preserved in all translations) attributed to David, designed to instruct and encourage the righteous who are often perplexed by the apparent prosperity of the wicked. The psalm repeatedly contrasts the fleeting success of evildoers with the enduring blessing and ultimate vindication of those who trust in the Lord. Verse 22 functions as a foundational theological statement, explaining why the righteous will inherit the earth (as promised in verses like Psalm 37:9 and Psalm 37:11) and why the wicked will perish. It grounds these outcomes directly in God's active blessing and cursing, reinforcing the psalm's call to "Trust in the Lord, and do good". The immediate verses surrounding Psalm 37:22 continue this theme, with Psalm 37:21 highlighting the wicked's inability to repay and the righteous's generosity, and Psalm 37:23-24 affirming God's steadfast support for the upright.
Historical & Cultural Context
Written during a period when the Davidic monarchy was established, but likely still facing internal and external challenges, the psalm addresses a common human dilemma: the prosperity of the wicked and the suffering of the righteous. In ancient Israel, the concept of "inheriting the earth" (or "land," Hebrew: ʼerets [H776]) was deeply tied to the covenant promises made to Abraham regarding the land of Canaan (Genesis 12:7). This inheritance was not merely geographical but encompassed security, peace, abundant provision, and a lasting legacy within the covenant community, signifying God's favor and presence. Conversely, being "cut off" (Hebrew: kârath [H3772]) carried severe implications, often meaning exclusion from the community, loss of family line, or even premature death, all seen as divine judgment for covenant unfaithfulness. The cultural understanding of blessing and cursing was profoundly rooted in a worldview where God was actively involved in the affairs of humanity, dispensing favor or judgment based on adherence to His covenant.
Key Themes
The verse powerfully contributes to several key themes prevalent in Psalm 37 and the broader wisdom literature. Firstly, Divine Justice is paramount; the verse unequivocally states that God is the ultimate arbiter of destiny, ensuring that justice will prevail, even if not immediately apparent to human eyes. Secondly, the Inheritance of the Earth is a central promise for those "blessed of him," extending beyond mere physical land to encompass a state of lasting security, peace, and flourishing under God's sovereign rule, implying an eternal legacy and ultimate well-being in God's kingdom. Thirdly, the Consequences of Disobedience are starkly presented; "they that be cursed of him shall be cut off" signifies a complete separation from God's favor, leading to ruin, extinction, and exclusion from the divine promises, underscoring the severity of divine judgment. Finally, the Sovereignty of God is emphasized, reinforcing the psalm's overall message to trust in God's ultimate authority and wisdom rather than fretting over temporary injustices or human perceptions of success.
Exposition and Analysis
Key Word Analysis
This primitive root (H1288) fundamentally means "to kneel," and by implication, to bless God (as an act of adoration) or to bless man (as a benefit). In this context, "blessed of him" indicates a state of being divinely favored, empowered, and prospered by God. It signifies the recipient of God's active, life-affirming, and covenantal goodwill, leading to comprehensive flourishing and well-being. The passive participle used in the verse (from this root) underscores that this blessing is not earned but bestowed by God's sovereign grace.
This primitive root (H3423) denotes occupying or taking possession, often by driving out previous occupants, and by implication, to seize or to inherit. While it frequently refers to the literal inheritance of the land of Israel, in wisdom literature and prophetic contexts like Psalms 37, it expands to encompass a secure, lasting, and peaceful existence under God's reign. It speaks to the faithful receiving their full portion, a place of belonging, and ultimate dominion within God's established order, signifying a comprehensive and enduring legacy.
This primitive root (H3772) means "to cut (off, down or asunder)." By implication, it signifies to destroy or consume. In biblical context, it carries severe connotations of severance, destruction, or extermination. For individuals, it can mean being removed from the covenant community, losing one's lineage, facing premature death, or experiencing ultimate demise and exclusion from God's presence and promises. It underscores the severity and finality of divine judgment for those who reject God's ways and remain outside His covenant.
Verse Breakdown
"For [such as be] blessed of him shall inherit the earth;"
This clause presents the positive and enduring outcome for those who stand in a right relationship with God. "Blessed of him" emphasizes that this divine favor originates solely from God's sovereign will and grace, not human merit. The promise to "inherit the earth" is a profound declaration of future security, peace, and prosperity, not merely in a physical sense but as a comprehensive state of flourishing under divine protection and provision. It speaks to a lasting legacy and a secure place within God's established order, implying both temporal well-being and ultimate eschatological fulfillment.
"and [they that be] cursed of him shall be cut off."
This clause presents the stark antithesis, the negative and definitive outcome for those who oppose God. "Cursed of him" signifies being under divine disfavor and judgment, incurring God's active displeasure due to their wickedness and rebellion. To be "cut off" denotes a complete and irreversible separation from God's life-giving presence, leading to ruin, extinction, and exclusion from the blessings and promises enjoyed by the righteous. This is a severe and final judgment, underscoring the ultimate desolation of those who persistently reject God's ways.
Literary Devices
Psalms 37:22 is a masterful example of Antithetical Parallelism, a fundamental literary device in Hebrew poetry where two lines express opposing ideas, highlighting a sharp contrast. Here, the positive destiny of those "blessed of him" inheriting the earth is directly contrasted with the negative fate of those "cursed of him" being "cut off," emphasizing the clear distinction between the ultimate outcomes for the righteous and the wicked. This parallelism serves to reinforce the psalm's didactic purpose, making the consequences of one's alignment with God unmistakably clear and memorable. The phrases "inherit the earth" and "cut off" also function as powerful Metaphors or Metonymy, representing comprehensive states of being—flourishing, security, and belonging versus utter destruction, exclusion, and non-existence—rather than purely literal actions. The verse also implicitly uses Divine Retribution, portraying God as the active, just agent who dispenses both blessing and judgment, thereby upholding His justice and sovereignty in the world.
Theological and Thematic Connections
Psalms 37:22 is deeply rooted in the biblical theology of divine justice and the covenant relationship between God and humanity. It affirms that God is not a passive observer but an active participant in human history, sovereignly dispensing blessings to those who align with His will and judgment upon those who defy Him. This verse connects to the broader biblical narrative of the Kingdom of God, where the righteous ultimately find their secure and flourishing place, while the wicked are excluded. It echoes the promises of the Abrahamic covenant, where blessing and curse are foundational elements, and foreshadows the ultimate eschatological reality where God's justice will be fully realized. The "inheritance of the earth" is a recurring motif, signifying not just physical land but a comprehensive state of peace, security, and well-being within God's established order, culminating in the new heavens and new earth.
Reflection and Application
Psalms 37:22 offers profound encouragement and a stark warning, calling believers to a life of unwavering trust in God's perfect justice. In a world where the wicked often seem to prosper and the righteous suffer, this verse reminds us that our ultimate inheritance and security are not based on fleeting earthly success or human perceptions of fairness, but on God's enduring blessing and sovereign plan. It urges us to persevere in righteousness, to "delight yourself in the Lord", and to commit our way to Him, knowing that He will bring about our vindication and establish our lasting peace. This requires a shift in perspective from immediate gratification to eternal perspective, understanding that true flourishing is a gift from God, not a result of human striving or worldly accumulation. Conversely, it serves as a solemn warning against choosing a path of wickedness, as it leads to being "cut off" from God's life-giving presence and promises, resulting in ultimate desolation. Our call is to live lives that reflect God's character, trusting that true prosperity and lasting peace come from being "blessed of Him," living in humble obedience and dependence on His divine provision.
Questions for Reflection
FAQ
What does "inherit the earth" mean in this context? Is it literal land?
While "inherit the earth" (or "land," Hebrew: ʼerets [H776]) in the Old Testament often refers literally to the land of Israel as a covenant promise, in wisdom literature like Psalm 37, its meaning expands significantly. Here, it encompasses far more than just physical territory. It signifies a comprehensive state of security, peace, flourishing, and well-being under God's favor and sovereign rule. It implies a lasting legacy, a place of belonging, and ultimate prosperity within God's established order, symbolizing the full enjoyment of God's blessings, both temporal and eternal. This broader understanding is reinforced by Jesus' teaching in Matthew 5:5, where the meek are promised to inherit the earth, pointing to a spiritual and eschatological fulfillment that transcends mere geography.
What does it mean to be "cut off" by God?
To be "cut off" (Hebrew: kârath [H3772]) is a severe biblical expression denoting a complete and irreversible separation from God's favor and presence. It can manifest in various ways: exclusion from the covenant community, the termination of one's lineage, premature death, or ultimate spiritual demise and separation from God's life-giving source. In the context of Psalm 37, it signifies the ultimate desolation, ruin, and extinction of the wicked, contrasting sharply with the enduring inheritance of the righteous. It underscores the finality of divine judgment for those who persistently reject God's ways and remain outside His covenant, leading to a profound and eternal loss of all blessing.
Christ-Centered Fulfillment
Psalms 37:22 finds its ultimate and most profound fulfillment in Jesus Christ. The promise that "blessed of him shall inherit the earth" is perfectly embodied in Christ, who is the ultimate heir of all things (Hebrews 1:2). Through His perfect life, atoning death, and glorious resurrection, Jesus secured the true and eternal inheritance for all who are "blessed of Him" by faith. He Himself taught that "blessed are the meek, for they shall inherit the earth", revealing that this inheritance is not achieved through earthly power or aggression, but through humble submission to God, a quality perfectly exemplified by Christ Himself. Furthermore, this inheritance points to the new heavens and new earth (Revelation 21:1), where believers, united with Christ, will dwell in perfect peace and righteousness, fully enjoying God's presence forever. Conversely, the warning that "they that be cursed of him shall be cut off" is also fulfilled in Christ, who bore the curse of sin on the cross (Galatians 3:13) so that those who believe might escape eternal separation. For those who reject Him, however, the "cutting off" is a terrifying reality of eternal judgment and separation from the "Lamb of God, who takes away the sin of the world!" (John 1:29). Thus, Christ is the pivot point: through Him, blessing and inheritance are secured; apart from Him, the curse of being cut off remains as the just consequence for sin.