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 37:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best.
I.We are here cautioned against discontent at the prosperity and success of evil-doers (Psa 37:1, Psa 37:2):
Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now,
1.When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing.
2.When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We are tempted to think them the only happy people, and to incline to imitate them, and to join ourselves with them, that we may share in their gains and eat of their dainties; and this is that which we are warned against: Fret not thyself, neither be thou envious. Fretfulness and envy are sins that are their own punishments; they are the uneasiness of the spirit and the rottenness of the bones; it is therefore in kindness to ourselves that we are warned against them. Yet that is not all; for,
3.When we look forward with an eye of faith we shall see no reason to envy wicked people their prosperity, for their ruin is at the door and they are ripening apace for it, Psa 37:2. They flourish, but as the grass, and as the green herb, which nobody envies nor frets at. The flourishing of a godly man is like that of a fruitful tree (Psa 1:3), but that of the wicked man is like grass and herbs, which are very short-lived.
(1.)They will soon wither of themselves. Outward prosperity is a fading thing, and so is the life itself to which it is confined.
(2.)They will sooner be cut down by the judgments of God. Their triumphing is short, but their weeping and wailing will be everlasting.
II.We are here counselled to live a life on confidence and complacency in God, and that will keep us from fretting at the prosperity of evil-doers; if we do well for our own souls, we shall see little reason to envy those that do so ill for theirs. Here are three excellent precepts, which we are to be ruled by, and, to enforce them, three precious promises, which we may rely upon.
1.We must make God our hope in the way of duty and then we shall have a comfortable subsistence in this world, Psa 37:3.
(1.)It is required that we trust in the Lord and do good, that we confide in God and conform to him. The life of religion lies much in a believing reliance on God, his favour, his providence, his promise, his grace, and a diligent care to serve him and our generation, according to his will. We must not think to trust in God and then live as we list. No; it is not trusting God, but tempting him, if we do not make conscience of our duty to him. Nor must we think to do good, and then to trust to ourselves, and our own righteousness and strength. No; we must both trust in the Lord and do good. And then,
(2.)It is promised that we shall be well provided for in this world: So shalt thou dwell in the land, and verily thou shalt be fed. He does not say, "So shalt thou get preferment, dwell in a palace, and be feasted." This is not necessary; a man's life consists not in the abundance of these things; but, "Thou shalt have a place to live in, and that in the land, in Canaan, the valley of vision, and thou shalt have food convenient for thee." This is more than we deserve; it is as much as a good man will stipulate for (Gen 28:20) and it is enough for one that is going to heaven. "Thou shalt have a settlement, a quiet settlement, and a maintenance, a comfortable maintenance: Verily thou shalt be fed." Some read it, Thou shalt be fed by faith, as the just are said to live by faith, and it is good living, good feeding, upon the promises. "Verily thou shalt be fed, as Elijah in the famine, with what is needful for thee." God himself is a shepherd, a feeder, to all those that trust in him, Psa 23:1.
2.We must make God our heart's delight and then we shall have our heart's desire, Psa 37:4. We must not only depend upon God, but solace ourselves in him. We must be well pleased that there is a God, that he is such a one as he has revealed himself to be, and that he is our God in covenant. We must delight ourselves in his beauty, bounty, and benignity; our souls must return to him, and repose in him, as their rest, and their portion for ever. Being satisfied of his loving-kindness, we must be satisfied with it, and make that our exceeding joy, Psa 43:4. We were commanded (Psa 37:3) to do good, and then follows this command to delight in God, which is as much a privilege as a duty. If we make conscience of obedience to God, we may then take the comfort of a complacency in him. And even this pleasant duty of delighting in God has a promise annexed to it, which is very full and precious, enough to recompense the hardest services: He shall give thee the desires of thy heart. He has not promised to gratify all the appetites of the body and the humours of the fancy, but to grant all the desires of the heart, all the cravings of the renewed sanctified soul. What is the desire of the heart of a good man? It is this, to know, and love, and live to God, to please him and to be pleased in him.
3.We must make God our guide, and submit in every thing to his guidance and disposal; and then all our affairs, even those that seem most intricate and perplexed, shall be made to issue well and to our satisfaction, Psa 37:5, Psa 37:6.
(1.)The duty is very easy; and, if we do it aright, it will make us easy: Commit thy way unto the Lord; roll thy way upon the Lord (so the margin reads it), Pro 16:3; Psa 55:22. Cast thy burden upon the Lord, the burden of thy care, Pe1 5:7. We must roll it off ourselves, so as not to afflict and perplex ourselves with thoughts about future events (Mat 6:25), not to cumber and trouble ourselves either with the contrivance of the means or with expectation of the end, but refer it to God, leave it to him by his wise and good providence to order and dispose of all our concerns as he pleases. Retreat thy way unto the Lord (so the Septuagint), that is, "By prayer spread thy case, and all thy cares about it, before the Lord" (as Jephthah uttered all his words before the Lord in Mizpeh, Jdg 11:11), "and then trust in him to bring it to a good issue, with a full satisfaction that all is well that God does." We must do our duty (that must be our care) and then leave the event with God. Sit still, and see how the matter will fall, Rut 3:18. We must follow Providence, and not force it, subscribe to Infinite Wisdom and not prescribe.
(2.)The promise is very sweet. [1.] In general, "He shall bring that to pass, whatever it is, which thou hast committed to him, if not to thy contrivance, yet to thy content. He will find means to extricate thee out of thy straits, to prevent thy fears, and bring about thy purposes, to thy satisfaction." [2.] In particular, "He will take care of thy reputation, and bring thee out of thy difficulties, not only with comfort, but with credit and honour: He shall bring forth thy righteousness as the light and thy judgment as the noon-day." (Psa 37:6), that is, "he shall make it to appear that thou art an honest man, and that is honour enough." First, It is implied that the righteousness and judgment of good people may, for a time, be clouded and eclipsed, either by remarkable rebukes of Providence (Job's great afflictions darkened his righteousness) or by the malicious censures and reproaches of men, who give them bad names which they no way deserve, and lay to their charge things which they know not. Secondly, It is promised that God will, in due time, roll away the reproach they are under, clear up their innocency, and bring forth their righteousness, to their honour, perhaps in this world, at furthest in the great day, Mat 13:43. Note, If we take care to keep a good conscience, we may leave it to God to take care of our good name.
Historical interpretation
Two Centuries of 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.
The “land” here indicates the heart of the listener and his soul. We are ordered, therefore, to indwell this land, that is, not to stray far from it, not to run to and fro, far and near, but to dwell and to stand firm within the bounds of our spirits and to consider the land very carefully and to become its tiller just as Noah was and to plant in it the vine and till the land that is within us, “to renew the fallowed ground of our spirits and sow not among the thorns.” Namely, let us purge our spirit from faults, and let us refine rough and harsh ways with the gentleness and the imitation of Christ, and thus finally we may feed from its wealth.
(Verse 3.) Therefore the Prophet rightly says: Hope in the Lord, and do good; and you shall inhabit the land, and shall be fed with its riches. What is the land that he advises to inhabit, if not your soul, which you should cultivate well, frequently plowing it with spiritual plows, so that it does not become overgrown with weeds? For a good farmer works his field with daily activity and diligent care, and protects his own fields; lest a wild boar from the forest devastate them, and a cunning thief snatch away the ripe fruits. Therefore, prepare your land so that when he comes who sows the word, he may find your soul ready; lest the seed fall upon the uncultivated soil of your heart and the birds of the sky come and devour what has been sown. So, listen to what is said: 'Behold, the sower went out to sow his field.' And as he sowed, some fell beside the path, some fell on rocky ground, and some fell on good soil... What falls on good soil are those who, with a good heart, hear the word and retain it, and produce fruit through patience. May your heart be a clean world, may your soul be clean, so that you can bring the fruit of goodness, that is, spiritual grace. For goodness is the fruit of the Holy Spirit; as it is written: The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22). These are the fruits we are nourished by and satisfied with their abundance. On this earth, the righteous Noah planted that fruitful vine and drank from its fruit, and his heart was freed; when he clothed himself in the garment of admirable piety, his posterity was doubled by the virtue of his own deeds. Moreover, in another place the holy prophet demonstrated to us those riches in which he was rich in Christ, and which abounded in everything that leads to eternal life. And truly, who could be richer than one who is rich in the Lord, so that he can say: I have delighted in the way of your decrees as much as in all riches (Psalm 119:14)? For what could be lacking to a man who was enriched by heavenly oracles? And therefore, this psalm urges us to seek that eternal treasure and to find delight in its acquisition.
What should you do then? "Trust in the Lord" [Psalm 37:3]. For they too trust, but not "in the Lord." Their hope is perishable. Their hope is short-lived, frail, fleeting, transitory, baseless. "Trust thou in the Lord." "Behold," you say, "I do trust; what am I to do?"
"And do good." Do not do that evil which you behold in those men, who are prosperous in wickedness. "Do good, and dwell in the land." Lest haply you should be doing good without "dwelling in the land." For it is the Church that is the Lord's land. It is her whom He, the Father, the tiller of it, waters and cultivates. For there are many that, as it were, do good works, but yet, in that they do not "dwell in the land," they do not belong to the husbandman. Therefore do thou your good, not outside of the land, but do thou "dwell in the land." And what shall I have?
"And you shall be fed in its riches." What are the riches of that land? Her riches are her Lord! Her riches are her God! He it is to whom it is said, "The Lord is the portion of mine inheritance, and of my cup." In a late discourse we suggested to you, dearly beloved, that God is our possession, and that we are at the same time God's possession. Hear how that He is Himself the riches of that land.
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Summary
Psalm 37:3 serves as a foundational exhortation within a wisdom psalm, urging believers to anchor their lives in unwavering trust in the Lord and active pursuit of righteousness. It presents a divine promise of security, stability, and comprehensive provision for those who live by these principles, offering a counter-narrative to the apparent prosperity of the wicked and establishing a blueprint for a life of peace and divine sustenance amidst worldly anxieties.
Context
Literary Context
Psalm 37 is a wisdom psalm, likely an acrostic (though imperfectly preserved in English translations), that addresses the perennial problem of the prosperity of the wicked and the suffering of the righteous. It is structured as a series of exhortations and promises, encouraging the faithful not to "fret" or "be envious" of evildoers, as seen in the opening commands of Psalm 37:1 and the repeated admonition in Psalm 37:7. Our verse, Psalm 37:3, immediately follows these initial warnings, offering the positive commands and their associated blessings as the antidote to fretting. It sets the tone for the entire psalm, which elaborates on the temporary nature of the wicked's success and the enduring inheritance of the righteous. The psalm consistently contrasts the fleeting nature of the ungodly with the lasting security and blessing of those who trust in God.
Historical & Cultural Context
Traditionally attributed to David, Psalm 37 reflects the societal and theological concerns prevalent in ancient Israel. The concept of "dwelling in the land" (often Canaan, the Promised Land) was deeply significant, symbolizing covenant faithfulness, security, and inheritance. This promise of secure habitation was a cornerstone of God's covenant with Israel, as detailed in passages like Deuteronomy 4:40. For an agrarian society, "being fed" was not merely about sustenance but about thriving, implying abundant harvests and freedom from famine, directly linked to God's blessing upon the land and its inhabitants. The psalm operates within a worldview where divine justice, though sometimes delayed, is ultimately certain, and righteous living is expected to lead to well-being, even when immediate circumstances seem to contradict this. It speaks to a community grappling with the tension between ideal covenant blessings and the often-harsh realities of life.
Key Themes
This verse encapsulates several core themes prevalent throughout the Psalter and broader biblical wisdom literature. Firstly, it highlights Active Faith and Obedience, emphasizing that genuine trust in God is not passive but inherently leads to righteous actions. This intertwining of faith and works is a recurring motif, as seen in Proverbs 3:5-6. Secondly, it underscores Divine Provision and Security, promising that God will faithfully sustain and protect those who align their lives with His will. The imagery of "dwelling in the land" and "being fed" speaks to a comprehensive well-being, both material and existential, under God's watchful care. This resonates with the broader theme of God as the ultimate provider and protector for His people, a theme echoed in the New Testament's call to seek first God's kingdom and righteousness, with the promise that all needs will be met (e.g., Matthew 6:33). Finally, the verse reinforces the Blessings of Righteousness, a foundational principle in wisdom literature that posits a direct, though not always simplistic, correlation between obedience to God and a flourishing life.
Exposition and Analysis
Key Word Analysis
This verb signifies a profound, active reliance, implying a confident expectation and security in the Lord. It means to hide for refuge, to be sure, bold, and to put confidence in God. This is not a passive hope but an intentional posture of leaning entirely on God's character, power, and promises, especially when circumstances are challenging or confusing.
As part of the phrase "do good," this word refers to that which is morally excellent, beneficial, and pleasing. It encompasses a wide range of positive attributes, including that which is beautiful, bountiful, gracious, and conducive to welfare or prosperity. In this context, it emphasizes the active performance of ethical conduct, justice, and kindness, demonstrating that true faith is always expressed through tangible, righteous action.
While primarily meaning "to tend a flock" or "to pasture," this word also carries the connotation of "to shepherd" or "to carefully provide for." It suggests not just basic sustenance but a loving, watchful, and comprehensive provision from God, akin to a shepherd diligently caring for his flock, ensuring their well-being in every aspect. It implies security and careful oversight in provision.
Verse Breakdown
"Trust in the LORD"
This is the primary imperative, foundational to the entire verse and psalm. It calls for a complete and unwavering reliance on Yahweh (H3068), the covenant God of Israel. This trust is not a passive hope but an active commitment of one's entire being to God's faithfulness and sovereignty, especially in the face of the apparent success of the wicked. It is an invitation to find refuge and confidence in Him alone.
"and do good"
This second imperative is inextricably linked to the first. It demonstrates that genuine trust in God inevitably leads to righteous living. Faith is not abstract but practical, manifesting in ethical conduct, acts of justice, and kindness towards others. It is the visible fruit of an internal posture of trust, a tangible expression of a transformed heart.
"[so] shalt thou dwell in the land"
This is the first of two promises contingent upon the preceding commands. "The land" (H776) here primarily refers to the Promised Land, symbolizing security, inheritance, and a settled, peaceful existence under God's blessing. For the believer, it speaks to spiritual security, a sense of belonging, and a stable foundation in God's kingdom, regardless of physical location. The verb "dwell" (H7931) conveys a sense of abiding, permanence, and peaceful habitation.
"and verily thou shalt be fed"
This is the second promise, assuring comprehensive provision. "Fed" (H7462) implies not just basic sustenance but abundant and consistent provision for all needs—physical, emotional, and spiritual. The word "verily" (H530, ʼĕmûwnâh, meaning firmness, security, fidelity, truth) underscores the certainty and reliability of God's provision, emphasizing His watchful care over those who trust and obey Him, ensuring their security and welfare.
Literary Devices
Psalm 37:3 employs several powerful literary devices to convey its profound message. It begins with two strong Imperatives ("Trust... and do good"), directly commanding the reader to action and establishing the core behavioral requirements for a blessed life. This is immediately followed by a clear Conditional Promise ("so shalt thou dwell... and verily thou shalt be fed"), where the blessings are explicitly linked to obedience to the preceding commands, highlighting a cause-and-effect relationship. The structure exhibits a form of Synthetic Parallelism, where the second clause ("and do good") expands upon or completes the thought of the first ("Trust in the LORD"), showing that true trust is active and expressed through righteous living. The promises of "dwell in the land" and "be fed" utilize Metonymy and Symbolism; "the land" stands for security, inheritance, and a settled, peaceful life, while "be fed" symbolizes comprehensive divine provision and well-being, extending beyond mere physical nourishment to encompass all aspects of life under God's watchful care. The entire verse functions as a concise Aphorism, a short, pithy statement expressing a general truth or principle of wisdom, easily memorable and applicable.
Theological and Thematic Connections
Psalm 37:3 articulates a fundamental theological truth: God's covenant faithfulness extends to His people, providing security and sustenance when they live in active trust and obedience. This verse bridges the gap between inner disposition (trust) and outward action (doing good), demonstrating that true righteousness is holistic. It reassures believers that their ultimate security and provision come from God, not from worldly circumstances or the fleeting successes of the wicked. This promise of dwelling and being fed echoes the covenant blessings found throughout the Old Testament, where obedience to God's commands was directly linked to prosperity and peace in the land. It also foreshadows the New Testament emphasis on seeking God's kingdom first, with the assurance that all necessary things will be added.
Reflection and Application
For the modern believer, Psalm 37:3 offers a timeless and profoundly practical blueprint for navigating a world often characterized by injustice, anxiety, and the apparent triumph of unrighteousness. It calls us away from the destructive cycle of comparison and envy, redirecting our focus to the unchanging character of God. The command to "Trust in the LORD" challenges us to cultivate a deep, abiding reliance on God's sovereignty and goodness, especially when circumstances are beyond our control or understanding. This trust is not passive but fuels the active pursuit of "doing good"—living with integrity, compassion, and justice in our daily lives, reflecting God's character to the world. The promises of "dwelling in the land" and "being fed" then become a powerful assurance that God will provide stability, security, and meet our every need, both physical and spiritual, as we align our lives with His will. This frees us from the burden of self-reliance and the fear of scarcity, allowing us to live with peace and purpose, knowing our ultimate well-being is secured in Him.
Questions for Reflection
FAQ
What does "dwell in the land" mean for believers today, since we are not living in ancient Israel?
For ancient Israel, "dwelling in the land" literally referred to secure habitation in the Promised Land, a symbol of covenant blessing and divine favor. For believers today, its meaning expands beyond a literal geographical location to encompass a spiritual reality. It signifies a life of stability, security, and peace found in God's presence and kingdom. It means having a settled, secure spiritual home in Christ, experiencing God's abiding presence, and living with the assurance of an eternal inheritance. It speaks to a deep sense of belonging and divine protection, regardless of one's physical circumstances or earthly dwelling. It is about living under God's sovereign care, finding rest and provision in His spiritual "land" of grace and truth, as pilgrims on earth but citizens of heaven (see Philippians 3:20).
Is this verse promoting a "prosperity gospel" that promises material wealth for faith?
No, this verse does not promote a prosperity gospel in the modern sense of guaranteed material wealth. While it promises "dwelling in the land" and "being fed," these phrases, in their original context, refer to comprehensive well-being, security, and sustenance—basic needs met, not necessarily extravagant riches. The emphasis is on God's faithful provision and protection for those who live righteously, contrasting with the fleeting nature of the wicked's success. The psalm itself acknowledges that the righteous may suffer (e.g., Psalm 37:25), but it assures that God will never abandon them or leave them destitute. The promise is of God's sufficient care and a stable, secure life rooted in Him, which is far richer than mere material gain and often includes spiritual peace and contentment even amidst hardship.
Christ-Centered Fulfillment
Psalm 37:3 finds its ultimate and most profound fulfillment in Jesus Christ. The command to "Trust in the LORD" is perfectly embodied in Christ, who perfectly trusted His Father in all things, even to the point of death on the cross (see Philippians 2:8). Furthermore, Jesus is the epitome of "doing good," as His entire earthly ministry was characterized by acts of healing, teaching, and selfless service, culminating in the ultimate good of His atoning sacrifice for humanity's sin (see Acts 10:38). Through His perfect life, death, and resurrection, Christ secured for us the true "dwelling in the land"—not merely a physical territory, but an eternal inheritance and secure dwelling in God's presence. He is our true home, the one in whom we "live and move and have our being" (see Acts 17:28). Moreover, Jesus is the ultimate source of being "fed," declaring Himself the "bread of life" (see John 6:35) and the "living water" (see John 4:10), providing spiritual sustenance that satisfies eternally. In Christ, we find true security, peace, and abundant life, fulfilling the promises of this psalm in a way far grander than any temporal blessing.