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Commentary on Psalms 37 verses 34–40
The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things.
I. The duty here pressed upon us is still the same (Psa 37:34): Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants.
II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation, goes into the sanctuary of God and leads us thither (Psa 73:17); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe,
1.The misery of the wicked at last, however they may prosper awhile: The end of the wicked shall be cut off (Psa 37:38); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world - that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall (Psa 37:36, Psa 37:35): I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm), in great power, formidable (so some render it), the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing, spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job 5:3. And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed: He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant: He was not; I sought him with wonder, but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world (Psa 37:34): When the wicked are cut off (and cut off they certainly will be) thou shalt see it, with awful adorations of the divine justice. The transgressors shall be destroyed together, Psa 37:38. In this world God singles out here one sinner and there another, out of many, to be made an example in terrorem - as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together. Bind them in bundles, to burn them.
2.The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will exalt them, to inherit the land (Psa 37:34); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, Psa 37:37. Let all people mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isa 57:2. A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Num 23:10. (3.) Salvation, Psa 37:39, Psa 37:40. The salvation of the righteous (which may be applied to the great salvation of which the prophets enquired and searched diligently, Pe1 1:10) is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that order their conversation aright (Psa 50:23), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them: He is their strength in time of trouble, to support them under it and carry them through it. He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall save them, not only keep them safe, but make them happy, because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him.
It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, "The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it." [Proverbs 2:21-22] And again [the Scripture] says, "I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceable man." [Psalm 37:35-37]
(Verse 35.) Finally, listen to him saying: I saw the wicked one exalted and raised above the cedars of Lebanon. And I passed by, and behold, he was not. I saw him in this age, I saw with the eyes of the body; I also saw him boasting and exalting himself with his words, considering himself to be something, who is nothing. How does he exalt himself? I will set my throne above the clouds, and I will be like the Most High (Isaiah 14:14). He exalts himself so that you may see him exalted like the towering cedars of Lebanon: and they themselves are tall, and they are on the highest mountain. Therefore, those who are exalted are deservedly exalted, and the wicked, who establishes himself on that mountain about which it is written: If you have faith like a mustard seed, you will say to this mountain: Be lifted up and thrown into the sea (Matt. XVII, 19). To whom? To the devil, he says, from whom this man was possessed and oppressed, whom you marvel at being healed. Therefore, he has more love in Christ than power in the devil. You see the cedar on the highest mountain exalted; but it is broken by the wind, it is burned by fire, it is dissolved by age: so it is with the rich person in the world. It shines indeed with a certain brilliance of secular grace, like Mount Lebanon. It leans on the power of the world, rejoicing in wealth and riches. Something seems to be to you, before you say: \"I will go over and see\" (Exodus 3:3). For just as Moses passed over material things with his soul and mind, and saw God, so too, if you pass from here, lifting the footprint of your mind to the grace of God, you will see that He is nothing who seemed most powerful to himself in this land. Therefore, God, the Word, says to your soul, says to your mind: Come here from Lebanon, my bride, come here from Lebanon: you will pass over and go through. If you pass over worldly things, you will go through to paradise. Listen to the one passing by, Remember me, Lord, when you come into your kingdom. Listen again to the one passing through: Truly, truly I say to you, today you will be with me in paradise.
What is: Behold, it was not. In the beginning, indeed, the Word was. And whoever sees the Word, who is a partaker of the Word, indeed he himself is; because the Word of God always is, and the speech which is from Him is not: It is and it is not; but: It is; and it remains in the one who follows God. But whoever does not know the Word, he is not, because he does not adhere to Him who said: I am who I am (Exod. III, 14). But whoever adheres to Him, is one spirit. Wherever the spirit is, there is also life. Therefore Scripture says of God: 'Who gives life to the dead and calls into existence the things that do not exist' (Rom. 4:17); this means, he calls the nations that did not exist as his own people; for our ancestors were chosen by God. And elsewhere it is said: 'The Lord knows those who are his' (2 Tim. 2:19); he does not know those who are not his. And Esther says: 'Do not give your scepter to those who do not exist' (Esther 14:11). Therefore, the righteous man says rightly: And I passed by, and behold he was not; that is, I saw him exalted in the world before I considered that the world is nothing. But when I passed above the world in my mind, I saw that he who was before exalted in this world was no longer.
And you, if you are just, pass from present things to those things which are to come, and present things will pass away from you. Heaven and earth will pass away; but my words will not pass away (Matt. XXIV, 35). Therefore, all things pass away for the just. The wicked passes away, similar to vanity, and his days pass like a shadow. Not only do present things pass away from the just; but also when they intend to reach those things which are to come, those present things already pass away. See how present things have passed away from the just. Indeed, in the time of the prophet David, there was the Synagogue, but there was not yet the Church from the Gentiles. And he speaks of the future as if it were present, saying: Bless our God, O nations (Psalm 65:8). Furthermore, he says: God has ascended in jubilation (Psalm 47:6). The times of deceit will pass, not by age, but by mindset. And he celebrated the resurrection of the Lord, which would come many centuries later, with devout faith, saying: Sing to our God, sing; sing to our King, sing (ibid., 7). As though it were of interest to Christ himself and the sacraments of the wedding union of the Church, it leaps and rejoices. It also expressed the reason for the celebration, saying: The Lord has reigned over all the earth (Ibid., 8). Therefore, if we pass by, and those things which are to come seem to have passed by us; just as if you pass by land while sailing, you also see it pass by, and as if it were departing from you. Often sailors, especially in a storm, flee from land; and yet when they flee from it, it seems rather to flee from the sailors. And if you flee from this world, it too will flee from you; if you pass by this earth, it too will pass by you. And you sail in this sea, and in this age you fluctuate; flee the earth, it has rocks, it has stones; as it is written: Cast stones from the path (Isaiah 62:10). If you hasten through this airy abyss to the port of divine will, you will see that all these things have passed by you. For what difference does it make whether they have passed by, or whether you judge that you have passed them by?
There is another wicked one who appears exalted and elevated above the cedars of Lebanon; but if you pass by, he will not be, nor will you find his place. See to me a Jewish scribe returning the series of the old Scriptures, but not following; you hear that he gives it back with his lips, you wonder how learned he is. You ask what he believes: he answers according to the letter, he goes through the history. He seems to you to be exalted and elevated, if you consider the letter. Pass on to spiritual understanding, because the Law is spiritual; you see that he is nothing, then you say: I saw the wicked one exalted. ...and I passed by, and behold, he was not there; and I searched for him, and the place of him was not found. I searched for him where he should have been, where life is: I did not find him. He was not there, where life was; for he was dead, and therefore the place of him was not found. For what is the place of the dead, who was not, nor ever was? For he was not, who was in the letter; for the letter kills, but the spirit gives life. Therefore, I sought him, that I might find him: he did not present himself, that he might be found; that is, I wanted to convert him: he did not want to present himself to me, that he might be converted. I did what a seeker would do: he fled from that which should have returned. Finally, the soul that desires to be converted, seeks the Word; and when it finds it, it says: I have taken hold of him, and I will not let him go (Song of Solomon 3:4). That is, the Son of God, the Word of God. But the unjust person who refused to be healed, I sought him, and I did not find him; and therefore, do not imitate him.
You see a cedar raised to a great height on the loftiest peak, yet it can be shattered by the wind; it can be burned down by fire; it can grow old and decay. Such are the rich in this world. They make a grand display and shine, with a worldly sort of splendor, like Mount Lebanon. They are propped up by the powers of this world and positively exult in their money and their riches. To you the rich person seems to be something, that is, until you are able to say, “Passing over, I shall see.” For just as Moses passed over, in mind and soul, material things and saw God; you, too, if you will only pass over from this place and lift up the footsteps of your mind to God’s grace, will see that the rich person is nothing. Yes, nothing, even though in this world he appeared so high and mighty.
[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.
"I have seen the ungodly lifted up on high, and rising above the cedars of Libanus" [Psalm 37:35]. And suppose him to be "lifted up on high;" suppose him to be towering above the "rest;" what follows?
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SUMMARY
Psalm 37:35 offers a poignant observation from the psalmist, David: "I have seen the wicked in great power, and spreading himself like a green bay tree." This verse powerfully articulates the common human experience of witnessing ungodly individuals seemingly prosper, wield significant influence, and flourish without immediate consequence. It serves as a critical point within the psalm, vividly presenting the very problem of apparent injustice that the broader wisdom poem seeks to address and ultimately resolve through the lens of divine sovereignty, ultimate retribution, and the enduring faithfulness of God to His righteous ones.
CONTEXT
Literary Context: Psalm 37 is a wisdom psalm, an acrostic poem (though its acrostic structure is not perfectly preserved in English translations), attributed to King David. Its central aim is to counsel believers against fretting or being envious of the apparent prosperity of the wicked, urging them instead to trust in the Lord and wait patiently for His justice. The psalm repeatedly contrasts the fleeting success and inevitable downfall of the wicked with the enduring blessing, peace, and inheritance promised to the righteous. For instance, the psalm opens with an explicit admonition, "Fret not yourself because of evildoers; be not envious of wrongdoers" (Psalm 37:1), and later calls for quiet trust, "Be still before the Lord and wait patiently for him" (Psalm 37:7). Psalm 37:35 articulates the problem—the visible flourishing of the wicked—which is then immediately followed and resolved by the very next verse, describing the wicked's swift and complete disappearance, "Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found" (Psalm 37:36). This immediate juxtaposition underscores the temporary nature of the wicked's success.
Historical & Cultural Context: Composed by David, this psalm emerges from a historical setting where the challenges of theodicy—reconciling God's justice with the existence of evil and suffering—were deeply felt. Like other wisdom literature (e.g., the book of Job or the profound lament found in Psalm 73), Psalm 37 grapples with the perplexing reality that the unrighteous often seem to thrive while the righteous endure hardship or apparent neglect. The agricultural imagery, particularly the "green bay tree," resonates deeply with an agrarian society where the vitality, stability, and widespread growth of trees were well understood symbols of prosperity, longevity, and well-being. The "bay tree" (or more broadly, a deeply rooted, native tree) would have been a familiar sight, symbolizing a seemingly unshakeable, natural flourishing, making its sudden disappearance all the more striking and impactful to the original audience. This imagery grounds the theological problem in observable, everyday experience.
Key Themes: Psalm 37:35 contributes significantly to several key themes within the psalm and broader biblical theology. It vividly highlights The Illusion of Prosperity, portraying the superficial success of the wicked who achieve "great power" and spread their influence, appearing stable and vigorous like a well-nourished tree. This outward show is deceptive, designed to cause doubt or envy in the hearts of the righteous. The verse also underscores the theme of Temporary Flourishing, emphasizing that while the wicked may flourish for a season, the overarching message of Psalm 37 is that this prosperity is short-lived and ultimately unsustainable, contrasting sharply with the lasting inheritance and peace promised to those who trust in God. For example, the psalm declares, "But those who wait for the Lord shall inherit the land" (Psalm 37:9), and "The righteous shall inherit the land and dwell upon it forever" (Psalm 37:29). Finally, the psalmist's declaration "I have seen" introduces the theme of Observation vs. Divine Truth, acknowledging human perception of immediate circumstances, which is then consistently countered throughout the psalm by God's ultimate perspective and assurance that He will bring justice, reminding readers to look beyond immediate appearances and trust in God's sovereign plan.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Imagery, particularly the vivid natural metaphor of the "green bay tree." This image immediately conjures a picture of lushness, deep roots, and expansive growth, symbolizing the apparent stability, vitality, and widespread influence of the wicked. The use of Simile ("like a green bay tree") directly compares the wicked's flourishing to this natural phenomenon, making their perceived prosperity tangible and relatable to an agrarian audience. Furthermore, the verse employs Observation/Contrast, as David's personal observation ("I have seen") sets up a foundational problem that the rest of the psalm will address by contrasting this temporary, visible flourishing with the ultimate, unseen divine justice that will lead to the wicked's inevitable downfall. This creates a dramatic tension between immediate appearance and ultimate reality, inviting the reader to look beyond superficial success.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 37:35 profoundly engages with the perennial theological challenge of theodicy—the question of how a just and powerful God can allow the wicked to prosper. The psalmist's observation acknowledges the perplexing reality that often, in the temporal realm, those who disregard God's ways seem to achieve success, power, and influence, while the righteous may suffer. This verse, however, is not an affirmation of the wicked's true blessedness but a vital setup for the psalm's overarching message: that such prosperity is fleeting and ultimately illusory. It compels the reader to look beyond immediate appearances and trust in God's perfect timing and unwavering commitment to justice, which will inevitably manifest in the downfall of the wicked and the vindication of the righteous. The temporary flourishing of the "green bay tree" is a stark contrast to the eternal inheritance promised to those who faithfully wait upon the Lord.
REFLECTION AND APPLICATION
Psalm 37:35, when understood within the broader context of the psalm, offers profound encouragement and a call to reorient our perspective. It validates the common human experience of witnessing apparent injustice, acknowledging that it is natural to feel perplexed or even envious when the wicked seem to prosper. However, the psalm's ultimate message is a powerful antidote to such feelings. We are called not to fret or be consumed by anxiety over the temporary gains of the ungodly, but rather to fix our gaze on God's unwavering character and His ultimate plan of justice. This verse reminds us that worldly success, power, and influence, no matter how robust or widespread they appear, are ultimately ephemeral. Our trust must be placed in the Lord, not in the fleeting appearances of this world. It encourages steadfast faith, patience, and a commitment to living righteously, knowing that true and lasting prosperity, peace, and inheritance are found only in a deep relationship with God, whose justice will prevail, and whose timing is perfect.
Questions for Reflection
FAQ
What is a "green bay tree" in this context, and why is it used as an image for the wicked?
Answer: The phrase "green bay tree" (Hebrew: ʼezrâch raʻănân) does not necessarily refer to a specific species of tree, but rather to a tree that is "native" or "indigenous" (ʼezrâch) and "flourishing" or "luxuriant" (raʻănân). It symbolizes a tree that is deeply rooted, robust, vibrant, and spreading its branches widely, suggesting natural, unhindered, and seemingly permanent growth. It is used as an image for the wicked precisely because it vividly portrays their outward appearance of unshakeable prosperity, vitality, and widespread influence. The imagery emphasizes the perceived strength and impressive growth of the wicked, making their subsequent, sudden disappearance (as described in the very next verse, "Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found" (Psalm 37:36)) even more striking and profound. It highlights the deceptive nature of their success, which, despite its apparent vigor, is ultimately fleeting compared to the enduring inheritance of the righteous.
CHRIST-CENTERED FULFILLMENT
Psalm 37:35, with its depiction of the wicked in "great power" and "spreading himself like a green bay tree," finds its ultimate Christ-centered fulfillment in the triumph of Jesus over all earthly and spiritual powers. Throughout His earthly ministry, Jesus encountered and directly challenged the "great power" of the wicked, manifesting in the oppressive Roman rule, the corrupt religious establishment, and the spiritual forces of darkness. Even when tempted by Satan, who offered Him "all the kingdoms of the world and their glory" (Luke 4:6), Jesus steadfastly refused to compromise, exposing the true source of that worldly power. He was crucified under the very "hour and the power of darkness" (Luke 22:53), seemingly a complete victory for the "wicked" and their flourishing dominion. However, Christ's resurrection decisively demonstrated that the "green bay tree" of evil's power is ultimately temporary and illusory. Through His death and resurrection, Jesus disarmed the powers and authorities, making a public spectacle of them, triumphing over them by the cross (Colossians 2:15). He is now seated at the right hand of God, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come (Ephesians 1:20-21). The "spreading" of the wicked is ultimately curtailed by the eternal and ever-expanding kingdom of Christ, which is not of this world (John 18:36) but will ultimately fill the earth, crushing all other kingdoms and standing forever (Daniel 2:35). Believers are therefore called to endure, knowing that Christ has overcome the world (John 16:33) and that His final judgment will reveal the true, eternal state of all, definitively putting an end to the temporary flourishing of the wicked (Revelation 20:11-15).