Psalms 37:8

Translation
King James Version
Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
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KJV (with Strong's)
Cease H7503 from anger H639, and forsake H5800 H8798 wrath H2534: fret H2734 H8691 not thyself in any wise H389 to do evil H7489 H8687.
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Complete Jewish Bible
Stop being angry, put aside rage, and don't be upset - it leads to evil.
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Berean Standard Bible
Refrain from anger and abandon wrath; do not fret—it can only bring harm.
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American Standard Version
Cease from anger, and forsake wrath: Fret not thyself, it tendeth only to evil-doing.
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World English Bible Messianic
Cease from anger, and forsake wrath. Don’t fret, it leads only to evildoing.
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Geneva Bible (1599)
Cease from anger, and leaue off wrath: fret not thy selfe also to doe euill.
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Young's Literal Translation
Desist from anger, and forsake fury, Fret not thyself only to do evil.
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See also
Proverbs 14:29Proverbs 16:32James 1:19James 1:20Ephesians 4:31Ephesians 4:26Job 5:2
In the KJVVerse 14,459 of 31,102

Study This Verse

SUMMARY

Psalms 37:8 offers profound wisdom, urging believers to exercise rigorous emotional discipline by actively ceasing from anger and forsaking wrath. This imperative is rooted in the broader context of the psalm, which counsels the righteous to trust in God's sovereign justice and unfailing provision, rather than succumbing to envy or frustration over the apparent prosperity of the wicked. The verse serves as a critical warning that unchecked negative emotions can easily lead to sinful actions, thereby compromising one's integrity and hindering reliance on divine retribution.

CONTEXT

  • Literary Context: Psalm 37 is a didactic wisdom psalm, often attributed to David, designed to instruct the righteous on how to live faithfully in a world where injustice and the prosperity of the wicked are frequently observed. It belongs to a genre that contrasts the destiny of the righteous with that of the wicked, consistently affirming God's ultimate vindication of the just. The psalm opens with a series of commands to "fret not" and to "trust in the Lord", setting a foundational tone of patient reliance on God. Verse 8 directly follows Psalm 37:7, which admonishes the reader to "rest in the Lord, and wait patiently for Him," providing a logical progression from patient waiting to the active suppression of destructive emotions that might arise from impatience or envy. The commands in Psalms 37:8 are thus presented as essential prerequisites for maintaining a posture of trust and avoiding the pitfalls of human retaliation.
  • Historical & Cultural Context: Composed within the ancient Israelite wisdom tradition, Psalm 37 reflects a societal context where the challenge of "theodicy"—reconciling God's justice with the existence of evil and suffering—was a pressing concern. In a community where divine blessing was often associated with material prosperity and justice was ideally administered swiftly, the visible success of the unrighteous could be profoundly unsettling. The counsel to "cease from anger" and "forsake wrath" addresses the natural human inclination to react impulsively or violently when faced with perceived injustice or personal slight, particularly in a communal setting where honor and reputation were paramount. The emphasis on not "fretting" and avoiding evil actions underscores the importance of maintaining moral integrity and trusting in God's ultimate judgment, rather than taking justice into one's own hands, a common temptation in societies without a robust, centralized legal system.
  • Key Themes: The verse significantly contributes to several overarching themes within Psalm 37 and biblical wisdom literature. Firstly, it champions Emotional Discipline, highlighting that inner emotional states are not merely passive experiences but active choices that can either lead to righteousness or sin. The commands to "cease from anger" and "forsake wrath" underscore the necessity of self-control as a foundational aspect of godly living, particularly in response to external provocations. Secondly, it reinforces the theme of Avoiding Retaliation and Sin, serving as a potent warning that unchecked negative emotions like anger and fretfulness are direct pathways to committing evil. This aligns with broader biblical teachings that counsel against human wrath, as seen in James 1:20, which states that the "wrath of man worketh not the righteousness of God". Finally, underlying these commands is an implicit call to Trust in Divine Justice. The righteous are encouraged to patiently endure and maintain their integrity, confident that God, in His perfect timing and wisdom, will ultimately bring about justice and vindicate His faithful, as promised throughout the psalm, for instance, in Psalm 37:9-11 where the "evildoers shall be cut off" and the "meek shall inherit the earth".

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Anger (Hebrew, ʼaph, H639): This word (H639) literally refers to the "nose" or "nostril," and by extension, the "face." Its use to denote anger stems from the physical manifestation of rage, where the nostrils flare and the face becomes flushed, indicative of "ire" or "wrath." In this context, "cease from anger" implies an active cessation of this initial, often visceral, reaction to provocation or perceived injustice. It's a command to not allow the immediate, hot emotion to take root or control one's actions.
  • Wrath (Hebrew, chêmâh, H2534): Derived from a root meaning "to be hot," chêmâh (H2534) describes a more intense, burning, and often sustained fury or rage. It suggests a passionate, consuming anger that can lead to destructive behavior, akin to "hot displeasure" or "furious rage." Forsaking wrath goes beyond merely ceasing a momentary outburst; it implies a deliberate abandonment of a deep-seated, simmering resentment or vengeful desire. This term often carries connotations of God's righteous judgment, making its application to human emotion a strong warning against usurping divine prerogative.
  • Fret (Hebrew, chârâh, H2734): This verb (H2734) means "to glow or grow warm," figuratively "to blaze up," or "to be incensed." It describes an internal burning or agitation, a consuming anxiety or irritation that arises from seeing the wicked prosper or from experiencing injustice. The phrase "fret not thyself" (or "be not incensed") is a repeated admonition in Psalm 37 (Psalm 37:1 and Psalm 37:7). It points to an internal emotional state that, if left unchecked, can lead to destructive external actions, specifically "to do evil." The internal "burning" can morph into an external "doing."
  • Evil (Hebrew, râʻaʻ, H7489): This primitive root (H7489) means "to spoil (literally, by breaking to pieces)" or figuratively, "to make (or be) good for nothing, i.e., bad (physically, socially or morally)." It encompasses actions that "afflict," "displease," "do harm," or are "wicked." In Psalms 37:8, it signifies that the unchecked emotions of anger, wrath, and fretting are not benign, but directly lead to morally corrupt and harmful actions, contradicting God's righteous character.

Verse Breakdown

  • "Cease from anger": This is an imperative command, demanding an immediate and active discontinuation of the emotion of anger. It suggests that anger is not merely something that happens to us, but something we can choose to disengage from. The emphasis is on stopping the initial, often impulsive, surge of indignation or irritation.
  • "and forsake wrath": This second imperative builds upon the first, calling for a more profound and deliberate abandonment of a deeper, more intense, and potentially long-lasting rage. "Forsake" (H5800, ʻâzab) implies a conscious decision to relinquish and turn away from the passionate, burning resentment that can consume an individual. It's a call to let go of the desire for vengeance or retribution.
  • "fret not thyself in any wise": This phrase is a comprehensive prohibition against allowing internal vexation, anxiety, or irritation to take hold. The Hebrew chârâh ("to burn, be incensed") highlights the internal consuming nature of this emotion. "In any wise" (H389, ʼak, meaning "only," "surely," or "by no means") emphasizes the absolute nature of the command, leaving no room for justification of such an internal state. It is a warning against allowing the perceived injustices of the world to cause one to lose inner peace and trust in God.
  • "to do evil": This final clause reveals the dangerous consequence of failing to heed the preceding commands. Unchecked anger, wrath, and fretting are not benign emotions; they are direct pathways that lead to sinful actions. "Evil" (H7489, râʻaʻ) encompasses anything that is morally wrong, harmful, or destructive. The verse implies that when we allow these negative emotions to fester, we become susceptible to acting in ways that contradict God's righteous character, potentially mimicking the very wickedness that caused our initial distress.

Literary Devices

Psalm 37:8 employs several potent literary devices to convey its urgent message. The most prominent is Imperative Mood, seen in "Cease," "forsake," and "fret not," which directly commands the reader, emphasizing the volitional aspect of emotional control. This direct address creates a sense of immediate responsibility. Parallelism is also evident, particularly Synonymous Parallelism, where "Cease from anger" and "forsake wrath" convey similar ideas of abandoning destructive emotions, reinforcing the message through repetition and slight variation. The progression from ʼaph (initial anger) to chêmâh (burning wrath) also suggests a Climactic Progression, illustrating how unchecked emotions can intensify. Furthermore, the verse uses Cause and Effect by explicitly linking the internal state of "fretting" (the cause) to the external action of "doing evil" (the effect), serving as a stark warning. The underlying Metaphor of "burning" (inherent in chêmâh and chârâh) vividly portrays the consuming and destructive nature of these emotions, likening them to an uncontrolled fire within the soul that inevitably leads to harmful actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 37:8 is a profound theological statement on human responsibility for emotional and moral integrity in the face of perceived injustice. It underscores the biblical truth that while emotions are a part of the human experience, they must be brought under the dominion of God's Spirit, lest they become conduits for sin. The command to "cease from anger" and "forsake wrath" is not a call to emotional stoicism, but rather an invitation to trust God's sovereignty and justice so completely that one is freed from the need to retaliate or to succumb to destructive envy. It teaches that true righteousness involves both an internal disposition of peace and an external manifestation of good works, flowing from a heart that rests in God's ultimate control. This passage aligns with the broader biblical emphasis on patience, self-control, and the understanding that vengeance belongs to God alone.

REFLECTION AND APPLICATION

In a world often characterized by rapid reactions, social media outrage, and a pervasive sense of injustice, Psalms 37:8 provides timeless and urgent counsel. It challenges us to pause and examine the wellsprings of our emotional responses, particularly when confronted with situations that provoke anger, envy, or frustration. Rather than allowing ourselves to be consumed by the "burning" of indignation over others' perceived success or unfair advantages, or by the slights and injustices we encounter, this verse calls us to a higher path of spiritual discipline. It reminds us that our internal emotional state is not merely a personal burden but a critical gateway to action, and that unmanaged emotions can quickly lead us to compromise our faith and engage in behaviors that are contrary to God's will. The ultimate antidote to fretting is a deep-seated trust in God's perfect timing and His unwavering commitment to justice, enabling us to surrender our desire for immediate vindication and cultivate a posture of patient reliance on His sovereign plan.

Questions for Reflection

  • What specific situations or types of injustice tend to provoke anger or "fretting" in your life?
  • How might unaddressed anger or wrath manifest as "evil" actions or attitudes in your daily interactions?
  • What practical steps can you take to "cease from anger" and "forsake wrath" when you feel these emotions rising?
  • How does cultivating a deeper trust in God's ultimate justice help you to release the need to fret or retaliate?

FAQ

Is all anger sinful, or just the kind mentioned in Psalms 37:8?

Answer: Psalms 37:8 warns against a specific kind of anger and wrath that leads to "fretting" and "doing evil." The Bible distinguishes between righteous anger (e.g., God's anger against sin, or Jesus' anger at the desecration of the temple in John 2:13-17) and sinful anger. Righteous anger is typically directed at injustice or sin, is controlled, short-lived, and aims at restoration or God's glory. Sinful anger, as described in Psalms 37:8, is often self-centered, prolonged, leads to malice, bitterness, or vengeance, and ultimately results in actions contrary to God's will. Ephesians 4:26 advises, "Be ye angry, and sin not: let not the sun go down upon your wrath," indicating that anger itself is not inherently sinful, but how we manage it and what we allow it to produce determines its righteousness.

How does "fretting" lead to "doing evil"?

Answer: "Fretting" (Hebrew chârâh) describes an internal burning, vexation, or agitation, often born out of envy, impatience, or a sense of injustice when observing the wicked prosper. This internal turmoil, if left unchecked, can gradually erode one's trust in God's sovereignty and justice. When a person frets, they essentially take matters into their own hands, believing that God is not acting quickly enough or justly enough. This internal state can then manifest externally as "doing evil" (H7489, râʻaʻ) in various ways: by speaking ill of others (slander), by seeking personal revenge, by becoming bitter and resentful, by engaging in dishonest practices to "get ahead" like the wicked, or by abandoning one's faith because God's ways seem unfair. The progression is from an internal emotional state to external sinful actions, as seen in James 1:14-15.

CHRIST-CENTERED FULFILLMENT

Psalms 37:8 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He perfectly exemplified the commands to "cease from anger" and "forsake wrath," even in the face of unimaginable provocation and injustice. When reviled, He "reviled not again" and when suffering, He "threatened not," instead committing Himself "to Him that judgeth righteously" (1 Peter 2:23). Jesus never fretted over the apparent triumph of evil; instead, He steadfastly pursued God's will, even to the cross. His life demonstrates that true righteousness is not found in human retaliation or anxiety, but in absolute trust in the Father's sovereign plan. Furthermore, Christ's atoning sacrifice on the cross addresses the very root of our inability to perfectly obey these commands: our sinful nature. Through His death and resurrection, He provides the Holy Spirit, who empowers believers to put off anger, wrath, and malice (Colossians 3:8) and to cultivate the fruit of the Spirit, which includes patience, self-control, and peace (Galatians 5:22-23). Thus, our ability to "cease from anger" and "forsake wrath" is not merely a matter of human willpower, but a supernatural transformation enabled by our union with Christ and His indwelling Spirit, allowing us to live in confident reliance on His ultimate victory over evil and His perfect justice.

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Commentary on Psalms 37 verses 7–20

I. II. Main points1. 2. Sub-points(1.) (2.) Details

In these verses we have,

I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: "Rest in the Lord, and wait patiently for him (Psa 37:7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: "Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger (Psa 37:8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil.

II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (Psa 37:7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally: -

1.Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end (Psa 37:9): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job 20:28), but they shall be carried away with it. See the end of these men (Psa 73:17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (Psa 37:10): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Psa 73:19. Have a little patience, for the Judge stands before the door, Jam 5:8, Jam 5:9. Moderate your passion, for the Lord is at hand, Phi 4:5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch (Mal 4:1): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (Psa 37:20), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams (Isa 34:6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mar 9:49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place (Hos 4:16), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, Psa 37:16. In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence, - it is enjoyed by a better title (God gives it to them by promise, Gal 3:18), - it is theirs by virtue of their relation to Christ, who is the heir of all things, - and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Tit 1:15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, Ti1 4:8. If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, Co1 3:21, Co1 3:22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job 27:17; Pro 13:22. This promise is here made, 1. To those that live a life of faith (Psa 37:9); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (Psa 37:11): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Mat 5:5. Secondly, That they shall delight themselves in the abundance of peace, Psa 37:11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend (Psa 119:165), that abundance of peace which is in the kingdom of Christ (Psa 72:7), that peace which the world cannot give (Joh 14:27), and which the wicked cannot have, Isa 57:21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, Psa 37:18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them (Psa 37:19): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God (Isa 7:21), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Hab 3:17, Hab 3:18.

2.Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For,

(1.)Their plots will be their shame, Psa 37:12, Psa 37:13. It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury - they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Psa 2:4, Psa 2:5. They are proud and insolent, but God shall pour contempt upon them. he is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Luk 22:53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, Co1 4:3. God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isa 37:22.

(2.)Their attempts will be their destruction, Psa 37:14, Psa 37:15. See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound.

(3.)Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken (Psa 37:15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, Psa 37:17. But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–20. Public domain.
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Basil of CaesareaAD 379
HOMILY AGAINST THOSE WHO ARE PRONE TO ANGER
If, by the prudent use of reason, you could cut away the bitter root of indignation, you would remove many other vices along with this, their source. Deceit, suspicion, faithlessness, malice, treachery, rashness, and a whole thicket of evils like these are offshoots of this vice.… It is a malady on the soul, a dark mist over the reason. It brings estrangement from God, forgetfulness of the ties of kindred, cause for a strife, a full measure of disaster. It is a wicked demon coming to birth in our very souls, taking prior possession of our interior, like a shameless tenant, and barring entrance to the Holy Spirit.
Ambrose of MilanAD 397
COMMENTARY ON TWELVE PSALMS 37:18
Anger destroys not just the ordinary run of people, but even the wise. David warns the wise, saying to them, “Cease from anger,” for once that fire is set alight it will not cease until its flames have consumed you. “Leave aside,” he says, “your rage.” Here is his meaning: nature catches hold of you, it stirs up your feelings, you get excited about some fault, some slight that has offended you, you begin to rage but not to the point where you cannot stop. Drop it. Put an end to it, or it will drag you into sin.
Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Vers. 8). If you have overcome the previous passions, anger follows; and therefore Scripture says to you: Cease from anger, and forsake indignation. There are many vices that creep in upon the foolish. Anger is a heavy passion: it often ignites the unwilling; and it drags the willing into madness, so that he may destroy whom he thought to restrain. Stirred up, he often stabs the innocent with a sword. Many have killed friends and brothers out of indignation. Therefore, the wise man says: Anger destroys even the wise (Prov. XV, 1). It is the saying of Solomon, that anger not only destroys any men from among the crowd, but even the wise themselves. And David advises the wise man, saying: Cease from anger; lest when you are inflamed by it, it does not cease until its flame consumes you. Leave, he says, indignation; that is, nature carries you away, emotions move you, someone's fault or offense provokes you to be angry; but not always, so that you do not know how to control it: leave it, set a limit to it, lest it draw you into sin. This is what he said above: Be angry, and do not sin (Psalm 4:5). For he does not encourage you to be angry, but yields to the passion for a time; however, he provides a remedy so that the force of the wound does not spread for too long. Be angry, he says, for it is of your passion. For a physician does not immediately apply medicines to weakness; if pain is burning, he applies soothing remedies to alleviate the pain; if fever is raging, he waits for the right time for a remedy and often withholds drink from those who are thirsty. He does not say: Do not be feverish when the vapors of illness are boiling; but he says: Wait, the fever will cease, the agitation will subside. So also the Prophet could not say to man, whose flesh is excited by various diseases and passions of agitation: Do not be angry; but he says: Cease from anger, and leave off indignation, lest you sin; for anger is a great instigator of sin. Another physician also says: Let not the sun set upon your anger (Ephesians 4:26); lest while you delay for a long time, that one who is accustomed to arouse the heated body with sleep should come, and stir you up, and insert thoughts into you, and immerse himself in the secrets of your heart, saying: Take revenge for your injury, recognize yourself as a man: it belongs to feminine weakness, not to take vengeance. Therefore, the servant ought to have scorned you, the brother deceived you, the friend mocked you; and yet you do not avenge your own insult? It is necessary to proscribe, it is necessary to rise with a sword, and to resolve your pain with the death of your adversary. That man was brave who killed his enemy, deservedly he is praised; because he avenged himself in such a way that another who was ignorant of it might hear, and would not dare to inflict injury on him. By these goads he is further incited, further moved; so that what is written may be fulfilled: Anger destroys even the wise.
Augustine of HippoAD 430
Exposition on Psalm 37
"Cease from anger, and forsake wrath" [Psalm 37:8]. Wherefore are you angry? Wherefore is it that, through that passion and indignation, you blaspheme, or almost blaspheme? Against "the man who brings wicked devices to pass, cease from anger, and forsake wrath." Do you not know whither that wrath tempts you on? You are on the point of saying unto God, that He is unjust. It tends to that. "Look! Why is that man prosperous, and this man in adversity?" Consider what thought it begets: stifle the wicked notion. "Cease from anger, and forsake wrath:" so that now returning to your senses, you may say, "My eye is disturbed because of wrath." What eye is that, but the eye of faith? To the eye of your faith I appeal. Thou believed in Christ: why did you believe? What did He promise you? If it was the happiness of this world that Christ promised you, then murmur against Christ; yes! Murmur against Him, when you see the wicked flourishing. What of happiness did He promise? What, save in the Resurrection of the Dead? But what in this life? That which was His portion. His portion, I say! Do you, servant and disciple, disdain what your Lord, what your Master bore?...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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