1 א Do not fret because of the wicked; do not be envious of wrongdoers,
2 for they will soon fade like the grass, and wither like the green herb.
3 ב Trust in the LORD, and do good; so you will live in the land, and enjoy security.
4 Take delight in the LORD, and he will give you the desires of your heart.
5 ג Commit your way to the LORD; trust in him, and he will act.
6 He will make your vindication shine like the light, and the justice of your cause like the noonday.
7 ד Be still before the LORD, and wait patiently for him; do not fret over those who prosper in their way, over those who carry out evil devices.
8 ה Refrain from anger, and forsake wrath. Do not fret — it leads only to evil.
9 For the wicked shall be cut off, but those who wait for the LORD shall inherit the land.
10 ו Yet a little while, and the wicked will be no more; though you look diligently for their place, they will not be there.
11 But the meek shall inherit the land, and delight themselves in abundant prosperity.
12 ז The wicked plot against the righteous, and gnash their teeth at them;
13 but the LORD laughs at the wicked, for he sees that their day is coming.
14 ח The wicked draw the sword and bend their bows to bring down the poor and needy, to kill those who walk uprightly;
15 their sword shall enter their own heart, and their bows shall be broken.
16 ט Better is a little that the righteous person has than the abundance of many wicked.
17 For the arms of the wicked shall be broken, but the LORD upholds the righteous.
18 י The LORD knows the days of the blameless, and their heritage will abide forever;
19 they are not put to shame in evil times, in the days of famine they have abundance.
20 כ But the wicked perish, and the enemies of the LORD are like the glory of the pastures; they vanish — like smoke they vanish away.
21 ל The wicked borrow, and do not pay back, but the righteous are generous and keep giving;
22 for those blessed by the LORD shall inherit the land, but those cursed by him shall be cut off.
23 מ Our steps are made firm by the LORD, when he delights in our way;
24 though we stumble, we shall not fall headlong, for the LORD holds us by the hand.
25 נ I have been young, and now am old, yet I have not seen the righteous forsaken or their children begging bread.
26 They are ever giving liberally and lending, and their children become a blessing.
27 ס Depart from evil, and do good; so you shall abide forever.
28 For the LORD loves justice; he will not forsake his faithful ones.
ע The righteous shall be kept safe forever, but the children of the wicked shall be cut off.
29 The righteous shall inherit the land, and live in it forever.
30 פ The mouths of the righteous utter wisdom, and their tongues speak justice.
31 The law of their God is in their hearts; their steps do not slip.
32 צ The wicked watch for the righteous, and seek to kill them.
33 The LORD will not abandon them to their power, or let them be condemned when they are brought to trial.
34 ק Wait for the LORD, and keep to his way, and he will exalt you to inherit the land; you will look on the destruction of the wicked.
35 ר I have seen the wicked oppressing, and towering like a cedar of Lebanon.
36 Again I passed by, and they were no more; though I sought them, they could not be found.
37 ש Mark the blameless, and behold the upright, for there is posterity for the peaceable.
38 But transgressors shall be altogether destroyed; the posterity of the wicked shall be cut off.
39 ת The salvation of the righteous is from the LORD; he is their refuge in the time of trouble.
40 The LORD helps them and rescues them; he rescues them from the wicked, and saves them, because they take refuge in him.
I have introduced the Hebrew letters at the beginning of each acrostic line to show the structure of this poem. The psalms frequently use acrostic poetry as a form which tends to denote a completion of thought from Aleph to Tav (or in our alphabet the equivalent would be from A to Z). Psalm 37 uses this form to express the contrast between the life of the wicked and the life of the righteous. The psalm was works in a similar way to the book of Proverbs where the words are a tool for passing on a manner of life that values the correct things. It encourages the hearer to take the long view of life as it compares the momentary success of the wicked and the way of the righteous.
Psalm 37, like much wisdom literature, wrestles with the common question of every age: Why do those who seem to be wicked often prosper and those who are faithful struggle? Or in simpler terms: Why do good things happen to bad people and bad things to good people? No psalm, poetry, proverbs or philosophy can adequately address every aspect of this fundamental question, but the poets, wise ones and prophets of the bible do attempt to give their provisional answers to these questions because they are important to how they understand what a good life looks life. In the psalms God is fundamentally trustworthy and, even when situations seem to testify otherwise, the authors trust that God’s will and God’s way will prevail. Psalm 37 attempts to make a case for faithfulness in the seeming prosperity of the faithless and for the long view of life in contrast to the ways of the wicked which focus on the immediate reward of their actions.
The psalm invites us into a life that is not dominated by worrying about how other’s actions are rewarded but rather to trust in the LORD amid the positives and negatives of life. It encourages the hearer to expand the horizon of their consideration beyond the transitory present. Throughout the psalms the LORD is trustworthy, sees the struggles of the righteous and does, in God’s time, act. The longstanding faithfulness of God is contrasted with the transitory prosperity of those who act unethically or who live wicked lives that are centered on their own interests. Vengeance and justice rest in God’s hands and it is ultimately God who will cut off the wicked, who will bring their plots and their power to an end. Their own actions will become their undoing and in time they will fade away while the righteous endure. For now, they may be imposing, like the cedars of Lebanon, but the day will come when the LORD’s ax will cut them down at the roots.
This psalm echoes in the sermon on the mount, where Jesus can state, “Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5) In contrast to a worldview where one should seize all that one can this psalm offers a view of the world that outlasts those who grasp for land, wealth and power. This bit of wisdom points to a life of generosity and trust. One can lend and give generously because the righteous one can trust that the LORD will provide for their needs. They in their lives of generosity, the lives they model and hand on to their children, become a blessing to the world around them. They seek the good of the community and justice trusting that their God is a God of goodness and justice.
Psalm 37 in particular and wisdom literature in general attempts to pass on a way of life and cultivate practices that lead towards a whole life. I believe we ask this question too infrequently in our time. The question of the practices and values of a good life are questions that need to be asked as they are handed on from generation to generation. Part of the answer comes from the experiences of life. Like the psalmist we may be able to reflect upon times where someone’s power and prosperity that were accumulated in an unjust manner proved temporary. Like the psalmist we may reflect upon the way that God’s prosperity has provided for us in our own life. Reflections like this one do not deny the challenge of those who prosper while doing evil or who struggle while trying to live a righteous life. But they wrestle with these questions from the position of trust. The psalmist and those who echo this psalm believe that God is ultimately trustworthy. They believe, even when confronted by those who see prosperity in a life that goes against their values, that a life lived in the practices of wisdom and righteousness are worth living. They view life in a longer horizon than the profits of the moment or the experience of the day. Without discounting their present experience, they can set aside their anger, envy and strife because they trust that the LORD who has created the day will provide for them today and tomorrow. They sing a song of gratitude and trust and that song shapes the values and practices of the life they live.