This psalm is entitled simply “of David,” or “by David” - לדוד ledâvid. In the original title there is no intheation, as in Psalms 3:1-8; Psalms 4:1-8; Psalms 7; Psalms 16:1-11; Psalms 17:1-15, whether it is a “psalm” or some other species of composition, but the idea is merely that it is a “composition” of David, or that David was its “author.”
This is one of the “alphabetical” psalms: see introduction to Psalms 25. In this psalm the uniqueness of the composition is, that the successive letters of the alphabet occur at the beginning of every other verse, the first, the third, the fifth, etc. The exceptions are at Psalms 37:7, Psalms 37:20, Psalms 37:29, Psalms 37:34. In Psalms 37:29 the Hebrew letter צ (ts) occurs instead of the Hebrew letter ע (‛); and in Psalms 37:7, Psalms 37:20, Psalms 37:34, the letter introduces only a single verse. It is not possible now to account for these irregularities in the structure of the psalm. John John Bellermann (in dem Versuch uber die Metrik der Hebraer, p. 117ff) endeavored from conjecture to restore the regular series of verses by changing a portion of them; but there is no authority for this from the manuscripts, and the probability is, that the author of the psalm did not observe entire accuracy in this respect, but that he made use of the successive Hebrew letters only as a general guide in controlling the mode of the composition. In this psalm the succession of “letters” does not in any way denote a succession or a variety of “subjects.”
The occasion on which the psalm was composed is not mentioned in the title, nor is there anything in the psalm itself to fix it to any particular period of the life of David. Like Psalms 73, it seems to have been suggested by a contemplation of the character and designs of the wicked, and especially of the fact that they are permitted to live, and that they enjoy, under the divine administration, so much prosperity. The psalm is designed to meet and remove the perplexity arising from that fact, not (it would seem) as a personal matter in the case of the psalmist, or because the author of the psalm was himself suffering any wrong from the wicked, but as a perplexity often arising from the general fact. This fact has perplexed and embarrassed reflecting men in all ages, and it has been an object of earnest solicitude to find a solution of it, or a method of reconciling it with the administration of a pure and righteous God. The purpose of this psalm seems to have been to furnish in some degree a solution of the difficulty, or to calm down the mind in its contemplation. The psalm begins, therefore, with the general counsel, “Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity,” Psalms 37:1. This may be regarded either as counsel addressed to some one - either a real or an imaginary person - whose mind was thus agitated, or who was disposed to fret and complain on account of this - and, on that supposition, the drift of the psalm is to calm down such a mind; or it may be regarded as the address or counsel of “God” directed to the psalmist himself in “his” state of perplexity and embarrassment on the subject. From some things in the psalm Psalms 37:25, Psalms 37:35-36 it seems most probable that the former is the true supposition.
The points in the psalm are the following:
I. The main subject of the psalm - the exhortation not to fret” or be troubled on account of evil-doers and the workers of iniquity; not to allow the mind to be anxious in regard to the fact that there are such persons, or in regard to their plans, or to their prosperity in the world - for they are soon to be cut down and pass away, Psalms 37:1-2.
II. The state of mind which should be cherished in such cases - “calm confidence in God in the faithful performance of duty,” Psalms 37:3-8. We are to trust in the Lord, and do good, Psalms 37:3 to find our happiness in God, Psalms 37:4; to commit our way to Him in all our perplexities and troubles, Psalms 37:5-6; to rest secure in Him, waiting patiently for His interposition, Psalms 37:7; and to cease from all wrathful or revengeful feelings in reference to the wicked, Psalms 37:8.
III. The reasons for this state of mind, Psalms 37:9-40.
These reasons, without being kept entirely distinct, are two in number:
(1) The future doom of the Psalms 37:9-15. The general idea here is that they will be cut off, and soon pass away; that they will not secure ultimate success and prosperity, but that their wicked conduct will recoil on themselves, and overwhelm them in destruction.
(2) The ultimate prosperity of the righteous, Psalms 37:16-40. This is illustrated from various points of view, and with special reference to the experience of the psalmist. After some general statements in regard to the happy lot of the righteous Psalms 37:16-24, he refers to his own observation, during a long life, respecting the comparative effects of a wicked and a righteous course. This is shown in two respects:
(a) The protection and care of Providence over the righteous, Psalms 37:25-26. He says that he had been young, and that he was then an aged man, but that in his long life he had never seen the righteous forsaken, nor his children begging bread.
(b) The providence of God as against the wicked, Psalms 37:35-36. He says that he had seen the wicked man in great power, and flourishing like a tree, but he soon passed away, and could no more be found upon the earth.
The general argument in the psalm, therefore, is that righteousness, the fear of God, “religion,” has a tendency to promote ultimate happiness, and to secure length of days and real honor upon the earth; that the prosperity of the wicked is temporary, and that however prosperous and happy they may seem to be, they will be ultimately cut off and made miserable.
It remains only to add that this psalm was composed when David was an old man Psalms 37:25; and apart, therefore, from the fact that it is the work of an inspired writer, it has special value as expressing the result of the observations of a long life on a point which perplexes the good in every age.