Exegetical and Hermeneutical Commentary of Psalms 37:37
Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.
37, 38. Stanza of Shin. The future of the wicked and the righteous.
Mark ] I.e. observe. The P.B.V., Keep innocency, and take heed unto the thing that is right, follows the LXX, Vulg., Symm., Jer., Syr., Targ., in a doubtful rendering.
for the end &c.] R.V. for the latter end &c. But the marginal alternatives certainly give the right construction of the sentence: there is a reward (or, future, or, posterity) for the man of peace. Acharth means ‘an after’, ‘a sequel’ (Pro 23:18; Pro 24:20): hence ‘reward’ or ‘posterity’; and Psa 37:38 points to the latter sense here. ‘The man of peace’ lives on in his posterity: the wicked man’s family become extinct. P.B.V., for that shall bring a man peace at the last, appears to be a paraphrase of Jerome’s quia erit in extreinum viro pax.
Fuente: The Cambridge Bible for Schools and Colleges
Mark the perfect man – In contrast with what happens to the wicked. The word perfect here is used to designate a righteous man, or a man who serves and obeys God. See the notes at Job 1:1. The word mark here means observe, take notice of. The argument is, Look upon that man in the end, in contrast with the prosperous wicked man. See how the close of life, in his case, differs from that of a wicked man, though the one may have been poor and humble, and the other rich and honored. The point of the psalmists remark turns on the end, or the termination of their course; and the idea is, that the end of the two is such as to show that there is an advantage in religion, and that God is the friend of the righteous. Of course this is to be understood in accordance with the main thought in the psalm, as affirming what is of general occurrence.
And behold the upright – Another term for a pious man. Religion makes a man upright; and if a man is not upright in his dealings with his fellow-man, or if what he professes does not make him do right, it is the fullest proof that he has no true piety, 1Jo 3:7-8.
For the end of that man is peace – DeWette renders this, Denn Nachkommen hat der Mann Friedens; For a future has the man of peace. So it is rendered by the Latin Vulgate: Sunt reliquiae homini pacifico. So the Septuagint. So also Hengstenberg, Rosenmuller, and Prof. Alexander. Tholuck renders it, as in our version, It shall go well at last to such man. It seems to me that the connection demands this construction, and the authority of Tholuck is sufficient to prove that the Hebrew will admit of it. The word rendered end – ‘acharyth – means properly the last or extreme part; then, the end or issue of anything – that which comes after it; then, the after time, the future, the hereafter: Isa 2:2; Mic 4:1; Gen 49:1; Dan 10:14. It may, therefore, refer to anything future; and would be well expressed by the word hereafter; the hereafter of such a man. So it is rendered my last end in Num 23:10; latter end, Num 24:20; their end, in Psa 73:17. It might, therefore, refer to all the future. The connection – the contrast with what happens to the wicked, Psa 37:36, Psa 37:38 – would seem to imply that it is used here particularly and especially with reference to the close of life. The contrast is between the course of the one and that of the other, and between the termination of the one course and of the other. In the one case, it is ultimate disaster and ruin; in the other, it is ultimate peace and prosperity. The one issues in, or is followed by death and ruin; the other is succeeded by peace and salvation. Hence, the word may be extended without impropriety to all the future – the whole hereafter. The word peace is often employed in the Scriptures to denote the effect of true religion:
(a) as implying reconciliation with God, and
(b) as denoting the calmness, the tranquility, and the happiness which results from such reconciliation, from his friendship, and from the hope of heaven.
See Joh 14:27; Joh 16:33; Rom 5:1; Rom 8:6; Gal 5:22; Phi 4:7. The meaning here, according to the interpretation suggested above, is, that the future of the righteous man – the whole future – would be peace;
(a) as a general rule, peace or calmness in death as the result of religion; and
(b) in the coming world, where there will be perfect and eternal peace.
As a usual fact religious men die calmly and peacefully, sustained by hope and by the presence of God; as a univeral fact, they are made happy forever beyond the grave.
Fuente: Albert Barnes’ Notes on the Bible
Psa 37:37.
Mark the perfect man, and behold the upright, for the end of that man is peace.
The perfect man
I. The description given.
1. It cannot imply positive perfection–that is impossible. True, there is the seed of all grace in the heart of every child of God, and it is an incorruptible seed, but it has to grow, and this takes long time, and, meanwhile, imperfection is often and sadly manifest. The cases, referred to in parallel passages, of Noah and Job, prove this. See also Asa, 2Ch 15:2. The child of God is perfect
(1) In Christ. By one offering He hath perfected for ever them, etc. And
(2) Because he is sincere. He is upright, sincere in all his dealings, and sincerity is the reality of all other graces.
II. The end of such a man–peace. His present condition is blessed, and the end–however chequered the way–is peace.
III. The call given. Mark the perfect man, behold him. He is well worth looking at. You will not have many to mark. They are a blessing wherever they are. He is a trophy of the Redeemers blood, a monument of Gods sovereign grace and mercy. (J. H. Evans, M. A.)
The peaceful death of the righteous man
If we were about to enter upon a journey to a remote part of the earth, we should consider what was necessary for an undertaking of such importance, as to clothing and other commodities, and make provision accordingly. It were well for us to act upon the same principle, and in the same manner, with respect to the matters which concern the soul, and our journey to an eternal world. What do I need for this journey? what do I need for that eternal state, to which I am advancing with rapidity? I need an interest in Divine love; to have God reconciled to me, and myself reconciled to God. Our text tells of one who had these things.
I. His character. He is described as perfect. This word must be taken in a limited sense, as no man on earth is perfect. Neither in body, nor in soul.
II. His end–peace. He dies in peace: with God; in his mind and animated with bright hope.
III. The duty–we are to mark, etc.
1. Observe him.
2. Lament over his departure.
3. Imitate him. (A. Fletcher, M. A.)
Providence
This psalm has been called a sermon on this theme.
I. The character placed before. Us–the perfect, upright man. But are we not all sinful? Yes, but grace creates us anew. The infant is a perfect child, though far removed from the strength, stature and intelligence of a man. But the beginning of the perfect life is then. And so in regard to the life of grace.
1. It is a perfection of sincerity, as opposed to all dissimulation and hypocrisy.
2. Of completeness in reference to the whole will of God.
3. It denotes a firmness in which temptations make no impression. For God will not leave him to himself.
4. It is descriptive of those who have made great proficiency and eminent attainments in religion. So the word perfect is often used. Let us strive after this.
II. The end of such a man–peace. But he has not to wait till the end ere he experiences peace. He has it now, when he heartily believes on the Lord Jesus Christ. There is no peace to the wicked, but to him who has dropped his rebellion, and submitted himself to God, there is given peace. His is the peace of forgiveness and of sanctification. Sometimes disease and pain and weakness deprive the believer at the last of the comfort of the promises of God. But though, from these causes, their minds may be darkened, yet do they as certainly die in the Lord as if they had departed amidst the greatest triumphs of faith. And very often it is amid such triumphs that they are permitted to depart.
III. The improvement we are to make of this subject. We are to mark the perfect, etc.
1. He may be easily singled out and separated from the crowd. We are at a loss to know to what class some persons belong; but a Christian of eminent piety is a living epistle of Christ, to be seen and read of all men. Behold his patient continuance in well doing, his humility, his piety.
2. Mark him, that you may know how to be like him.
3. How to obtain the same happy end of life. (T. Craig.)
Peace at the last
Like boats or other objects borne down on a mighty river, unable to stop in their course, unable to return upon it,–we, too, are gliding on with the race of a stream, and will in a short period arrive at the point of its disemboguement into the vast ocean of eternity, Not only is death inevitable, but it is usually a most appalling event. One element of good there is, with which we may mitigate the cup we have to drink; and that element is–peace of mind.
I. One leading and essential element of peace is an acceptance of the terms of the new covenant, by faith in the atoning blood of Christ, We are all too far gone from original righteousness, as well by nature as by practice, to expect salvation, or to rely upon a peace, whether in life or in death, which is independent of the merits of the Redeemer. Yet, though this be the foundation of the Christians hope, though peace be preached through Jesus Christ, it is by no means derogatory to that eternal truth to affirm, that the faith which on, braces his atonement must evince by holiness its genuineness and its life.
II. Among these ingredients of peace in the latter end of life, a man ought to be supported by A consciousness of his having made some provision for those who are to come after him, and who would otherwise suffer, in a temporal sense, by his departure (1Ti 5:8).
III. Another material ingredient in that mental peace to which we look forward in our latter end, must consist in the satisfactory reflection on our having lived to some purpose is the world. The fig-tree, luxuriating in the pride of leaves, was denounced, not because it distilled poison, but because it produced no fruit; and it was not the positively criminal, but the merely unprofitable servant, in the Gospel, who was cast into outer darkness.
IV. A sense of reconciliation with mankind wilt furnish a contribution to the peace with which the disciple of Jesus may expect to cheer his last moments.
V. A fifth particular contributory towards a latter end of peace is an early and sincere repentance. (J. Grant, M. A.)
The good man and his end
I. His character.
1. Perfect. His holiness is so perfect as to prevail over wilful and habitual sin; his love to God so perfect, as to be the reigning disposition of his soul; his choice so perfect, that he considers and takes God as his chief good; his obedience, that he yields unto God his soul and body to glorify Him, and by the grace of God is able to escape the corruption that is in the world through lust.
2. Upright. He does not deceive his own heart, but examines himself; is no hypocrite, but serves God in spirit and in truth; and as he would that others should do unto him, so he does unto them.
II. His conduct.
1. In the world. Single and uncorrupted.
2. In the family. He walks before his house with a perfect heart; instructs them in the knowledge of God and divine things; travails in birth for their salvation; sets them an example of piety and devotedness to God.
3. In the church. He loves the brethren with a pure heart fervently–he helps to bear their burdens–sympathizes with them in their sorrows–joins them in their labours–assembles with them for pious fellowship, and the public worship of their God and Saviour.
4. In private. He seeks and enjoys retirement for meditation and prayer.
5. In the different states of life. In prosperity his heart is not lifted up within him, but he remembers the God of all his mercies, and acknowledges his indebtedness to Him. In adversity he considers, reflects, seeks to gather the lessons intended to be taught, submits to the rod, and Him who appointed it.
III. His end. Peace.
1. Mark him as an example to be followed.
2. Mark him as having his end assuredly peace.
3. Mark him as an encouragement to Christians in all times of their affliction and sufferings. (J. Walker, D. D.)
Mark the perfect man
I. The terms in which the psalmist speaks of him. Mark the perfect man, and behold the upright; the man whose perfection, though conspicuous enough to be observed with admiration, is no deceitful cover, or mere superficial gilding, but an inward reality; and the genuine, consistent effect of a principle which dictates an habitual respect unto all Gods commandments. Behold him living from Him, living upon Him, living to Him, a life of faith in an invisible God and Redeemer; and a life of love slid devotedness to Him both in public and in private; invariably faithful in his adherence to His revealed will; zealous in his attachment to His cause; contending earnestly for the faith once delivered to the saints; but with a spirit of meekness, and a constant disposition to hold the truth in love; affectionate in his good wishes and prayers, and active in his services to promote the temporal and eternal welfare of all around him.
II. His end. A final period, at least here, to every interview of friendship, to every exercise of social devotion, and to every service for God and his fellow-creatures. His instructions, cautions, counsels, consolations, prayers, all ended. The place that once knew him, that knew him often and intimately, now knows him no more. All he was doing or thinking to do in the house of God, or in his own, for the Redeemers interest, and to extend his happiness and usefulness in his several connections here, at an end.
III. Peace. This may be intended as a representation both of his state on this side, and beyond the grave.
1. Peace is valuable at all times, and in every connection: peace in nations and neighbourhoods, in churches and in families: above all, the peace of God which passeth all understanding, keeping the heart and mind through Christ Jesus.
2. Peace with God, as his God and Father in Christ.
3. Peace in a review of past engagements with the Lord, and for Him (2Ti 4:6-8).
4. Peace in the expectation of a removal.
5. Peace in prospect of an hereafter.
IV. The attention which we ought to pay to the important character, and to the delightful end which the text specifies.
1. Mark it, in order to form a right judgment of yourselves.
2. Mark it, sinners and hypocrites, for admonition and caution.
3. Mark it for imitation, all of you that desire his end. (S. Addington.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 37. Mark the perfect man] Him who is described above. Take notice of him: he is perfect in his soul, God having saved him from all sin, and filled him with his own love and image. And he is upright in his conduct; and his end, die when he may or where he may, is peace, quietness, and assurance for ever.
Almost all the Versions translate the Hebrew after this manner: Preserve innocence, and keep equity in view; for the man of peace shall leave a numerous posterity.
Bishop Horsley thus translates: “Keep (thy) loyalty, and look well to (thy) integrity; for a posterity is (appointed) for the perfect man.” He comes nearer to the original in his note on this verse: “Keep innocency, and regard uprightness; for the perfect man hath a posterity:” “but the rebellious shall be destroyed together; the posterity of the wicked shall be cut off,” Ps 37:38.
Dr. Kennicott’s note is, ” acharith, which we render latter end, is posterity, Ps 109:13. The wicked and all his race to be destroyed, the pious man to have a numerous progeny, see his sons’ sons to the third and fourth generation. See Job 8:19; Job 18:13-20.”
I think the original cannot possibly bear our translation. I shall produce it here, with the literal version of Montanus: –
pax viro novissimum quia; rectum vide et, integrum cutodi
The nearest translation to this is that of the Septuagint and Vulgate: , , Custodi innocentiam, et vide aequitatem; quoniam, sunt reliquiae homini pacifico. “Preserve innocence, and behold equity; seeing there is a posterity to the pacific man.” The Syriac says, “Observe simplicity, and choose rectitude; seeing there is a good end to the man of peace.” The reader may choose. Our common version, in my opinion, cannot be sustained. The 38th verse seems to confirm the translation of the Septuagint and the Vulgate, which are precisely the same in meaning; therefore I have given one translation for both.
The old Psalter deserves a place also: Kepe unnoyandnes, and se evenhede; for tha relykes er til a pesful man.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though he may meet with troubles in his way, yet all shall end well with him; he shall be happy at last.
Fuente: English Annotations on the Holy Bible by Matthew Poole
37. By “the end” ismeant reward (Pro 23:18; Pro 24:14),or expectation of success, as in Ps37:38, which describes the end of the wicked in contrast,and that is cut off (compare Ps73:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Mark the perfect [man],…. None are so in themselves, not the most holy man upon earth; for though all grace is implanted at once in regeneration, the seed of grace of every kind is cast into the heart at once; yet it opens and spreads, and gradually increases; nor is any grace in its exercise perfect; not faith, nor hope, nor love: sin is in the best of men, and all stand in need of fresh supplies of grace. None of the saints ever affirmed that they had arrived to perfection, but have disclaimed it: one saint may indeed attain to a greater degree of grace and knowledge than another, and in a comparative sense be perfect; and there is a perfection of parts, though not of degrees, in all; the new man is formed in all its parts, though these are not grown to their full perfection: and whereas perfection often denotes truth and sincerity, such may be said to be perfect, that is, sincere, who have received the grace of God in truth, have the, truth and root of the matter in them; so Noah, Job, and others, are said to be perfect men; but not simply and absolutely in themselves, but as in Christ Jesus; who has obtained complete redemption, perfectly fulfilled the law for them, fully expiated their sins, procured the entire pardon of them, and brought in an everlasting righteousness, by which they are justified from all sin, and are perfectly comely, and a perfection of beauty, through the comeliness of Christ put upon them;
and behold the upright; the man that is upright in heart and conversation, who has a right spirit renewed in him, and the uprightness of Christ showed unto him; or, in other words, who has the truth of grace within him, and the righteousness of Christ upon him: such men are to be marked, observed, viewed, and considered, as rare and uncommon men; and to be imitated and followed in the exercise of grace and discharge of duty; and especially the end of such persons is to be marked and beheld, as follows;
for the end of [that] man [is] peace: such a man now enjoys a conscience peace, which passes the understanding of worldly men; and which he possesses in Christ, and from him, amidst a variety of tribulations, arising from a view of interest in his blood and righteousness; and, generally speaking, goes off the stage of life, if not triumphing, yet resigned to the will of God, and in a serene and tranquil frame of spirit, and even desiring to be gone, and to be with Christ, and to have leave, with good old Simeon, to depart in peace; and as soon as they are departed they enter into peace, into the joy of their Lord, into his presence, where is fulness of joy, and pleasures for evermore; see Nu 23:10.
Fuente: John Gill’s Exposition of the Entire Bible
might even be taken as neuter for , and for ; but in this case the poet would have written instead of ; is therefore used as, e.g., in 1Sa 1:12. By that to which attention is specially called is introduced. The man of peace has a totally different lot from the evil-doer who delights in contention and persecution. As the fruit of his love of peace he has , a future, Pro 23:18; Pro 24:14, viz., in his posterity, Pro 24:20; whereas the apostates are altogether blotted out; not merely they themselves, but even the posterity of the ungodly is cut off, Amo 4:2; Amo 9:1; Eze 23:25. To them remains no posterity to carry forward their name, their is devoted to destruction (cf. Psa 109:13 with Num 24:20).
Fuente: Keil & Delitzsch Commentary on the Old Testament
37 Observe the perfect man David exhorts the faithful diligently to consider every instance they may meet with of the grace of God, as well as of his judgment; but he teaches, at the same time, that it is in vain for any to sit in judgment upon the first aspect of things. When men do not wait patiently and quietly the time which God has appointed in his good pleasure, it often happens that faith is extinguished, and trust in the promises of God, at the same time, perishes with it. This is the reason why David exhorts us to observe and consider, for when our minds are preoccupied by the temptation which is once presented to our view, hasty judgment is then the cause of our being deceived. But if a man extend his view, as if it were from a watch-tower, to a great distance, he will find that it has been said with truth, that the end of the reprobate and the end of the righteous respectively are at length very different. This clause, with respect to the end of these two classes of men, seems to be added by way of caution, that we may learn to suspend our judgment, if God should not immediately accomplish what he has spoken. If we should become impatient in our desires, let us moderate our minds by the reflection, that the end is not yet come, and that it behoves us to give God time to restore to order the confused state of things. Some explain the word אחרית, acharith, which we have rendered the end of the wicked, of their posterity. This, however, is incorrect. David refers only to the difference which subsists between them and the righteous in the end; for God, after he has severely tried his servants, and exercised their patience, in the end converts their adversity into a blessing, while he turns the mirth of the ungodly into mourning.
Fuente: Calvin’s Complete Commentary
(37) For the end of that man is peace.This is quite wrongly translated, since acharth must here mean, as in Psa. 109:13; Amo. 4:2; Amo. 9:1, posterity. The parallelism decides in favour of this.
Mark the honest man, and behold the upright;
For a posterity (shall be) to the man of peace:
But transgressors are altogether destroyed,
The posterity of the wicked is destroyed.
So the LXX. and Vulg.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. Perfect upright Strong words expressive of completeness of character by the measurements of the law of God. It is not the ideal perfect man, but the real, living man, (for such still existed,) to which attention is called.
The end of that man is peace The “end,” here, must take the eschatological sense of the final result, and implies a final judgment and award by the unerring Lawgiver and Judge. It was the fact that this present life did not, by its rewards or punishments, make the difference between the righteous and the wicked complete, that stumbled the feeble faith. The prosperity of the wicked was often lifelong. So with the sufferings of the righteous. Here was the exact point of the difficulty. The psalmist, therefore, does not appeal to the events of this life in vindication of God’s ways, but to the “end” of things, and to the final awards. No New Testament doctrine is clearer.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 37:37 Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.
Ver. 37. Mark the perfect man, &c. ] As we must treasure up experiences ourselves; so we must stir up others to do the like. There is a woe to such as consider not the operation of God’s hands, Isa 5:12 .
For the end of that man is peace
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the end = the hereafter, or future.
peace: or wellbeing.
Fuente: Companion Bible Notes, Appendices and Graphics
perfect man
(See Scofield “1Ki 8:61”).
Fuente: Scofield Reference Bible Notes
Job 1:1, Job 42:12-17, Pro 14:32, Isa 32:17, Isa 57:2, Luk 2:25-29, Act 7:59, Act 7:60, 2Ti 4:6-8, 2Pe 1:14
Reciprocal: Gen 6:9 – perfect Gen 15:15 – in peace Gen 25:27 – a plain man Num 23:10 – the death Deu 18:13 – Thou shalt 1Ki 2:6 – in 1Ki 8:61 – perfect 2Ki 22:20 – gathered 2Ch 16:9 – to show himself 2Ch 34:28 – in peace Job 2:3 – Hast thou Job 8:20 – God Psa 73:17 – then Pro 2:22 – the wicked Pro 19:20 – be Pro 23:18 – surely Mat 5:48 – ye Mat 19:21 – If Luk 2:29 – now Rom 2:10 – and peace Rom 6:22 – and the end 1Co 2:6 – them Phi 3:17 – and mark Jam 5:11 – and have
Fuente: The Treasury of Scripture Knowledge
Psa 37:37-39. Mark the perfect man, &c. Behold now a very different character, a man who is upright before God, who sincerely desires and endeavours to please and glorify him, and therefore makes it his care to walk in his ordinances and commandments blameless: mark him, keep your eye upon him, and observe the issue of his course and conversation. For the end of that man is peace Though he may meet with troubles in his way; though his days may be long, dark, and cloudy; yet all shall end well with him; he shall be happy at last. But the transgressors shall be destroyed together Or, alike, one as well as another, all without any exception or respect of persons. The end of the wicked shall be cut off That is, he shall be cut off at last, or in the end. His prosperity shall end in destruction. But the salvation of the righteous is of the Lord And therefore it shall certainly come to and be conferred upon them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
37:37 {y} Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.
(y) He exhorts the faithful to mark diligently the examples both of God’s mercies, and also of his judgments.
Fuente: Geneva Bible Notes
The posterity of the righteous will remain but that of the wicked will pass away. David said we can count on that. Good people leave blessings behind them, but evil individuals leave nothing of real value.