Psalm 37:28

For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(28) For the Lord.—In the Hebrew the stanza that should begin with the letter ayin is wanting, but may be restored by a very slight change, to agree with the Codex Alex., of the LXX., the Vulg. and Symmachus. “The unjust shall be punished.”

Probably the transcriber was misled by the tsaddê of the next verse, since that letter and ayin were often interchanged. (See Note, Psalm 34:14.)

Matthew Henry's Concise Commentary

37:21-33 The Lord our God requires that we do justly, and render to all their due. It is a great sin for those that are able, to deny the payment of just debts; it is a great misery not to be able to pay them. He that is truly merciful, will be ever merciful. We must leave our sins; learn to do well, and cleave to it. This is true religion. The blessing of God is the spring, sweetness, and security of all earthly enjoyments. And if we are sure of this, we are sure not to want any thing good for us in this world. By his grace and Holy Spirit, he directs the thoughts, affections, and designs of good men. By his providence he overrules events, so as to make their way plain. He does not always show them his way for a distance, but leads them step by step, as children are led. God will keep them from being ruined by their falls, either into sin or into trouble, though such as fall into sin will be sorely hurt. Few, if any, have known the consistent believer, or his children, reduced to abject, friendless want. God forsakes not his saints in affliction; and in heaven only the righteous shall dwell for ever; that will be their everlasting habitation. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his enemy's hands.

Barnes' Notes on the Bible

For the Lord loveth judgment - That is, God loves that which is right; he loves to do right. The idea is, that such a recompense as is here adverted to - that on the one hand, in rewarding with prosperity a pure and upright life - and that, on the other, in cutting off the wicked - is right and proper in itself; and that as God loves to do right, these consequences respectively may be expected to follow in regard to the righteous and the wicked. Compare Psalm 11:7.

And forsaketh not his saints - He manifests his sense of that which is right, by not forsaking His saints.

They are preserved forever - They are ever under his paternal eye, and he will keep them. It will be literally true that they will be preserved "forever," that they will never be suffered to perish.

But the seed of the wicked shall be cut off - See the notes at Psalm 21:10. Compare Psalm 37:22.

Jamieson-Fausset-Brown Bible Commentary

27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.

Matthew Poole's Commentary

Judgment, i.e. just judgment, or righteousness, as that word is oft taken, as hath been showed again and again; either,

1. In himself, i.e. he loveth to execute judgment upon the wicked, and for the righteous; which he doth in the manner expressed in this Psalm. Or,

2. In the righteous themselves, whose justice, and piety, and charity he sees and loves, and will reward it.

His saints; or, his favourites; or, they to whom he hath a good will; or, his bountiful ones, who exercise benignity and charity to others.

Gill's Exposition of the Entire Bible

For the Lord loveth judgment,.... Righteousness, or righteous actions, when done according to his will, from love, in faith, and to his glory; see Psalm 11:7; or to minister judgment to the people, and to render to every man according to his works;

and forsaketh not his saints; his Holy Ones, who are called with an holy calling, are created in righteousness and true holiness, and have principles of grace and holiness wrought in them; or whom he prosecutes with his favour and goodness, with his everlasting love and mercy, with spiritual blessings, with the blessings of justification, pardon, adoption, and a right to eternal life: these he never forsakes, not their persons, neither in life nor at death, nor at judgment; nor does he ever forsake the work of his own hands in them; but performs it until the day of Christ: nor will he ever so forsake them, as that they shall perish through the strength of sin, the temptations of Satan, or the snares of the world;

they are preserved for ever; from the dominion and damning power of sin, from being devoured by Satan, from a total and final falling away, and from being hurt of the second death: they are preserved in Christ, in whose hands they are; and by the power of God, safe to his kingdom and glory, into which they shall have an abundant entrance;

but the seed of the wicked shall be cut off; out of the earth, in the midst of their days, like withered branches; and be cast into everlasting burnings.

Geneva Study Bible

For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 28. - For the Lord loveth judgment (comp. Psalm 11:7). "Judgment" - משׁפט - is here "justice," "righteousness;" as in Psalm 33:5; Psalm 99:4; Psalm 103:6, etc. And forsaketh not his saints (see ver. 25; and comp. Isaiah 41:17; Isaiah 42:16, etc.). They are preserved for ever. Something has probably fallen out at the commencement of this line, which ought to begin with the letter ain. But the seed of the wicked shall be out off. The wicked shall perish, not only in their own persons, but in their posterity, who shall be "cut off from the land of the living" (Isaiah 53:8), and have "their name blotted out" (Psalm 109:13). Psalm 37:28

Keil and Delitzsch Biblical Commentary on the Old Testament

The division of the verse is wrong; for the ס strophe, without any doubt, closes with חסדיו, and the ע eht dna strophe begins with לעולם, so that, according to the text which we possess, the ע of this word is the acrostic letter. The lxx, however, after εἰς τὸν αἰῶνα φυλαχθήσονται has another line, which suggests another commencement for the ע strophe, and runs in Cod. Vat., incorrectly, ἄμωμοι ἐκδικήσονται, in Cod. Alex., correctly, ἄνομοι δὲ ἐκδιωχθήσονται (Symmachus, ἄνομοι ἐξαρθήσονται). By ἄνομος the lxx translates עריץ in Isaiah 29:20; by ἄνομα, עולה in Job 27:4; and by ἐκδιώκειν, הצמית, the synonym of השׁמיד, in Psalm 101:5; so that consequently this line, as even Venema and Schleusner have discerned, was עוּלים נשׁמדוּ. It will at once be seen that this is only another reading for לעולם נשׁמרו; and, since it stands side by side with the latter, that it is an ancient attempt to produce a correct beginning for the ע strophe, which has been transplanted from the lxx into the text. It is, however, questionable whether this reparation is really a restoration of the original words (Hupfeld, Hitzig); since עוּל (עויל) is not a word found in the Psalms (for which reason Bצttcher's conjecture of עשׁי עולה more readily commends itself, although it is critically less probable), and לעולם נשׁמרו forms a continuation that is more naturally brought about by the context and perfectly logical.