Psalms 37:9 · Bible study
Psalms 37:9 Commentary: The Promise for Those Who Wait
Hebrew · 11 what the commentators say
Meaning in one sentence
What does it mean to 'inherit the land'? Psalm 37:9 contrasts the fate of evildoers with the secure hope of those who wait for Yahweh.
Research Summary
- Meaning: God promises that evildoers will be removed, but those who trust and wait on Him will receive His promised inheritance.
- Key words: 'cut off' (כרת, karat, to sever, eliminate); 'wait' (קוה, qavah, to look eagerly for); 'inherit' (ירשׁ, yarash, to take possession); 'land' (ארץ, erets, land, earth, territory).
- Main debate: Should 'the land' be interpreted as literal Canaan, the whole earth, or the new earth? (Clarke, Cambridge Bible, Gill, etc.)
- Theological theme: The justice of God and the security of the righteous, even when appearances seem contrary.
- Best use: A source of comfort and exhortation for believers struggling with envy or discouragement over the prosperity of the wicked.
Translation Comparison
BSB Berean Standard Bible 2020
For the evildoers will be cut off, but those who hope in the LORD will inherit the land.
WEB World English Bible 2000
For evildoers shall be cut off, but those who wait for Yahweh shall inherit the land.
KJV King James Version 1769
For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth.
ASV American Standard Version 1901
For evil-doers shall be cut off; But those that wait for Jehovah, they shall inherit the land.
YLT Young's Literal Translation 1898
For evil doers are cut off, As to those waiting on Jehovah, they possess the land.
Darby Darby Bible 1890
For evil-doers shall be cut off; but those that wait on Jehovah, they shall possess the land.
Douay-Rheims Douay-Rheims Bible 1899
I am afflicted and humbled exceedingly: I roared with the groaning of my heart.
Translations in other languages (10 available)
Porque los malignos serán talados, mas los que esperan en Jehová, ellos heredarán la tierra.
Porque os malfeitores serão exterminados; mas os que esperam no SENHOR herdarão a terra.
Car les méchants seront retranchés,
Denn die Bösen werden ausgerottet; die aber des HERRN harren, werden das Land erben.
Want de boosdoeners zullen uitgeroeid worden, maar die den HEERE verwachten, die zullen de aarde erfelijk bezitten.
Poiché i malvagi saranno sterminati; ma quelli che sperano nell’Eterno possederanno la terra.
Albowiem złośnicy będą wykorzenieni: lecz którzy oczekują Pana, ci odziedziczą ziemię.
Я изнемог и сокрушен чрезмерно; кричу от терзания сердца моего.
因為 作惡的 必被剪除；惟有等候 耶和華的必 承受 地土。
For the evil-doers will be cut off: but those who have faith in the Lord will have the earth for their heritage.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 37:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse presents the central contrast of Psalm 37: the temporary prosperity of evildoers versus the secure inheritance of those who wait for Yahweh. Barnes notes that 'cut off' refers to divine judgment, often in this life as a general rule, citing how vice shortens life. Clarke insists that the Hebrew word אֶרֶץ (erets) throughout the psalm should be translated 'land' not 'earth,' likely referring to the land of Canaan. The Cambridge Bible agrees, connecting it to the nations being cut off before Israel (Deuteronomy 12:29). Gill allows for broader meanings, the land of Canaan, the present world, or the new earth, and notes the Targum paraphrases 'wait on the Lord' as 'trust in the word of the Lord.' Calvin sees the whole psalm as strengthening believers against the temptation of envying the wicked. So while the exact nature of the inheritance is debated, the promise stands: those who wait on the Lord will receive what He has promised.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal land of Canaan: Clarke and Cambridge Bible argue the psalm's context and Hebrew word point to the Promised Land, especially for the returning exiles.
- The whole earth: Gill among others allows it to mean the present world, with the righteous enjoying God's blessing in it.
- The new earth: Many Christian interpreters, noting the eternal language in verses 18, 27-29, see it as the eschatological new creation (Revelation 21).
What is clear: Evildoers will be cut off, and those who wait on Yahweh will receive an inheritance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Interpretation of 'the land' (erets) | Christians agree that the land represents God's promised inheritance for His faithful people, a place of blessing and security. | Some (Clarke, Cambridge Bible) take it as the literal land of Canaan for Israel. Others (Gill) allow for the whole earth or the new earth. The broader New Testament tradition sees it as the renewed creation (Matthew 5:5; Revelation 21:1-3). |
| Timing of the promise | The wicked being cut off and the righteous inheriting is seen as certain, God will bring it about. | Some (Barnes) emphasize fulfillment in this life as a general rule. Others (Keil & Delitzsch, Calvin) stress the final, eternal end that decides the matter. |
| Meaning of 'wait for Yahweh' | It implies trust, patience, and active reliance on God rather than envy or anger. | The Targum paraphrases it as 'trust in the word of the Lord' (cited by Gill). Different traditions stress varying aspects: obedience, prayer, or eschatological hope. |
| Scope of the promise | The verse addresses the faithful community of God's people. | In the OT context, it primarily applies to the faithful remnant of Israel. Christian interpretation extends it to all believers in Christ, who are heirs of Abraham's promise (Galatians 3:29). |
Historical & Cultural Context
Psalm 37 is an acrostic wisdom psalm attributed to David. It directly addresses the age-old problem of why the wicked prosper while the righteous suffer, a temptation that can lead to envy, anger, and impatience (vv.1, 7-8). The psalm's structure, with each verse beginning with a successive letter of the Hebrew alphabet, suggests a deliberate meditation on this theme.
In the Old Testament, the 'land' (erets) carried deep theological weight. It was the covenant gift promised to Abraham and his descendants (Genesis 12:7, 15:18-21), the tangible sign of God's blessing and presence. Possessing the land meant security, prosperity, and communion with God. Being cut off from the land was the ultimate curse (Deuteronomy 28:63). For David and his original audience, the promise of inheriting the land was no abstraction, it was tied to their national identity and hope.
Yet the psalm also looks beyond immediate circumstances. Verse 11 says 'the humble shall inherit the land' and verse 29 'the righteous shall inherit the land and live in it forever.' This eternal dimension suggests more than just the geographical territory of Canaan. As Poole notes, the promises in this psalm were more express to the Jews but also point to 'inward peace and satisfaction of mind' and 'endless happiness.' The land becomes a symbol of the full blessing of God's kingdom.
Thus verse 9 stands at the heart of the psalm's answer: the wicked will be cut off, their apparent success is short-lived, but those who wait for Yahweh will receive the inheritance that really matters.
Textual Notes
The consulted sources note no significant textual variants for Psalm 37:9. The Masoretic Text is stable and consistent across all supplied translations. The reading is well-attested in manuscript traditions.
Reception History
Psalm 37:9 has been a source of consolation for believers facing the apparent triumph of evil. Jewish commentators like Rashi read the land as a specific reference to the land of Israel, promising restoration to the righteous. In Christian tradition, the verse has been interpreted christologically and eschatologically: Jesus' beatitude 'the meek shall inherit the earth' (Matthew 5:5) directly echoes this promise, extending it to all who follow Him. Early church fathers such as Augustine saw in the 'land' a type of the heavenly kingdom. The verse has been frequently sung in metrical psalms and used in preaching on patience and divine justice. Its message transcends its original setting, offering hope that God's justice will ultimately prevail.
Preaching This Verse
Three-point outline
- The Certainty of Judgment for Evildoers, They will be cut off. This is not an empty threat but a divine promise. Barnes notes this as a general rule in this life; the psalm also points to a final end (vv.10, 13).
- The Character of the Righteous, They wait for Yahweh. This is active trust, not passive resignation. Gill describes it as attending God's word, obeying His commands, trusting in His grace, and living in expectation of heavenly glory.
- The Inheritance They Receive, They shall inherit the land. Whether literal Canaan, the whole earth, or the new creation, it is God's good gift to His faithful people. The promise is sure because God Himself guarantees it.
Five-point outline
- The Problem: Why do the wicked prosper? This is the psalm's opening question (v.1).
- The Danger: Fretting leads to evil. Verse 8 warns that unrestrained anger and envy can pull us into sin.
- The Solution: Wait for the Lord. This means resting in Him and trusting His timing.
- The Outcome for the Wicked: Cut Off. Their success is temporary; they will be removed.
- The Outcome for the Righteous: Inherit the Land. Those who wait receive what God has promised.
Illustration hooks
- Watching a weed grow faster than a planted tree, but knowing the weed will be pulled while the tree remains.
- Waiting in a long line while others cut ahead, but knowing the line will be served fairly in the end.
- The farmer who plants seeds and waits for the harvest, trusting the process and the season.
Questions your congregation is asking
- How do I keep from becoming bitter when I see dishonest people succeed?
- What does it mean to 'wait' on the Lord in practical daily life?
- Is this promise only for ancient Israel, or does it apply to me today?
Leading a Discussion
This verse challenges us to think about where we place our hope. The psalmist acknowledges the real tension between what we see and what we believe. As you discuss, let the group reflect on their own experiences of waiting and envying.
Discussion questions
- Read Psalm 37:1-9. What is the overall mood of this passage?
- Why does the psalmist say we should not fret or be envious? What is the danger of those emotions?
- What does the phrase 'wait for Yahweh' imply about our posture toward God? How is it different from passive resignation?
- What are some 'evildoers' you have seen prosper? How does this verse speak to that situation?
- How do you understand 'inherit the land'? What does this inheritance look like in your life today?
- Does this promise always seem true? How do we handle times when it does not match our experience?
- What is one practical step you can take this week to 'wait' more actively on the Lord?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 20:23 | When he is about to fill his belly, God will cast the fierceness of his wrath on him. It will rain on him while he is eating. |
| Job 20:29 | This is the portion of a wicked man from God, the heritage appointed to him by God.” |
| Job 27:13 | “This is the portion of a wicked man with God, the heritage of oppressors, which they receive from the Almighty. |
| Job 27:23 | Men will clap their hands at him, and will hiss him out of his place. |
| Psalms 25:13 | His soul will dwell at ease. His offspring will inherit the land. |
| Psalms 37:11 | But the humble shall inherit the land, and shall delight themselves in the abundance of peace. |
| Psalms 37:12 | The wicked plots against the just, and gnashes at him with his teeth. |
| Psalms 37:29 | The righteous shall inherit the land, and live in it forever. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists that the Hebrew word throughout this psalm should be translated as "land," not "earth," referring specifically to the land of Judea. He reads this verse as a direct promise of the righteous people's future return to that land.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that "cut off" means wicked people die young, often through their own vices like intemperance and violence. He sees this as a general rule of earthly justice: sin shortens life, while piety and virtue tend to extend it. The godly, in contrast, will possess the land.
Calvin's Commentaries Reformed 1564
Calvin insists the wicked's fleeting success is actually misery, while the faithful remain truly happy even in suffering because God cares for them and will rescue them at the right time. This paradoxical truth, which defies human reason, is the Spirit's assurance against doubting
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the word translated as "earth" in several verses actually means "land," referring specifically to the Promised Land. Just as the wicked nations were cut off so Israel could possess Canaan, the wicked will be destroyed so the true Israel can enjoy their inheritance undisturbed.
Geneva Bible Notes Reformed 1599
The Geneva Note draws a sharp contrast between two outcomes: evildoers will be removed, while those who patiently trust the Lord will receive the land as their lasting possession. Waiting on God, not wickedness, is what secures the inheritance.
Gill's Exposition of the Bible Baptist 1748
Gill contrasts the brief flourishing of evildoers, who are cut off like branches, with those who wait on the Lord. He interprets "inherit the earth" not as the land of Canaan alone but as the blessings of this life, the future new earth, or the heavenly inheritance.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB gives two reasons the meek inherit the earth while the wicked are cut off. First, the wicked enjoy only brief prosperity. Second, the pious, through humble trust in God, secure every blessing of the covenant, and that is what inheriting the earth means.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that giving in to angry displeasure makes a person like the very evildoers who will be cut off. The decisive factor is not the present frustration but the final outcome: those who hope in the Lord will inherit the land, while the wicked will not.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that these verses repeat the same command to rest in God and wait patiently, because we are so prone to needless disquiet and distrust. God inculcates the precept line upon line to suppress these impulses
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the prophecy about the earth being filled with God's glory as something that was already literally accomplished in the early church's state. For him, the fulfillment is not a distant future event but a past reality in the church's historical experience.