For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
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EXPOSITORY (ENGLISH BIBLE)
Shall inherit the earth - See Psalm 37:9.
And they that be cursed of him - His enemies.
Shall be cut off - Psalm 37:9. This verse suggests a thought of great importance, in advance of that which had been suggested before. It is that, after all, the difference in the ultimate condition of the two depends on the question whether they have, or have not, "the favor of the Lord." It is not on the mere fact of their own skill, but it is on the fact that the one has secured the divine favor, and that the other has not. It is not by mere human virtue, irrespective of God, that the result is determined; but it is that one is the friend of God, and the other not. This consideration will be found in the end to enter essentially into all the distinctions in the final condition of mankind.Of him, i.e. of the Lord, as appears both from Psalm 37:20, where he is named, and from the nature of the thing, this being God’s prerogative to bless or to curse men. And this he mentions, both as the foundation, and as the proof of the certainty of their future happiness. Genesis 12:3; or rather such as bless the Lord, as the righteous do, for all their blessings temporal and spiritual they receive from him; these
shall inherit the earth; See Gill on Psalm 37:9;
and they that be cursed of him; not of the righteous man, but of the Lord, according to the tenor of his righteous law, which they have broken:For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
EXEGETICAL (ORIGINAL LANGUAGES)22. For &c.] The wicked man’s ruin and the righteous man’s ability to do good proceed respectively from the curse and the blessing of God.Verse 22. - For such as be blessed of him (i.e. God) shall inherit the earth (see above, ver. 11). And they that be cursed of him shall be out off (see above, ver. 9). Psalm 37:16 accord Proverbs 15:16; Proverbs 16:8, cf. Tobit 12:8. The ל of לצּדּיק is a periphrastic indication of the genitive (Ges. 115). המון is a noisy multitude, here used of earthly possessions. רבּים is not per attract. (cf. Psalm 38:11, הם for הוּא) equivalent to רב, but the one righteous man is contrasted with many unrighteous. The arms are here named instead of the bow in Psalm 37:15. He whose arms are broken can neither injure others nor help himself. Whereas Jahve does for the righteous what earthly wealth and human power cannot do: He Himself upholds them.
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