Psalms 37:24

Psa 37:24 Though he fall, he shall not be utterly cast down: for the LORD upholdeth [him with] his hand.

Ver. 24. Though he fall, he shall not be utterly cast down] See Pro 24:16. If he fall, yet he falleth forward; and if he be cast down, yet be continueth not, Quum ruit non corruit (Vat.); so 2Co 4:9; as do the wicked, Eze 32:4, whom God casteth into the briers, and there leaveth them.

For the Lord upholdeth him with his hand] God’s hand is still under his; and his goodness lower than they can fall. His supporting grace preserveth them from utter recidivation; his Almighty power, from utter destruction.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_37:24

The Lord upholdeth him with His hand.

Hand in hand with God

The force of this passage is somewhat lost by the rendering of it here. What David says literally is this, Jehovah is holding his hand. His hand is the mans hand--not Gods hand. Read it thus, Though he fall, he shall not be utterly cast down: for Jehovah is holding his hand--that is what David means. The mental image in this text is just this. A child has to tread a certain path. That child is weak and timid--he may be reduced by sickness--yet he has to tread a certain path. His father knows that he is weak and timid--he goes with him, and takes his hand. That is the image. The reality is this. Life is that path--the distance between our cradle and our tomb--between the hour of our birth and the hour of our death. The man of God is that child. How real God was to David. One looks sometimes for the reason of this--and I think while it is impossible entirely to account for it, that we must attach some importance to such circumstances as these. Mark Davids early piety. He began to trust that God while he was yet in his teens. The advantage of beginning early no words can express. Hence David had acquired the habit of trust in God. I think, also, we must attach some importance to Davids early sorrows. There is one lesson which can be only learnt by affliction--and that is, to use the things of earth without abusing them. Sorrow throws the man upon God, and obliges him, if he have but a germ of religious life in his nature, to get his rest, and his peace, and his blessedness from God. Then his great sensitiveness was, moreover, brought completely under the power of his religious ideas and his religious principles. That comes out marvellously in the 22nd Psalm: My God, my God, why hast Thou forsaken me? why art Thou so far from helping me? Now, the man who could write that must have lived very near to God. But who is he that lives in such a habit of fellowship with God, that if that fellowship be interrupted--if God in the course of a day say less to the man than He has been accustomed to say, would feel such anguish and grief about it as this cry--My God, my God, why, etc., indicate? And who would do it on a throne? God was a reality to Davids soul: hence he could write such things as these. He could say with reference to every man trusting in God, and delighting in God, Jehovah is holding his hand. David saw it: it was a matter of constant observation to him. Many others did not see it. But he did. Yes, the great Jehovah condescends thus towards us. Thus it is with God. There is real contact. Jehovah is holding his hand. And there is real help--not merely contact. Not the displacement of our effort, or substitution for it, but help. The child walks, is not carried, but its hand is held. So is it with God. He will not do for us what we can do for ourselves. And yet we have deep sense all the while of our own personal weakness. We know that our strength is from God. Now, Jesus Christ has come to us fallen creatures, whose hands have parted from Gods hand, to put our hand again into the grasp of the Almighty Father. (S. Martin.)

The Divine hand

I. It is a strong hand. It balances all worlds, steadies the swinging universe, ordains the march of law, and the succession of events.

II. It is a redeeming hand. It alone wrought salvation.

III. It is a tender hand. It can crush. But when did it ever break the reed? (The Study.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

24. (Psa 37:24) For he will fall; in this life fluctuations and reverses are to be ex- pected, and it forms no part of the divine plan to prevent them. (But) he shall not be thrown down, prostrated wholly or for ever. The contrast of a mere fall and a permanent prostration is intended to express that between occasional misfortunes and utter ruin. This clause may also be translated, when (or if) he falls he shall not be thrown down; but the construction is less simple, and the sense given to the particle more doubtful and unusual. And although the essential meaning of the sentence is the same in either case, it is weakened by losing the concession, that even the righteous must expect to suffer, but not to perish like the wicked. For Jehovah (is) holding up his hand, or holding him up by his hand. See below, on Ps. 73:23. The participle, as usual, denotes continued action. God not only sustains him in particular emergencies, but is his habitual upholder. See above, on ver. 12, 18, 21.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

When God doth exercise his faith with divers tentations.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 24. Though he fall, he shall not be utterly cast down] The original is short and emphatic כי יפל לא יוטל ki yippol, lo yutal, which the Chaldee translates, "Though he should fall into sickness, he shall not die;" for which the reason is given, because the Lord sustains by his hand. Though he may for a time fall under the power of his adversaries, as the Jews have done under the Babylonish captivity, he shall not be forsaken. The right hand of God shall sustain him in his afflictions and distresses; and at last God will give him a happy issue out of them all. Neither the text nor any of the Versions intimate that a falling into sin is meant; but a falling into trouble, difficulty, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24 Though he fall, he shall not be utterly cast down This verse has generally been interpreted proverbially, and as meaning, that though the righteous may fall into sin, his fall is not deadly; but this is not at all in accordance with the design of the prophet, who is discoursing of the happiness of the godly. The simple meaning is, that when God visits his servants with severe afflictions, he at the same time mitigates them that they may not faint under them; as Paul declares,

“We are persecuted, but not forsaken; cast down, but not destroyed.”— (2 Corinthians 4:9)

Some say that the righteous are not utterly cast down, because they lose not their courage, but rather bear with invincible fortitude whatever burden is laid upon them. I readily admit that the reason why they are not overwhelmed is, that they are not so tender and delicate as to sink under the burden. I, however, understand the words in a more extensive sense, and explain them thus: That the miseries of the godly are so tempered with God’s fatherly mercy, that they fail not under their burden, and even when they fall, sink not into destruction. From these words we learn that the godly, although they serve God sincerely, and study to lead a blameless life, are not suffered to continue unmoved, and always in the same condition, but are often afflicted and cast down by various trials; and that the only difference between them and the unbelieving is, that their falls are not deadly. We know that if God smite the reprobate, though it be but very slightly, it becomes the cause of their final destruction. Solomon speaks still more expressly when he says,

“For a just man falleth seven times, and riseth up again,” (Proverbs 24:16,)

and by these words he teaches us, that the godly are not only subjected to frequent afflictions in this life, but that they are visited with daily trials, and yet are never forsaken of the Lord. We must also shortly observe, that even the slightest fall would be enough to destroy us utterly, did not God uphold us by his hand.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

24. shall not be utterly cast down] Or, shall not lie prostrate. Cp. Pro_24:16.

upholdeth him with his hand] Better, as R.V. marg., upholdeth his hand. Cp. Psa_37:17; Isa_41:13; Isa_51:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I have been young, and now am old,.... The psalmist makes mention of his age, which takes in the whole compass of his life, to command attention to what he was about to say; which was founded upon a long experience and observation of things, and was as follows;

yet have I not seen the righteous forsaken; though afflicted of God, and persecuted by men, yet not forsaken; though poor and needy, and often in necessitous circumstances, yet God in his providence appeared for them in one way or another; and so as Apollinarius paraphrases it,

"I never knew a just man entirely needy;''

for such might be forsaken by men, and even by their dearest friends and relations, yet not by the Lord: they might indeed, at times, think themselves forsaken of him, and their enemies might conclude and say they were, and yet this was not their case, Isa 49:14; and though they may be forsaken by him for a while, yet not utterly; he will not leave them and forsake them for ever, Isa 54:7;

nor his seed begging bread; they being righteous also, which must be supposed; otherwise, as good men have wicked children, these, through their wickedness, may come to poverty, to beggary, as they sometimes do; though a distinction may be made between being poor and beggars; the seed of the righteous may be the one, and not the other: besides, there is a difference between asking bread of others, in some few instances, and constantly begging bread from door to door, in which last sense the psalmist must be understood here; for otherwise he himself in some cases, had asked bread, as of Ahimelech at Nob, and of Nabal, &c. as did also Elijah of the widow of Sarepta: and though there might have been instances of some of the posterity of the righteous who got their bread by begging at the door, as in the case of Lazarus; yet David had never observed any such instance during the time of his life, which shows that such instances are very rare; whereas among wicked men and their offspring the case is frequent and common. Again, it may be observed, that the psalmist is speaking in the context of righteous men that are liberal, and give to the poor freely and largely; and it is seldom if ever known that they or their children come to want and poverty. Once more, the word "forsaken" may be repeated in this clause, thus; "nor his seed begging bread forsaken" (x); or seeking it in vain, and finally destitute of it; though they have been so reduced as to beg their bread, they have not been forsaken; they have find it, bread sufficient to support life, as Apollinarius paraphrases it; their bread has been given and their water sure; see Isa 41:17. In an ancient Midrash (y), or exposition of the Jews, the sense is thus given:

"although his seed and his sons are begging bread, yet I have not seen the righteous man, their father, forsaken, because of his fear of the blessed God.''

(x) "Justum non vidi derelictum, et semen justi quaerens panem non vidi derelictum"; so Hopfnerus, Titelmannus, Lorinus, Franzius apud Gejerum; "frustra quaerens panem, et finalitur destitutum", Michaelis. (y) Vajikra Rabba, s. 35. fol. 175. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Though he fall - That is, though he is sometimes disappointed; though he is not always successful; though he may be unfortunate - yet this will not be final ruin. The word here does not refer to his falling into “sin,” but into misfortune, disappointment, reverses, calamities. The image is that of a man who is walking along on a journey, but who stumbles, or fails to the earth - a representation of one who is not always successful, but who finds disappointment spring up in his path.

He shall not be utterly cast down - The word used here - טול ṭûl - means to “throw down at full length, to prostrate;” then, “to cast out, to throw away.” Compare Isa 22:17; Jer 16:13; Jer 22:26; Jon 1:5, Jon 1:15. Here it means that he would not be “utterly” and “finally” prostrated; he would not fall so that he could not rise again. The calamity would be temporary, and there would be ultimate prosperity.

For the Lord upholdeth him with his hand - It is by no power of his own that he is recovered, but it is because, even when he falls, he is held up by an invisible hand. God will not suffer him to sink to utter ruin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fall; either,

1. Into sin, as this word is used, Jer 8:4; 1Co 10:12; or rather,

2. Into distress or trouble, as Mic 7:8.

Not be utterly cast down, i.e. not totally nor irrecoverably ruined.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 24. Though he fall. Disasters and reverses may lay him low; he may, like Job, be stripped of everything; like Joseph, be put in prison; like Jonah, be cast into the deep. He shall not be utterly cast down. He shall not be altogether prostrate. He shall be brought on his knees, but not on his face; or, if laid prone for a moment, he shall be up again ere long. No saint shall fall finally or fatally. Sorrow may bring us to the earth, and death may bring us to the grave, but lower we cannot sink, and out of the lowest of all we shall arise to the highest of all. For the Lord upholdeth him with his hand. Condescendingly, with his own hand, God upholds his saints; he does not leave them to mere delegated agency, he affords personal assistance. Even in our falls the Lord gives a measure of sustaining. Where grace does not keep from going down, it shall save from keeping down. Job had double wealth at last, Joseph reigned over Egypt, Jonah was safely landed. It is not that the saints are strong, or wise, or meritorious, that therefore they rise after every fall, but because God is their helper, and therefore none can prevail against them.

Ver. 23-24. See Psalms on "Ps 37:23" for further information.

Ver. 24. Though he fall, he shall not be utterly cast down, etc. Thus the Spirit comforts and answers the secret thoughts which everyone might have, saying with himself, I have, however, seen it happen, that the righteous is oppressed, and his cause is trodden in the dust by the wicked. Nay, he replies, dear child, let it be so, that he falls; he still cannot remain lying thus and be cast away; he must be up again, although all the world doubts of it. For God catches him by the hand, and raises him again. Martin Luther.

Ver. 24. Though he fall, namely, as one that were faint hearted, he shall not be cast off, namely, utterly, or for ever from God 2Co 4:9; "for the Lord putteth under his hand, "i.e., his power and might, namely, to uphold him from utter falling away, which we should quickly do if God were not with us. Thomas Wilcocks.

Ver. 24. A man pardoned, and justified by faith in Christ, though he may, and sometimes doth, fall into foul sins, yet they never prevail so far as to reverse pardon, and reduce to a state of non-justification. Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand! He speaks of a good man pardoned, justified; he may fall; but how far? from pardon, from justification? No, then he should utterly fall, be cast down beneath God's hand; but the text saith, he shall not be utterly cast down; for the Lord upholdeth him with his hand; or, as Montanus renders the words, the Lord upholdeth his hands, and he will not let him sink into such a condition. If it were so, then sin should have dominion over him, but, Ro 6:14. "Sin shall not have dominion over you; "and Ro 8:2, justified ones are freed from the law of sin and death; and Ro 8:30, the predestinated, called, justified, and glorified ones, are so linked together, that there is no breaking their chain; if they do sin, they have an "Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins." 1Jo 2:1-2. William Greenhill.

Ver. 24. Temporary trials.

1. To be expected.

2. Have their limit.

3. Have their results.

4. Our secret comfort under them.

What may be. What cannot be. What shall be.

Psalms 37:25*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

24. Fall… cast down—The difference between the two words, or states, is that of temporary loss and of utter ruin.—Hengstenberg. Pro_24:16

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Though he fall, he shall not be utterly cast down. "The difference," as Hengstenberg observes, "is that between misfortune or loss, and absolute ruin." The good man may be afflicted; he may even fall into some fault (Gal_6:1) or grievous sin; (2Sa_11:4) but so long as "the root of the matter is in him", (Job_19:28) God will not suffer him to be prostrated. For the Lord upholdeth him with his hand; literally, the Lord supports his hand. If he falls, God (as Luther says) "catches him by the hand, and raises him up again." So David had himself experienced. (2Sa_12:13)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Fall - Into trouble.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

If he falls Heb. יפל, aluverjera in Old French, falters, an expression of (Gen. 24:64): “and she fell off the camel.”

If Heb. כי, like אם.

he will not be cast down He will not be cast away to be forsaken.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.