The wicked borroweth, and payeth not again - This is probably intended here, not so much to describe the "character" as the "condition" of the wicked. The idea is, that he will be in such a condition of want that he will be under a necessity of borrowing, but will not have the means of repaying what he has borrowed, while the righteous will not only have enough for himself, but will have the means of showing mercy to others, and of "giving" to them what they need. The ability to lend to others is referred to as a part of the promise of God to his people, and as marking their condition as a prosperous one, in Deuteronomy 15:6 : "And thou shalt lend unto many nations, and shalt not borrow." Compare Deuteronomy 28:12, Deuteronomy 28:44. It is true, however, as a characteristic of a wicked man, that he will often be "disposed" to borrow and not pay again; that he will be "reckless" about borrowing and careless about paying; and that it is a characteristic of a good or upright man that he will not borrow when he can avoid it, and that he will be punctual and conscientious in paying what he has borrowed.

But the righteous showeth mercy, and giveth - That is, in this connection, he is not under the necessity of borrowing of others for the supply of his wants. He has not only enough for himself, but he has the means of aiding others, and has the disposition to do it. It is his "character" to show favors, and he has the means of gratifying this desire.

And giveth - Imparts to others. He has enough for himself, and has also that which he can give to others. Of course all this is designed to be general. It does not mean that this will universaly be the case, but that the tendency of a life of piety is to make a man prosperous in his worldly affairs; to give him what he needs for himself, and to furnish him with the means, as he has the disposition, to do good to others. Other things being equal, the honest, temperate, pure, pious man will be the most prosperous in the world: for honesty, temperance, purity, and piety produce the industry, economy, and prudence on which prosperity depends.

The wicked borroweth - Is often reduced to penury, and is obliged to become debtor to those whom he before despised.

And payeth not again - May refuse to do it, because he is a wicked man; or be unable to do it, because he is reduced to beggary.

But the righteous showeth mercy - Because he has received mercy from God, therefore he shows mercy to men. And even to his enemies he showeth mercy, and giveth; his heart being disposed to it by the influence of Divine grace and his hand being enabled to do it by the blessing of God's providence.

The wicked borroweth, and payeth not again,.... While the wicked live, they are scandalous; they live by borrowing, which was always reckoned mean; see Deuteronomy 28:12; and what is worse, as they borrow, they do not design to repay; they take no care nor thought about that, but live upon what they borrow: for this either expresses their incapacity that they cannot pay; or the evil disposition of their mind, which rather seems to be the sense, that they will not pay;

but the righteous showeth mercy, and giveth; which not only argues capacity and ability, but a kind, merciful, and tender spirit to persons in distress, and is expressive of a generous action.

It is the promise expressed in Deuteronomy 15:6; Deuteronomy 28:12, Deuteronomy 28:44, which is rendered in Psalm 37:21 in the more universal, sententious form. לוה signifies to be bound or under obligation to any one equals to borrow and to owe (nexum esse). The confirmation of Psalm 37:22 is not inappropriate (as Hitzig considers it, who places Psalm 37:22 after Psalm 37:20): in that ever deeper downfall of the ungodly, and in that charitableness of the righteous, which becomes more and more easy to him by reason of his prosperity, the curse and blessing of God, which shall be revealed in the end of the earthly lot of both the righteous and the ungodly, are even now foretold. Whilst those who reject the blessing of God are cut off, the promise given to the patriarchs is fulfilled in the experience of those who are blessed of God, in all its fulness.

The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and {o} giveth.

(o) God so furnishes him with high blessings, that he is able to help others.

21, 22. payeth not-not able; having grown poor (compare De 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.

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.