In verse 6 judgment means vindication. This is true in many places in the O.T.,

specially in those prophecies looking forward to Messiah's reign on earth.  Then

judgment, or better justice, will rule. This is what man has been striving to obtain for

centuries and been defeated owing to his own sinful and failing nature. God's rule will

be absolutely fair and just, for the first time in the world's experience since the Fall.

Once again we quote Moffatt:

Verse 7 bids us to rest in the Lord and to wait patiently for Him. To rest in the Lord is

to roll all our burdens on Him, knowing that He has offered to carry them for us and then

to wait in patience for Him to move and lead. This is easier said than done, for most of

us can wait impatiently and chafe all the while, but this merely brings tension and

unhappiness, leading once more to `fretting'. Neither should we be unduly upset by the

deeds of those who bring `wicked devices to pass'. It is only "a little while and the

wicked shall not be" (verse 10). Not only this, he has finally to face God. "The Lord

shall laugh at him; for He seeth that His judgment (day) is coming" (13). God is

represented as `laughing' by means of anthropomorphism, or to use a shorter word, by

the figure of condescension. In the use of this figure many parts of the body are ascribed

to the Lord, such as eyes, ears, mouth, arms, hands, etc., but we know that God, as spirit,

has no external dimensions like this. He has something corresponding to these members

but this is really the Lord in His graciousness, stooping down to our level and using

"baby language", so that we can receive some understanding of His infinitely great and

limitless nature.

It is significant that God is represented as laughing only three times in the Bible

(Psalms 2: 4; 37: 13; 59: 8) and in each occurrence it is not the laugh of joy, but the

laugh of derision in connection with His enemies. When we come to the N.T. we find

there is no record of the Lord Jesus smiling or laughing, but we must not make wrong

deductions from this. One can hardly believe that He remained perpetually stern and

long-faced to those whom He loved, but for some wise reason, this has not been recorded,

and if it had been it would probably have been misunderstood or misrepresented.

What a contrast we have between the end of the wicked and the righteous:

This is repeated four more times in this Psalm, in verses 11, 22, 29 and 34. In the last

two occurrences "land" is substituted for "earth" in the A.V. but it is the same word

being used.  Its primary reference is to the earthly inheritance that God promised

unconditionally to Israel and we find the Lord using the same words in the Sermon on the

Mount (Matt. 5: 5) "the meek shall inherit the earth". Here the Lord is not revealing

something new, but bringing forward the divine promises contained in Psa. 37:

An undiscriminating orthodoxy has one place only for the redeemed in the next life,

and that is heaven. But this grossly over simplifies and whittles down the greatness of