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Psalm 36

Human Wickedness and Divine Goodness

To the leader. Of David, the servant of the L ord.

1

Transgression speaks to the wicked

deep in their hearts;

there is no fear of God

before their eyes.

2

For they flatter themselves in their own eyes

that their iniquity cannot be found out and hated.

3

The words of their mouths are mischief and deceit;

they have ceased to act wisely and do good.

4

They plot mischief while on their beds;

they are set on a way that is not good;

they do not reject evil.

 

5

Your steadfast love, O L ord, extends to the heavens,

your faithfulness to the clouds.

6

Your righteousness is like the mighty mountains,

your judgments are like the great deep;

you save humans and animals alike, O L ord.

 

7

How precious is your steadfast love, O God!

All people may take refuge in the shadow of your wings.

8

They feast on the abundance of your house,

and you give them drink from the river of your delights.

9

For with you is the fountain of life;

in your light we see light.

 

10

O continue your steadfast love to those who know you,

and your salvation to the upright of heart!

11

Do not let the foot of the arrogant tread on me,

or the hand of the wicked drive me away.

12

There the evildoers lie prostrate;

they are thrust down, unable to rise.


6. Thy righteousness is as the mountains of God In this verse there is a commendation of God’s righteousness, which the sacred writer compares to the high mountains, (this being the manner of the expression — “the mountains of God,” for we know that the Hebrews were accustomed to distinguish by the appellation divine, or of God, whatever is excellent,) because his glory shines forth more clearly there. In the last place, it is said, that his judgments are like a great and bottomless abyss. By these words he teaches us, that to whatever side we turn our eyes, and whether we look upward or downward, all things are disposed and ordered by the just judgment of God. This passage is usually quoted in a sense quite different, namely, that the judgments of God far exceed our limited capacity, and are too mysterious for our being able to comprehend them; and, indeed, in this sense the similitude of an abyss is not inappropriate. It is, however, obvious from the context, that the language of the Psalmist is to be understood in a much more extensive sense, and as meaning, that however great the depth of wickedness which there is among men, and though it seems like a flood which breaks forth and overflows the whole earth, yet still greater is the depth of God’s providence, by which he righteously disposes and governs all things. Whenever, therefore, our faith may be shaken by the confusion and disorder of human affairs, and when we are unable to explain the reasons of this disorder and confusion, let us remember that the judgments of God in the government of the world are with the highest propriety compared to a great depth which fills heaven and earth, that the consideration of its infinite greatness may ravish our minds with admiration, swallow up all our cares, and dispel all our sorrows. When it is added in the end of the verse, O Jehovah! thou preservest man and beast, the meaning is to this effect, that since God vouchsafes to extend his providential care even to the irrational creation, much more does he provide for the wants of men. And, indeed, whenever any doubt may arise in our minds regarding the providence of God, we should fortify and encourage ourselves by setting before us this consideration, that God, who provides food for the beasts of the field, and maintains them in their present state, can never cease to take care of the human race. The explanation which some have given of the term beasts, interpreting it allegorically of beastly men, I regard as too forced, and reject it.


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