1 An oracle is within my heart about the disobedience of the wicked: "There is no fear of God before his eyes." 2 For he flatters himself in his own eyes, too much to detect and hate his sin. 3 The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good. 4 He plots iniquity on his bed. He sets himself in a way that is not good. He doesn't abhor evil. 5 Your loving kindness, Yahweh, is in the heavens. Your faithfulness reaches to the skies. 6 Your righteousness is like the mountains of God. Your judgments are like a great deep. Yahweh, you preserve man and animal. 7 How precious is your loving kindness, God! The children of men take refuge under the shadow of your wings. 8 They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures. 9 For with you is the spring of life. In your light shall we see light. 10 Oh continue your loving kindness to those who know you, your righteousness to the upright in heart. 11 Don't let the foot of pride come against me. Don't let the hand of the wicked drive me away. 12 There the workers of iniquity are fallen. They are thrust down, and shall not be able to rise. By David.
The "title" to this psalm is, "To the chief Musician, A "Psalm" of David the servant of the Lord." On the meaning of the phrase "To the chief Musician." see the notes at the title to Psalm 4:1-8. The words "A Psalm" are supplied by the translators. The original is simply "of," or "by David," as in Psalm 11:1-7; Psalm 14:1-7; Ps. 25; Psalm 26:1-12; and others, without indicating whether it is a "psalm" or a "prayer." In many instances the "character" of the psalm is indicated try the title, as in Psalm 3:1-8; Psalm 4:1-8; Psalm 5:1-12; Psalm 6:1-10; and others, "A Psalm of David;" in Ps. 7, "Shiggaion of David;" Psalm 16:1-11, "Michtam of David;" Psalm 17:1-15, "A "Prayer" of David," etc. etc. The meaning of the title here is simply that this was "composed" by David, without indicating anything in regard to the "contents" or "character" of the psalm. The addition in the title, "The servant of the Lord," occurs also in the title to Ps. 18. See the notes at that title. This seems to have been added here, as in Ps. 18, for some reason which rendered it proper to remark that the psalm was composed by one who was a "servant" or a friend of Yahweh, and who was setting forth something that was especially connected with that service, or was suggested by it - as expressing either the feelings of one who served God; or as showing the result of serving God. In Ps. 18 the latter seems to have been the prominent idea; in the psalm before us the former seems to be the main thought; "and the psalm is properly an expression of the feelings of one who is truly engaged in the service of God." As such, its instructions are valuable at all thees, and in all ages.
The occasion on which the psalm was composed is not known. There is nothing in the title to indicate this, or in the psalm itself, and conjecture is vain. Amyraldus supposed that it had reference to the thee of Saul, and especially to the thee when he seemed to be friendly to David, but when he secretly harbored malice in his heart, and sought to destroy him, and to the fact that David saw his real designs through all the professions of his friendship and confidence. See Rosenmuller's Introduction to the Psalm. It is certainly possible that this may have been the occasion on which the psalm was composed; but there are no circumstances in the psalm which make this absolutely certain, and there were many occasions in the life of David when the description in one part of the psalm Psalm 36:1-4 would have been applicable to the character and designs of his enemies, as the description in the remainder of the psalm would have been applicable to his own.
The psalm consists of three parts:
I. A description of the character of the wicked, referring doubtless to some persons who were, or who had been, plotting the ruin of the author of the psalm; a general description of human depravity, drawn from the character of those whom the psalmist had particularly in his eye, Psalm 36:1-4.
II. A description of the mercy of God, and an expression of strong confidence in that mercy; particularly, a description of the character of a merciful God as a refuge in thees when depravity prevails, and in thees of darkness; an expression of strong confidence that light will ultimately come forth from him, and that they will find security who put their trust under the shadow of his wings, Psalm 36:5-9.
III. A prayer of the psalmist that he might experience the mercy of God in this case, and an expression of firm conviction that God would interpose in his behalf, Psalm 36:10-12. He is so confident of this - so certain that it would occur - that he speaks of it as if it were already done.
The miserable state of the wicked, Psalm 36:1-4. The excellence of God's mercy in itself, and to his followers, Psalm 36:5-9. He prays for the upright, Psalm 36:10; for himself that he may be saved from pride and violence, Psalm 36:11; and shows the end of the workers of iniquity, Psalm 36:12.
The title in the Hebrew is, To the conqueror to the servant of Jehovah, to David. The Syriac and Arabic suppose it to have been composed on occasion of Saul's persecution of David. Calmet supposes, on good grounds, that it was written during the Babylonish captivity. It is one of the finest Psalm in the whole collection.
INTRODUCTION TO PSALM 36
To the chief Musician, A Psalm of David, the servant of the Lord. This title, which the psalmist takes to himself, regards him not only as a creature, every man being the servant of the Lord as such, of right, though not in fact; but as a king, he being a minister of God for good to good men, and for evil to evil men; and also may respect him as a renewed man; and it is here used in opposition to and distinction from the wicked, who are the servants of sin and Satan, of whom he speaks in this psalm. The Syriac and Arabic versions in their titles suggest that this psalm was written when David was persecuted by Saul, and which is the sense of some interpreters; but R. Obadiah thinks Ahithophel is designed by the wicked man in it; and so it was penned on account of Absalom's rebellion.
(Psalm 36:1-4) The bad state of the wicked.
(Psalm 36:5-12) The goodness of God.
The Curse of Alienation from God, and the Blessing of Fellowship with Him
The preceding Psalm, in the hope of speedy deliverance, put into the lips of the friends of the new kingship, who were now compelled to keep in the background, the words: "Jahve, be magnified, who hath pleasure in the well-being of His servant." David there calls himself the servant of Jahve, and in the inscription to Psalm 36:1-12 he bears the very same name: To the Precentor, by the servant of Jahve, by David. The textus receptus accents למנצח with a conjunctive Illuj; Ben-Naphtali accents it less ambiguously with a disjunctive Legarme (vid., Psalter, ii. 462), since David is not himself the מנצח. Psalm 12:1-8; Psalm 14:1-7 (Psalm 53:1-6), Psalm 36:1-12, Ps 37, form a group. In These Psalm David complains of the moral corruption of his generation. They are all merely reflections of the character of the time, not of particular occurrences. In common with Psalm 12:1-8, the Psalm before us has a prophetic colouring; and, in common with Ps 37, allusions to the primeval history of the Book of Genesis. The strophe schema is 4. 5. 5. 6. 6.
*More commentary available by clicking individual verses.