Shīpiān 36

1 ( Yēhéhuá de púrén Dàwèi de shī , jiāo yǔ líng zhǎng ) è rén de zuì guō , zaì tā xīnli shuō , wǒ yǎn zhōng bú pà shén .

2 Tā zì kuā zì meì , yǐwéi tāde zuìniè zhōng bù xiǎnlù , bú beì hèn è .

3 Tā kǒu zhōng de yányǔ , jǐn shì zuìniè guǐzhà . tā yǔ zhìhuì shàn xíng , yǐjing duàn jué .

4 Tā zaì chuáng shang tú móu zuìniè , déng yì xíng bù shàn de dào , bú zēngwù è shì .

5 Yēhéhuá a , nǐde cíaì , shang jí zhū tiān . nǐde xìnshí , dádào qióng cāng .

6 Nǐde gōngyì , hǎoxiàng gāo shān . nǐde pànduàn , rútóng shēn yuān . Yēhéhuá a , rénmín shēngchù , nǐ dōu jiù hù .

7 Shén a , nǐde cíaì , hé qí bǎoguì . shìshang tóukào zaì nǐ chìbǎng de yīn xià .

8 Tāmen bì yīn nǐ diàn lǐ de féi gān , déyǐ bǎozú . nǐ yĕ bì jiào tāmen hē nǐ lè hé de shuǐ

9 Yīnwei zaì nǐ nàli , yǒu shēngmìng de yuán tóu . zaì nǐde guāng zhōng , wǒmen bì dé jiàn guāng

10 Yuàn nǐ cháng shī cíaì gĕi rènshi nǐde rén . cháng yǐ gōngyì dāi xīnli zhèngzhí de rén .

11 Bùróng jiāoào rén de jiǎo tā wǒ , bùróng xiōngè rén de shǒu gǎn zhú wǒ .

12 Zaì nàli zuò niè de rén , yǐjing pú dǎo . tāmen beì tuī dǎo , bùnéng zaì qǐlai .

Shīpiān 36 Commentary

Chapter 36

The bad state of the wicked. (1-4) The goodness of God. (5-12)

Verses 1-4 From this psalm our hearts should be duly affected with hatred of sin, and seek satisfaction in God's loving-kindness. Here is the root of bitterness, from which all the wickedness of wicked men comes. It takes rise from contempt of God, and the want of due regard to him. Also from the deceit they put upon their own souls. Let us daily beg of God to preserve us from self-flattery. Sin is very hurtful to the sinner himself, and therefore ought to be hateful; but it is not so. It is no marvel, if those that deceive themselves, seek to deceive all mankind; to whom will they be true, who are false to their own souls? It is bad to do mischief, but worse to devise it, to do it with plot and management. If we willingly banish holy meditations in our solitary hours, Satan will soon occupy our minds with sinful imaginations. Hardened sinners stand to what they have done, as though they could justify it before God himself.

Verses 5-12 Men may shut up their compassion, yet, with God we shall find mercy. This is great comfort to all believers, plainly to be seen, and not to be taken away. God does all wisely and well; but what he does we know not now, it is time enough to know hereafter. God's loving-kindness is precious to the saints. They put themselves under his protection, and then are safe and easy. Gracious souls, though still desiring more of God, never desire more than God. The gifts of Providence so far satisfy them, that they are content with such things as they have. The benefit of holy ordinances is sweet to a sanctified soul, and strengthening to the spiritual and Divine life. But full satisfaction is reserved for the future state. Their joys shall be constant. God not only works in them a gracious desire for these pleasures, but by his Spirit fills their souls with joy and peace in believing. He quickens whom he will; and whoever will, may come, and take from him of the waters of life freely. May we know, and love, and uprightly serve the Lord; then no proud enemy, on earth or from hell, shall separate us from his love. Faith calleth things that are not, as though they were. It carries us forward to the end of time; it shows us the Lord, on his throne of judgment; the empire of sin fallen to rise no more.

Chapter Summary

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.