Tehillim 36

1 6 (For the one directing. Of Dovid, the eved Hashem) Peysha speaketh to the rashah within my lev, that there is no pachad Elohim (fear of G-d) before his eyes.

23 (3) For he flattereth himself in his own eyes, until his avon (iniquity) be found to be hateful.

34 (4) The words of his mouth are iniquity and mirmah (deceit); he hath ceased to be wise, and to do tov (good).

45 (5) He deviseth evil upon his mishkav (bed); he setteth himself in a derech that is not tov; he abhorreth not rah.

56 (6) Thy chesed, Hashem, is in HaShomayim; and Thy emunah (faithfulness) reacheth unto the clouds.

67 (7) Thy tzedakah is like the great mountains; Thy mishpatim are tehom rabbah (a great deep); Hashem, Thou preservest adam (man) and behemah (beast).

78 (8) How precious is Thy chesed, O Elohim! Therefore the Bnei Adam find refuge under the shadow of Thy wings.

89 (9) They shall be abundantly satisfied with the abundance of Thy Beis [Hamikdash]; and Thou shalt give them to drink of Thy river of delight.

101 (11) O continue Thy chesed unto them that know Thee; and Thy tzedakah to the yishrei lev (the ones upright of heart).

111 (12) Let not the regel ga’avah (foot of pride) come against me, and let not the yad of the resha’im drive me away.

121 (13) There are the po’alei aven (workers of iniquity) fallen; they are thrown down, and shall not be able to rise.

910 (10) For with Thee is the Makor Chayyim (fountain of life); in Thy Ohr shall we see ohr.

Tehillim 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.