Charles H. Spurgeon

TITLE. To the Chief Musician, has given rise to many conjectures. In the Septuagint the Hebrew word is translated, eiz to telos, to the end; a meaning so utterly vague as to defy all reasonable conjecture. ...The meaning of the term appears to be this: the Psalms in which it occurs were given in charge by their inspired authors to the Chief Musician overseeing some specific band of music, whether harps, psalteries, or wind instruments. John Jebb, A.M., in "A Literal Translation of the Book of Psalms," 1846.

Title. The servant of the Lord. David only uses this title here and in Psalm eighteen. In both he describes the dealings of God both with the righteous and the wicked, and it is most fit that at the very outset he should take his place with the servants of the Lord. C. H. S.

Whole Psalm. First Part. A character of a wicked man Ps 36:1. 1. He calls evil good Ps 36:2. 2. He continues in it. 3. He is an hypocrite Ps 36:3. 4. He is obstinate. 5. He is studious in wickedness Ps 36:4. Second part. God's patience and mercy Ps 36:5-6. 1. To all, even all creatures. 2. But particularly to his people, which he admires. Upon which the faithful (1) trust, (2) are satisfied Ps 36:7-8. The Third part. He prays that this effect may light, 1. On God's people Ps 36:10. 2. On himself Ps 36:11. 3. His acclimation upon it Ps 36:12. William Nicholson (Bishop), 1662.

Verse 1. In this Psalm we have a description of sin, especially as it appears in those who have openly broken God's bands. The introduction is very striking; The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. How could the transgression of the wicked speak within the heart of him who in the inscription of the Psalm declares himself to be the servant of JEHOVAH? These words are generally understood as signifying that the outward conduct of the sinner, as often as he thought of it, naturally suggested this conclusion to his mind, that he was destitute of all fear of God. But they may perhaps admit of another meaning, equally agreeable to the literal reading; wickedness, saith of the wicked, within my heart, etc. According to this view, the psalmist meant that notwithstanding the external pretences of the wicked, and all their attempts to cover their iniquity, he was certain that they had no real sense of the presence of God, that they secretly renounced his authority. How was he assured of this? By a comparison of their conduct with the dictates of the heart. He could not indeed look into their hearts, but he could look into his own, and there he found corruption so strong, that were it not for the fear of God that was implanted within him, he would be as bad as they. John Jamieson.

Verse 1. It is not the imperfection or shortcoming in the fear of God, but the being destitute of it altogether, that proveth a wicked man: There is no fear of God before his eyes. David Dickson.

Verse 1. (last clause). Not having the fear of God before his eyes, has become inwoven into proceedings in criminal courts. When a man has no fear of God, he is prepared for any crime. Total depravity is not too strong a term to describe human wickedness. The sinner has no fear of God. Where that is wanting, how can there be any piety? And if there is no piety, there must be total want of right affections, and that is the very essence of depravity. William S. Plumer.

Verse 1. Durst any mock God with flourishes and formalities in religion, if they feared him? Durst any provoke God to his face by real and open wickedness, if they feared him? Durst any sin with the judgments of God fresh bleeding before their eyes, if they feared the Lord and his wrath? Durst they sin with heaps of precious mercy before their eyes, if they feared the Lord and his goodness? Durst any flatter either others or themselves with hopes of impunity in their sin, if they feared the Lord and his truth? Durst any slight their own promises, professions, protestations, oaths, or design the entangling of others by them, rather than the binding of themselves, did they fear the Lord and his faithfulness, even the Lord who keepeth covenant and promise for ever? All these and many more transgressions of the wicked (all these ways of transgression are found among the wicked, it were well if none of them were found among those who have a name of godliness; I say, all these transgressions of the wicked) say, There is no fear of God before their eyes. Joseph Caryl.

Verse 1. The wicked man has no regard to the oracles of God: he had one in his own heart, which dictates nothing but rebellion. Zachary Mudge.

Verse 2. For he flattereth himself in his own eyes. The matter which this self flattery especially concerns is sin, as appears from the following clause. He deceives himself as to its nature and consequences, its evil and aggravations, and he continues to do so until his iniquity be found to be hateful; till it be fully discovered, and appear in its magnitude and atrocious circumstances both to himself and others, by some awful divine judgment, such as that mentioned in the last verse of the Psalm: "There are the workers of iniquity fallen: they are cast down, and shall not be able to rise." He adduces this self deceit and continuance in it, as illustrating the truth of that judgment he had formed of the state of such a person: There is no fear of God before his eyes: for he flattereth himself in his own eyes. And surely the proof is incontrovertible. For a man under the bondage of sin would never flatter himself in his own eyes, were it not that God is not before them. The reason why he thinks so well of himself is, that God is not in all his thoughts. He hath cast off all fear about himself because he hath no fear of God. John Jamieson.

Verse 2. He flattereth himself. 1. Some flatter themselves with a secret hope, that there is no such thing as another world. 2. Some flatter themselves that death is a great way off, and that they shall hereafter have much opportunity to seek salvation. 3. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be damned. 4. Some make the advantages under which they live an occasion of self flattery. They flatter themselves that they live in a place where the gospel is powerfully preached, and among a religious people, where many have been converted; and they think it will be much easier for them to be saved on that account. 5. Some flatter themselves with their own intentions. They intend to give themselves liberty for a while longer, and then to reform. 6. There are some who flatter themselves that they do, and have done, a great deal for their salvation, and therefore hope they shall obtain it; when indeed they neither do what they ought to do, nor what they might do even in their present state of unregeneracy; nor are they in any likely way to be converted. 7. Some hope by their strivings to obtain salvation of themselves. They have a secret imagination that they shall, by degrees, work in themselves sorrow and repentance of sin, and love towards God and Jesus Christ. Their striving is not so much an earnest seeking to God, as a striving to do themselves that which is the work of God. 8. Some sinners flatter themselves that they are already converted. They sit down and rest in a false hope, persuading themselves that all their sins are pardoned; that God loves them; that they shall go to heaven when they die; and that they need trouble themselves no more. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Re 3:17. Condensed from Jonathan Edwards.

Verse 2. In his own eyes. He had not God before his eyes in holy awe, therefore he puts himself there in unholy admiration. He who makes little of God makes much of himself. They who forget adoration fall into adulation. The eyes must see something, and if they admire not God, they will flatter self. C. H. S.

Verse 2. Until his iniquity be found to be hateful; that is, until he finds by experience that it is a more dreadful thing to sin against God, and break his holy commands, than he imagined. Jonathan Edwards.

Verse 2. Hateful. Odious to himself, others, and to God. Gilbert Genebrard, 1537-1597.

Verse 3. He hath left off. That little light he once had, he hath lost, and cast off such good practices as once in hypocrisy he performed; neither will he learn to do better. John Trapp.

Verse 3. (last clause). Apostasy from God is really an undoing of all the good which we have done. It is a wicked repentance quite contrary to the grace of repentance; as that is a repentance from dead works, so this is a repentance from works of a better sort: He hath left off to be wise, and to do good. It is a perversion to evil after a seeming conversion from it. Timothy Cruso.

Verses 3-4.

Yet did he spare his sleep, and hear the clock
Number the midnight watches, on his bed
Devising mischief more; and early rose,
And made most hellish meals of good men's names.
From door to door you might have seen him speed,
Or placed amid a group of gaping fools.
Peace fled the neighbourhood in which he made
His haunts; and, like a moral pestilence,
Before his breath the healthy shoots and blooms
Of social joy and happiness decayed.
Fools only in his company were seen,
And those forsaken of God, and to themselves
Given up. The prudent shunned him and his house
As one who had a deadly moral plague.
—Robert Pollock, 1799-1827.

Verse 4. He deviseth mischief upon his bed. As the man that fears God communes with his heart upon his bed, that he may not sin, no, not in his heart; so the man that fears not God, devises how he may plot and perform sin willingly. David Dickson.

Verse 4. Upon his bed. Most diligently does Ayguan follow up the scriptural expressions concerning a bed, and tell us that there are six different beds of wickedness—that of luxury, that of avarice, of ambition, of greediness, of torpor, and of cruelty, and he illustrates them all by examples from Scripture. J. M. Neale.

Verse 4. He setteth himself in a way that is not good. To wait to sin is to sin deliberately, yea, to wait to sin resolvedly. That sin is exceedingly sinfully committed which we set and prepare ourselves to commit. David, describing a wicked man, saith, He setteth himself in a way that is not good; that is, in an evil way: he doth not only fall into sin (that may be the case of a good man), but he takes or chooseth an evil way, and then sets or settles himself in it, resolving not to leave it, no, nor to be beaten out of it. Sin may be said to wait for a godly man, that is, Satan waits and watches his season to tempt him unto sin; but a godly man doth not wait nor watch to sin. It is bad enough to be overtaken with sin, or with a fault (as the apostle speaks, Ga 6:1); but to be taken with sin, and so to wait for a season to take our fill of it, is as bad as bad can be. Joseph Caryl.

Verse 4. He setteth himself in a way that is not good. Proud sinners have strongest conceit that they go right, at least in the way of their choice. Satan blindeth them so, that they mistake both the end and the way: in their count they are running to heaven, when they are posting to hell: he serveth them kindly with fresh post horses. Sometimes he mounts them on drunkenness, and when they have run a stage on that beastliness, he can mount them on lechery. Again, he can refresh them with avarice; and if they be weary of that slow jade, he setteth them on lofty ambition, and to make them more spirited he can horse them on restless contention. Every one seeth not Satan's enquiry: there is no complexion or disposition, but he hath a fit horse for it, and that of itself. Every man's predominant is a beast of Satan's saddling and providing to carry men to hell. The way is one, the post master is one, he is to be found at every stage, mounting his gallants, their horses are all of one kind though not of one colour. Happy is the man whom God dismounts in that evil way, and more happy is he who taketh with that stay, and turneth his course to heaven. William Struther.

Verse 4. He abhorreth not. i.e., is far enough from rejecting any instrument, however sinful, for attaining his purposes. J. J. Stewart Perowne.

Verse 5. Thy mercy, O Lord, is in the heavens. David considering the thoughts and deeds of impious men, and the mercy of God towards them, utters this exclamation. When men are so impudently, who does not admire the divine longsuffering! Sebastian Munster, 1489-1552.

Verses 5-7. This Psalm doth fitly set forth unto us the estate and condition of these times, wherein wickedness increaseth: and so in the former part of the Psalm is a discovery of wickedness, verse 3. And what should we do when there is such wickedness in the earth? In the fifth verse, Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds. God is gathering up all goodness, mercy, and peace from man to himself; and though there is cruelty, mischief, and wickedness in the world, in the earth, yet there is mercy, truth, and faithfulness in the clouds; and it's good that wisdom, goodness, truth, and righteousness leave the world, and cleave to God, that so we may follow it; and that what goodness, mercy, truth, and faithfulness we formerly enjoyed in man, we may enjoy it in God. And when wickedness increaseth, righteousness increaseth likewise: Thy righteousness is like the great mountains: when the world tears and breaks itself in pieces, then is the righteousness of God a great mountain. Thy judgments are a great deep; when the whole world is become one sea of confusion, then are the judgments of the Lord a great deep, where not only man, but beasts may rest safely. Thou preservest man and beast. And though this time is a time of growing and spreading wickedness in man, yet it is a time of sweetest admiration and love in God; and when men that sin do cry out, O woeful man! they that enjoy God, cry out, O happy man! And though men that live in the earth cry out, O miserable! what times are here? men that live in heaven cry out, How excellent is thy lovingkindness, O God! The Lord makes all things naked and bare, that we only may have him to be our safety. William Sedgwick (1600-1668). In "The Excellency of the love of God, "a sermon in a volume, entitled "Some Flashes of Lightnings of the Son of Man, "1648.

Verses 5-9.

Thy mercie Lord doth to the HEAUENS extend,
Thy faithfulness doth to the CLOUDES assend;
Thy justice stedfast as a MOUNTAINE is,
Thy JUDGEMENTS deepe as is the great Abisse;
Thy noble mercies saue all liueinge thinges,
The sonnes of men creepe underneath thy winges:
With thy great plenty they are fedd at will,
And of thy pleasure's streame they drinke their fill;
For euen the well of life remaines with thee,
And in thy glorious light wee light shall see.
—Sir John Davies.

Verse 6. Thy righteousness is like the great mountains. Literally mountains of God, which men have not planted, and which men cannot move. Christopher Wordsworth.

Verse 6. Thy judgments are a great deep. Men's sins are a great deep, and Satan's ways are called a depth; but God's judgments, his ways in the wheels, are the greatest deep of all, they are unsearchable. William Greenhill.

Verse 7. How excellent is thy lovingkindness, O God! etc. The expressions here which denote the abundance of divine blessings upon the righteous man, seems to be taken from the temple, from whence they were to issue. Under the covert of the temple, the wings of the cherubim, they were to be sheltered. The richness of the sacrifices, the streams of oil, wine, odours, etc., and the light of the golden candlestick, are all plainly referred to. Samuel Burder.

Verse 7. Therefore the children of men put their trust under the shadow of thy wings. The word signifies to fly, to betake one's self to a place of safety: as the chickens in danger to be seized on, fly under the wings of the hen. "Under whose wings thou art come to trust." Ru 2:12. The helpless bird pursued by the kite, in danger to be devoured, runs under the shadow of the dam. Thus it is with a sinner at the first working of faith, he apprehends himself pursued by wrath and judgment; he knows if they seize on him he must perish without remedy. Oh, the sad condition of such a soul! Oh, but he sees Christ spreading his wings ready to secure perishing sinners; he hears him inviting in the gospel to come under his shadow! Oh, how sweet is that voice to him (however, while senseless he rejected it)! He hears, obeys, and runs to Christ for shelter, and so he is safe. How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. David Clarkson.

Verse 7. Thy wings. A common figure in the Psalms, taken more immediately, in my opinion, from the wings of the cherubim overshadowing the mercyseat which covered the ark; but more remotely from the birds, which defend their young from the solar rays by overshadowing them with their wings. Francis Hare (Bishop), 1740.

Verse 7.

In lonesome cell, guarded and strong I lie,
Bound by Christ's love, his truth to testify,
Though walls be thick the door no hand unclose,
God is my strength, my solace, and repose.

In a letter of Jeronius Segerson, written in the prison at Antwerp to his wife, named Lysken, who likewise lay a prisoner there, 1551.

Verse 9. For with thee is the fountain of life. These are some of the most wonderful words in the Old Testament. Their fulness of meaning no commentary can ever exhaust. They are, in fact, the kernel and the anticipation of much of the profoundest teaching of S. John. J. J. Stewart Perowne.

Verse 9. In thy light shall we see light. The object and matter of our eternal happiness is called light. It will not be a dazzling and confounding light as was the brightness of Moses' face at his coming down from the mount; the people could not behold him: it will not be an astonishing light, as that in the mount at our Lord's transfiguration; the disciples fell to the ground, their weak eyes could not behold those glimpses of glory that shined through the vail of flesh. But the light in our heaven of happiness will be a strengthening and comforting light; it will strengthen and confirm the eyes of our understanding to behold it. Then shall we be enabled as the young eagles, to behold the Sun of Righteousness in his brightness and glory. It was said by the Lord to Moses, "None can see my face and live." Ex 33:20. That glorious sight which Daniel saw took strength from him. Da 10:8. The object being without him, drew out all his spirits to behold and admire it and so weakened him; but in heaven our God, whom we shall see and know, will be within us to strengthen us; then shall we live because we see his face. It will be also a comforting light, like the light of the morning to the wearied watchman, who longed after it in the nighttime. William Colville.

Verse 9. In thy light shall we see light. It is but a kind of dim twilight comparatively, which we enjoy here in this world. While we are hid in this prison house we can see but little; but our Father's house above is full of light; "Then shall the righteous shine forth as the sun, "etc. Mt 13:43. If the Day star be risen in your hearts, live in the pleasant and cheerful expectation of perfect day. For we can ascend but a little way into the mysteries of the kingdom, as long as we are upon the footstool; and we shall know vastly and inconceivably more in the first moment after we come to heaven, than we are capable of attaining here throughout all our days. Timothy Cruso.

Verse 9. In thy light shall we see light. The light of nature is like a spark, the light of the gospel a lamp, the light of grace a star, but the light of glory the sun itself. The higher our ascent the greater our light; God dwelleth "in the light which no man can approach unto." 1Ti 6:16—no man, while he carries mortality and sin about him; but when those two corrupt and incapable qualities shall be put off, then shall we be brought to that light. We are now glad of the sun and stars over our heads, to give us light: what light and delight shall that be when these are under our feet! That light must needs go as far beyond their light as they now go beyond us. But alas! they are only able to discourse of that light, that do enjoy it, to whom that eternal day is risen; not we that live in the humble shade of mortality and natural dimness. I leave it therefore to your meditations: it is a glorious light which we do well often to consider, considering to admire, admiring to love, loving to desire, desiring to seek, and finding to enjoy for ever. Thomas Adams.

Verse 9. In thy light shall we see light. There is a great boast of light in the world, and there is some ground for it in natural things; but, as of old the world by wisdom knew not God, so of late. If ever we know God, it must be through he medium of his word. This I take to be the meaning of the passage. The term light in the last clause means the true knowledge of God; and, in the first, the true medium of attaining it, namely, divine revelation. The sum seems to amount to this: the word of God is the grand medium by which we can attain a true and saving knowledge of God. What the sun and stars are to the regions of matter, that revelation is to the mental region. Ge 1:13,17. ...There are many things of which you may entertain no doubt, concerning which there may be no manner of dispute; yet, make a point of seeing them in God's light. Many content themselves with seeing them in the light in which great and good men have placed them; but, though angels, they are not the true light: they all view things partially. If what they say be true, yet, if we receive it merely on their representation, our faith will stand in the wisdom of men, and not in the power of God. 1Co 2:5. That knowledge or faith which has not God's word for its ground will not stand in the day of trial. Andrew Fuller.

Verse 9. In this communion of God what can we want? Why, God shall be all and in all unto us; he shall be beauty for the eye, music for the ear, honey for the taste, the full content and satisfaction of our desires, and that immediately from himself. True it is God is all in all in this world, "In him we live, and move, and have our being; " but here he works by means of secondary causes; here he gives wine to make the heart glad, and oil, etc.; but there all intervening means between God and us is removed: with thee is the fountain of life: in thy light shall we see light; not in the light of the sun, or the light of a candle; there is no need of them Re 22:5; but "in thy light, "the light of God himself; yea, the whole life of glory, together with all the concomitants of it, flows from him as the sole and original fountain of it. Oh, how sweet must that happiness be that is so derived! Edmund Pinchbeck, B.D., in "The Fountain of Life:" a Funeral Sermon, 1652.

Verse 9. Whatsoever can be found in the creature, even when God blesseth the use thereof to his own children, is but a drop from the ocean, is but a little water out of the well, in comparison of what a believer will see and feel to be in God reconciled through Christ, for with thee is the fountain of life. David Dickson.

Verse 10. Continue thy lovingkindness. When God begins once to let out mercy to his servants, he stints not presently, but proceeds. ...When Rachel had her first son, she called his name Joseph, which signifieth adding, or increase; for she said, "The Lord shall add to me another son." Ge 30:24. Now God hath begun to show kindness, he shall not only give me this, but he shall give me another son also. When the Lord hath bestowed one mercy on you, you may name it Joseph, increase, addition, for God will bestow another upon you. Abraham had many mercies from God, one after another; and Moses, a multitude of mercies; he converses with God face to face; he hears God speak; he has God's presence to go along with him; yea, he sees all God's goodness and glory to pass before him. When mercies come forth, God will not presently shut the door of mercy again. Continue thy lovingkindness. The Hebrew is, draw forth, or draw out thy lovingkindness: a metaphor either taken from vessels of wine, which being set abroach once, yield not only one cup, but many cups; so when God setteth abroach the wine of his mercy, he will not fill your cup once, but twice and seven times: or, taken from a mother, who hath her breasts full of milk, draws them out for her child, not once, but often; the child shall have the breast many times in the day, and many times in the night, so when God begins to show mercy to you, he will draw out his breasts of consolation, and will bestow mercy after mercy upon you; or, from a line which is extended, for so God being in a way of mercy, will extend the line of mercy, and measure out mercy after mercy for you. William Greenhill.

Verse 10. The true mark of a godly man standeth in the conjunction of faith in God, with sincere study of obedience to him, for, He is the man that knoweth God, and is upright in heart. David Dickson.

Verse 11. Foot...Hand. Both foot and hand are named because both used in waging war. Simeon de Muis.

Verse 12. There are the workers of iniquity fallen. This is said as if the psalmist pointed, when he said it, to a particular place with his finger; and the same mode of expression occurs in Ps 14:5; or, it may be rendered, then (i.e., when the just are satisfied with the plenteousness of thy house, being rewarded for sincerely worshipping thee in it), shall they fall, all that work wickedness; they shall be cast down, and shall not be able to rise, as is the case with persons who have been thrown with violence upon the hard ground. Daniel Cresswell.

Verse 1. What is the fear of God? How does it operate? What is the effect of its absence? What should we learn from seeing such evil results? Or the atheism underlying transgression.

Verse 2. The arts, motives, assistances, results, and punishments of self flattery, and the discovery which concludes it.

Verse 2. Self flatteries. Jonathan Edwards' Sermon.

Verse 2. On the deceitfulness of the heart, with regard to the commission of sin. Two Sermons, in Jamieson's "Sermons on the Heart."

Verse 3. Bad words. Two out of many kinds.

Verse 3. (second clause). The relation between true wisdom and practical goodness.

Verse 4. Diligence in doing evil, a mark of deep depravity. W.S. Plumer.

Verse 4. The abuse of retirement to wicked purposes, a sure characteristic of an habitual sinner. N. Marshall.

Verse 4. The sinner on his bed, in his conduct, in his heart; and to this, in his death, and in his doom.

Verse 4. (second clause). Ways which are not good.

Verse 4. (last clause). Neutrality condemned.

Verses 5-6. Four glorious similes of the mercy, faithfulness, and providence of God. The preacher has here a wealth of poetic imagery never surpassed.

Verse 6. God's word and works mysterious. C. Simeon.

Verse 6. (second clause). God's judgments are—

1. Often unfathomable—we cannot discover the foundation or cause, and spring of them.

2. They are safe sailing. Ships never strike on rocks out in the great deeps.

3. They conceal great treasure.

4. They work much good—the great deep, though ignorance thinks it to be all waste, a salt and barren wilderness, is one of the greatest blessings to this round world.

5. They become a highway of communion with God. The sea is today the great highway of the world.

Verse 6. (last clause). Kindness of God to the lower animals, as well as man.

Verse 7. The object, reasons, nature, and experience of faith.

Verses 7-8. Admiration! Confidence! Expectation! Realisation!

Verse 8. (first clause). The provisions of the Lord's house. What they are, their excellence and abundance, and for whom provided.

Verse 8. (second clause). The heavenly Hiddekel—Its source, its flood, the happy drinkers, how they came to drink.

Verse 9. (first clause). LIFE, natural, mental, spiritual, proceeds from God, is sustained, restored, purified, and perfected by him. In him it dwells with permanency, from him it flows freely, with freshness, abundance, and purity; to him it should be consecrated.

Verse 9. (second clause). LIGHT, what it is to see it. Divine light, what it is; how it is the medium by which we see other light. The experience here described, and the duty here hinted at.

Verse 10.

1. The character of the righteous—he knows God, and is upright in heart.

2. His privilege—lovingkindness and righteousness.

3. His prayer, continue, etc.

Verse 10. The need of daily supplies of grace.

Verse 12. A view of the overthrow of evil powers, principles, and men.