This Psalm presents two contrasted pictures: one of the godless principles and conduct of the man who has made deliberate choice of evil; the other of the universal and inexhaustible lovingkindness of God. From the prevailing wickedness around him (to which he is in danger of falling a victim, Psalm 36:11), the Psalmist turns for relief and comfort to contemplate the goodness of God. The wicked man may deny God’s Providence and defy His judgements, but to the eye of faith His goodness is supreme, and His judicial righteousness will ultimately be triumphant. The contemplation of that goodness brings the folly of deserting God into strong relief, and suggests the greatness of the loss which man incurs by his apostasy.

The abruptness of the transition from Psalm 36:1-4 to Psalm 36:5 ff. has suggested the hypothesis that we have here parts of two Psalms, which have been combined by an editor. But the hypothesis is unnecessary. The two parts are related like the two members of an antithetic proverb (e.g. Proverbs 14:22); and the reader is left to interpret the connexion for himself. Moreover the connexion of thought and language in Psalm 36:11-12 with Psalm 36:1-4 is decidedly in favour of the unity of the Psalm.

The structure of the Psalm is clear and simple.

i. The principle of godlessness (Psalm 36:1-2), and the practical results to which it leads (Psalm 36:3-4).

ii. The gloriousness of God’s attributes (Psalm 36:5-6), and His beneficence to man (Psalm 36:7-9).

iii. Prayer for blessing (Psalm 36:10), and protection (Psalm 36:11); and confident anticipation of the overthrow of the wicked (Psalm 36:12).

For the title servant of the Lord in the inscription comp. the inscription of Psalms 18; and Psalm 35:27.

1. As the Psalmist reflects on the conduct of the wicked man, it becomes clear to him that practical atheism is the guiding principle of his life. So the reading of the Massoretic Text, followed in the A.V., may be explained. But it is unnatural to regard transgression as uttering its oracle in the Psalmist’s heart; and the reading of the LXX, Vulg., Syr., and Jerome, within his heart, is certainly preferable. The verse may then be rendered either (1), Saith Transgression to the wicked within his heart, (that) there is &c.; the second line giving the words of Transgression’s oracle: or (2) Transgression uttereth its oracle to the wicked within his heart; There is &c.; the second line being the statement of the Psalmist, and hinting at the substance of the oracle.

The word rendered saith, or, uttereth its oracle, is regularly used of solemn divine utterances in the phrase saith the Lord (Genesis 22:16; and frequently in the prophets). Occasionally though rarely, it has a human speaker for its subject (Numbers 24:3 ff.; 2 Samuel 23:1; Proverbs 30:1). Transgression—more precisely, rebellion or apostasy,—is here personified (cp. Genesis 4:7, R.V.; Zechariah 5:8; Romans 6:12-13, R.V.). The wicked man has made it his God, and it has become a lying spirit within him (1 Kings 22:21 ff.; 2 Thessalonians 2:11-12).

no fear of God] Rather, no terror of God. The word pachad denotes terror inspired by God, not reverence for God (Isaiah 2:10; Isaiah 2:19; Isaiah 2:21, R.V.). Transgression persuades the wicked man that there is no need for him to dread God’s judgements. Cp. Psalm 10:4-6; Psalm 10:11, Psalms 13 : Psalm 14:1; and contrast Psalm 18:22; Psalm 119:120 : Job 13:11; Job 31:23. With these words St Paul sums up his description of the character and condition of fallen man in Romans 3:18.

1, 2. The ground of the godless man’s security in his sin.

2. A much disputed verse. Three renderings of the first line deserve consideration. (1) Taking the wicked man as the subject, we may render as the A.V. (2) Taking Transgression as the subject, we may render, For It flattereth him in his eyes. (3) Taking God as the subject, we may render, For He flattereth him in his eyes.

The third rendering, whether it is explained to mean, ‘God treats him gently, so he imagines,’ (Cheyne) or, ‘God’s threatenings seem to him mere idle words,’ can hardly be supported by the usage of the word. The first agrees best with the reading my heart in Psalm 36:1, giving the ground of the Psalmist’s conviction expressed there. But if the better reading, his heart, is adopted, the second rendering gives the best connexion. It explains how Transgression goes to work. It ‘speaks smooth things and prophesies deceits’ to him, concerning the finding out of his iniquity and hating it, i.e. as R.V.,

That his iniquity shall not be found out and be hated:

dragged to light in order to be punished, and exposed in its true hatefulness. The word find out is frequently used of detection with a view to punishment. See Psalm 17:3 : 1 Kings 1:52.

3. iniquity and deceit] Cp. Psalm 5:5-6; Psalm 10:7.

he hath left off &c.] Or, he hath ceased to be wise to do good. Cf. Jeremiah 4:22. He inverts the prophetic exhortation, Isaiah 1:16-17. The word here rendered to be wise is specially used of the intelligence which leads to right and successful conduct. Cp. Psalm 14:2 (understand); Psalm 101:2 (behave myself wisely).

3, 4. The fruits of this reckless atheism described.

4. mischief] Iniquity, as in Psalm 36:3; Psalm 36:12.

upon his bed] In the stillness of the night, the time for repentance (Psalm 4:4), and recollection of God (Psalm 63:6), he is restlessly planning his crimes. For illustration see Micah 2:1 ff.

he setteth himself &c.] Evil courses are his deliberate choice; conscience is blunted, and wrong excites no abhorrence. Cp. Psalm 1:1; Proverbs 16:29; Isaiah 65:2.

5. O Lord, thy lovingkindness reacheth to the heavens;

Thy faithfulness even unto the skies.

God’s lovingkindness (Psalm 36:7; Psalm 36:10) and faithfulness cannot be measured. For the comparison see Job 11:8; Job 22:12; Job 35:5 : and cp. Psalm 57:10; Psalm 103:11 : Ephesians 3:18.

5–9. From the grievous spectacle of human perversity the Psalmist takes refuge in adoring contemplation of the character of God, the only source of life and light, who deals blessing liberally to all His creatures.

6. Jehovah’s righteousness—His faithfulness to His character and covenant (Psalm 5:8), manifested alike in mercy and in judgement—is like the mountains of God (El), immovably firm (Psalm 111:3), eternally unchanged, majestically conspicuous. God’s works proclaim their Author, and reflect His attributes. Cp. Psalm 104:16; Psalm 65:9; Psalm 80:10. The great mountains is a paraphrase which obscures the meaning.

a great deep] Mysterious, unfathomable, inexhaustible, as the vast subterranean abyss of waters (Psalm 33:7; Genesis 7:11; Job 28:14; Job 38:16). Cp. Romans 11:33.

preservest] Or, savest. The lower animals are the objects of God’s care as well as man. See Psalm 104:14; Psalm 104:27-28; Psalm 147:9; Jonah 4:11; Matthew 6:26 ff; Matthew 10:29 ff.

7. How excellent] How precious (R.V.). It is the Psalmist’s treasure. Cp. Psalm 139:17.

O God] The substitution of God for Jehovah is significant. The Psalmist is speaking of a love which extends beyond the limits of the chosen people, and embraces all mankind. The children of men—lit. sons of man (Psalm 14:2) are men regarded as earthborn and mortal in contrast to God.

therefore &c.] And the children of men take refuge &c. (R.V.). Cp. Psalm 17:7-8, note; Ruth 2:12.

8. God is more than a protector. He is a bountiful host, who provides royal entertainment for His guests. Cp. Psalm 23:5-6; Psalm 27:4; Psalm 65:4. The metaphor is derived from the sacrificial meal, in which God receives the worshipper at His table[12] (Leviticus 7:15; Jeremiah 31:14). That welcome is the sacramental expression of His relation to man.

[12] See Bp. Westcott’s Hebrews, p. 292.

the river of thy pleasures] Or, the stream (Amos 5:24) of thy delights: a different word from that in Psalm 16:11, and derived from the same root as Eden.

9. The expectation of Psalm 36:8 is no idle dream, for God is the source of life and light. From Him springs all that constitutes life (Psalm 34:12), physical and spiritual (cp. Jeremiah 2:13; Jeremiah 17:13): from Him proceeds all that makes up true happiness (cp. Psalm 4:6). Golden sayings like this anticipate the revelation of the Gospel. It is only in the light of the Incarnation that their depth of meaning begins to be understood. Cp. John 1:4; John 1:9.

10. A prayer for the continued exercise of the attributes which have been celebrated in Psalm 36:5-9. All God’s bounty to man flows from His lovingkindness, yet His righteousness also is concerned in the fulfilment of His covenant and promise.

them that know thee] With an effectual knowledge which must issue in loving obedience (Psalm 9:10; Psalm 91:14); and entitles its possessors to be called upright in heart (Psalm 7:10; Psalm 11:2; Psalm 32:11).

10–12. Concluding prayer for the continuance of God’s lovingkindness and for protection from the wicked, with a confident anticipation of the final downfall of evil-doers. Psalm 36:10 springs naturally out of Psalm 36:5-9, and Psalm 36:11-12 clearly revert to Psalm 36:1-4.

11. Let me not be trampled under foot by proud oppressors, or driven from my home by wicked violence. This verse clearly refers to Psalm 36:1-4. The Psalmist is himself in danger of falling a victim to the ruthless oppressors there described.

remove me] R.V. drive me away, from hearth and home to become a wanderer and a vagabond. The word may be used of exile (2 Kings 21:8; Jeremiah 4:1); but there is not the slightest hint here of an impending invasion. What the Psalmist fears is treatment like that described in Micah 2:9, leaving him a homeless beggar (Job 15:23; Psalm 109:10).

12. With the eye of faith he beholds the certain and irreparable ruin of the “workers of iniquity” (Psalm 36:3-4 : cp. Psalm 5:5; Psalm 6:8; Psalm 14:4). There points to the scene of their discomfiture. Cp. Psalm 14:5; Psalm 64:8.

they are cast down] R.V. they are thrust down (Psalm 5:10; Psalm 35:5), and overthrown for ever. Cp. Isaiah 26:14. Such judgements are an earnest of the final triumph (Romans 16:20).