Psalms 36
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
On servant of the Lord, see on Psa 18:1, title. The wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated. (Psa 36:1-12) The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.
Open source ↗The transgression of the wicked saith within my heart,.... Which is represented as a person speaking within him; not that the transgression of the wicked was really in him; sin was in him, and sin of the same kind and nature with the wicked man's; but he taking notice of and considering the wicked man's sinful course of life, and his daring impieties, conceived in his own mind, and concluded from hence, that there is no fear of God before his eyes; no reverential affection for him, but enmity to him; no godly filial fear, but at most only a slavish fear, a fear of punishment; no holy and humble fear of him, but pride and wickedness; no fiducial and obediential fear, but all the reverse; true worship of him, either internally or externally: there can be no fear of God in any unregenerate man's, heart, because it is not of nature, but of grace, and is, what is implanted at first conversion; there is in some an appearance of it, where it is not really, whose fear is taught by the precept of men; and in others there may be some awe of the divine Being, and trembling at the thought of a future judgment, arising from the dictates of nature, the light of revelation, and the enjoyment of a religious education; but in some there is no fear of God at all, and they are bold and daring enough to assert it themselves, as the unjust judge did, Luk 18:4. Such as the atheist, the common swearer, the debauchee and epicure, who give up themselves to all manner of wickedness, contemn revelation, despise the word of God, and regard no day nor manner of worship; and this notwithstanding the majesty of God, at whose presence they tremble not, and notwithstanding the goodness of God, which should induce them to fear him, and notwithstanding the judgment of God on others, and even on themselve…
Open source ↗(Heb.: 36:1-4) At the outset the poet discovers to us the wickedness of the children of the world, which has its roots in alienation from God. Supposing it were admissible to render Psa 36:2 : "A divine word concerning the evil-doing of the ungodly is in the inward parts of my heart" (נאם with a genitive of the object, like משּׂא, which is compared by Hofmann), then the difficulty of this word, so much complained of, might find the desired relief in some much more easy way than by means of the conjecture proposed by Diestel, נעם (נעם), "Pleasant is transgression to the evil-doer," etc. But the genitive after נאם (which in Psa 110:1; Num 24:3., 15f., Sa2 23:1; Pro 30:1, just as here, stands at the head of the clause) always denotes the speaker, not the thing spoken. Even in Isa 5:1 שׁירת דודי לכרמו is not a song concerning my beloved in relation to His vineyard, but a song of my beloved (such a song as my beloved has to sing) touching His vineyard. Thus, therefore, פּשׁע must denote the speaker, and לרשׁע, as in Psa 110:1 לאדני, the person or thing addressed; transgression is personified, and an oracular utterance is attributed to it. But the predicate בּקרב לבּי, which is intelligible enough in connection with the first rendering of פשׁע as genit. obj., is difficulty and harsh with the latter rendering of פשׁע as gen. subj., whatever way it may be understood: whether, that it is intended to say that the utterance of transgression to the evil-doer is inwardly known to him (the poet), or it occupies and affects him in his inmost parts. It is very natural to read לבּו, as the lxx, Syriac, and Arabic versions, and Jerome do. In accordance therewith, while with Von Lengerke he takes נאם as part of the inscription, Thenius renders it: "Sin is to the ungodly in the midst of hi…
Open source ↗David, in the title of this psalm, is styled the servant of the Lord; why in this, and not in any other, except in Ps. 18 (title), no reason can be given; but so he was, not only as every good man is God's servant, but as a king, as a prophet, as one employed in serving the interests of God's kingdom among men more immediately and more eminently than any other in his day. He glories in it, Psa 116:16. It is no disparagement, but an honour, to the greatest of men, to be the servants of the great God; it is the highest preferment a man is capable of in this world. David, in these verses, describes the wickedness of the wicked; whether he means his persecutors in particular, or all notorious gross sinners in general, is not certain. But we have here sin in its causes and sin in its colours, in its root and in its branches. I. Here is the root of bitterness, from which all the wickedness of the wicked comes. It takes rise, 1. From their contempt of God and the want of a due regard to him (Psa 36:1): "The transgression of the wicked (as it is described afterwards, Psa 36:3, Psa 36:4) saith within my heart (makes me to conclude within myself) that there is no fear of God before his eyes; for, if there were, he would not talk and act so extravagantly as he does; he would not, he durst not, break the laws of God, and violate his covenants with him, if he had any awe of his majesty or dread of his wrath." Fitly therefore is it brought into the form of indictments by our law that the criminal, not having the fear of God before his eyes, did so and so. The wicked did not openly renounce the fear of God, but their transgression whispered it secretly into the minds of all those that knew any thing of the nature of piety and impiety. David concluded concerning those who lived at larg…
Open source ↗Ps 36 This lament contrasts the world of folly devised by the wicked with the world of wisdom created and sustained by the Lord. The wicked care only about themselves, whereas the Lord cares for all of creation. He will intervene to bring about justice in his world. The righteous will enjoy his protection, but the wicked will perish. 36:1-4 Fools despise what is wise and good as they pursue evil. 36:1 no fear of God: Paul includes this phrase in his description of the depravity of all people (Rom 3:18).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
נָצַח (nâtsach, H5329) — properly, to glitter from afar, i.e. to be eminent (as a superintendent, especially of… דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse עֶבֶד (ʻebed, H5650) — a servant יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God פֶּשַׁע (peshaʻ, H6588) — a revolt (national, moral or religious) רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person נְאֻם (nᵉʼum, H5002) — an oracle קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… פַּחַד (pachad, H6343) — a (sudden) alarm (properly, the object feared, by implication, the feeling) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Open source ↗חָלַק (châlaq, H2505) — to be smooth (figuratively); by implication (as smooth stones were used for lots) to… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… שָׂנֵא (sânêʼ, H8130) — to hate (personally)
Open source ↗דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol מִרְמָה (mirmâh, H4820) — fraud חָדַל (châdal, H2308) — properly, to be flabby, i.e. (by implication) desist; (figuratively) be lacking or idle שָׂכַל (sâkal, H7919) — to be (causatively, make or act) circumspect and hence, intelligent יָטַב (yâṭab, H3190) — to be (causative) make well, literally (sound, beautiful) or figuratively (happy,…
Open source ↗חָשַׁב (châshab, H2803) — properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to… אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol מִשְׁכָּב (mishkâb, H4904) — a bed (figuratively, a bier); abstractly, sleep; by euphemism, carnal intercourse יָצַב (yâtsab, H3320) — to place (any thing so as to stay); reflexively, to station, offer, continue דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb טוֹב (ṭôwb, H2896) — good (as an adjective) in the widest sense; used likewise as a noun, both in the… מָאַס (mâʼaç, H3988) — to spurn; also (intransitively) to disappear רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral)
Open source ↗חֵסֵד (chêçêd, H2617) — kindness; by implication (towards God) piety; rarely (by opposition) reproof, or… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… אֱמוּנָה (ʼĕmûwnâh, H530) — literally firmness; figuratively security; morally fidelity שַׁחַק (shachaq, H7834) — a powder (as beaten small); by analogy, a thin vapor; by extension, the firmament
Open source ↗צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) הָרָר (hârâr, H2042) — a mountain מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) תְּהוֹם (tᵉhôwm, H8415) — an abyss (as a surging mass of water), especially the deep (the main sea or the… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) בְּהֵמָה (bᵉhêmâh, H929) — properly, a dumb beast; especially any large quadruped or animal (often collective)
Open source ↗יָקָר (yâqâr, H3368) — valuable (objectively or subjectively) חֵסֵד (chêçêd, H2617) — kindness; by implication (towards God) piety; rarely (by opposition) reproof, or… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) חָסָה (châçâh, H2620) — to flee for protection; figuratively, to confide in צֵל (tsêl, H6738) — shade, whether literal or figurative כָּנָף (kânâph, H3671) — an edge or extremity; specifically (of a bird or army) a wing, (of a garment or…
Open source ↗רָוָה (râvâh, H7301) — to slake the thirst (occasionally of other appetites) דֶּשֶׁן (deshen, H1880) — the fat; abstractly fatness, i.e. (figuratively) abundance; specifically the (fatty)… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) שָׁקָה (shâqâh, H8248) — to quaff, i.e. (causatively) to irrigate or furnish apotion to נַחַל (nachal, H5158) — a stream, especially a winter torrent; (by implication) a (narrow) valley (in which a… עֵדֶן (ʻêden, H5730) — pleasure
Open source ↗מָקוֹר (mâqôwr, H4726) — properly, something dug, i.e. a (general) source (of water, even when naturally flowing;… חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… אוֹר (ʼôwr, H216) — illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,…
Open source ↗מָשַׁךְ (mâshak, H4900) — to draw, used in a great variety of applications (including to sow, to sound, to prolong,… חֵסֵד (chêçêd, H2617) — kindness; by implication (towards God) piety; rarely (by opposition) reproof, or… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… יָשָׁר (yâshâr, H3477) — straight (literally or figuratively) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the…
Open source ↗רֶגֶל (regel, H7272) — a foot (as used in walking); by implication, a step; by euphemistically the pudenda גַּאֲוָה (gaʼăvâh, H1346) — arrogance or majesty; by implication, (concretely) ornament בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person נוּד (nûwd, H5110) — to nod, i.e. waver; figuratively, to wander, flee, disappear; also (from shaking the head…
Open source ↗פָּעַל (pâʻal, H6466) — to do or make (systematically and habitually), especially to practise אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… דָּחָה (dâchâh, H1760) — to push down יָכֹל (yâkôl, H3201) — to be able, literally (can, could) or morally (may, might) קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative)
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
“There is no fear of God before their eyes.”
By loving devotion and faithfulness iniquity is atoned for, and by the fear of the LORD one turns aside from evil.
And in Your loving devotion, cut off my enemies. Destroy all who afflict me, for I am Your servant.
I love You, O LORD, my strength.
Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments.
To fear the LORD is to hate evil; I hate arrogant pride, evil conduct, and perverse speech.
They profess to know God, but by their actions they deny Him. They are detestable, disobedient, and unfit for any good deed.
So Moses the servant of the LORD died there in the land of Moab, as the LORD had said.
This is the revelation of Jesus Christ, which God gave Him to show His servants what must soon come to pass. He made it known by sending His angel to His servant John,
Jude, a servant of Jesus Christ and a brother of James, To those who are called, loved by God the Father, and kept in Jesus Christ: