Псалми 36:5

(Heb.: 36:6-10) The poet now turns from this repulsive prospect to one that is more pleasing. He contemplates, and praises, the infinite, ever sure mercy of God, and the salvation, happiness, and light which spring from it. Instead of בּשּׁמים, the expression is בּהשּׁמים, the syncope of the article not taking place. בּ alternating with עד, cf. Psa 57:11, has here, as in Psa 19:5; Psa 72:16, the sense of touching or reaching to the spot that is denoted in connection with it. The poet describes the exaltation and super-eminence of divine mercy and faithfulness figuratively, after earthly standards. They reveal themselves on earth in a height that reaches to the heavens and extends to שׁחקים, i.e., the thin veil of vapour which spreads itself like a veil over the depths of the heavens; they transcend all human thought, desire, and comprehension (Psa 103:11, and cf. Eph 3:18). The צדקה (righteousness) is distinguished from the אמונה (faithfulness) thus: the latter is governed by the promises of God, the former by His holiness; and further, the latter has its being in the love of God, the former, on the other hand, manifests itself partly as justifying in mercies, and partly as avenging in wrath. Concerning the righteousness, the poet says that it is like the mountains of God, i.e., (cf. cedars of God, Psa 80:11) unchangeably firm (Psa 111:3), like the giant primeval mountains which bear witness to the greatness and glory of God; concerning God's judgments, that they are "a great deep," incomprehensible and unsearchable (ἀνεξερεύνηται, Rom 11:33) as the great, deep-surging mass of waters in the lower parts of the earth, which becomes visible in the seas and in the rivers. God's punitive righteousness, as at length becomes evident, has His compassion for its reverse side;…

David, having looked round with grief upon the wickedness of the wicked, here looks up with comfort upon the goodness of God, a subject as delightful as the former was distasteful and very proper to be set in the balance against it. Observe, I. His meditations upon the grace of God. He sees the world polluted, himself endangered, and God dishonoured, by the transgressions of the wicked; but, of a sudden, he turns his eye, and heart, and speech, to God "However it be, yet thou art good." He here acknowledges, 1. The transcendent perfections of the divine nature. Among men we have often reason to complain, There is no truth nor mercy, (Hos 4:1), no judgment nor justice, Isa 5:7. But all these may be found in God without the least alloy. Whatever is missing, or amiss, in the world, we are sure there is nothing missing, nothing amiss, in him that governs it. (1.) He is a God of inexhaustible goodness: Thy mercy, O Lord! is in the heavens. If men shut up the bowels of their compassion, yet with God, at the throne of his grace, we shall find mercy. When men are devising mischief against us God's thoughts concerning us, if we cleave closely to him, are thoughts of good. On earth we meet with little content and a great deal of disquiet and disappointment; but in the heavens, where the mercy of God reigns in perfection and to eternity, there is all satisfaction; there therefore, if we would be easy, let us have our conversation, and there let us long to be. How bad soever the world is, let us never think the worse of God nor of his government; but, from the abundance of wickedness that is among men, let us take occasion, instead of reflecting upon God's purity, as if he countenanced sin, to admire his patience, that he bears so much with those that so impudently provoke him, nay…

36:5-9 As the source of wisdom, the Lord is reliable and incomparable. His faithful care extends to all parts of the created order. 36:5-6 God’s all-encompassing goodness surpasses that of the created order. God graciously meets his people’s practical needs.