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Psalms 36:2 King James Version with Strong's Concordance (STRONG)

2 For he flattereth H2505 himself in his own eyes, H5869 until his iniquity H5771 be found H4672 to be hateful. H8130

Cross Reference

Deuteronomy 29:19 STRONG

And it come to pass, when he heareth H8085 the words H1697 of this curse, H423 that he bless H1288 himself in his heart, H3824 saying, H559 I shall have peace, H7965 though H3588 I walk H3212 in the imagination H8307 of mine heart, H3820 to add H5595 drunkenness H7302 to thirst: H6771

Psalms 49:18 STRONG

Though while he lived H2416 he blessed H1288 his soul: H5315 and men will praise H3034 thee, when thou doest well H3190 to thyself.

Psalms 10:3 STRONG

For the wicked H7563 boasteth H1984 of his heart's H5315 desire, H8378 and blesseth H1288 the covetous, H1214 whom the LORD H3068 abhorreth. H5006

1 Samuel 15:18-24 STRONG

And the LORD H3068 sent H7971 thee on a journey, H1870 and said, H559 Go H3212 and utterly destroy H2763 the sinners H2400 the Amalekites, H6002 and fight H3898 against them until they be consumed. H3615 Wherefore then didst thou not obey H8085 the voice H6963 of the LORD, H3068 but didst fly H5860 upon the spoil, H7998 and didst H6213 evil H7451 in the sight H5869 of the LORD? H3068 And Saul H7586 said H559 unto Samuel, H8050 Yea, I have obeyed H8085 the voice H6963 of the LORD, H3068 and have gone H3212 the way H1870 which the LORD H3068 sent H7971 me, and have brought H935 Agag H90 the king H4428 of Amalek, H6002 and have utterly destroyed H2763 the Amalekites. H6002 But the people H5971 took H3947 of the spoil, H7998 sheep H6629 and oxen, H1241 the chief H7225 of the things which should have been utterly destroyed, H2764 to sacrifice H2076 unto the LORD H3068 thy God H430 in Gilgal. H1537 And Samuel H8050 said, H559 Hath the LORD H3068 as great delight H2656 in burnt offerings H5930 and sacrifices, H2077 as in obeying H8085 the voice H6963 of the LORD? H3068 Behold, to obey H8085 is better H2896 than sacrifice, H2077 and to hearken H7181 than the fat H2459 of rams. H352 For rebellion H4805 is as the sin H2403 of witchcraft, H7081 and stubbornness H6484 is as iniquity H205 and idolatry. H8655 Because thou hast rejected H3988 the word H1697 of the LORD, H3068 he hath also rejected H3988 thee from being king. H4428 And Saul H7586 said H559 unto Samuel, H8050 I have sinned: H2398 for I have transgressed H5674 the commandment H6310 of the LORD, H3068 and thy words: H1697 because I feared H3372 the people, H5971 and obeyed H8085 their voice. H6963

1 Chronicles 10:13-14 STRONG

So Saul H7586 died H4191 for his transgression H4604 which he committed H4603 against the LORD, H3068 even against the word H1697 of the LORD, H3068 which he kept H8104 not, and also for asking H7592 counsel of one that had a familiar spirit, H178 to enquire H1875 of it; And enquired H1875 not of the LORD: H3068 therefore he slew H4191 him, and turned H5437 the kingdom H4410 unto David H1732 the son H1121 of Jesse. H3448

Jeremiah 2:23 STRONG

How canst thou say, H559 I am not polluted, H2930 I have not gone H1980 after H310 Baalim? H1168 see H7200 thy way H1870 in the valley, H1516 know H3045 what thou hast done: H6213 thou art a swift H7031 dromedary H1072 traversing H8308 her ways; H1870

Jeremiah 2:34-35 STRONG

Also in thy skirts H3671 is found H4672 the blood H1818 of the souls H5315 of the poor H34 innocents: H5355 I have not found H4672 it by secret search, H4290 but upon all these. Yet thou sayest, H559 Because I am innocent, H5352 surely his anger H639 shall turn H7725 from me. Behold, I will plead H8199 with thee, because thou sayest, H559 I have not sinned. H2398

Jeremiah 17:9 STRONG

The heart H3820 is deceitful H6121 above all things, and desperately wicked: H605 who can know H3045 it?

Hosea 12:7-8 STRONG

He is a merchant, H3667 the balances H3976 of deceit H4820 are in his hand: H3027 he loveth H157 to oppress. H6231 And Ephraim H669 said, H559 Yet I am become rich, H6238 I have found me out H4672 substance: H202 in all my labours H3018 they shall find H4672 none iniquity H5771 in me that were sin. H2399

Luke 10:29 STRONG

But G1161 he, willing G2309 to justify G1344 himself, G1438 said G2036 unto G4314 Jesus, G2424 And G2532 who G5101 is G2076 my G3450 neighbour? G4139

Luke 16:14-15 STRONG

And G1161 the Pharisees G5330 also, G2532 who were G5225 covetous, G5366 heard G191 all G3956 these things: G5023 and G2532 they derided G1592 him. G846 And G2532 he said G2036 unto them, G846 Ye G5210 are G2075 they which justify G1344 yourselves G1438 before G1799 men; G444 but G1161 God G2316 knoweth G1097 your G5216 hearts: G2588 for G3754 that which is highly esteemed G5308 among G1722 men G444 is G2076 abomination G946 in the sight G1799 of God. G2316

Romans 3:9 STRONG

What G5101 then? G3767 are we better G4284 than they? No, G3756 in no wise: G3843 for G1063 we have before proved G4256 both G5037 Jews G2453 and G2532 Gentiles, G1672 that they are G1511 all G3956 under G5259 sin; G266

Romans 7:9 STRONG

For G1161 I G1473 was alive G2198 without G5565 the law G3551 once: G4218 but G1161 when the commandment G1785 came, G2064 sin G266 revived, G326 and G1161 I G1473 died. G599

Romans 10:3 STRONG

For G1063 they being ignorant G50 of God's G2316 righteousness, G1343 and G2532 going about G2212 to establish G2476 their own G2398 righteousness, G1343 have G5293 not G3756 submitted themselves G5293 unto the righteousness G1343 of God. G2316

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 36

Commentary on Psalms 36 Keil & Delitzsch Commentary


Introduction

The Curse of Alienation from God, and the Blessing of Fellowship with Him

The preceding Psalm, in the hope of speedy deliverance, put into the lips of the friends of the new kingship, who were now compelled to keep in the background, the words: “Jahve, be magnified, who hath pleasure in the well-being of His servant .” David there calls himself the servant of Jahve, and in the inscription to Psalms 36:1-12 he bears the very same name: To the Precentor, by the servant of Jahve, by David . The textus receptus accents למנצח with a conjunctive Illuj ; Ben-Naphtali accents it less ambiguously with a disjunctive Legarme (vid., Psalter , ii. 462), since David is not himself the מנצח . Psalms 12:1-8; Psalms 14:1-7 (Psalms 53:1-6), Psalms 36:1-12, Ps 37, form a group. In These Psalms David complains of the moral corruption of his generation. They are all merely reflections of the character of the time, not of particular occurrences. In common with Psalms 12:1-8, the Psalm before us has a prophetic colouring; and, in common with Ps 37, allusions to the primeval history of the Book of Genesis. The strophe schema is 4. 5. 5. 6. 6.


Verses 1-4

(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 Psalms 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 Psalms 110:1; Numbers 24:3., 15f., 2 Samuel 23:1; Proverbs 30:1, just as here, stands at the head of the clause) always denotes the speaker, not the thing spoken. Even in Isaiah 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 Psalms 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 his heart,” i.e., it is the inmost motive or impulse of all that he thinks and does. But this isolation of נאם is altogether at variance with the usage of the language and custom. The rendering given by Hupfeld, Hitzig, and at last also by Böttcher, is better: “The suggestion of sin dwells in the ungodly in the inward part of his heart;” or rather, since the idea of בקרב is not central, but circumferential, in the realm of (within) his heart, altogether filling up and absorbing it. And in connection with this explanation, it must be observed that this combination בקרב לבו (instead of בקרבו , or בלבו , בלבבו ) occurs only here, where, together with a personification of sin, an incident belonging to the province of the soul's life, which is the outgrowth of sin, is intended to be described. It is true this application of נאם does not admit of being further substantiated; but נאם (cognate נהם , המה ), as an onomatopoetic designation of a dull, hollow sound, is a suitable word for secret communication (cf. Arabic nemmâm , a tale-bearer), or even - since the genius of the language does not combine with it the idea of that which is significantly secretly, and solemnly silently communicated, but spoken out - a suitable word for that which transgression says to the ungodly with all the solemn mien of the prophet or the philosopher, inasmuch as it has set itself within his heart in the place of God and of the voice of his conscience. לרשׁע does not, however, denote the person addressed, but, as in Psalms 32:10, the possessor. He possesses this inspiration of iniquity as the contents of his heart, so that the fear of God has no place therein, and to him God has no existence (objectivity), that He should command his adoration.

Since after this נאם פּשׁע we expect to hear further what and how transgression speaks to him, so before all else the most probable thing is, that transgression is the subject to החליק . We do not interpret: He flatters God in His eyes (with eye-service), for this rendering is contrary both to what precedes and to what follows; nor with Hupfeld (who follows Hofmann): “God deals smoothly (gently) with him according to his delusions,” for the assumption that החליק must, on account of בּעיניו , have some other subject that the evil-doer himself, is indeed correct. It does not, however, necessarily point to God as the subject, but, after the solemn opening of Psalms 36:2 , to transgression, which is personified. This addresses flattering words to him ( אל like על in Proverbs 29:5) in his eyes, i.e., such as are pleasing to him; and to what end? For the finding out, i.e., establishing ( מצא עון , as in Genesis 44:16; Hosea 12:9), or, - since this is not exactly suited to פשׁע as the subject, and where it is a purpose that is spoken of, the meaning assequi , originally proper to the verb מצא , is still more natural - to the attainment of his culpability , i.e., in order that he may inculpate himself, to hating , i.e., that he may hate God and man instead of loving them. לשׂנא is designedly used without an object just as in Ecclesiastes 3:8, in order to imply that the flattering words of פשׁע incite him to turn into an object of hatred everything that he ought to love, and to live and move in hatred as in his own proper element. Thenius endeavours to get rid of the harshness of the expression by the following easy alteration of the text: למצא עון ולשׂנא ; and interprets it: Yea, it flatters him in his own eyes (it tickles his pride) to discover faults in others and to make them suffer for them. But there is no support in the general usage of the language for the impersonal rendering of the החליק ; and the בּעיניו , which in this case is not only pleonastic, but out of place, demands a distinction between the flatterer and the person who feels himself flattered. The expression in Psalms 36:3 , in whatever way it may be explained, is harsh; but David's language, whenever he describes the corruption of sin with deep-seated indignation, is wont to envelope itself in such clouds, which, to our difficult comprehension, look like corruptions of the text. In the second strophe the whole language is more easy. להשׂכּיל להיטיב is just such another asyndeton as למצא עונו לשׂנא . A man who has thus fallen a prey to the dominion of sin, and is alienated from God, has ceased ( חדל ל , as in 1 Samuel 23:13) to act wisely and well (things which essentially accompany one another). His words when awake, and even his thoughts in the night-time, run upon און (Isaiah 59:7), evil, wickedness, the absolute opposite of that which alone is truly good. Most diligently does he take up his position in the way which leads in the opposite direction to that which is good (Proverbs 16:29; Isaiah 65:2); and his conscience is deadened against evil: there is not a trace of aversion to it to be found in him, he loves it with all his soul.


Verses 5-9

(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. Psalms 57:11, has here, as in Psalms 19:5; Psalms 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 (Psalms 103:11, and cf. Ephesians 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, Psalms 80:11) unchangeably firm (Psalms 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 , Romans 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; and this, as in the case of the Flood (cf. Jonah 4:11), embraces the animal world, which is most closely involved, whether for weal or for woe, with man, as well as mankind.

Lost in this depth, which is so worthy of adoration, the Psalmist exclaims: How precious (cf. Psalms 139:17) is Thy mercy, Elohim! i.e., how valuable beyond all treasures, and how precious to him who knows how to prize it! The Waw of וּבני is the explicative Waw = et hoc ipsum quod . The energetic form of the future, יחסיוּן , has the pre-tonic Kametz, here in pause, as in Psalms 36:8; Psalms 39:7; Psalms 78:44. The shadow of God's wings is the protection of His love, which hides against temptation and persecution. To be thus hidden in God is the most unspeakable blessedness, Psalms 36:9 : they satiate themselves, they drink full draughts of “the fatness of Thy house.” The house of God is His sanctuary, and in general the domain of His mercy and grace. דּשׁן (cf. טוּב , Psalms 65:5) is the expression for the abundant, pleasant, and powerful gifts and goods and recreations with which God entertains those who are His; and רוה (whence ירוין , as in Deuteronomy 8:13; Isaiah 40:18) is the spiritual joy of the soul that experiences God's mercy to overflowing. The abundant fare of the priests from Jahve's table (vid., Jeremiah 31:14), and the festive joy of the guests at the shelamim-offering, i.e., the communion-offering, - these outward rites are here treated according to their spiritual significance, receive the depth of meaning which radically belongs to them, and are ideally generalized. It is a stream of pleasures ( עדנים ) with which He irrigates and fertilizes them, a paradisaic river of delights. This, as the four arms of the river of Paradise had one common source (Genesis 2:10), has its spring in God, yea, God is the fountain itself. He is “the fountain of life” (Jeremiah 2:13); all life flows forth from Him, who is the absolutely existing and happy One. The more inwardly, therefore, one is joined to Him, the fuller are the draughts of life which he drinks from this first fountain of all life. And as God is the fountain of life, so also is He the fountain of light: “In Thy light do we see light;” out of God, seeing we see only darkness, whereas immersed in God's sea of light we are illumined by divine knowledge, and lighted up with spiritual joy. The poet, after having taken a few glimpses into the chaos of evil, here moves in the blessed depths of holy mysticism [ Mystik , i.e., mysticism in the good sense - true religion, vital godliness], and in proportion as in the former case his language is obscure. So here it is clear as crystal.


Verses 10-12

(Heb.: 36:11-13) Now for the first time, in the concluding hexastich, after complaint and commendation comes the language of prayer. The poet prays that God would lengthen out, i.e., henceforth preserve ( משׁך , as in Psalms 109:12), such mercy to His saints; that the foot of arrogance, which is conceived of as a tyrant, may not come suddenly upon him ( בּוא , as in Psalms 35:8), and that the hand of the wicked may not drive him from his home into exile (cf. Psalms 10:18). With חסד alternates צדקה , which, on its merciful side, is turned towards them that now God, and bestows upon them the promised gracious reward. Whilst the Psalmist is thus praying, the future all at once becomes unveiled to him. Certain in his own mind that his prayer will be heard, he sees the adversaries of God and of His saints for ever overthrown. שׁם , as in Psalms 14:5, points to the place where the judgment is executed. The preterites are prophetic, as in Psalms 14:5; Psalms 64:8-10. The poet, like Isaiah (Isaiah 26:14), beholds the whole tribe of the oppressors of Jahve's Church changed into a field of corpses, without hope of any rising again.