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Commentary on Psalms 36 verses 5–12
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, and causes his sun to shine and his rain to fall upon them. If God's mercy were not in the heavens (that is, infinitely above the mercies of any creature), he would, long ere this, have drowned the world again. See Isa 55:8, Isa 55:9; Hos 11:9. (2.) He is a God of inviolable truth: Thy faithfulness reaches unto the clouds. Though God suffers wicked people to do a great deal of mischief, yet he is and will be faithful to his threatenings against sin, and there will come a day when he will reckon with them; he is faithful also to his covenant with his people, which cannot be broken, nor one jot or tittle of the promises of it defeated by all the malice of earth and hell. This is matter of great comfort to all good people, that, though men are false, God is faithful; men speak vanity, but the words of the Lord are pure words. God's faithfulness reaches so high that it does not change with the weather, as men's does, for it reaches to the skies (so it should be read, as some think), above the clouds, and all the changes of the lower region. (3.) He is a God of incontestable justice and equity: Thy righteousness is like the great mountains, so immovable and inflexible itself and so conspicuous and evident to all the world; for no truth is more certain nor more plain than this, That the Lord is righteous in all his ways, and that he never did, nor ever will do, any wrong to any of his creatures. Even when clouds and darkness are round about him, yet judgment and justice are the habitation of his throne, Psa 97:2. (4.) He is a God of unsearchable wisdom and design: "Thy judgments are a great deep, not to be fathomed with the line and plummet of any finite understanding." As his power is sovereign, which he owes not any account of to us, so his method is singular and mysterious, which cannot be accounted for by us: His way is in the sea and his path in the great waters. We know that he does all wisely and well; but what he does we know not now; it will be time enough to know hereafter.
2.The extensive care and beneficence of the divine Providence: "Thou preservest man and beast, not only protectest them from mischief, but suppliest them with that which is needful for the support of life." The beasts, though not capable of knowing and praising God, are yet graciously provided for; their eyes wait on him, and he gives them their meat in due season. Let us not wonder that God gives food to bad men, for he feeds the brute-creatures; and let us not fear but that he will provide well for good men; he that feeds the young lions will not starve his own children.
3.The peculiar favour of God to the saints. Observe,
(1.)Their character, Psa 36:7. They are such as are allured by the excellency of God's loving-kindness to put their trust under the shadow of his wings. [1.] God's loving-kindness is precious to them. They relish it; they taste a transcendent sweetness in it; they admire God's beauty and benignity above any thing in this world, nothing so amiable, so desirable. Those know not God that do not admire his loving-kindness; and those know not themselves that do not earnestly covet it. [2.] They therefore repose an entire confidence in him. They have recourse to him, put themselves under his protection, and then think themselves safe and find themselves easy, as the chickens under the wings of the hen, Mat 23:37. It was the character of proselytes that they came to trust under the wings of the God of Israel (Rut 2:12); and what more proper to gather proselytes than the excellency of his loving-kindness? What more powerful to engage our complacency to him and on him? Those that are thus drawn by love will cleave to him.
(2.)Their privilege. Happy, thrice happy, the people whose God is the Lord, for in him they have, or may have, or shall have, a complete happiness. [1.] Their desires shall be answered, (Psa 36:8): They shall be abundantly satisfied with the fatness of thy house, their wants supplied; their cravings gratified, and their capacities filled. In God all-sufficient they shall have enough, all that which an enlightened enlarged soul can desire or receive. The gains of the world and the delights of sense will surfeit, but never satisfy, Isa 55:2. But the communications of divine favour and grace will satisfy, but never surfeit. A gracious soul, though still desiring more of God, never desires more than God. The gifts of Providence so far satisfy them that they are content with such things as they have. I have all, and abound, Phi 4:18. The benefit of holy ordinances is the fatness of God's house, sweet to a sanctified soul and strengthening to the spiritual and divine life. With this they are abundantly satisfied; they desire nothing more in this world than to live a life of communion with God and to have the comfort of the promises. But the full, the abundant satisfaction is reserved for the future state, the house not made with hands, eternal in the heavens. Every vessel will be full there. [2.] Their joys shall be constant: Thou shalt make them drink of the river of thy pleasures. First, There are pleasures that are truly divine. "They are thy pleasures, not only which come from thee as the giver of them, but which terminate in thee as the matter and centre of them." Being purely spiritual, they are of the same nature with those of the glorious inhabitants of the upper world, and bear some analogy even to the delights of the Eternal Mind. Secondly, There is a river of these pleasures, always full, always fresh, always flowing. There is enough for all, enough for each; see Psa 46:4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal, Rev 22:1. Thirdly, God has not only provided this river of pleasures for his people, but he makes them to drink of it, works in them a gracious appetite to these pleasures, and by his Spirit fills their souls with joy and peace in believing. In heaven they shall be for ever drinking of those pleasures that are at God's right hand, satiated with a fulness of joy, Psa 16:11. [3.] Life and light shall be their everlasting bliss and portion, Psa 36:9. Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, Psa 36:8. The God of nature is the fountain of natural life. In him we live, and move, and have our being. The God of grace is the fountain of spiritual life. All the strength and comfort of a sanctified soul, all its gracious principles, powers, and performances, are from God. He is the spring and author of all its sensations of divine things, and all its motions towards them: he quickens whom he will; and whosoever will may come, and take from him of the waters of life freely. He is the fountain of eternal life. The happiness of glorified saints consists in the vision and fruition of him, and in the immediate communications of his love, without interruption or fear of cessation. Secondly, In him they have light in perfection, wisdom, knowledge, and joy, all included in this light: In thy light we shall see light, that is, 1. "In the knowledge of thee in grace, and the vision of thee in glory, we shall have that which will abundantly suit and satisfy our understandings." That divine light which shines in the scripture, and especially in the face of Christ, the light of the world, has all truth in it. When we come to see God face to face, within the veil, we shall see light in perfection, we shall know enough then, Co1 13:12; Jo1 3:2. 2. "In communion with thee now; by the communications of thy grace to us and the return of our devout affections to thee, and in the fruition of thee shortly in heaven, we shall have a complete felicity and satisfaction. In thy favour we have all the good we can desire." This is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven God himself shall be with us (Rev 21:3) and we shall see and enjoy him immediately.
II. We have here David's prayers, intercessions, and holy triumphs, grounded upon these meditations.
1.He intercedes for all saints, begging that they may always experience the benefit and comfort of God's favour and grace, Psa 36:10. (1.) The persons he prays for are those that know God, that are acquainted with him, acknowledge him, and avouch him for theirs - the upright in heart, that are sincere in their profession of religion, and faithful both to God and man. Those that are not upright with God do not know him as they should. (2.) The blessing he begs for them is God's loving-kindness (that is, the tokens of his favour towards them) and his righteousness (that is, the workings of his grace in them); or his loving-kindness and righteousness are his goodness according to promise; they are mercy and truth. (3.) The manner in which he desires this blessing may be conveyed: O continue it, draw it out, as the mother draws out her breasts to the child, and then the child draws out the milk from the breasts. Let it be drawn out to a length equal to the line of eternity itself. The happiness of the saints in heaven will be in perfection, and yet in continual progression (as some thing); for the fountain there will be always full and the streams always flowing. In these is continuance, Isa 64:5.
2.He prays for himself, that he might be preserved in his integrity and comfort (Psa 36:11): "Let not the foot of pride come against me, to trip up my heels, or trample upon me; and let not the hand of the wicked, which is stretched out against me, prevail to remove me, either from my purity and integrity, by any temptation, or from my peace and comfort, by any trouble." Let not those who fight against God triumph over those who desire to cleave to him. Those that have experienced the pleasure of communion with God cannot but desire that nothing may ever remove them from him.
3.He rejoices in hope of the downfall of all his enemies in due time (Psa 36:12): "There, where they thought to gain the point against me, they have themselves fallen, been taken in that snare which they laid for me." There, in the other world (so some), where the saints stand in the judgment, and have a place in God's house, the workers of iniquity are cast in the judgment, are cast down into hell, into the bottomless pit, out of which they shall assuredly never be able to rise from under the insupportable weight of God's wrath and curse. It is true we are not to rejoice when any particular enemy of ours falls; but the final overthrow of all the workers of iniquity will be the everlasting triumph of glorified saints.
What other light of God can we speak of, in which a person sees light, except God’s spiritual power, which when it lightens a person causes him either to see clearly the truth of all things or to know God, who is called the truth? Such then is the meaning of the saying, “In your light shall we see light”; that is, in your word and your wisdom, which is your Son, in him shall we see you, the Father.
The bishops [at the Council of Nicea], having detected the Arians’ deceitfulness in this matter, collected from Scripture those passages that say of Christ that he is the glory, the fountain, the stream and the express image of the person; and they quoted the following words: “In your light we shall see light”; and likewise, “I and the Father are one.” They, then, with still greater clearness, briefly declared that the Son is of one substance [homoousios] with the Father; for this, indeed, is the signification of the passages that have been quoted.
And now we have both seen and proclaim concisely and simply the doctrine of God the Trinity, comprehending out of light [the Father], light [the Son], in light [the Spirit].
(Verses 9, 10.) Therefore, He fittingly substitutes: 'For with you is the fountain of life: and in your light we shall see light.' Extend your mercy to those who know you, and your righteousness to those who are upright in heart. Indeed, after the remembrance of heavenly benefits, gratitude is rightly ascribed to our Lord Jesus Christ, who, as the life-giving fountain of eternity, descended to earth to water the dryness of our hearts. The same is the brightness of the glory of God the Father, and the image of his substance; and therefore in his true light, which enlightens every man that comes into this world, we shall see, he says, the Father; because God is light. It is also rightly said: In your light we shall see light; according to that: He who sees me, sees also my Father (John 14:9). Therefore, with you, O Source of life, we shall see the Father present. For just as you, being the Word of God, were with the Father in the beginning: so the Father is always with you, who are in him. For indeed in Him is present that which is. But the coming of the Lord and Savior was prophesied, who, when He was about to come into the world, said: 'I and the Father are one' (John 10:30); that is, we are one light, just as we are one name. Through the unity of light and name, we are both one; indeed, the Trinity is one in the unity of substance, but with the distinction of each person. The Trinity signifies the distinction of persons, the unity signifies the power. It can also be said of the Father: 'For with you is the fountain of life,' that is, in you from whom life proceeded, there was the Word, and He always was, because He was with you. All things were made through him, and in him was life, and he has shown himself to us, so that the hearts of men may be illuminated with the knowledge of your majesty.
Therefore, extend your mercy to those who know you. The prerogative is claimed so that those who have the merit of your knowledge may deserve mercy. Finally, we see the pursuit of knowledge supported even among the lowest of people, as the Lord says: I will remember Rahab and Babylon among those who know me (Psalm 86:4); that is, I will remember that prostitute Rahab and that state of confusion among those who know me, or among themselves; because that prostitute acknowledged me, whom the people did not acknowledge. Among those, therefore, who wrote to me, Rahab will be remembered, so that she may obtain a worthy reward of faith. Hence, in the Gospel we hear this saying: 'The prostitutes and the tax collectors will precede you into the kingdom of heaven' (Matt. 21:31). But because we are weak in carrying out [good works], although devoted to believing [in God], may you, extend your mercy to those who believe in you, so that our deeds may correspond to both devotion and faith; and may the weakness of this body not abandon the zeal of our mind, but rather may we glory in the very temptations and weaknesses in which the Apostle gloried, saying: 'I will most gladly glory in my weaknesses, so that the power of Christ may rest upon me' (1 Cor. 12:9).
But the coming of the Lord and Savior was prophesied, who, when He was about to come into the world, said: "I and the Father are one"; that is, we are one light, just as we are one name. Through the unity of light and name, we are both one; indeed, the Trinity is one in the unity of substance, but with the distinction of each person. The Trinity signifies the distinction of persons, the unity signifies the power. It can also be said of the Father: "For with you is the fountain of life," that is, in you from whom life proceeded, there was the Word, and He always was, because He was with you. All things were made through him, and in him was life, and he has shown himself to us, so that the hearts of men may be illuminated with the knowledge of your majesty.
Since the fount is life and life is Christ, the fount is Christ.… By meditating on what is made we will see Christ, and in understanding Christ, we will see God.
The Light of the Father is Christ. In Christ we will see the light of the Holy Spirit in the light of the Father.
You flood us with life, abundantly supplying us with it from the great number and variety of what is given us by you for sustenance and life.… Without light we can see nothing that exists, for when we are deprived of light and plunged into darkness, we have no recognition of what is at hand; whereas when light is available, we see and discern by recognition. So for discerning other things we need light, whereas light itself requires nothing else any longer for our being able to see; instead, with the aid of light itself we succeed in seeing everything through light and discern everything, including even light itself.… His meaning was to present the utter generosity and abundance of God’s gift—thus his mention of these two things in particular: the light (he made clear that from it he provided us both with existence itself and with sustenance) and enjoyment of the light, through which he conveyed the pleasure of life.
Christ … is man and God. He prays as man and gives what he prays for as God. Now what you have to grasp is that he assigns everything to the Father for the simple reason that the Father is not from him, but he is from the Father. He gives everything to the fount from which he is derived. But he too is the fount born of the Father; he is himself the “fountain of life.” So the Father as fount begot the fountain; fountain indeed begot fountain; but begetting fountain and begotten fountain are one fountain. Just as God begetting and God begotten, namely, the Son born of the Father, are one God. The Father is not the Son, the Son is not the Father; the Father is not from the Son, the Son is from the Father; but still Father and Son are one thing … because of their inseparable divinity.
With what fountain then will you be overflowed, and whence runs such a torrent of His Pleasure? "For with You," says he, "is the fountain of Life." What is the fountain of Life, but Christ? He came to you in the flesh, that He might bedew your thirsty lips: He will satisfy you trusting, who bedewed you thirsting. "For with You is the fountain of Life; in Your Light shall we see light" [Psalm 36:9]. Here a fountain is one thing, light another: there not so. For that which is the Fountain, the same is also Light: and whatever you will you call It, for It is not what you call It: for you can not find a fit name: for It remains not in one name. If you should say, that It is Light only, it would be said to you, Then without cause am I told to hunger and thirst, for who is there that eats light? It is said to me plainly, directly, "Blessed are the pure in heart: for they shall see God." [Matthew 5:6, 8] If It is Light, my eyes must I prepare. Prepare also lips; for That which is Light is also a Fountain: a Fountain, because It satisfies the thirsty: Light, because It enlightens the blind. Here sometimes, light is in one place, a fountain in another. For sometimes fountains run even in darkness; and sometimes in the desert you suffer the sun, findest no fountain: here then can these two be separated: there you shall not be wearied, for there is a Fountain; there you shall not be darkened, for there is Light.
Let it rise to Him, and be enlightened by Him. "Come near," saith he, "to Him." And what shall we have? "And be enlightened." If, therefore, by "coming to" ye are enlightened, and by "departing from" ye become darkened, your light was not in yourselves, but in your God. Come to Him that ye may rise again: if ye depart from Him, ye shall die. If by coming to Him ye live, and by departing from Him ye die, your life was not in yourselves. For the same is your life which is your light. "Because with Thee is the fountain of life, and in Thy light we shall see light."
Here he clearly reveals to us the mystery of the holy Trinity: he called the Only-begotten Word of God a “fountain of life.” This is the name, too, remember, God personally gave himself through the prophet Jeremiah: “They have forsaken me, a fountain of living water, taken their leave and dug for themselves cracked cisterns incapable of holding water.” So he says this fountain is in the presence of the Father, according to the following Gospel teaching: “I in the Father and the Father in me.” “In your light we shall see light”: Illumined by the all-holy Spirit we shall perceive the rays of your Only-begotten; Scripture says, “No one can say Jesus is Lord except by the Holy Spirit,” and “God revealed to us through his Spirit.” We have consequently come to a precise knowledge of the three persons in the one divinity through the inspired words.
It is a good fountain that cools us after the heat of this life and with its flood tempers the aridity of our heart.
In human usage, light and fountains are quite distinct, or rather, in opposition to one another, since a fountain snuffs out the light of flames. But with God, these two images find a unity even though whatever you might say about him is both true and also ultimately inadequate. We say that God is Light, because “he enlightens every person who comes into the world”; he is a Fountain, because he satisfies the hungry and empty.… This verse properly says about the Savior, “in your light we will see light”; namely, the light of the Father and of the Holy Spirit, since through the Son’s preaching the entire Trinity was revealed to us.
Without the light of the Scriptures we are unable to see God, who is Light, or his justice, which is filled with light. The effort involved in reading the Scriptures is thus greatly beneficial to us, all the more so since it causes us to become illumined in prayer. For anyone whose soul, after having labored in reading and been purified by spiritual meditation, is fervent with love for God will pray in a luminous manner when he turns to prayer.… His mind has labored in mediating on divine providence and so is filled with joy. In his soul he carries the model for virtue that he has received from training through the agency of the Spirit; he has depicted before his eyes, as though in a picture, the lovely beauty of the saints’ way of life: wrapped up in reading about these things, he will exult over them and become fervent in spirit, so that the words of his Office and the incense of his prayer become illumined and pure, seeking that they flow out from the pure spring of his heart.
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SUMMARY
Psalms 36:9 stands as a profound theological declaration, asserting God's inherent nature as the singular, inexhaustible source of all true life and illuminating truth. It masterfully contrasts the spiritual blindness and moral depravity of humanity, detailed earlier in the psalm, with the boundless goodness, faithfulness, and self-giving nature of the Lord. The verse reveals that genuine spiritual vitality, ultimate purpose, and clear understanding are not self-derived but flow directly and ceaselessly from God's very being, enabling humanity to perceive divine realities and navigate life's complexities with true wisdom only through His gracious and transformative illumination.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 36:9 is rich in literary artistry, primarily employing Metaphor and Parallelism. The phrase "fountain of life" is a powerful Metaphor, depicting God not just as a provider of life but as the very source, an inexhaustible spring in a land where water is precious. This imagery profoundly conveys abundance, sustenance, and the essential nature of God as the origin of all vitality. Similarly, "light" is a profound Metaphor for truth, knowledge, purity, and divine presence, contrasting sharply with the darkness of sin and ignorance described earlier in the psalm. The verse also utilizes Synonymous Parallelism in its structure, where the second clause ("in thy light shall we see light") elaborates upon and reinforces the idea presented in the first clause ("For with thee is the fountain of life"). The ability to "see light" is directly linked to and made possible by the "fountain of life" that God embodies, showing that spiritual understanding and true life are intrinsically connected and flow from the same divine source. The repetition of "light" within the second clause itself creates an emphatic effect, highlighting the direct cause-and-effect relationship between God's nature and humanity's ability to perceive truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates God's self-existence and His role as the ultimate source of all being and truth. It underscores that life, in its deepest and most meaningful sense, does not originate from within creation or from human effort, but is a divine emanation. God is not merely a giver of life, but the very "fountain" from which all life springs, signifying His absolute sovereignty and our complete dependence. Similarly, truth and understanding are not discovered by human reason alone, but are revealed by God's inherent "light." This establishes a foundational theological principle: true flourishing and genuine insight are found only in relationship with and through revelation from the Creator.
REFLECTION AND APPLICATION
Psalms 36:9 offers profound encouragement and guidance for believers today, reminding us where true life and clarity are found amidst the complexities of existence. In a world often characterized by confusion, spiritual emptiness, and the relentless pursuit of fleeting satisfactions, this verse calls us to reorient our desires and dependencies. When we face darkness, whether it be ignorance, despair, moral compromise, or the pervasive influence of sin, our ultimate recourse is not in human wisdom or self-effort, but in drawing near to the divine source. Cultivating a continuous relationship with God means actively seeking His presence through prayer, meditating on His Word, and yielding to the guidance of His Spirit. His presence dispels darkness, fear, and ignorance, bringing clarity, peace, and joy. Embracing His light allows us to perceive truth, discern His will, and navigate life's complexities with divine wisdom, ensuring that our path is illuminated even in the deepest shadows.
Questions for Reflection
FAQ
What does it mean that "with thee is the fountain of life"?
Answer: This phrase means that God Himself is the ultimate, inexhaustible, and original source of all life. It's not just that God gives life, but that life, in its fullest and most vibrant sense—encompassing physical existence, spiritual vitality, purpose, and eternal well-being—originates from and is sustained by His very being. The metaphor of a "fountain" implies a continuous, abundant, and self-replenishing supply, emphasizing that true life is found nowhere apart from Him. This concept is foundational, as seen in passages like Acts 17:28, which affirms that "in Him we live and move and have our being."
How does "in thy light shall we see light" work?
Answer: This beautiful parallelism explains the mechanism by which humanity gains understanding and spiritual discernment. The first "light" refers to God's inherent nature—His truth, holiness, and wisdom. God is light, meaning He is pure, unadulterated truth and revelation. The second "light" refers to the understanding, insight, and clarity that we receive. Therefore, "in thy light shall we see light" means that it is only by being in God's presence, by being illuminated by His divine truth and revelation (primarily through His Word and Spirit), that we are enabled to truly perceive and comprehend spiritual realities, discern His will, and navigate life with genuine wisdom. Without His divine illumination, humanity remains in spiritual darkness, unable to grasp ultimate truth, as highlighted in 1 Corinthians 2:14.
CHRIST-CENTERED FULFILLMENT
Psalms 36:9 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is the living embodiment of the "fountain of life," for He declared Himself to be the source of "living water" that eternally quenches spiritual thirst, promising that whoever believes in Him will have "rivers of living water flow from within them," as recorded in John 7:38. Furthermore, Jesus is the very "light" in whom we see light. He profoundly proclaimed, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life," a foundational declaration found in John 8:12. The Apostle John further testifies that "in Him was life, and the life was the light of men" in John 1:4, identifying Jesus as the pre-existent Word through whom all things were made, and in whom both life and light intrinsically reside. Through His incarnation, sacrificial death, and resurrection, Christ became the conduit through whom fallen humanity can access the "fountain of life" and experience the illuminating power of God's truth, leading us out of spiritual darkness into His marvelous light, just as 1 Peter 2:9 beautifully articulates.