Psalms 36:4

KJV

He deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil.

KJV (with Strong's)

He deviseth {H2803} mischief {H205} upon his bed {H4904}; he setteth {H3320}{H8691)} himself in a way {H1870} that is not good {H2896}; he abhorreth {H3988}{H8799)} not evil {H7451}.

Complete Jewish Bible

He devises trouble as he lies in bed; so set is he on his own bad way that he doesn't hate evil.

Berean Standard Bible

Even on his bed he plots wickedness; he sets himself on a path that is not good; he fails to reject evil.

American Standard Version

He deviseth iniquity upon his bed; He setteth himself in a way that is not good; He abhorreth not evil.

Commentary

### SUMMARY
Psalms 36:4 offers a chilling and profound portrayal of the unregenerate individual, revealing the pervasive depth of their moral corruption and their deliberate, unrepentant embrace of evil. The verse depicts a person who meticulously plans wickedness even in moments of private solitude, consciously chooses a path diametrically opposed to goodness, and exhibits a profound, unsettling lack of moral aversion to sin. It stands as a stark and necessary contrast to the boundless goodness, righteousness, and unwavering faithfulness of God, setting the theological stage for the psalmist's subsequent extolling of divine attributes as the only true source of light and life.

### CONTEXT
* **Literary Context:** Psalm 36 is masterfully structured as a dramatic and powerful contrast between the pervasive wickedness of humanity, particularly those who reject God (verses 1-4), and the incomparable greatness, goodness, and steadfast love of God (verses 5-9). The psalm opens with a declaration concerning the "transgression of the wicked," whose fundamental lack of "fear of God before his eyes" (Psalm 36:1) serves as the root cause of their depravity. Verse 4 specifically delves into the internal disposition, premeditated thoughts, and active choices of such a person, illustrating *how* their spiritual blindness and lack of reverence for God manifest in their innermost being and outward conduct. The subsequent verses then pivot dramatically, describing God's unfailing love, faithfulness, righteousness, and justice, providing a divine antidote and refuge from the very evil described in the opening stanzas. The psalmist then concludes with a heartfelt prayer for the preservation and flourishing of the righteous against the machinations of the wicked (Psalm 36:10-12).
* **Historical & Cultural Context:** Attributed to David, Psalm 36 reflects the ancient Israelite understanding of covenantal living, where moral conduct was intrinsically and inextricably linked to one's relationship with Yahweh. In a culture where even sleep and the "bed" were often seen as a time for divine revelation, meditation on God's law, or quiet reflection, the idea of "devising mischief upon his bed" suggests a profound and pervasive commitment to evil. This indicates that wickedness is not merely an outward, reactive act but an internal, deeply premeditated state of being, cultivated even in moments of private solitude. The concept of "a way that is not good" would have been understood against the meticulous backdrop of the Torah, which comprehensively defined "good" and "evil" in terms of obedience and disobedience to God's commands and the covenant stipulations. The lack of abhorrence for evil signifies a hardened heart, a spiritual insensitivity that was often depicted as the antithesis of a righteous life, which was characterized by a fervent love for God's law and a zealous hatred for sin, as powerfully expressed in [Psalm 119:104](/psalms/119-104 "Psalm 119:104 - Through Your precepts I get understanding; therefore I hate every false way.").
* **Key Themes:** This verse powerfully contributes to several key theological and narrative themes within the psalm and broader biblical theology. Firstly, it highlights the **pervasiveness and premeditation of human sin**, demonstrating that depravity is not merely accidental or a momentary lapse but often deeply intentional, originating in the heart and mind, even in private moments. Secondly, it underscores the **radical contrast between human wickedness and divine righteousness**, setting up the profound theological pivot in the psalm where God's attributes are magnified against the backdrop of humanity's profound moral failure. This contrast serves to elevate God's character as the ultimate standard of goodness and justice. Thirdly, it speaks to the **hardening of the conscience**, where the individual loses the natural or divinely-implanted aversion to evil, leading to a state of profound moral insensitivity and spiritual apathy. This theme resonates deeply with other biblical descriptions of a heart that has become callous and unresponsive to God's truth and commands, as vividly described in [Ephesians 4:17-19](/ephesians/4-17-19 "Ephesians 4:17-19 - The Futility of the Gentiles' Mind").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Deviseth (Hebrew, _châshab'_):** This verb (H2803) means "to think," "to plan," "to devise," or "to scheme." It implies a deliberate, calculated mental process, not a spontaneous or accidental act. When paired with "mischief," it paints a vivid picture of a mind actively engaged in plotting wrongdoing, even during the quiet solitude of one's bed, suggesting an internal world consumed by evil intentions and carefully crafted plans for corruption or harm.
* **Mischief (Hebrew, _ʼâven'_):** This noun (H205) carries a range of meanings including "trouble," "sorrow," "wickedness," "iniquity," or "evil." It often denotes not just harm or misfortune, but the moral perversity and emptiness that causes it, frequently implying the futility or worthlessness of evil endeavors. The combination with "deviseth" emphasizes that the wicked person's thoughts are not merely idle but are actively constructing plans for morally corrupt actions that bring about trouble, sorrow, or spiritual emptiness.
* **Abhorreth (Hebrew, _mâʼaç'_):** This verb (H3988) means "to spurn," "to despise," "to disdain," or "to reject." The negative construction ("abhorreth not") is particularly potent, indicating a complete absence of moral disgust, revulsion, or rejection towards evil (H7451, _raʻ_). This is not merely a tolerance of evil but a profound spiritual insensitivity, where the distinction between right and wrong has been so blurred or erased that the wicked person feels no natural or spiritual aversion to that which is inherently corrupt and contrary to God's character.

#### Verse Breakdown
* **"He deviseth mischief upon his bed":** This clause vividly portrays the internal, premeditated nature of the wicked person's sin. The "bed" signifies a place of rest, privacy, and quiet reflection, often associated with intimacy or deep thought. For a righteous person, this might be a time for communion with God and meditation on His law (e.g., [Psalm 63:6](/psalms/63-6 "Psalm 63:6 - Meditating on God in the Night")). For the wicked, however, it becomes a workshop for evil schemes, a private sanctuary where malevolent intentions are cultivated and refined. This highlights that their depravity is not merely external or reactive but deeply ingrained and actively cultivated in their innermost being, even in moments of solitude and supposed repose.
* **"he setteth himself in a way [that is] not good":** This phrase emphasizes the conscious, deliberate, and willful choice to pursue a sinful course of life. The verb "setteth himself" (H3320, _yâtsab'_), implying a firm, resolute posture or determination, signifies a deliberate commitment to a path that is diametrically opposed to God's righteous standards (H2896, _ṭôwb'_). This is not a stumble or a momentary lapse, but a chosen direction, a determined alignment with ungodliness. It speaks to a settled disposition of the will, indicating a profound lack of desire for repentance or change, and a defiant embrace of a path that leads away from God.
* **"he abhorreth not evil":** This final clause reveals the profound spiritual and moral insensitivity of the wicked. It's not just that they commit evil; they have no aversion, no hatred, no disgust for it. Their conscience is seared, their moral compass is broken, and their spiritual senses are dulled. This state is contrary to God's command for His people to "abhor what is evil; cling to what is good" ([Romans 12:9](/romans/12-9 "Romans 12:9 - Abhor Evil, Cling to Good")). It signifies a complete surrender to sin, where the natural and spiritual revulsion to wickedness has been extinguished, leading to a state of profound moral corruption and spiritual blindness.

#### Literary Devices
Psalm 36:4 employs several powerful literary devices to convey its message with striking impact. The primary device is **Contrast**, which is central to the entire psalm's structure. This verse, detailing the depths of human depravity, stands in stark opposition to the subsequent verses that extol God's boundless goodness, righteousness, and steadfast love, thereby magnifying divine attributes against the backdrop of human failure. **Metaphor** is subtly present in "upon his bed," where the bed becomes a metaphorical space for internal plotting and wicked contemplation, rather than a place of rest or devotion. The phrase "setteth himself in a way [that is] not good" uses **Metonymy** or **Synecdoche**, where "way" (H1870, _derek'_) represents a chosen course of life, moral conduct, or overall lifestyle. The entire verse functions as a form of **Characterization**, vividly sketching the moral portrait of the wicked person through their internal thoughts, deliberate choices, and profound lack of moral repulsion. The progression from internal thought ("deviseth mischief") to external action/choice ("setteth himself") to internal disposition ("abhorreth not evil") creates a powerful, escalating depiction of depravity, illustrating its comprehensive grip on the individual.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 36:4 provides a profound theological insight into the nature of human sin, revealing it not merely as an external act but as a deep-seated, pervasive disposition of the heart and mind. It underscores the biblical truth of total depravity, not in the sense that humans are as evil as they could possibly be, but that every part of their being—intellect, will, and affections—is tainted and corrupted by sin. The verse emphasizes the deliberate and premeditated nature of much evil, challenging any notion that sin is always accidental, a mere weakness, or an external temptation. The wicked person's lack of abhorrence for evil highlights a fundamental spiritual brokenness, a conscience that has become calloused and unresponsive to God's moral law and the inherent distinction between good and evil. This profound condition necessitates divine intervention and radical grace, as humanity is utterly incapable of self-rectification from such a deep state of spiritual rebellion, insensitivity, and active opposition to God's righteous character. It thus sets the stage for understanding the radical grace required for true transformation and salvation.

* [Genesis 6:5](/genesis/6-5 "Genesis 6:5 - The Wickedness of Man's Heart")
* [Jeremiah 17:9](/jeremiah/17-9 "Jeremiah 17:9 - The Deceitfulness of the Heart")
* [Romans 3:10-18](/romans/3-10-18 "Romans 3:10-18 - No One Is Righteous")

### REFLECTION AND APPLICATION
Psalms 36:4 serves as a powerful and sobering mirror for self-examination, urging us to consider the true state of our inner lives and the often-hidden intentions of our hearts. It challenges any superficial understanding of sin as merely outward actions, pushing us to confront the thoughts, desires, and plans that originate in the deepest recesses of our being. For believers, this verse is a vital reminder of the ongoing spiritual battle against the lingering effects of the flesh and the constant need for vigilance over our minds and affections. It calls us to cultivate a heart that genuinely loves righteousness and actively abhors evil, not merely tolerates it or becomes desensitized to its presence in our lives or culture. Our "bedtime" thoughts, moments of quiet solitude, and private reflections should be opportunities for communion with God, meditation on His truth, and prayerful self-examination, rather than a breeding ground for wicked schemes or ungodly desires. By recognizing the profound depth of depravity described here, we are led to a greater appreciation for God's transforming grace, which alone can change a heart that "devises mischief" into one that delights in His law, and replace an aversion to goodness with a hunger for righteousness and holiness.

#### Questions for Reflection
* **In what ways might I be "devising mischief upon my bed," allowing sinful thoughts, desires, or plans to fester in my private moments?**
* **Am I actively "setting myself in a way that is not good" through conscious choices that contradict God's revealed will or the promptings of the Holy Spirit?**
* **Do I truly "abhor evil," or have I become desensitized to certain sins in my own life, in the church, or in the broader culture around me?**
* **How does understanding the depth of human depravity in this verse deepen my appreciation for God's radical grace and the transformative work of Christ in my life?**

### FAQ

**What does "deviseth mischief upon his bed" truly imply about the wicked person?**

Answer: This phrase implies a profound and pervasive commitment to evil that extends even into the most private and restful moments of life. It suggests that the wicked person's thoughts are not merely idle or spontaneous but are actively engaged in planning and conceiving harmful or immoral schemes. The "bed" symbolizes a place of quiet reflection and solitude, where one's true inner inclinations are often revealed. For the wicked, this private space becomes a workshop for plotting, indicating that their depravity is deeply ingrained and intentionally cultivated, rather than being a mere reaction to external circumstances. It speaks to a heart fully given over to wickedness, where even in stillness, evil is being fashioned. This contrasts sharply with the righteous, who might meditate on God's law during the night, as seen in [Psalm 119:148](/psalms/119-148 "Psalm 119:148 - My eyes anticipate the night watches").

### CHRIST-CENTERED FULFILLMENT
Psalms 36:4, with its stark and unflinching portrayal of human depravity, finds its ultimate fulfillment and resolution in the person and redemptive work of Jesus Christ. The verse describes a heart utterly given over to evil—planning wickedness, choosing unrighteous paths, and lacking any inherent aversion to sin—a condition that underscores humanity's desperate need for a Savior. Jesus, the sinless [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly fulfilled the righteous requirements of God's law, living a life utterly devoid of the "mischief" and "not good ways" described here. He never "deviseth mischief upon his bed" but rather spent His private moments in communion with the Father, even praying for His enemies. More profoundly, through His atoning death on the cross, Christ bore the full weight of this pervasive human wickedness, offering redemption for those whose hearts are naturally inclined to evil. The transformative power of the Gospel means that those who were once enslaved to "devising mischief" and "abhorring not evil" can be given a new heart and a new spirit, as powerfully promised in [Ezekiel 36:26-27](/ezekiel/36-26-27 "Ezekiel 36:26-27 - A New Heart and a New Spirit"). Through union with Christ, believers are empowered by the Holy Spirit to "put off the old self, which is being corrupted by its deceitful desires, and to be made new in the attitude of your minds" ([Ephesians 4:22-24](/ephesians/4-22-24 "Ephesians 4:22-24 - Putting Off the Old Self")), learning to genuinely hate what is evil and cling to what is good, reflecting the very character of God Himself. Thus, Christ not only condemns the profound depravity of Psalms 36:4 but provides the only means by which humanity can be truly delivered from it and transformed into His likeness, leading to a life that delights in God's good and perfect "way" ([Matthew 7:13-14](/matthew/7-13-14 "Matthew 7:13-14 - The Narrow Gate")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Micah 2:1

¶ Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.

Proverbs 4:16

For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall.

Romans 12:9

[Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.

Isaiah 65:2

I have spread out my hands all the day unto a rebellious people, which walketh in a way [that was] not good, after their own thoughts;

Revelation 2:2

I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

Psalms 97:10

Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

Amos 5:15

Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.