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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.
Human beings, being ignorant of the judgments of God, which are “a great abyss,” are accustomed to complain against God and to say, Why do unjust people and unjust robbers and impious and wicked ones suffer nothing adverse in this life but everything yields prosperity to them, honors, riches, power, health, and the health and strength of the body even serves them. On the contrary, innumerable tribulations come on the innocent and pious worshipers of God; they live rejected, humble, contemptible, under the blows of the powerful. Sometimes even more severe diseases dominate them in their body. But as I said, the ignorant complain about what order there is in the divine judgments. For however much more severely they want those to be punished whose power and iniquities they lament, there is that much greater necessity that the penalties be differed, that if they are not differed, … it is certain that they will be eternal and last forever. On the contrary, therefore, if they wanted good things to be given to the just and innocent in the present age, the good things themselves would also be temporal and would have to come to a quick end; but the more they are deferred into the future, by so much the more will they be perpetual and not know an end.
(Verse 6, 7, 8.) You will save people and animals, O Lord; for you have multiplied your mercy, O God. But the children of men will hope in the protection of your wings. They will be intoxicated with the abundance of your house, and you will give them to drink from the torrent of your pleasure. What are people and animals? Some are rational, others irrational. Rational beings are subject to judgment, while irrational beings receive mercy. Some are ruled, others are nurtured. Therefore he adds: But the sons of men will hope in the protection of your wings; that is, not the generation of vipers, but the sons of men who live in the image and likeness of God; they are not placed in pastures, but in banquets: for some are in the place of pastures, others in the privilege of sacraments. For the imperfect, there is the juice of milk; for the perfect, there is the table of refreshment, of which it is said: You have prepared a table before me (Psalm 23:5); in which there is living bread, that is, the Word of God; in which there is the oil of sanctification, with which the head of the just is anointed, and the inner sense is fortified, so that the oil of the sinner may be abolished; in which there is also a cup that intoxicates, how splendid, or how powerful! The Greek word κράτιστον can mean powerful, strong, or mighty; strong, in that it washes away vices and eliminates them. Therefore, the good drunkenness is that of a healing cup. But there is another drunkenness from an overflow of Scriptures. And there is another drunkenness through the infusion of the Holy Spirit. Indeed, those who spoke in different languages in the Acts of the Apostles (Acts 2:13), seemed to be full of new wine to those who were listening. Therefore, the house is the Church; abundance of the house, overflow of grace; a torrent of pleasure, the Holy Spirit.
And let not the name or manner of a torrent offend you, because sometimes it may be drier or more meager, so that its streams may cease. Our own stream has ceased, the spiritual stream of floodwaters has ceased at times among the people of the Jews. What shall I say? The stream has ceased; when the sea shall have ceased, as today's reading has taught us, with the Lord saying: Behold, with my rebuke I will make the sea desolate, and I will make their rivers a wilderness, and their fish shall dry up, so that the Jews, due to the dryness of their perfidy, cannot swim. Therefore, the torrent ceased because of the sacrileges of the Synagogue; for that people was dry in faith, barren in works, captive to sins. For what would flow to those who do not drink, but defile the sacred channels, when they kill the very source itself? The good torrent, which ceased for them, so that it might abound for us, and turn away the thirst of human desire, like a torrent in the south wind. Therefore, Scripture also says: Arise, north wind, and come, south wind (Song of Songs 4:16), which is accustomed to blow upon the little trees of paradise.
We have spoken of the meaning and even of the expression, why has he said 'torrent of pleasure' instead of 'rivers of pleasure,' as if from the torrent; unless it is because he wanted to express the greed of the drinkers, as if they wanted to drink the very torrent if they could? Perhaps this is the torrent of pleasure that we read about in Genesis (Gen. II, 10), the fountain that waters paradise and is divided into four rivers that surround the whole land. For from this source flow spiritual virtues: prudence, temperance, fortitude, justice. A good fountain of grace and splendor, of the same nature, whose river is spoken of in the following passage: The streams of the river make glad the city of God (Psalm 46:5).
(Verses 5, 6.) Finally, let us consider what follows. 'O Lord,' he says, 'in heaven is your mercy, and your faithfulness reaches to the clouds. Your righteousness is like the mountains of God; your judgments are like the deep abyss.' Did not Paul follow this passage to say: 'Wretched man that I am! Who will deliver me from this body of death?' But thanks be to God through Jesus Christ our Lord (Rom. 7:24-25). For when the human mind is troubled and we are weary from the difficulties and hardships of our struggles, we must seek the help of the Lord. Therefore, turning to the Lord, he invokes and implores Him to assist those who are laboring. Therefore, mercy must be sought from heaven, and the truth of God must be gathered from the oracles of the prophets, who, like clouds, cover the mysteries of divine knowledge. For God has placed darkness as His hiding place; so that you may first receive the rain of mystical fertility, and then, infused with heavenly dew, recognize the brightness of revealed light, so that you may say: From His fullness we have received (John 1:16). For who can easily comprehend the secrets of God, whose justice is like the mountains of God, or (as the Eagle has said) like strong mountains; because the precepts are full of strong virtue. Therefore, the Apostle, seeing that what he heard was sublime, says: O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and His ways unsearchable! For who has known the mind of the Lord? Or who has been His counselor (Romans 11:23-24)? Therefore, he compared the height of wealth to the height of mountains. Listen to which mountains. For the Son of God Himself is a great mountain (Isaiah 40:9); and therefore, ascend this mountain that proclaims the good news to Zion, so that you may be rooted and planted in Christ. The mountain is like the wisdom of God, the mountain is like righteousness, the mountain is like the knowledge of God, the mountain is like sanctification, the mountain is like redemption, the mountain is like resurrection. The Scriptures have shown us these mountains, which say: In Him you are in Christ Jesus, who has become wisdom for us from God, and righteousness, and sanctification, and redemption (I Cor. I, 30). And also because the Son of God became an angel to the angels, and a prophet to the prophets; whose judgments are like an abyss. Listen to this good news: One abyss calls upon another abyss in the voice of your waterfalls (Psal. XLI, 8); that is, the scripture of the Old Testament calls upon the arrangement of the New Testament for the completion of sanctification and the fullness of grace, with a certain sound and an overflow of spiritual abundance.
His decisions and decrees, which he applies in judging and examining human beings, are immeasurable, like the deep. Thus, it is impossible to find out why he allows righteous people often to suffer at the hands of the unrighteous, as I find happening in my own case. While the fact that his care and providence for us is wonderful is clear from his never allowing our sufferings to be unbearable, I am unable to discover precisely why he does not leave us in perfect peace but permits us for a time to be pursued unjustly by them. Hence, “your judgments” strike me as more inaccessible than any “deep.”
"Your Righteousness is like the mountains of God: Your Judgments are a great deep" [Psalm 36:6]. Who are the mountains of God? Those who are called clouds, the same are also the mountains of God. The great Preachers are the mountains of God. And as when the sun rises, he first clothes the mountains with light, and thence the light descends to the lowest parts of the earth: so our Lord Jesus Christ, when He came, first irradiated the height of the Apostles, first enlightened the mountains, and so His Light descended to the valley of the world. And therefore says He in a certain Psalm, "I lifted up my eyes unto the mountains, from whence comes my help." But think not that the mountains themselves will give you help: for they receive what they may give, give not of their own. And if you remain in the mountains, your hope will not be strong: but in Him who enlightens the mountains, ought to be your hope and presumption. Your help indeed will come to you through the mountains, because the Scriptures are administered to you through the mountains, through the great Preachers of the Truth: but fix not your hope in them. Hear what He says next following: "I lifted up my eyes unto the mountains, from whence comes my help." What then? Do the mountains give you help? No; hear what follows, "My help comes from the Lord, which made Heaven and earth." Through the mountains comes help, but not from the mountains. From whom then? "From the Lord, which made Heaven and earth."...
While those people turn their hand to such things as though no one were watching, you, Lord, possess immeasurable mercy, incalculable truth and righteousness comparable to the highest mountains. Now, your truth comes to human beings through the inspired authors as though through some clouds, regaling them with saving rain. “Your judgments are like the great deep”: possessing such wonderful truth and righteousness, why you show long-suffering I do not know; your judgments resemble the impenetrable depths. That is to say, just as the bottom of the sea is beyond human vision, so an understanding of your judgments is beyond our grasp.
The truth is Christ, whose justice is just like the mountains of God, whose judgments are an abyss, who saves people and beasts by his advent, that is, both Jews and Gentiles. For people who, being without hope, standing in the sin of Adam, hope in the protection of his wings, that is, in the expanse of his hands fixed on the cross.
An abyss is a depth of water that we can neither measure nor peer all the way into. Who could discern what lies within the deep ocean, or who could comprehend its broad-ranging spaces? So also we are neither able to embrace God’s judgments with our mind, nor are we able to define them through some action of reason.
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SUMMARY
Psalms 36:6 offers a breathtaking declaration of God's majestic character, employing vivid natural metaphors to portray His divine attributes. It asserts that God's righteousness is as immense and unyielding as the greatest mountains, His judgments as profound and unfathomable as the deepest oceans, and His providential care extends universally, sustaining both humanity and the entire animal kingdom. This verse thus stands as a powerful testament to the Lord's immutable perfection, infinite wisdom, and benevolent commitment to preserving all life, inviting awe and trust in His boundless goodness and reliability.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 36:6 is exceptionally rich in Nature Imagery, drawing profound theological meaning from the natural world to describe the indescribable attributes of God. The verse primarily employs Simile and Metaphor to convey God's character. "Thy righteousness [is] like the great mountains" is a clear Simile, directly comparing God's righteousness to the immensity, stability, and enduring presence of mountains. This evokes a sense of unshakeable foundation and visible majesty. Conversely, "thy judgments [are] a great deep" functions as a powerful Metaphor, equating God's judgments with the vast, mysterious, and unfathomable depths of the ocean. This suggests a wisdom that transcends human comprehension and operates on a scale beyond our grasp. The use of "great mountains" (often an idiom for superlative greatness, "mountains of God") and "great deep" (referring to the primeval abyss) also incorporates elements of Hyperbole and Superlative Language, emphasizing the absolute, boundless nature of God's attributes. The transition from abstract divine attributes (righteousness, judgments) to concrete, active engagement ("thou preservest man and beast") creates a powerful rhetorical flow, grounding God's majestic character in His tangible, benevolent interaction with His creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 36:6 profoundly articulates foundational truths of God's character, revealing Him as both transcendent in His justice and immanent in His care. The verse establishes the absolute reliability of God's moral order, presenting His righteousness as the unyielding standard against which all things are measured, and His judgments as the wise, though often mysterious, outworking of that righteousness. This divine consistency provides a secure anchor for faith in a world marked by change and uncertainty. Furthermore, the declaration of God's universal preservation underscores His benevolent sovereignty, reminding humanity that all life, from the grandest to the humblest, exists under His watchful and sustaining hand. This comprehensive portrayal of God invites both awe at His majesty and profound comfort in His constant providence, demonstrating that His character is the ultimate source of stability and life.
REFLECTION AND APPLICATION
Psalms 36:6 offers profound comfort and a powerful call to worship, inviting us to contemplate the vastness of God's character and His active involvement in our world. Understanding God's righteousness as stable and unshakeable, like the great mountains, provides a firm foundation for trust in a chaotic and often unjust world. When we face moral ambiguities or experience injustice, this verse reminds us that God's perfect standard endures, offering hope for ultimate vindication and restoration. Knowing that His judgments are profoundly wise, even when mysterious like the great deep, encourages humility and faith in His ultimate plan, especially when we cannot discern the reasons for suffering or difficult circumstances. This perspective frees us from the burden of needing to comprehend everything, allowing us to rest in His sovereign wisdom. Furthermore, the assurance that the LORD preserves both man and beast reminds us of His constant, benevolent care for all creation, including ourselves. This truth invites us to release anxieties about provision and safety, encouraging us to rest in His unwavering providence and to cultivate a deeper sense of gratitude for His sustaining hand in every aspect of life. It also challenges us to reflect God's care for creation in our own stewardship, recognizing the inherent value He places on all He has made.
Questions for Reflection
FAQ
How does God's preservation of "man and beast" relate to human responsibility for creation care?
Answer: Psalms 36:6 declares God's active role as the Sustainer of all life, from humanity to the animal kingdom, highlighting His benevolent providence. This divine care establishes a foundational truth: creation is valuable to God. While God is the ultimate Preserver, this does not negate human responsibility; rather, it informs it. As those created in God's image and given dominion over the earth (as seen in Genesis 1:28), humanity is called to steward creation responsibly, reflecting God's own care. Our role is to manage, protect, and cultivate the earth and its creatures, ensuring their flourishing. Therefore, God's preservation serves as both an example and an impetus for us to engage in ethical environmental practices and compassionate treatment of animals, aligning our actions with His divine character and purposes for creation. It implies that our care for creation is an extension of our worship and obedience to the Creator.
CHRIST-CENTERED FULFILLMENT
Psalms 36:6 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodies and reveals the attributes of God described by the psalmist. Christ is the very righteousness of God made manifest, not merely like the great mountains, but the unshakeable foundation of all divine justice and truth, as declared in 1 Corinthians 1:30. In Him, God's perfect standard is not only upheld but fully satisfied through His obedient life and atoning death, offering a righteousness that is freely imputed to believers. Furthermore, the judgments of God, which are a "great deep," are revealed and executed through Christ. He is the one appointed by the Father to be the ultimate Judge, as stated in John 5:22, yet His judgments are always perfectly just, wise, and merciful, even when their depths remain unfathomable to us. Finally, Christ is the supreme Preserver of both man and beast, and indeed, of all creation. Not only did all things come into being through Him and for Him, but "in him all things hold together" (Colossians 1:17). He is the one who sustains the universe by the word of His power (Hebrews 1:3), and more specifically, He is the Great Shepherd who lays down His life to preserve His sheep, granting them eternal life so that "no one will snatch them out of my hand" (John 10:28). Thus, the abstract attributes of God in Psalms 36:6 are made tangible, personal, and redemptive in the person and work of Jesus Christ, demonstrating His comprehensive sovereignty and benevolent care.