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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.
But people will hope in the shadow of your wings; that is, they have you as helper and protector, and they will be illuminated and spiritually refreshed by Christ—the true light and spring of life [who is] with you.
(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).
Because he said, Your Mercy is in the Heavens, that it may be known to be also on earth, he said, "O Lord, You save man and beast, as Your Mercy is multiplied, O God" [Psalm 36:7]. Great is Your Mercy, and manifold is Your Mercy, O God; and that showest Thou both to man and beast. For from whom is the saving of men? From God. Is not the saving of beasts also from God? For He who made man, made also beasts; He who made both, saves both; but the saving of beasts is temporal. But there are who as a great thing ask this of God, which He has given to beasts. "Your Mercy, O God, is multiplied," so that not only unto men, but unto beasts also is given the same saving which is given to men, a carnal and temporal saving.
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SUMMARY
Psalms 36:7 magnificently proclaims the unparalleled and supremely valuable nature of God's steadfast love, referred to as "lovingkindness." This divine attribute is so profoundly excellent and trustworthy that it naturally draws humanity to seek and find secure refuge under the comprehensive and tender protection of God's benevolent care. The verse stands as a powerful testament to God's character as the ultimate source of security and trust, inviting all people to shelter in His unfailing faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 36:7 employs several potent literary devices to convey its profound message with emotional and theological depth. The verse opens with an Exclamation, "How excellent [is] thy lovingkindness, O God!", immediately signaling a tone of awe, wonder, and profound adoration for God's character. This sets the emotional and theological stage, inviting the reader into a posture of worship. The most prominent device is the rich Metaphor of "under the shadow of thy wings." This imagery evokes both the tender, protective care of a mother bird sheltering her young and the majestic, holy presence of God symbolized by the cherubim's wings over the Ark of the Covenant. This dual imagery powerfully communicates divine protection, intimate security, and a sacred refuge. Furthermore, the verse implicitly uses Juxtaposition when read in its broader context within Psalms 36. It sharply contrasts the excellence of God's lovingkindness with the pervasive wickedness and lack of fear of God described in the psalm's opening verses, highlighting God as the ultimate antidote, the only true refuge, and the source of hope in a world marred by sin and depravity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 36:7 is a profound theological cornerstone, asserting that God's "lovingkindness" (חֶסֶד, chesed) is not merely an attribute but the very essence of His being, so magnificent and trustworthy that it compels humanity to seek refuge in Him. This concept of chesed is foundational to the biblical understanding of God's covenant relationship with His people, signifying His unwavering loyalty, mercy, and faithfulness that transcends all human failure. It is the divine characteristic that undergirds all of God's redemptive acts throughout salvation history, from His promises to Abraham to the establishment of the Mosaic Covenant and beyond. The "shadow of His wings" imagery connects directly to the pervasive biblical theme of divine omnipresence and protection, assuring believers of a secure sanctuary in the face of all dangers and anxieties. This verse thus speaks to the very nature of God as utterly trustworthy and supremely good, inviting a response of complete reliance and confident faith from all who recognize His glory and unfailing love.
REFLECTION AND APPLICATION
In a world often characterized by profound uncertainty, pervasive fear, and unsettling instability, Psalms 36:7 offers a profound and unwavering anchor for the soul. It serves as a vital reminder that our ultimate security, enduring peace, and true solace are not found in fleeting human institutions, personal achievements, or accumulating material possessions, but solely and exclusively in the "excellent lovingkindness" of God. This verse is a compelling invitation to actively and consciously place our complete trust in His unfailing character and His boundless love. When we find ourselves overwhelmed by life's myriad challenges, feeling vulnerable to external threats, or burdened by internal anxieties and worries, the tender imagery of finding shelter "under the shadow of His wings" provides an immediate and profound spiritual haven. It encourages us to draw near to God with confidence, to lean fully into His protective and nurturing care, and to experience the deep, abiding peace that comes from knowing we are shielded by His boundless love and unwavering faithfulness. This trust is not a passive resignation but an active, daily reliance—a deliberate decision to surrender our fears, anxieties, and uncertainties to the One who is supremely trustworthy, eternally good, and infinitely capable of providing for our every need.
Questions for Reflection
FAQ
What does "excellent" mean in the context of God's lovingkindness?
Answer: The Hebrew word translated "excellent" is yâqâr (יָקָר, H3368), which carries the meanings of precious, valuable, weighty, rare, or glorious. When applied to God's lovingkindness, it signifies that His steadfast love and mercy are not merely good, but supremely valuable, beyond measure, and deserving of the highest esteem. It implies a quality that is unique, magnificent, and profoundly significant, emphasizing the unparalleled worth and profound impact of God's loyal love on humanity. It is a love that is not cheap or common, but glorious and weighty in its divine essence, reflecting God's own transcendent nature.
Why does the verse use the imagery of "under the shadow of thy wings" for trust?
Answer: This powerful and tender imagery draws from two primary sources, both deeply comforting and significant in ancient Israelite culture. Firstly, it evokes the tender and fierce protection of a mother bird gathering her young under her wings to shield them from predators or harsh weather, as beautifully depicted in God's care for Israel in Deuteronomy 32:11. This conveys intimate, nurturing, and comprehensive care. Secondly, it alludes to the wings of the cherubim that overshadowed the Ark of the Covenant in the Tabernacle and Temple (e.g., Exodus 25:20), symbolizing God's holy, immediate, and protective presence dwelling among His people. Thus, "under the shadow of thy wings" represents a place of ultimate security, intimate refuge, and divine presence, where one is completely shielded from danger and finds profound peace and comfort in God's ever-present care.
How does this verse relate to the broader message of Psalm 36?
Answer: Psalms 36:7 serves as a crucial pivot and theological anchor within the psalm. The opening verses (vv. 1-4) vividly describe the pervasive wickedness and lack of fear of God among the ungodly, setting a dark backdrop of human depravity. In stark contrast, verses 5-9 then extol the boundless and transcendent attributes of God, with verse 7 specifically highlighting His "excellent lovingkindness" as the foundation for human trust and refuge. This powerful juxtaposition underscores that while human sin is deep and pervasive, God's character is infinitely greater and provides the only true hope and security. The psalm concludes with a prayer (vv. 10-12) rooted in the very attributes of God described in verse 7, asking for continued lovingkindness and righteousness, thereby demonstrating that God's unfailing character is the basis for both human hope and divine intervention in a fallen world.
CHRIST-CENTERED FULFILLMENT
Psalms 36:7 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "excellent lovingkindness" (חֶסֶד, chesed) of God, so wonderfully praised by the psalmist as boundless and supremely valuable, is nowhere more fully revealed and tangibly demonstrated than in Jesus. He is the very embodiment of God's steadfast, covenantal love, actively displayed in His incarnation, His sinless life, His atoning death, and His glorious resurrection. The cross, in particular, stands as the supreme testament to God's chesed, where He, in His boundless love, provided the ultimate sacrifice for humanity's sin, as profoundly declared in John 3:16. When Jesus lamented over Jerusalem, expressing His desire to gather His people "as a hen gathereth her chickens under her wings" (Matthew 23:37), He Himself became the living manifestation of the "shadow of thy wings," offering divine protection and eternal refuge to all who would come to Him in faith. Through faith in Christ, "the children of men" truly "put their trust" in God, finding not merely temporary shelter but eternal salvation, reconciliation, and profound security in Him. He is our ultimate sanctuary, the Lamb of God who takes away the sin of the world (John 1:29), and the one in whom all the promises of God's excellent lovingkindness are "Yea, and in him Amen" (2 Corinthians 1:20).