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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.
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, 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.
(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).
The word for drunkenness, dearly beloved, is not always used in sacred Scripture for that failing only, but also for satiety.… Listen, after all, to David’s words: “They will become intoxicated from the richness of your house,” that is, they will be filled. [By contrast], those who give themselves up to drunkenness never have their fill; the more wine they imbibe, the more they burn with thirst, and indulgence proves to be a constant fueling of their thirst; by the time all that remains of the pleasure has disappeared, the thirst proves to be unquenchable and leads the victims of drunkenness to the very precipice.
"They shall be satiated with the fullness of Your House" [Psalm 36:8]. He promises us some great thing. He would speak it, and He speaks it not. Can He not, or do not we receive it? I dare, my Brethren, to say, even of holy tongues and hearts, by which Truth is declared to us, that it can neither be spoken, which they declared, nor even thought of. For it is a great thing, and ineffable; and even they saw through a glass darkly, as says the Apostle, "For now we see through a glass darkly; but then face to face." [1 Corinthians 13:12] Lo, they who saw through a glass darkly, thus burst forth. What then shall we be, when we shall see face to face? That with which they travailed in heart, and could not with their tongue bring forth, that men might receive it. For what necessity was there that he should say, "They shall be satiated with the fullness of Your House"? He sought a word whereby to express from human things what he would say; and because he saw that men drowning themselves in drunkenness receive indeed wine without measure, but lose their senses, he saw what to say; for when shall have been received that ineffable joy, then shall be lost in a manner the human soul, it shall become Divine, and be satiated with the fullness of God's House. Wherefore also in another Psalm it is said, "Your cup inebriating, how excellent is it!" With this cup were the Martyrs satiated when going to their passion, they knew not their own. What so inebriated as not to know a wife weeping, not children, not parents? They knew them not, they thought not that they were before their eyes. Wonder not: they were inebriated. Wherewith were they so? Lo, they had received a cup wherewith they were satiated. Wherefore he also gives thanks to God, saying, "What shall I render unto the Lord for all His benefits towards me? I will take the cup of Salvation, and call upon the Name of the Lord." Therefore, Brethren of men, let us be children and let us trust under the shadow of His wings and be satiated with the fullness of His House. As I could, I have spoken; and as far as I can I see; and how far I see, I cannot speak. "And of the torrent of Your Pleasure shall Thou give them to drink." A torrent we call water coming with a flood. There will be a flood of God's Mercy to overflow and inebriate those who now put their trust under the shadow of His wings. What is that Pleasure? As it were a torrent inebriating the thirsty. Let him then who thirsts now, lay up hope: whoso thirsts now, let him have hope; when inebriated, he shall have possession: before he have possession, let him thirst in hope. "Blessed are they which do hunger and thirst after righteousness, for they shall be filled." [Matthew 5:6]
“They will become inebriated,” an expression that usually describes the corrupt habit of people who become inundated with too much wine and become sluggish by this affliction of their mind, is here directed to the situation of good people. So this heavenly inebriation blocks the remembrance of worldly matters and causes fleshly things to depart from the mind, just like the intoxication of wine separates our actions from our senses.… What an incredibly praiseworthy inebriation! This intoxication we must pursue in all our prayers as the source of moderation and for the soundness of mind that is acquired through it. This inebriation does not produce tipsiness, confusion, delirium or blackouts. But the healthier the soul becomes, the more it is filled with drunkenness. So let us consume this drink eagerly, not with our physical lips, but with the purest disposition of the heart. From this drink one does not receive temporal happiness, but rather the joys of eternal life.
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SUMMARY
Psalms 36:8 offers a profound declaration of God's lavish provision and the deep, enduring satisfaction found exclusively in His presence. It paints a vivid picture of believers being fully nourished and refreshed by the very essence of God's goodness, contrasting sharply with the fleeting and deceptive pursuits of the wicked described earlier in the psalm. This verse serves as a powerful testament to the overflowing blessings available to those who take refuge in the Almighty, promising a divine abundance that transcends all earthly desires and brings complete spiritual fulfillment.
CONTEXT
Literary Context: Psalm 36 opens with a stark portrayal of the wicked, detailing their internal depravity, deceitful actions, and rejection of God's fear (vv. 1-4). Their self-exaltation and pursuit of evil stand in stark contrast to the divine character. However, the psalm undergoes a dramatic shift in focus from human sinfulness to the magnificent attributes of God (vv. 5-7). The psalmist, David, extols God's steadfast love (hesed), faithfulness, righteousness, and justice, which are so vast they reach to the heavens and encompass all creation. Verse 8, therefore, emerges as a direct and glorious consequence of God's boundless character, promising abundant provision and delight for those who trust in such a magnificent God and find shelter under His wings, as mentioned in Psalm 36:7. This verse sets the stage for further declarations of divine light and life in Psalm 36:9.
Historical & Cultural Context: The imagery in Psalms 36:8 draws heavily on ancient Near Eastern concepts of abundance, hospitality, and divine provision. "The house" (Hebrew: bayith) would immediately evoke the Temple in Jerusalem for an Israelite, the central place of God's presence, worship, and sacrificial provision. "Fatness" (deshen) was a term associated with the richest parts of sacrifices, symbolizing the choicest blessings and prosperity, often linked to agricultural fertility and well-being in the Promised Land. Rivers were vital sources of life, sustenance, and refreshment in arid climates, making the "river of thy pleasures" a powerful image of inexhaustible, life-giving joy. The concept of God providing shelter and sustenance was deeply embedded in Israel's covenant relationship with Yahweh, recalling His provision in the wilderness and His promise of a land flowing with milk and honey, as seen in passages like Exodus 3:8.
Key Themes: This verse powerfully contributes to several overarching themes within the Psalter and broader biblical theology. Firstly, it highlights Divine Abundance and Satisfaction, emphasizing that God's provision is not merely sufficient but lavish and overflowing, leading to complete fulfillment. This satisfaction is found directly in God's "house," symbolizing His presence and fellowship, echoing themes of intimacy and communion found in Psalm 23:5. Secondly, it underscores True Joy and Pleasure, portraying God as the sole source of pure, constant, and deeply fulfilling delight, unlike the fleeting pleasures of the world. The imagery of a "river of thy pleasures" evokes a sense of paradise and spiritual refreshment, a concept also seen in Psalm 16:11. Lastly, it firmly establishes God as the Ultimate Source of all good things. The active voice, "thou shalt make them drink," stresses that all true contentment, joy, and spiritual sustenance flow directly from His benevolent hand and His unchanging, generous character, reinforcing the theme of divine sovereignty and grace.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 36:8 is rich in Imagery, painting vivid pictures of divine provision and satisfaction. The phrase "fatness of thy house" employs a Metaphor, comparing God's abundant blessings to the choicest, richest portions of food, suggesting complete nourishment and prosperity. The "river of thy pleasures" is another powerful Metaphor and Imagery, depicting God's joy and delight as an inexhaustible, flowing source of refreshment, reminiscent of the life-giving rivers in paradise. The two clauses of the verse exhibit Synonymous Parallelism, where the second line reiterates and amplifies the thought of the first, both emphasizing the overflowing nature of God's provision and the deep satisfaction experienced by those who dwell in His presence. The use of such rich imagery serves to convey the immeasurable and transcendent nature of God's goodness, making His blessings tangible and appealing to the human desire for fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse beautifully articulates the depth of God's provision and the ultimate source of human flourishing. Theologically, it underscores God's character as a benevolent and generous provider, whose nature is to give life, joy, and abundance to those who seek Him. It challenges the common human tendency to seek satisfaction in fleeting worldly pleasures, redirecting the gaze to God as the sole fountain of true and lasting contentment. The "fatness of thy house" speaks to the spiritual nourishment and security found in communion with God, while the "river of thy pleasures" points to the pure, unadulterated joy that flows from His very being, a joy that is not dependent on circumstances but on His unchanging presence. This divine satisfaction is a foretaste of the eternal delight awaiting believers in God's presence, a promise of inexhaustible joy and spiritual sustenance.
REFLECTION AND APPLICATION
For believers today, Psalms 36:8 serves as a profound invitation and a powerful reminder that true, lasting, and overflowing satisfaction is found not in the pursuit of worldly wealth, fleeting pleasures, or human achievements, but in a deep, abiding relationship with God. It calls us to shift our desires from what the world offers to what God alone can provide – an abundance of spiritual blessings, joy, peace, and contentment that surpasses all understanding. When we intentionally draw near to God, seeking His presence and trusting in His generous nature, He promises to fill us to overflowing. This verse encourages us to make God's "house"—His presence, His Word, His community—our primary dwelling place, knowing that there we will find our deepest delight and an inexhaustible source of spiritual refreshment. It challenges us to examine where we are truly seeking satisfaction and to reorient our hearts towards the one true source of life and pleasure, trusting in His unfailing provision.
Questions for Reflection
FAQ
Who are "they" who shall be abundantly satisfied in this verse?
Answer: "They" refers to those who take refuge in God, as indicated in the preceding verse, Psalm 36:7, which states, "How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings." These are the righteous, the faithful, those who acknowledge God's steadfast love and choose to dwell in His presence, contrasting sharply with the wicked described in Psalm 36:1-4.
What does "the fatness of thy house" specifically mean?
Answer: "The fatness of thy house" is a rich metaphor for the choicest, most abundant, and nourishing provisions that God offers within His dwelling place or presence. In ancient Israel, "fatness" (deshen) was associated with the richest parts of animal sacrifices, symbolizing the best and most blessed portions. "Thy house" refers to God's sanctuary, the Temple, or more broadly, His divine presence and fellowship. Therefore, the phrase signifies the complete, overflowing spiritual and perhaps even physical blessings, sustenance, and prosperity that come from being in intimate communion with God and dwelling in His spiritual abode. It implies a lavish, satisfying provision that leaves one spiritually full and content, far exceeding mere sufficiency.
CHRIST-CENTERED FULFILLMENT
Psalms 36:8 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's "house," for in Him "dwells all the fullness of the Godhead bodily" (Colossians 2:9). Through Christ, believers are brought into the most intimate fellowship with God, becoming part of His spiritual temple (Ephesians 2:19-22). The "fatness" of God's house, symbolizing abundant provision and spiritual nourishment, is perfectly realized in Christ, who declared, "I am the bread of life; whoever comes to me shall not hunger" (John 6:35). He offers not just sufficiency but "life, and that they may have it more abundantly" (John 10:10). Furthermore, the "river of thy pleasures" finds its ultimate source in Jesus, who cried out, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). He is the true and inexhaustible fountain of living water, satisfying the deepest longings of the soul with pure, eternal joy and pleasure that flows from the very heart of God, secured for us through His sacrifice and resurrection. In Christ, we are not just satisfied; we are eternally delighted in God.