Psalms 36:12

twis, that es the kynde [the whole generation] of wyked men; said in hym self, qwar man sees noght; that he trespas, that es, he synne at his wil, als [as if] God roght noght [did not care] qwat he did; and so it es sene, that the drede of God es noght by forehis een; for if he dred God, he durst noght so say." I believe these versions give the true sense of the passage. The psalmist here paints the true state of the Babylonians: they were idolaters of the grossest kind, and worked iniquity with greediness. The account we have in the book of Daniel of this people, exhibits them in the worst light; and profane history confirms the account. Bishop Horsley thinks that the word פשע pesha, which we render transgression, signifies the apostate or devil. The devil says to the wicked, within his heart, There is no fear; i.e., no cause of fear: "God is not before his eyes." Placing the colon after fear takes away all ambiguity in connection with the reading His heart, already contended for. The principle of transgression, sin in the heart, says, or suggests to every sinner, there is no cause for fear: go on, do not fear, for there is no danger. He obeys this suggestion, goes on, and acts wickedly, as "God is not before his eyes." Verse 2 For he flattereth himself - He is ruled by the suggestion already mentioned; endeavours to persuade himself that he may safely follow the propensities of his own heart, until his iniquity be found to be hateful. He sins so boldly, that at last he becomes detestable. Some think the words should be thus understood: "He smootheth over in his own eyes with respect to the finding out of his iniquity, to hate it. That is, he sets such a false gloss in his own eyes upon his worst actions, that he never finds out the blackness of his iniquity; which were it perceived by him, would be hateful even to himself." - Bishop Horsley. Verse 3 The words of his mouth are iniquity - In the principle; and deceit calculated to pervert others, and lead them astray. He hath left off to be wise, and to do good - His heart is become foolish, and his actions wicked. He has cut off the connection between himself and all righteousness. Verse 4 He deviseth mischief upon his bed - He seeks the silent and undisturbed watches of the night, in order to fix his plans of wickedness. He setteth himself - Having laid his plans he fixes his purpose to do what is bad; and he does it without any checks of conscience or abhorrence of evil. He is bent only on mischief, and lost to all sense of God and goodness. A finished character of a perfect sinner. Verse 5 Thy mercy, O Lord, is in the heavens - That is, thou art abundant, infinite in thy mercy; else such transgressors must be immediately cut off; but thy long-suffering is intended to lead them to repentance. Thy faithfulness reacheth unto the clouds - עד שחקים ad shechakim, to the eternal regions; above all visible space. God's faithfulness binds him to fulfill the promises and covenants made by his mercy. Blessings from the heavens, from the clouds, from the earth, are promised by God to his followers; and his faithfullness is in all those places, to distribute to his followers the mercies he has promised. Verse 6 Thy righteousness is like the great mountains - כהררי אל keharerey El, like the mountains of God; exceeding high mountains; what, in the present language of geology, would be called primitive mountains, those that were formed at the beginning; and are not the effects of earthquakes or inundations, as secondary and alluvial mountains are supposed to be. Thy judgments are a great deep - תהום רבה tehom rabbah, the great abyss; as incomprehensible as the great chaos, or first matter of all things which God created in the beginning, and which is mentioned Gen 1:2, and darkness was on the face, תהום tehom, of the deep, the vast profound, or what is below all conjecturable profundity. How astonishing are the thoughts in these two verses! What an idea do they give us of the mercy, truth, righteousness, and judgments of God! The old Psalter, in paraphrasing mountains of God, says, Thi ryghtwisnes, that es, ryghtwis men, er gastly hilles of God; for that er hee in contemplacioun, and soner resayves the lyght of Crist. Here is a metaphor taken from the tops of mountains and high hills first catching the rays of the rising sun. "Righteous men are spiritual hills of God; for they are high in contemplation, and sooner receive the light of Christ." It is really a very fine thought; and much beyond the rudeness of the times in which this Psalter was written. Man and beast - Doth God take care of cattle? Yes, he appoints the lions their food, and hears the cry of the young ravens; and will he not provide for the poor, especially the poor of his people? He will. So infinitely and intensely good is the nature of God, that it is his delight to make all his creatures happy. He preserves the man, and he preserves the beast; and it is his providence which supplies the man, when his propensities and actions level him with the beasts that perish. Verse 7 How excellent is thy loving-kindness - He asks the question in the way of admiration; but expects no answer from angels or men. It is indescribably excellent, abundant, and free; and, "therefore, the children of Adam put their trust under the shadow of thy wings." They trust in thy good providence for the supply of their bodies; they trust in thy mercy for the salvation of their souls. These, speaking after the figure, are the two wings of the Divine goodness, under which the children of men take refuge. The allusion may be to the wings of the cherubim, above the mercy-seat. Verse 8 They shall be abundantly satisfied - ירוין yirveyun, they shall be saturated, as a thirsty field is by showers from heaven. Inebriaduntur, they shall be inebriated - Vulgate. That sal be drunken of the plenteuoste of thi house. - Old Psalter. This refers to the joyous expectation they had of being restored to their own land, and to the ordinances of the temple. Of the river of thy pleasures - נחל אדניך nachal adaneycha, (or עדנך edencha, as in four MSS)., the river of thy Eden. They shall be restored to their paradisaical estate; for here is a reference to the river that ran through the garden of Eden, and watered it; Gen 2:10. Or the temple, and under it the Christian Church, may be compared to this Eden; and the gracious influences of God to be had in his ordinances, to the streams by which that garden was watered, and its fertility promoted. Verse 9 For with thee is the fountain of life - This, in Scripture phrase, may signify a spring of water; for such was called among the Jews living water, to distinguish it from ponds, tanks, and reservoirs, that were supplied by water either received from the clouds, or conducted into them by pipes and streams from other quarters. But there seems to be a higher allusion in the sacred text. כי עמך מקור חיים ki immecha mekor chaiyim, "For with thee is the vein of lives." Does not this allude to the great aorta, which, receiving the blood from the heart, distributes it by the arteries to every part of the human body, whence it is conducted back to the heart by means of the veins. As the heart, by means of the great aorta, distributes the blood to the remotest parts of the body; so, God, by Christ Jesus, conveys the life-giving streams of his providential goodness to all the worlds and beings he has created, and the influences of his grace and mercy to every soul that has sinned. All spiritual and temporal good comes from Him, the Father, through Him, the Son, to every part of the creation of God. In thy light shall we see light - No man can illuminate his own soul; all understanding must come from above. Here the metaphor is changed, and God is compared to the sun in the firmament of heaven, that gives light to all the planets and their inhabitants. "God said, Let there be light; and there was light; "by that light the eye of man was enabled to behold the various works of God, and the beauties of creation: so, when God speaks light into the dark heart of man, he not only beholds his own deformity and need of the salvation of God, but he beholds the "light of the glory of God in the face of Jesus Christ;" "God, in Christ, reconciling the world to himself." "In thy light shall we see light." This is literally true, both in a spiritual and philosophical sense. Verse 10 O continue thy loving-kindness - Literally, "Draw out thy mercy." The allusion to the spring is still kept up. Unto them that know thee - To them who acknowledge thee in the midst of a crooked and perverse generation. And thy righteousness - That grace which justifies the ungodly, and sanctifies the unholy. To the upriabt in heart - לישרי לב levishrey leb, to the straight of heart; to those who have but one end in view, and one aim to that end. This is true of every genuine penitent, and of every true believer. Verse 11 Let not the foot of pride come against me - Let me not be trampled under foot by proud and haughty men. Let not the hand of the wicked remove me - תנדני tenideni, shake me, or cause me to wander. Both these verses may have immediate respect to the captives in Babylon. The Jews were, when compared with the Babylonians, the people that knew God; for in Jewry was God known, Psa 76:1; and the psalmist prays against the treatment which the Jews had received from the proud and insolent Babylonians during the seventy years of their captivity: "Restore us to our own land; and let not the proud foot or the violent hand ever remove us from our country and its blessings; the temple, and its ordinances." Verse 12 There are the workers of iniquity fallen - There, in Babylon, are the workers of iniquity fallen, and so cast down that they shall not be able to rise. A prophecy of the destruction of the Babylonish empire by Cyrus. That it was destroyed, is an historical fact; that they were never able to recover their liberty, is also a fact; and that Babylon itself is now blotted out of the map of the universe, so that the site of it is no longer known, is confirmed by every traveler who has passed over those regions. The word שם sham, There, has been applied by many of the fathers to the pride spoken of in the preceding verse. There, in or by pride, says Augustine, do all sinners perish. There, in heaven, have the evil angels fallen through pride, says St. Jerome. There, in paradise, have our first parents fallen, through pride and disobedience. There, in hell, have the proud and disobedient angels been precipitated - Eusebius, etc. There, by pride, have the persecutors brought God's judgments upon themselves. See Calmet. But the first interpretation is the best. Introduction Godly directions for those who are in adversity not to envy the prosperity of the wicked, because it is superficial, and of short duration, vv. 1-22; to put their confidence in God, and live to his glory, as this is the sure way to be happy in this life, and in that which is to come, vv. 23-40. In the title this Psalm is attributed to David by the Hebrew, and by most of the Versions: but it is more likely it was intended as an instructive and consoling ode for the captives in Babylon, who might feel themselves severely tempted when they saw those idolaters in prosperity; and themselves, who worshipped the true God, in affliction and slavery. They are comforted with the prospect of speedy deliverance; and their return to their own land is predicted in not less than ten different places in this Psalm. This Psalm is one of the acrostic or alphabetical kind: but it differs from those we have already seen, in having two verses under each letter; the first only exhibiting the alphabetical letter consecutively. There are a few anomalies in the Psalm. The hemistich, which should begin with the letter ע ain, has now a ל lamed prefixed to the word with which it begins, לעולם leolam; and the hemistich which should begin with ת tau ( Psa 37:39 ) has now a ו vau prefixed, ותשועת utheshuath. It appears also that the letters ד daleth, כ caph, and ק koph, have each lost a hemistich; and ע ain, half a one. The manner ill which this Psalm is printed in Dr. Kennicott's Hebrew Bible gives a full view of all these particulars. To the English reader some slighter differences may appear; but it should be observed, that the verses in our English Bibles are not always divided as those in the Hebrew. In all the Psalms that have a title, the title forms the first verse in the Hebrew; but our translation does not acknowledge any of those titles as a part of the Psalm, and very properly leaves them out of the enumeration of the verses. Verse 1 Fret not thyself because of evil doers - It is as foolish as it is wicked to repine or be envious at the prosperity of others. Whether they are godly or ungodly, it is God who is the dispenser of the bounty they enjoy; and, most assuredly, he has a right t

The Amazing Goodness of God; Favour of God towards His People; 5 Thy mercy, O Lord , is in the heavens; and thy faithfulness reacheth unto the clouds. 6 Thy righteousness is like the great mountains; thy judgments are a great deep: O Lord , thou preservest man and beast. 7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. 8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. 9 For with thee is the fountain of life: in thy light shall we see light. 10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart. 11 Let not the foot of pride come against me, and let not the hand of the wicked remove me. 12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise. 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. iv. 1 ), no judgment nor justice, Isa. v. 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. lv. 8, 9 ; Hos. xi. 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, Ps. xcvii. 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, v. 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, Matt. xxiii. 37 . It was the character of proselytes that they came to trust under the wings of the God of Israel ( Ruth ii. 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, ( v. 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. lv. 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, Phil. iv. 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 Ps. xlvi. 4 . The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal, Rev. xxii. 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, Ps. xvi. 11 . [3.] Life and light shall be their everlasting bliss and portion, v. 9 . Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, v. 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, 1 Cor. xiii. 12 ; 1 John iii. 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. xxi. 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, v. 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. lxiv. 5 . 2. He prays for himself, that he might be preserved in his integrity and comfort ( v. 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 ( v. 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.

There - He seems as it were to point at the place, as if it were already done.