Text -- Psalms 36:8 (NET)

36:8 They are filled with food from your house, and you allow them to drink from the river of your delicacies.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 36:8

Who trust in thee, as he now said.

Wesley: Psa 36:8

With those delightful provisions, which thou hast prepared for them in heaven.

Wesley: Psa 36:8

Which denotes both their plenty, and their perpetuity.

JFB: Psa 36:8

Richness.

JFB: Psa 36:8

Residence--for the privileges and blessings of communion with God (Psa 23:6; Psa 27:4).

JFB: Psa 36:8

Plenteous supply; may allude to Eden.

Clarke: Psa 36:8

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

Clarke: Psa 36:8

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.

Calvin: Psa 36:8

8.They shall be abundantly satisfied with the fatness of that house I have no doubt that by the fatness of God’s house the prophet means the abundance of good things which is not designed for all men indiscriminately, but is laid up in store for the children of God who commit themselves wholly to his protection. Some restrict the expression to spiritual graces; but to me it seems more likely, that under it are comprehended all the blessings that are necessary to the happiness and comfort of the present life, as well as those which pertain to eternal and heavenly blessedness. It ought, however, to be observed, that in the style of speaking which the prophet here employs, the use of earthly blessings is connected with the gracious experience of faith, in the exercise of which we can alone enjoy them rightfully and lawfully to our own welfare. When the ungodly glut themselves with the abundance of God’s benefits, their bodies indeed grow fat like the flesh of cattle or swine, but their souls are always empty and famished. It is the faithful alone, as I have said, who are satisfied with the goodness of God towards them, because it is to them a pledge of his fatherly love. The expression meat and drink denotes a complete and perfect fullness, and the term river, ¹⁰ denotes an overflowing abundance.

TSK: Psa 36:8

abundantly : Psa 16:11, Psa 17:15, Psa 63:5, Psa 65:4; Son 5:1; Isa 25:6, Isa 55:1, Isa 55:2; Jer 31:12-14; Zec 9:17; Mat 5:6; Joh 7:37

satisfied : Heb. watered, Yirweyun , ""they shall be saturated,""as a thirsty field by showers from heaven. Isa 58:11

and thou : Psa 16:11, Psa 46:4; Job 20:17; Isa 43:20, Isa 48:21; Rev. 22:1-17

thy pleasures : Or, adanacha , ""thy pleasure,""as four manuscripts, read; in which there is probably a reference to the garden of Eden, and the river that ran through, and watered it.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 36:8

They shall be abundantly satisfied - Margin, "watered."That is, all who thus put their trust in the mercy of God. The Hebrew word - רוה râvâh - means to drink to the full; to be satisfied, or sated with drink; or to be satisfied or filled with water, as the earth or fields after an abundant rain: Isa 34:7; Psa 65:10. The state referred to by the word is that of one who was thirsty, but who has drunk to the full; who feels that his desire is satisfied:

(a) He has found that which is adapted to his wants, or which meets his needs, as water does the wants of one who is a thirst;

(b) He has found this "in abundance."

There is no lack, and he partakes of it in as large measure as he chooses. So the weary and thirsty traveler, when he finds in the desert a "new and untasted spring,"finds that which he needs, and drinks freely; and so the sinner - the dying man - the man who feels that there is nothing in the world that can satisfy him:

(1) finds in the provisions of the gospel that which exactly meets the needs of his nature, and

(2) he finds it in abundance.

With the fatness - The word used here means properly "fatness"or "fat:"Jdg 9:9. Then it means "fat food,"or "sumptuous food,"Job 36:16; Isa 55:2; Jer 31:14. It is connected here with the word "drink,"or "drink in,"because this kind of food was "sucked"in at the mouth, and the mode of partaking of it resembled the act of drinking. Gesenius. The allusion is the same as that which so often occurs in the Scriptures, where the provisions of salvation are represented as a "feast,"or where the illustration is drawn from the act of eating or drinking.

Of thy house - Furnished by thy house, or in the place of public worship. God is represented as the Head or Father of a family, and as providing for the wants of his children. Compare Psa 23:6; Psa 27:4.

And thou shalt make them drink - In allusion to the provisions of salvation considered as adapted to satisfy the needs of the thirsty soul.

Of the river - The abundance. Not a running fountain; not a gentle bubbling rivulet; not a stream that would soon dry up; but a "river,"large; full; overflowing; inexhaustible.

Of thy pleasures - Furnishing happiness or pleasure such as "thine"is. The pious man has happiness of the same "kind"or "nature"as that of God. It is happiness in holiness or purity; happiness in doing good; happiness in the happiness of others. It is in this sense that the friend of God partakes of His pleasure or happiness. Compare 2Pe 1:4. The following things, therefore, are taught by this verse:

(1) that God is happy;

(2) that religion makes man happy;

(3) that his happiness is of the same "kind"or "nature"as that of God;

(4) that this happiness is "satisfying"in its nature, or that it meets the real needs of the soul;

(5) that it is abundant, and leaves no want of the soul unsupplied; and

(6) that this happiness is to be found in an eminent degree in the "house of God,"or is closely connected with the public worship of God.

It is there that God has made provision for the wants of His people; and advancement in religion, and in the comforts of religion, will always be closely connected with the fidelity with which we attend on public worship.

Poole: Psa 36:8

They i. e. those children of men who trust in thee, as he now said,

shall be abundantly satisfied though now they are straitened, oppressed, and persecuted, yet they shall not only be protected and supported for the present, but in due time shall have all their wants and desires fully satisfied. Heb.

shall be made drunk i.e. shall be as it were overwhelmed with the plenty of it, which they shall no more be able to comprehend than a drunken man is able perfectly to understand and judge of things; and shall be free, as drunken men also are, from all cares and fears, either of not obtaining it, or of losing it.

With the fatness of thy house with those rich and delightful provisions which thou hast prepared for them in thy habitation, i.e. either,

1. In the tabernacle, where they used to feast upon the remainders of the sacrifices; to which also he seems here to allude. Or rather,

2. In heaven; which is called God’ s house, both in Scripture, as Joh 14:2 , and in divers ancient heathen authors. For the expressions here used are too magnificent to be bestowed upon those feasts, or indeed upon any of the enjoyments of this life, and do ill become him, who professedly disowns the having of his portion in this life , and declares his expectation of happiness in the next life, Psa 17:14,15 . And seeing it is apparent from Heb 11 , and from many other scriptures, both of the Old and New Testament, that both David, and Job, and Abraham, and the rest of the holy patriarchs and prophets, had a firm belief and hope of the future life, and their felicity therein; it seems most reasonable to understand all those passages of David and the other prophets of it, which naturally, and without any force, may be so understood; of which number certainly this verse and the following is one.

Drink: before they had fatness , i.e. fat meats; and now drink , to note the completeness of their feast.

Of the river which notes both their plenty, and their constancy and perpetuity.

Of thy pleasures which thou preparest, and which thou enjoyest; whence it is called the joy of the Lord, Mat 25:21 . Or this notes their great eminency; for things most excellent in their kinds are entitled to God, as the goodliest cedars, mountains, &c., are called cedars of God , mountains of God , &c.

Haydock: Psa 36:8

Evil. Repining (Menochius) at the ways of Providence, &c. (Calmet) (ver. 1.) ---

Reflect on God's will. (Haydock) ---

Laboras; sed in via Dei. (St. Augustine) ---

Hebrew, "be not angry nevertheless ( ac, a word which Houbigant deems useless) to do evil;" (Montanus) or "against the wicked," (Prin. dis.) as lehareah may be perhaps signified; though it is more usually taken for a verb, as the points decide. (Berthier)

Gill: Psa 36:8

They shall be abundantly sallied with the fatness of thy house,.... By his "house" is meant the church of God, of his building, and where he dwells; by the fatness of it the provisions there, the word and ordinances, and the blessings of grace which they hold forth; and especially Christ, the fatted calf, the bread of life, whose flesh is meat indeed, and whose blood is drink indeed, and which make a feast of fat things; and these they that trust in the Lord are welcome to eat and drink of abundantly, and to abundant satisfaction; see Mat 5:6, Psa 22:26;

and thou shall make them drink of the river of thy pleasure; the love of God, whose streams make glad the city of God; or the fulness of grace, which is in Christ, out of which believers draw with joy, and drink with pleasure; or eternal glory and happiness, enjoyed in the presence of God, in which is fulness of joy, and at whose right hand are pleasures for evermore; a never ceasing torrent of them.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Psa 36:8

They shall be abundantly ^{( g )} satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.

^{( g )} Only God's children have enough of all things both concerning this life and the life to come.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 36:1-12

1 The grievous estate of the wicked.

8 The excellency of God's mercy.

10 David prays for favour to God's children.

Maclaren: Psa 36:7-8

What Men Find Beneath The Wings Of God

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.'--Psalm 36:8-9.

In the preceding verses we saw a wonderful picture of the boundless perfections of God; His lovingkindness, faithfulness, righteousness, and of His twofold act, the depths of His judgments and the plainness of His merciful preservation of man and beast. In these verses we have an equally wonderful picture of the blessedness of the godly, the elements of which consist in four things: satisfaction, represented under the emblem of a feast; joy, represented under the imagery of full draughts from a flowing river of delight; life, pouring from God as a fountain; light, streaming from Him as source.

And this picture is connected with the previous one by a very simple link. Who are they who shall be abundantly satisfied'? The men who put their trust beneath the shadow of Thy wings.' That is to say, the simple exercise of confidence in God is the channel through which all the fulness of divinity passes into and fills our emptiness.

Observe, too, that the whole of the blessings here promised are to be regarded as present and not future. They shall be abundantly satisfied' would be far more truly rendered in consonance with the Hebrew: They are satisfied'; and so also we should read' Thou dost make them drink of the river of Thy pleasures; in Thy light do we see light.' The Psalmist is not speaking of any future blessedness, to be realised in some far-off, indefinite day to come, but of what is possible even in this cloudy and sorrowful life. My text was true on the hills of Palestine, on the day when it was spoken; it may be true amongst the alleys of Manchester today. My purpose at this time is simply to deal with the four elements in which this blessedness consists--satisfaction, joy, life, light.

I. Satisfaction: They Shall Be Abundantly Satisfied With The Fatness Of Thy House.'

Now, I suppose, there is a double metaphor in that. There is an allusion, no doubt, to the festal meal of priests and worshippers in the Temple, on occasion of the peace-offering, and there is also the simpler metaphor of God as the Host at His table, at which we are guests. Thy house' may either be, in the narrower sense, the Temple; and then all life is represented as being a glad sacrificial meal in His presence, of which' the meek shall eat and be satisfied,' or Thy' house' may be taken in a more general sense; and then all life is represented as the gathering of children round the abundant board which their Father's providence spreads for them, and as glad feasting in the mansions' of the Father's house.

In either case the plain teaching of the text is, that by the might of a calm trust in God the whole mass of a man's desires are filled and satisfied. What do we want to satisfy us? It is something almost awful to think of the multiplicity, and the variety, and the imperativeness of the raging desires which every human soul carries about within it. The heart is like a nest of callow fledglings, every one of them a great, wide open, gaping beak, that ever needs to have food put into it. Heart, mind, will, appetites, tastes, inclinations, weaknesses, bodily wants--the whole crowd of these are crying for their meat. The Book of Proverbs says there are three things that are never satisfied: the grave, the earth that is not fined with water, and the fire that never says, It is enough.' And we may add a fourth, the human heart, insatiable as the grave; thirsty as the sands, on which you may pour Niagara, and it will drink it all up and be ready for more; fierce as the fire that licks up everything within reach and still hungers.

So, though we be poor and weak creatures, we want much to make us restful. We want no less than that every appetite, desire, need, inclination shall be filled to the full; that all shall be filled to the full at once, and that by one thing; that all shall be filled to the full at once, by one thing that shall last for ever. Else we shall be like men whose store of provision gives out before they are half-way across the desert. And we need that all our desires shall be filled at once by one thing that is so much greater than ourselves that we shall grow up towards it, and towards it, and towards it, and yet never be able to exhaust or surpass it.

Where are you going to get that? There is only one answer, dear brethren! to the question, and that is-God, and God alone is the food of the heart; God, and God alone, will satisfy your need. Let us bring the full Christian truth to bear upon the illustration of these words. Who was it that said, I am the Bread of Life. He that cometh unto Me shall never hunger'? Christ will feed my mind with truth if I will accept His revelation of Himself, of God, and of all things. Christ will feed my heart with love if I will open my heart for the entrance of His love. Christ will feed my will with blessed commands if I will submit myself to His sweet and gentle, and yet imperative, authority. Christ will satisfy all my longings and desires with His own great fulness. Other food pails upon man's appetite, and we wish for change; and physiologists tell us that a less wholesome and nutritious diet, if varied, is better for a man's health than a more nutritious one if uniform and monotonous. But in Christ there are all constituents that are needed for the building up of the human spirit, and so we never weary of Him if we only know His sweetness. After a world of hungry men have fed upon Him, He remains inexhaustible as at the beginning; like the bread in His own miracles, of which the pieces that were broken and ready to be given to the eaters were more than the original stock, as it appeared when the meal began, or like the fabled feast in the Norse Walhalla, to which the gods sit down to-day, and to-morrow it is all there on the board, as abundant and full as ever. So if we have Christ to live upon, we shah know no hunger; and in the days of famine we shall be satisfied.'

O brethren! have you ever known what it is to feel that your hungry heart is at rest? Did you ever know what it is to say, It is enough'? Have you anything that satisfies your appetite and makes you blessed? Surely, men's eager haste to get more of the world's dainties shows that there is no satisfaction at its table. Why will you spend your money for that which is not bread, and your labour for that which satisfieth not,' as Indians in famine eat clay which fills their stomachs, but neither stays hunger, nor ministers strength? Eat and your soul shall live.

II. Now, Turn To The Next Of The Elements Of Blessedness Here, Joy.

Thou makest them drink of the river of Thy pleasures.'

There may be a possible reference here, couched in the word pleasures,' to the Garden of Eden, with the river that watered it parting into four heads; for Eden' is the singular of the word which is here translated pleasures' or delight.' If we take that reference, which is very questionable, there would be suggested the thought that amidst all the pain and weariness of this desert life of ours, though the gates of Paradise are shut against us, they who dwell beneath the shadow of the divine wing really have a paradise blooming around them; and have flowing ever by their side, with tinkling music, the paradisaical river of delights, in which they may bathe and swim, and of which they may drink. Certainly the joys of communion with God surpass any which unfallen Eden could have boasted.

But, at all events, the plain teaching of the text is that the simple act of trusting beneath the shadow of God's wings brings to us an ever fresh and flowing river of gladness, of which we may drink. The whole conception of religion in the Bible is gladsome. There is no puritanical gloom about it. True, a Christian man has sources of sadness which other men have not. There is the consciousness of his own sin, and the contest that he has daily to wage; and all things take a soberer colouring to the eye that has been accustomed to look, however dimly, upon God. Many of the sources of earthly felicity are dammed up and shut off from us if we are living beneath the shadow of God's wings. Life will seem to be sterner, and graver, and sadder than the lives that ring with idiot laughter solely,' and have no music because they have no melancholy in them. That cannot be helped. But what does it matter though two or three surface streams, which are little better than drains for sewage, be stopped up, if the pure river of the water of life' is turned into your hearts? Surely it will be a gain if the sadness which has joy for its very foundation is yours, instead of the laughter which is only a mocking mask for a death's head, and of which it is true that even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' Better to be sorrowful, yet always rejoicing,' than to be glad on the surface, with a perpetual sorrow and unrest gnawing at the root of your life.

And if it be true that the whole Biblical conception of religion is of a glad thing, then, my brother! it is your duty, if you are a Christian man, to be glad, whatever temptations there may be in your way to be sorrowful. It is a hard lesson, and one which is not always insisted upon. We hear a great deal about other Christian duties. We do not hear so much as we ought about the Christian duty of gladness. It takes a very robust faith to say, Though the fig-tree shall not blossom, neither shall fruit be in the vine, yet I will rejoice in the Lord, I will joy in the God of my salvation,' but unless we can say it, there is an attainment of Christian life yet unreached, to which we have to aspire.

But be that as it may, my point is simply this--that all real and profound possession of, and communion with, God in Christ will make us glad; glad with a gladness altogether unlike that of the world round about us, far deeper, far quieter, far nobler, the sister and the ally of all great things, of all pure life, of all generous and lofty thought. And where is it to be found? Only in fellowship with Him. The river of Thy pleasures' may mean something yet more solemn and wonderful than pleasures of which He is the Author. It may mean pleasures which He shares, the very delights of the divine nature itself. The more we come into fellowship with Him, the more shall we share in the very joy of God Himself. And what is His joy? He delights in mercy; He delights in self-communication: He is the blessed, the happy God, because He is the giving God. He delights in His love. He rejoices over' His penitent child with singing.'

In that blessedness we may share; or if that be too high and mystical a thought, may we not remember who it was that said: These things speak I unto you that My joy may remain in you'; and who it is that will one day say to the faithful servant: Enter thou into the joy of thy Lord'? Christ makes us drink of the river of His pleasures. The Shepherd and the sheep drink from the same stream, and the gladness which filled the heart of the Man of Sorrows, and lay deeper than all His sorrows, He imparts to all them that put their trust in Him.

So, dear brethren I what a blessing it is for us to have, as we may have, a source of joy, frozen by no winter, dried up by no summer, muddied and corrupted by no iridescent scum of putrefaction which ever mantles over the stagnant ponds of earthly joys! Like some citadel that has an unfailing well in its courtyard, we may have a fountain of gladness within ourselves which nothing that touches the outside can cut off. We have but to lap a hasty mouthful of earthly joys as we run, but we cannot drink too full draughts of this pure river of water which makes glad the city of God.

III. We Have The Third Element Of The Blessedness Of The Godly Represented Under The Metaphor Of Life, Pouring From The Fountain, Which Is God.

With Thee is the fountain of life.'

The words are true in regard to the lowest meaning of life'--physical existence--and they give a wonderful idea of the connection between God and all living creatures. The fountain rises, the spray on the summit catches the sunlight for a moment, and then falls into the basin, jet after jet springing up into the light, and in its turn recoiling into the darkness. The water in the fountain, the water in the spray, the water in the basin, are all one. Wherever there is life there is God. The creature is bound to the Creator by a mystic bond and tie of kinship, by the fact of life. The mystery of life knits all living things with God. It is a spark, wherever it burns, from the central flame. It is a drop, wherever it is found, from the great fountain. It is in man the breath of God's nostrils. It is not a gift given by a Creator who dwells apart, having made living things, as a watchmaker might a watch, and then seeing them go.' But there is a deep mystic union between the God who has life in Himself and all the living creatures who draw their life from Him, which we cannot express better than by that image of our text, With Thee is the fountain of life.'

But my text speaks about a blessing belonging to the men who put their trust under the shadow of God's wing, and therefore it does not refer merely to physical existence, but to something higher than that, namely, to that life of the spirit in communion with God, which is the true and the proper sense of life'; the one, namely, in which the word is almost always used in the Bible.

There is such a thing as death in life; living men may be' dead in trespasses and sins,' dead in pleasure,' dead in selfishness. The awful vision of Coleridge in the Ancient Mariner, of dead men standing up and pulling at the ropes, is only a picture of the realities of life; where, as on some Witches' Sabbath, corpses move about and take part in the activities of this dead world. There are people full of energy in regard of worldly things, who yet are all dead to that higher region, the realities of which they have never seen, the actions of which they have never done, the emotions of which they have never felt. Am I speaking to such living corpses now? There are some of my audience alive to the world, alive to animalism, alive to lust, alive to passion, alive to earth, alive perhaps to thought, alive to duty, alive to conduct of a high and noble kind, but yet dead to God, and, therefore, dead to the highest and noblest of all realities. Answer for yourselves the question--do you belong to this class?

There is life for you in Jesus Christ, who is the Life.' Like the great aqueducts that stretch from the hills across the Roman Campagna, His Incarnation brings the waters of the fountain from the mountains of God into the lower levels of our nature, and the fetid alleys of our sins. The cool, sparkling treasure is carried near to every lip. If we drink, we live. If we will not, we die in our sins, and are dead whilst we live. Stop the fountain, and what becomes of the stream? It fades there between its banks, and is no more. You cannot even live the animal life except that life were joined to Him. If it could be broken away from God it would disappear as the clouds melt in the sky, and there would be nobody, and you would be nowhere. You cannot break yourself away from God physically so completely as to annihilate yourself.

You can do so spiritually, and some of you do it, and the consequence is that you are dead, dead, DEAD! You can be made alive from the dead,' if you will lay hold on Jesus Christ, and get His life-giving Spirit into your hearts.

IV. Light. In Thy Light Shall We See Light.'

God is the Father of lights.' The sun and all the stars are only lights kindled by Him. It is the very crown of revelation that God is light, and in Him is no darkness at all.' Light seems to the unscientific eye, which knows nothing about undulations of a luminiferous ether, to be the least material of material things. All joyous things come with it. It brings warmth and fruitfulness and life. Purity, and gladness, and knowledge have been symbolised by it in all tongues. The Scripture uses light, and the sun, which is its source, as an emblem for God in His holiness, and blessedness, and omniscience. This great word here seems to point chiefly to light as knowledge.

This saying is true, as the former clause was, in relation to all the light which men have. The inspiration of the Almighty giveth him understanding.' The faculties by which men know, and all the exercise of those faculties, are His gift. It is in the measure in which God's light comes to the eye that the eye beholds. Light' may mean not only the faculty, but the medium of vision. It is in the measure in which God's light comes, and because His light comes, that all light of reason in human nature sees the truth which is its light. God is the Author of all true thoughts in all mankind. The spirit of man is a candle kindled by the Lord.

But as I said about life, so I say about light. The material or intellectual aspects of the word are not the main ones here. The reference is to the spiritual gift which belongs to the men who put their trust beneath the shadow of Thy wings.' In communion with Him who is the Light as well as the Life of men, we see a whole universe of glories, realities, and brightnesses. Where other eyes see only darkness, we behold the King in His beauty, and the land that is very far off.' Where other men see only cloudland and mists, our vision will pierce into the unseen, and there behold the things which are,' the only real things, of which all that the eye of sense sees are only the fleeting shadows, seen as in a dream, while these are the true, and the sight of them is sight indeed. They who see by the light of God, and see light therein, have a vision which is more than imagination, more than opinion, more than belief. It is certitude. Communication with God does not bring with it superior intellectual perspicuity, but it does bring a perception of spiritual realities and relations, which, in respect of clearness and certainty, may be called sight. Many of us walk in darkness, who, if we were but in communion with God, would see the lone hillside blazing with chariots and horses of fire. Many of us grope in perplexity, who, if we were but hiding under the shadow of God's wings, would see the truth and walk at liberty in the light, which is knowledge and purity and joy.

In communication with God, we see light upon all the paths of duty. It is wonderful how, when a man lives near God, he gets to know what he ought to do. That great Light, which is Christ, is like the star that hung over the Magi, blazing in the heavens, and yet stooping to the lowly task of guiding three wayfaring men along a muddy road upon earth. So the highest Light of God comes down to be a lantern for our paths and a light for our feet.'

And in the same communion with God, we get light in all seasons of darkness and of sorrow. To the upright there ariseth light in the darkness'; and the darkest hours of earthly fortune will be like a Greenland summer night, when the sun scarcely dips below the horizon, and even when it is absent, all the heaven is aglow with a calm twilight.

All these great blessings belong to-day to those who take refuge under the shadow of His wings. But blessed as the present experience is, we have to look for the perfecting of it when we pass from the fore-court to the inner sanctuary, and in that higher house sit with Christ at His table and feast at the marriage supper of the Lamb.' Here we drink from the river, but there we shall be carried up to the source. The life of God in the soul is here often feeble in its flow, a fountain sealed' and all but shut up in our hearts, but there it will pour through all our being, a fountain springing up into everlasting life. The darkness is scattered even here by beams of the true light, but here we are only in the morning twilight, and many clouds still fill the sky, and many a deep gorge lies in sunless shadow, but there the light shall be a broad universal blaze, and there shall be nothing hid from the heat thereof?'

Now, dear brethren! the sum of the whole matter is, that all this fourfold blessing of satisfaction, joy, life, light, is given to you, if you will take Christ. He will feed you with the bread of God; He will give you His own joy to drink; He will be in you the life of your lives, and the master-light of all your seeing.' And if you will not have Him, you will starve, and your lips will be cracked with thirst; and you will live a life which is death, and you will sink at last into outer darkness.

Is that the fate which you are going to choose? Choose Christ, and He will give you satisfaction, and joy, and life, and light.

MHCC: Psa 36:5-12

Men may shut up their compassion, yet, with God we shall find mercy. This is great comfort to all believers, plainly to be seen, and not to be taken away. God does all wisely and well; but what he does we know not now, it is time enough to know hereafter. God's loving-kindness is precious to the saints. They put themselves under his protection, and then are safe and easy. Gracious souls, though still desiring more of God, never desire more than God. The gifts of Providence so far satisfy them, that they are content with such things as they have. The benefit of holy ordinances is sweet to a sanctified soul, and strengthening to the spiritual and Divine life. But full satisfaction is reserved for the future state. Their joys shall be constant. God not only works in them a gracious desire for these pleasures, but by his Spirit fills their souls with joy and peace in believing. He quickens whom he will; and whoever will, may come, and take from him of the waters of life freely. May we know, and love, and uprightly serve the Lord; then no proud enemy, on earth or from hell, shall separate us from his love. Faith calleth things that are not, as though they were. It carries us forward to the end of time; it shows us the Lord, on his throne of judgment; the empire of sin fallen to rise no more.

Matthew Henry: Psa 36:5-12

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 (Rth 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, 1Co 13:12; 1Jo 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.

Keil-Delitzsch: Psa 36:5-9

(Heb.: 36:6-10) The poet now turns from this repulsive prospect to one that is more pleasing. He contemplates, and praises, the infinite, ever sure mercy of God, and the salvation, happiness, and light which spring from it. Instead of בּשּׁמים , the expression is בּהשּׁמים , the syncope of the article not taking place. בּ alternating with עד , cf. Psa 57:11, has here, as in Psa 19:5; Psa 72:16, the sense of touching or reaching to the spot that is denoted in connection with it. The poet describes the exaltation and super-eminence of divine mercy and faithfulness figuratively, after earthly standards. They reveal themselves on earth in a height that reaches to the heavens and extends to שׁחקים , i.e., the thin veil of vapour which spreads itself like a veil over the depths of the heavens; they transcend all human thought, desire, and comprehension (Psa 103:11, and cf. Eph 3:18). The צדקה (righteousness) is distinguished from the אמונה (faithfulness) thus: the latter is governed by the promises of God, the former by His holiness; and further, the latter has its being in the love of God, the former, on the other hand, manifests itself partly as justifying in mercies, and partly as avenging in wrath. Concerning the righteousness, the poet says that it is like the mountains of God, i.e., (cf. cedars of God, Psa 80:11) unchangeably firm (Psa 111:3), like the giant primeval mountains which bear witness to the greatness and glory of God; concerning God's judgments, that they are "a great deep,"incomprehensible and unsearchable ( ἀνεξερεύνηται , Rom 11:33) as the great, deep-surging mass of waters in the lower parts of the earth, which becomes visible in the seas and in the rivers. God's punitive righteousness, as at length becomes evident, has His compassion for its reverse side; and this, as in the case of the Flood (cf. Jon 4:11), embraces the animal world, which is most closely involved, whether for weal or for woe, with man, as well as mankind.

Lost in this depth, which is so worthy of adoration, the Psalmist exclaims: How precious (cf. Psa 139:17) is Thy mercy, Elohim! i.e., how valuable beyond all treasures, and how precious to him who knows how to prize it! The Waw of וּבני is the explicative Waw = et hoc ipsum quod . The energetic form of the future, יחסיוּן , has the pre-tonic Kametz, here in pause, as in Psa 36:8; Psa 39:7; Psa 78:44. The shadow of God's wings is the protection of His love, which hides against temptation and persecution. To be thus hidden in God is the most unspeakable blessedness, Psa 36:9 : they satiate themselves, they drink full draughts of "the fatness of Thy house."The house of God is His sanctuary, and in general the domain of His mercy and grace. דּשׁן (cf. טוּב , Psa 65:5) is the expression for the abundant, pleasant, and powerful gifts and goods and recreations with which God entertains those who are His; and רוה (whence ירוין , as in Deu 8:13; Isa 40:18) is the spiritual joy of the soul that experiences God's mercy to overflowing. The abundant fare of the priests from Jahve's table (vid., Jer 31:14), and the festive joy of the guests at the shelamim-offering, i.e., the communion-offering, - these outward rites are here treated according to their spiritual significance, receive the depth of meaning which radically belongs to them, and are ideally generalized. It is a stream of pleasures ( עדנים ) with which He irrigates and fertilizes them, a paradisaic river of delights. This, as the four arms of the river of Paradise had one common source (Gen 2:10), has its spring in God, yea, God is the fountain itself. He is "the fountain of life"(Jer 2:13); all life flows forth from Him, who is the absolutely existing and happy One. The more inwardly, therefore, one is joined to Him, the fuller are the draughts of life which he drinks from this first fountain of all life. And as God is the fountain of life, so also is He the fountain of light: "In Thy light do we see light;"out of God, seeing we see only darkness, whereas immersed in God's sea of light we are illumined by divine knowledge, and lighted up with spiritual joy. The poet, after having taken a few glimpses into the chaos of evil, here moves in the blessed depths of holy mysticism [ Mystik , i.e., mysticism in the good sense - true religion, vital godliness], and in proportion as in the former case his language is obscure. So here it is clear as crystal.

Constable: Psa 36:1-12

Psalm 36

This psalm contains an oracle David received from the Lord concerning the wicked. In contrast to them, he rejoiced in the loyal love and righteousness of God.

"This is a psalm of powerful contrasts, a glimpse of human wickedness at its most malevolent, and divine goodness in its many-sided fullness. Meanwhile the singer is menaced by the one and assured of victory by the other. Few psalms cover so great a range in so short a space."⁹⁰

Constable: Psa 36:4-8

2. Reflection concerning the Lord 36:5-9

36:5-6 David delighted in meditating on God's attributes rather than disregarding Him. Instead of pushing God out of his world view the psalmist made Him the center of it. He gloried in God's loyal love, faithfulness, righteousness, and justice.

36:7-9 The result of this philosophy of life contrasts with that of the wicked (vv. 2-4). Because God is lovingly loyal, His people can find refuge in Him (cf. Ruth 2:12; Matt. 23:37). They also enjoy the provisions of His house. They experience a virtual paradise on earth as Adam and Eve did in Eden before the Fall. God provides life and the light of understanding for those who take Him into account.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 36 (Chapter Introduction)

Overview

Psa 36:1, The grievous estate of the wicked; Psa 36:8, The excellency of God’s mercy; Psa 36:10, David prays for favour to God’s children.

This Psalm is supposed by some to have been composed by David at the beginning of Saul’s persecutions; but Calmet and others, on good grounds, are of opinion that it was written during the Babylonian captivity.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 36 (Chapter Introduction)

THE ARGUMENT

This Psalm seems to have been composed by David when he was persecuted by Saul and his courtiers; upon which occasion he enlargeth his thoughts further, and contemplates the sad state and condition of the world and of the church at that time, in which wickedness of all sorts greatly abounded, and seemed to prosper; and withal, he declares the great felicity and safety of God’ s people, and gives an account of their supports and comforts, under the sense of these public disorders and mischiefs.

i.e. One wholly and resolvedly devoted to the service of God, both in my public and private capacity. This title is, as I remember, but twice used in this book, Psa 18:1 , (of which see there,) and in this Psalm, where it seems to be prefixed as a public protestation of his resolution to cleave unto the Lord in this time of general corruption, of which he is now going to speak.

David showeth the grievous state of the wicked, Psa 36:1-4 ; the excellency of God’ s mercy, Psa 36:5-9 ; and prayeth for favour to the children of God, Psa 36:10-12 .

When I consider the great and manifold transgressions of ungodly men, I conclude within myself that they have cast off all fear, and sense, and serious belief of the Divine Majesty.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 36 (Chapter Introduction)

(Psa 36:1-4) The bad state of the wicked.

(Psa 36:5-12) The goodness of God.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 36 (Chapter Introduction)

It is uncertain when, and upon what occasion, David penned this psalm, probably when he was struck at either by Saul or by Absalom; for in it he complains of the malice of his enemies against him, but triumphs in the goodness of God to him. We are here led to consider, and it will do us good to consider seriously, I. The sinfulness of sin, and how mischievous it is (Psa 36:1-4). II. The goodness of God, and how gracious he is, 1. To all his creatures in general (Psa 36:5, Psa 36:6). 2. To his own people in a special manner (Psa 36:7-9). By this the psalmist is encouraged to pray for all the saints (Psa 36:10), for himself in particular and his own preservation (Psa 36:11), and to triumph in the certain fall of his enemies (Psa 36:12). If, in singing this psalm, our hearts be duly affected with the hatred of sin and satisfaction in God's lovingkindness, we sing it with grace and understanding.

To the chief Musician. A psalm of David the servant of the Lord.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 36 (Chapter Introduction)

INTRODUCTION TO PSALM 36

To the chief Musician, A Psalm of David, the servant of the Lord. This title, which the psalmist takes to himself, regards him not only as a creature, every man being the servant of the Lord as such, of right, though not in fact; but as a king, he being a minister of God for good to good men, and for evil to evil men; and also may respect him as a renewed man; and it is here used in opposition to and distinction from the wicked, who are the servants of sin and Satan, of whom he speaks in this psalm. The Syriac and Arabic versions in their titles suggest that this psalm was written when David was persecuted by Saul, and which is the sense of some interpreters; but R. Obadiah thinks Ahithophel is designed by the wicked man in it; and so it was penned on account of Absalom's rebellion.