Verse-by-Verse Bible Commentary
Psalms 36:4

Clarke's Commentary

Verse Psalms 36:4. He deviseth mischief upon his bed — He seeks the silent and undisturbed watches of the night, in order to fix his plans of wickedness.

He setteth himself — Having laid his plans, he fixes his purpose to do what is bad; and he does it without any checks of conscience or abhorrence of evil. He is bent only on mischief, and lost to all sense of God and goodness. A finished character of a perfect sinner.

Bridgeway Bible Commentary

Psalms 36:0 Human sin and divine love

When people habitually do what they know is wrong, the principle of lawlessness takes control of their lives. It hardens their hearts against God and blinds their eyes to their own failures, so that they cannot see the terrible judgment for which they are heading (1-2). Their wrong attitude shows itself in deceitful speech, evil actions and mischievous plottings (3-4).
God, on the other hand, is characterized by covenant love that is limitless (5), acts of righteousness that are unshakable (6), and loving provision that is inexhaustible (7-9). Blessing awaits those who trust in his faithful love; devastating ruin, those who persist in their wickedness (10-12).

Coffman's Commentaries on the Bible

PORTRAIT OF THE WICKED MAN

“The transgression of the wicked saith within my heart, There is no fear of God before his eyes. For he flattereth himself in his own eyes, That his iniquity will not be found out and be hated. The words of his mouth are iniquity and deceit: He hath ceased to be wise and to do good. He deviseth iniquity upon his bed; He setteth himself in a way that is not good; He abhorreth not evil.”

This paragraph was understood by Delitzsch as, “The complaint of David regarding the moral corruption of his generation. These are reflections of the character of the times, and not of particular circumstances.”F. Delitzsch, Vol. V-B, p. 2.

The Hebrew text of these four verses is said by many scholars to be damaged and rather ambiguous. Many efforts have been made to solve the translation; but it is probably still doubtful, as indicated by the several marginal alternatives that are suggested in most versions.

The general idea here, however, is certainly clear enough. Sin is personified, and whispers in the heart of the sinner all kinds of inducements for continuation in his evil way. “There is no use to fear God.” “There is no danger in disobeying him.” “Your sins are not going to be discovered and hated.” Such evil counsel is indeed the message of all sin. As DeHoff wrote, “The devil always suggests that there is no danger in disobeying the commandments of God.”George DeHoff’s Commentary, Vol. III, p. 129.

“Saith within my heart” The use of the word `my’ here has led some scholars to suppose that David himself was sorely tempted by sin; but this is another one of the difficult problems in the psalm. Paul evidently applied the passage to wicked men generally.

The result of this description of Sin’s (Personified) assault upon the human heart invariably produces in the sinner who allows himself thus to be deceived, a status described by the last half of Psalms 36:1, “There is no fear of God before his eyes.” The apostle Paul quoted these words in Romans 3:18, applying them to the judicially hardened generations, both of Jews and Gentiles, who inhabited the earth at the First Advent of our Lord.

Kidner also thought that Paul’s quotation of this passage in the Romans context teaches us that, “We should see this portrait as that of Mankind, but for the Grace of God.”Derek Kidner, Vol. 1, p. 146.

“He flattereth himself in his own eyes” “The sinfulness of the wicked man deludes him into the belief that his wickedness is known to no one but himself.”The Pulpit Commentary, Vol. 8, p. 274. “This self-deception of the wicked is due to his deliberate blindness toward God: he shuts himself up within himself, and, by listening to the smooth words of his own oracle (Sin), persuades himself that he is immune from ultimate disgrace.”The New Bible Commentary, Revised, p. 473.

“He hath ceased to be wise and to do good” The wicked man described here is not one who never knew the truth, but he is one who has departed from it; and this corresponds exactly with what Paul taught concerning the whole race of wicked men in Romans 1:28 ff.

Psalms 36:3-4 describe the evil character of the deceived sinner: he is a liar; his words are evil; he is a deceiver; he is no longer wise; he no longer does good; even on his bed at night, he is scheming up more wickedness; and he no longer hates evil. Indeed, he loves evil.

“He setteth himself in a position that is not good” “Most diligently he takes up his position in the way that leads in the opposite direction from that which is good; his conscience is deadened against evil; there is not a trace of aversion to it to be found in him; he loves it with all of his soul.”F. Delitzsch, V-B, p. 5.

Barnes' Notes on the Whole Bible

He deviseth mischief upon his bed - Margin, as in Hebrew: “vanity.” That is, when he lies down; when he is wakeful at night; he plots some scheme of iniquity - some vain, wicked enterprise. So in Proverbs 4:16, “For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.”

He setteth himself - That is, he takes his stand or his position; he assumes this attitude. See Psalms 2:2, “The kings of the earth “set themselves,”” where the same word occurs. The meaning is that what is done by him is the result of a calm and deliberate purpose. It is not the effect of passion or temporary excitement, but it is a deliberate act in which the mind is made up to do the thing. The conduct here referred to is thus distinguished from rash and hasty acts, showing that this is the settled character of the man.

In a way that is not good - In a bad or wicked way; in a way in which no good can be found; in conduct which allows of no redeeming or mitigating circumstances, and for which there can be no apology.

He abhorreth not evil - He has no aversion to evil. He is not in any manner deterred from doing anything because it is wrong. The fact that it is sinful is not allowed to be a consideration affecting his mind in determining what he shall do. In other words, the moral quality of an action does not influence him at all in making up his mind as to how he shall act. If it is right, it is by accident, and not because he prefers the right; if it is wrong, that fact does not in any way hinder him from carrying his purpose into execution. This is, of course, the very essence of depravity.

Calvin's Commentary on the Bible

4.He meditates iniquity upon his bed Here the sacred writer shows that the wickedness of the ungodly man is of a secret and very determined character. It sometimes happens that many, who otherwise are not disposed to wickedness, err and fall into sin, because occasion presents itself all on a sudden; but David tells us, that the wicked, even when they are withdrawn from the sight of men, and in retirement, form schemes of mischief; and thus, although there is not presented before them any temptation, or the evil example of others to excite them to it, they, of their own accord, devise mischief, and urge themselves to it without being impelled by any thing else. Since he describes the reprobate by this distinguishing mark of character, that they devise mischief upon their beds, true believers should learn from this to exercise themselves when alone in meditations of a different nature, and to make their own life the subject of examination, so that they may exclude all evil thoughts from their minds. The Psalmist next refers to their stubbornness, declaring that they set themselves in a crooked and perverse way; that is to say, they purposely and wilfully harden themselves in doing evil. Finally, he adds the reason of their doing this: They abhor not evil Wilfully shutting their eyes, they rush forward in their headlong course till they spontaneously yield themselves the slaves of wickedness. Let us now shortly state the contrast between the ungodly and the people of God, contained in the preceding verses. The former deceive themselves by flattery; the latter exercise over themselves a strict control, and examine themselves with a rigid scrutiny: the former, throwing loose the reins, rush headlong into evil; the latter are restrained by the fear of God: the former cloak or disguise their offenses by sophistry, and turn light into darkness; the latter willingly acknowledge their guilt, and by a candid confession are brought to repentance: the former reject all sound judgment; the latter always desire to vindicate themselves by coming to the open light of day: the former upon their bed invent various ways of doing evil; the latter are sedulously on their guard that they may not devise or stir up within themselves any sinful desire: the former indulge a deep and fixed contempt of God; the latter willingly cherish a constant displeasure at their sins.

Smith's Bible Commentary

Psalms 36:1-12

Psalms 36:1-12 :

The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. For he flatters himself in his own eyes, until his iniquity be found to be hateful. The words of his mouth are iniquity and deceit: he hath left off to be wise and to do good. He devises mischief upon his bed; he sets himself in the way that is not good; he does not hate evil. Thy mercy, O LORD, is in the heavens; and thy faithfulness reaches to the clouds. Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast. How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures ( Psalms 36:1-8 ).

Can you foresee that, "Drinking of the rivers of God's pleasure"?

For with thee is the fountain of life: in thy light shall we see light. O continue thy loving-kindness unto them that know thee; and thy righteousness to the upright in heart. Let not the foot of pride come against me, and let not the hand of the wicked remove me. There are the workers of iniquity fallen: they are cast down, and shall not be able to rise ( Psalms 36:9-12 ).

And so the psalm you'll see in the first four verses, David is speaking again of the wicked and his enemies and the things that they were saying against him. And then in verse Psalms 36:5 , he turns to God, and to the mercy of the Lord, and the faithfulness of the Lord, and the righteousness of the Lord, and the judgments of the Lord, and the loving-kindness of God. And how blessed are those people who experience God's mercy and God's faithfulness and God's righteousness and His loving-kindness, but they shall be abundantly satisfied, drinking of the river of God's pleasures. "

Dr. Constable's Expository Notes

1. Revelation concerning the wicked 36:1-4

Dr. Constable's Expository Notes

Psalms 36

This primarily wisdom psalm, with elements of individual lament and praise, contains an oracle that David received from the Lord concerning the wicked. In contrast to them, he rejoiced in the loyal love and righteousness of God. One writer titled his exposition of this psalm, "Man at His Worst, God at His Best." [Note: Armerding, p. 76.]

"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." [Note: Kidner, p. 145.]

"The coexistence of three literary types within a poem of thirteen verses points up the limitations of the form-critical approach to the Psalter." [Note: Dahood, 1:218.]

Dr. Constable's Expository Notes

Without this dread of the Lord, the wicked boldly pursues evil continually. He silences his conscience and goes on speaking deceptively and acting vainly without any inner restraint.

"’Listen to your heart!’ the world tells us, forgetting that ’The heart is more deceitful than all else and is desperately sick; who can understand it?’ (Jeremiah 17:9, NASB)." [Note: Wiersbe, The . . . Wisdom . . ., p. 163.]

Gill's Exposition of the Whole Bible

He deviseth mischief upon his bed,.... He casts about in his mind on his pillow, when at leisure from all employment; and consults and contrives schemes how to compass his lusts, and to do injury to others, without doing which he cannot sleep;

he setteth himself in a way [that is] not good, in an evil way, which he chooses and delights in, and determines to continue in, he leaving the paths of righteousness to walk in the ways of darkness:

he abhorreth not evil; which is to be abhorred both because of its nature and effects; see Romans 12:9; but on the contrary he loves it, takes pleasure in doing it, and in them that commit it: thus, by his thoughts, words, and actions, he appears to be devoid of the fear of God.

Henry's Complete Commentary on the Bible

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

      1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.   2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.   3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.   4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.

      David, in the title of this psalm, is styled the servant of the Lord; why in this, and not in any other, except in Psalms 18:1 (title), no reason can be given; but so he was, not only as every good man is God's servant, but as a king, as a prophet, as one employed in serving the interests of God's kingdom among men more immediately and more eminently than any other in his day. He glories in it, Psalms 116:16. It is no disparagement, but an honour, to the greatest of men, to be the servants of the great God; it is the highest preferment a man is capable of in this world.

      David, in these verses, describes the wickedness of the wicked; whether he means his persecutors in particular, or all notorious gross sinners in general, is not certain. But we have here sin in its causes and sin in its colours, in its root and in its branches.

      I. Here is the root of bitterness, from which all the wickedness of the wicked comes. It takes rise, 1. From their contempt of God and the want of a due regard to him (Psalms 36:1; Psalms 36:1): "The transgression of the wicked (as it is described afterwards, Psalms 36:3; Psalms 36:4) saith within my heart (makes me to conclude within myself) that there is no fear of God before his eyes; for, if there were, he would not talk and act so extravagantly as he does; he would not, he durst not, break the laws of God, and violate his covenants with him, if he had any awe of his majesty or dread of his wrath." Fitly therefore is it brought into the form of indictments by our law that the criminal, not having the fear of God before his eyes, did so and so. The wicked did not openly renounce the fear of God, but their transgression whispered it secretly into the minds of all those that knew any thing of the nature of piety and impiety. David concluded concerning those who lived at large that they lived without God in the world. 2. From their conceit of themselves and a cheat they wilfully put upon their own souls (Psalms 36:2; Psalms 36:2): He flattereth himself in his own eyes; that is, while he goes on in sin, he thinks he does wisely and well for himself, and either does not see or will not own the evil and danger of his wicked practices; he calls evil good and good evil; his licentiousness he pretends to be but his just liberty, his fraud passes for his prudence and policy, and his persecuting the people of God, he suggests to himself, is a piece of necessary justice. If his own conscience threaten him for what he does, he says, God will not require it; I shall have peace though I go on. Note, Sinners are self-destroyers by being self-flatterers. Satan could not deceive them if they did not deceive themselves. Buy will the cheat last always? No; the day is coming when the sinner will be undeceived, when his iniquity shall be found to be hateful. Iniquity is a hateful thing; it is that abominable thing which the Lord hates, and which his pure and jealous eye cannot endure to look upon. It is hurtful to the sinner himself, and therefore ought to be hateful to him; but it is not so; he rolls it under his tongue as a sweet morsel, because of the secular profit and sensual pleasure which may attend it; yet the meat in his bowels will be turned, it will be the gall of asps,Job 20:13; Job 20:14. When their consciences are convinced, and sin appears in its true colours and makes them a terror to themselves--when the cup of trembling is put into their hands and they are made to drink the dregs of it--then their iniquity will be found hateful, and their self-flattery their unspeakable folly, and an aggravation of their condemnation.

      II. Here are the cursed branches which spring from this root of bitterness. The sinner defies God, and even deifies himself, and then what can be expected but that he should go all to naught? These two were the first inlets of sin. Men do not fear God, and therefore they flatter themselves, and then, 1. They make no conscience of what they say, true of false, right or wrong (Psalms 36:3; Psalms 36:3): The words of his mouth are iniquity and deceit, contrived to do wrong, and yet to cover it with specious and plausible pretences. It is no marvel if those that deceive themselves contrive how to deceive all mankind; for to whom will those be true who are false to their own souls? 2. What little good there has been in them is gone; the sparks of virtue are extinguished, their convictions baffled, their good beginnings come to nothing: They have left off to be wise and to do good. They seemed to be under the direction of wisdom and the government of religion, but they have broken these bonds asunder; they have shaken off their religion, and therewith their wisdom. Note, Those that leave off to do good leave off to be wise. 3. Having left off to do good, they contrive to do hurt and to be vexatious to those about them that are good and do good (Psalms 36:4; Psalms 36:4): He devises mischief upon his bed. Note, (1.) Omissions make way for commissions. When men leave off doing good, leave off praying, leave off their attendance on God's ordinances and their duty to him, the devil easily makes them his agents, his instruments to draw those that will be drawn into sin, and, with respect to those that will not, to draw them into trouble. Those that leave off to do good begin to do evil; the devil, being an apostate from his innocency, soon became a tempter to Eve and a persecutor of righteous Abel. (2.) It is bad to do mischief, but it is worse to devise it, to do it deliberately and with resolution, to set the wits on work to contrive to do it most effectually, to do it with plot and management, with the subtlety, as well as the malice, of the old serpent, to devise it upon the bed, where we should be meditating upon God and his word, Micah 2:1. This argues the sinner's heart fully set in him to do evil. 4. Having entered into the way of sin, that way that is not good, that has good neither in it nor at the end of it, they persist and resolve to persevere in that way. He sets himself to execute the mischief he has devised, and nothing shall be withholden from him which he has purposed to do, though it be ever to contrary both to his duty and to his true interest. If sinners did not steel their hearts and brazen their faces with obstinacy and impudence, they could not go on in their evil ways, in such a direct opposition to all that is just and good. 5. Doing evil themselves, they have no dislike at all of it in others: He abhors not evil, but on the contrary, takes pleasure in it, and is glad to see others as bad as himself. Or this may denote his impenitency in sin. Those that have done evil, if God give them repentance, abhor the evil they have done and themselves because of it; it is bitter in the reflection, however sweet it was in the commission. But these hardened sinners have such seared stupefied consciences that they never reflect upon their sings afterwards with any regret or remorse, but stand to what they have done, as if they could justify it before God himself.

      Some think that David, in all this, particularly means Saul, who had cast off the fear of God and left off all goodness, who pretended kindness to him when he gave him his daughter to wife, but at the same time was devising mischief against him. But we are under no necessity of limiting ourselves so in the exposition of it; there are too many among us to whom the description agrees, which is to be greatly lamented.