Verse-by-Verse Bible Commentary
Psalms 36:7

Clarke's Commentary

Verse Psalms 36:7. How excellent is thy loving-kindness — He asks the question in the way of admiration; but expects no answer from angels or men. It is indescribably excellent, abundant, and free; and, "therefore, the children of Adam put their trust under the shadow of thy wings." They trust in thy good providence for the supply of their bodies; they trust in thy mercy for the salvation of their souls. These, speaking after the figure, are the two wings of the Divine goodness, under which the children of men take refuge. The allusion may be to the wings of the cherubim, above the mercy-seat.

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

THE LOVINGKINDNESS OF GOD

“Thy lovingkindness, O Jehovah, is in the heavens; Thy faithfulness reaches unto the skies. Thy righteousness is like the mountains of God; Thy judgments are a great deep: O Jehovah, thou preservest man and beast. How precious is thy lovingkindness, O God! And the children of men take refuge under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; And thou wilt make them drink of the river of thy pleasures. For with thee is the fountain of life: In thy light shall we see light.”

“Thy faithfulness reaches unto the skies” No matter how depraved and wicked men may be, the contrasting glory of God is here set over against it. “God’s covenant faithfulness is seen everywhere on earth and also towers into the very heavens.”H. C. Leupold, p. 295.

“Thy faithfulness... thy righteousness” “The righteousness of God is here distinguished from his faithfulness. His faithfulness is governed by his promises, and his righteousness is determined by his holiness.”F. Delitzsch, Vol. V-B, p. 5.

“Thou preserveth man and beast” “There is not a man nor a beast in the whole earth that is uncared for by the Lord.”The New Bible Commentary, Revised, p. 473. Jesus himself taught the same thing, declaring with reference to sparrows, “That not one of them is forgotten in the sight of God” (Luke 12:6).

“Mountains of God… a great deep” “In these verses, all that is infinite, sublime, and unfathomable in nature is made emblematic of the perfections of Jehovah.”J. R. Dummelow’s Commentary, p. 343.

Note also in these verses that (1) God takes care of his Covenant people; (2) he cares for man and beast; and (3) he is the God of “all men,” not merely of the Jews. This is powerfully indicated in the next verse.

“How precious is thy lovingkindness, O God! And the children of men take refuge under the shadow of thy wings” The word here rendered God is [~’Elohiym], the God of all men. In passages where his relationship to the Covenant people is considered, Jehovah is used. Although sometimes used interchangeably, there is often a special reason for the choice of one or the other. As Leupold said, “God is here most appropriately designated as [~’Elohiym], because he is regarded as the Father of all the children of men, and not Israel’s only.”H. C. Leupold, p. 296.

“They shall be satisfied… and… drink of the river of thy pleasures” “The word here rendered `pleasures’ (`delights’ in the KJV) comes from the same root as the word Eden, the Paradise of God.”The New Bible Commentary, Revised, p. 473. The meaning is that God’s people shall have an abundance of all joys and satisfactions, suggestive of the very Garden of Eden itself.

“In thy light shall we see light” What a shame that the world rushes on in the gathering shadows, still neglecting its only true source of light. Christ is “The Light of the World.” In his light, that is, in the light of God’s Word, men may see light. Otherwise, they shall continue to stumble and grope their way in the darkness.

“These words reveal a highly spiritual conception of the nature of man’s fellowship with God, anticipating some of the loftiest teachings of the New Testament.”J. R. Dummelow’s Commentary, p. 344. “In him (Christ) was life, and this life was the light of men” (John 1:4). “This is one of the most spiritual pictures of God in the whole Psalter.”Wycliffe Old Testament Commentary, p. 509.

Barnes' Notes on the Whole Bible

How excellent - Margin, as in Hebrew: “precious.” The word used here is one that would be applicable to precious stones 1 Kings 10:2, 1 Kings 10:10-11; or to the more costly kind of stones employed in building, as marble 2 Chronicles 3:6; and then, anything that is “costly” or “valuable.” The meaning is, that the loving-kindness of God is to be estimated only by the value set on the most rare and costly objects.

Is “thy loving-kindness - Thy mercy. The same word is used here which occurs in Psalms 36:5, and which is there rendered “mercy.” It is not a new attribute of God which is here celebrated or brought into view, but the same characteristic which is referred to in Psalms 36:5. The repetition of the word indicates the state of mind of the writer of the psalm, and shows that he delights to dwell on this; he naturally turns to this; his meditations begin and end with this. While he is deeply impressed by the “faithfulness,” the “righteousness,” and the “judgment” of God, still it is His “mercy” or His “loving-kindness” that is the beginning and the ending of his thoughts; to this the soul turns with ever new delight and wonder when reflecting on the character and the doings of God. Here our hope begins; and to this attribute of the Almighty, when we have learned all else that we can learn about God, the soul turns with ever new delight.

Therefore - In view of that mercy; or because God is a merciful God. It is not in his “justice” that we can take refuge, for we are sinners, but the foundation of all our hope is his mercy. A holy creature could fly to a holy Creator for refuge and defense; he who has given himself to Him, and who has been pardoned, can appeal to his “faithfulness;” but the refuge of a sinner, as such, is only his “mercy;” and it is only to that mercy that he can flee.

The children of men - literally, “the sons of man;” that is, the human race, considered as descended from their great ancestor, or as one family. The meaning is not that all the children of men actually do thus put their trust in the mercy of God - for that is not true; but:

(a) all may do it as the children of men, or as men; and

(b) all who do “put their trust under the shadow of his wings” confide in His mercy alone, as the ground of their hope.

Under the shadow of thy wings - As little, helpless birds seek protection under the wings of the mother-bird. See the notes at Matthew 23:37; compare Deuteronomy 32:11-12.

Calvin's Commentary on the Bible

7O God! how precious is thy loving-kindness! Some explain these words in this sense: That the mercy of God is precious, and that the children of men who put their trust in it are precious; but this is a sense too far removed from the words of the text. Others understand them as meaning, that the mercy of God is very great to the gods, that is to say, to the angels and the sons of men; but this is too refined. I am also surprised that the Jewish Rabbins have wearied and bewildered themselves, without any occasion, in seeking to find out new and subtile interpretations, since the meaning of the prophet is of itself perfectly evident; namely, that it is because the mercy of God is great and clearly manifested, that the children of men put their trust under the shadow of it. As David has hitherto been speaking in commendation of the goodness of God, which extends to every creature, the opinion of other commentators, who consider that David is here discoursing of the peculiar favor which God manifests towards his children, is in my judgment very correct. The language seems to refer in general to all the sons of men, but what follows is applicable properly to the faithful alone. In order to manifest more clearly the greatness of divine grace, he thus speaks in general terms, telling us, that God condescends to gather together under his wings the mortal offspring of Adam, as it is said in Psalms 8:4,

“What is man, that thou art mindful of him?
and the son of man, that thou visitest him?”

The substance of the passage is this: The ungodly may run to every excess in wickedness, but this temptation does not prevent the people of God from trusting in his goodness, and casting themselves upon his fatherly care; while the ungodly, whose minds are degraded, and whose hearts are polluted, never taste the sweetness of his goodness so as to be led by it to the faith, and thus to enjoy repose under the shadow of his wings. The metaphorical expression of wings, as applied to God, is common enough in Scripture. ⁽⁹⁾ By it God teaches us that we are preserved in safety under his protecting care, even as the hen cherishes her chickens under her wings; and thus he invites us kindly and affectionately to return to him.

(9) “Frequens in Psalmis figura ab alio Cherubinorum Arcae,” etc. i. e. “A common figure in the Psalms, taken more immediately, in my opinion, from the wings of the Cherubim overshadowing the mercy-seat which covered the ark; but more remotely from birds, which defend their young from the solar rays by overshadowing them with their wings. See Psalms 17:8, etc., and Deuteronomy 32:11.” — Bishop Hare.

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

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

2. Reflection concerning the Lord 36:5-9

Dr. Constable's Expository Notes

The result of this philosophy of life contrasts with that of the wicked (Psalms 36:2-4). Because God is lovingly loyal, His people can find refuge in Him (cf. Ruth 2:12; Matthew 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.

"Knowing the character of God is essential to a balanced Christian life, and these five verses are a concise systematic theology." [Note: Ibid.]

Gill's Exposition of the Whole Bible

How excellent [is] thy lovingkindness, O God,.... Which has appeared to men and not angels, to some and not others; to the chief of sinners, who are by nature children of wrath as others; in choosing, redeeming, and calling them, taking them into his family, and making them heirs of eternal glory; and all this of his sovereign good will and pleasure, there being nothing in them that could move him to it; which lovingkindness was in his heart from everlasting, and will never change in him, nor depart from them; and hence it must be most excellent and precious:

therefore the children of men put their trust under the shadow of thy wings; not all men; for all have not faith, only some, to whom it is given to believe, and who know the Lord and his lovingkindness; by which they are induced and encouraged to trust in him, to betake themselves to him for mercy and protection, which they find in him: the allusion is either to the hen that gathers her chickens under her wings, and protects them in time of danger, and so it expresses both the paternal affection of God to his people, and the protection of them; or else to the wings of the cherubim over the mercy seat, between which the Lord sat and communed with his people, and showed mercy and favour to them, which encouraged them to trust in him.

Henry's Complete Commentary on the Bible

      5 Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds.   6 Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.   7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.   8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.   9 For with thee is the fountain of life: in thy light shall we see light.   10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.   11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.   12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.

      David, having looked round with grief upon the wickedness of the wicked, here looks up with comfort upon the goodness of God, a subject as delightful as the former was distasteful and very proper to be set in the balance against it. Observe,

      I. His meditations upon the grace of God. He sees the world polluted, himself endangered, and God dishonoured, by the transgressions of the wicked; but, of a sudden, he turns his eye, and heart, and speech, to God "However it be, yet thou art good." He here acknowledges,

      1. The transcendent perfections of the divine nature. Among men we have often reason to complain, There is no truth nor mercy, (Hosea 4:1), no judgment nor justice,Isaiah 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 Isaiah 55:8; Isaiah 55:9; Hosea 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,Psalms 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, Psalms 36:7; Psalms 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, Matthew 23:37. It was the character of proselytes that they came to trust under the wings of the God of Israel (Ruth 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, (Psalms 36:8; Psalms 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, Isaiah 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,Philippians 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 Psalms 46:4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal,Revelation 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,Psalms 16:11. [3.] Life and light shall be their everlasting bliss and portion, Psalms 36:9; Psalms 36:9. Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, Psalms 36:8; Psalms 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, 1 Corinthians 13:12; 1 John 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 (Revelation 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, Psalms 36:10; Psalms 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,Isaiah 64:5.

      2. He prays for himself, that he might be preserved in his integrity and comfort (Psalms 36:11; Psalms 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 (Psalms 36:12; Psalms 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.