Psalm 36:4 Ulasan

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.

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.

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 Rom 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.

Moreover, he meditated wickedness in his bed, where he should have sought the truth. For in our beds, we should remorse our sins, not commit them by our very actions, as the Prophet says: "What you utter in your hearts, and in your beds you are remorseful."

Moreover, he meditated wickedness in his bed, where he should have sought the truth. For in our beds, we should remorse our sins, not commit them by our very actions, as the Prophet says: "What you utter in your hearts, and in your beds you are remorseful" (Psalm IV, 5). He stood, he said, on a path that was not good: but he did not have hatred for wickedness. For it is not without reason that he contemplates injustice, who stands on the path of error and loves wickedness, which he ought to hate. He said more, he stood; as if he had long been in the way of wickedness, by a long-standing station. For blessed is the one who has not stood on the path of sinners, not the one who does not cease to stand on it. And therefore, the first precepts are those of the holy prophet David, to flee from impiety, not to stand in sin, to meditate on the Law; so that you may understand what is good and distinguish between what is just and unjust. Therefore, in all things, the root of procreation must be observed, so that it is not contaminated with useless juice from the beginning, and the vices of the mind are much more serious than those of the branches. Therefore, above all else, we must be careful that the use of malice does not grow in human ingenuity, and that every generation degenerates; for a bad tree produces bad fruit. For if we often do what we do not want, and cannot avoid what we hate; and we do what we hate, either from the pleasure of wickedness or by the stealth of sin: how can we avoid what we love? We are constrained and unwilling; how can we not be held voluntary? Paul scarcely extricates himself from daily errors by struggling in debate, so that, having been freed from the chains of captivity, he might be preserved by the grace of Christ; and do you think that by assisting in sins you can attain the rewards of heavenly promises? The crown is sought through struggle, not through resistance; it is obtained through endeavor, not through opposition. Moreover, the support of divine mercy should be sought for those who strive, so that the crown of righteousness may be bestowed on them according to the merits of their labors.

"He has meditated iniquity on his bed." What said He, "On his bed?" [Psalm 36:4]. "The ungodly has said in himself, that he will sin:" what above he said, in himself, that here he said, "On his bed." Our bed is our heart: there we suffer the tossing of an evil conscience; and there we rest when our conscience is good. Whoso loves the bed of his heart, let him do some good therein. There is our bed, where the Lord Jesus Christ commands us to pray. "Enter into your chamber, and shut your door." [Matthew 6:6] What is, "Shut your door?" Expect not from God such things as are without, but such as are within; "and your Father which sees in secret, shall reward you openly." Who is he that shuts not the door? He who asks much from God such things, and in such wise directs all his prayers, that he may receive the goods that are of this world. Your door is open, the multitude sees when you pray. What is it to shut your door? To ask that of God, which God alone knows how He gives. What is that for which you pray, when you have shut the door? What "eye has not seen, nor ear heard, or has entered into the heart of man." And haply it has not entered into your very bed, that is, into your heart. But God knows what He will give: but when shall it be? When the Lord shall be revealed, when the Judge shall appear....

He did not pass through this world’s life like those who are confident that they have left it behind but have still remained in it and have become stuck in it.

Likewise, sometimes a man commits sin from a pursuit of malice; hence he says, "He has meditated iniquity on his bed," that is, in his heart. Or "on his bed," that is, when he is in secret: Prov. 24: "The thought of a fool is sin and abomination." "He has set himself." Here he sets forth what is committed in action. And first he sets forth the cooperation in evil. Second, the failure to prevent evil. As to the first he says, "He has set himself upon every way that is not good," that is, he lives and gives support to every evil way, or evil action: Ps. 2: "The kings of the earth took their stand." As to the second he says, "But he has not hated malice": Ps. 51: "You have loved malice above goodness, iniquity," etc. Job 20: "When evil is sweet in his mouth, he hides it under his tongue."

On servant of the Lord, see on Psa 18:1, title. The wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated. (Psa 36:1-12) The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.