Psa 36:6-10 | Clarke | e4.org | Verse 6. Thy righteousness is like the great mountains. ] keharerey El, like the mountains of God ; exceeding high mountains; what, in the present language of geology , would be called primitive mountains , those that were formed at the beginning; and are not the effects of earthquakes or inundations , as secondary and alluvial mountains are supposed to be. Thy judgments are a great deep ] tehom rabbah, the great abyss ; as incomprehensible as the great chaos , or first matter of all things which God created in the beginning, and which is mentioned , and darkness was on the face , tehom, of the deep , the vast profound, or what is below all conjecturable profundity . How astonishing are the thoughts in these two verses! What an idea do they give us of the mercy, truth, righteousness, and judgments of God! The old Psalter , in paraphrasing mountains of God , says, Thi ryghtwisnes , that es, ryghtwis men, er gastly hilles of God; for that er hee in contemplacioun, and soner resayves the lyght of Crist. Here is a metaphor taken from the tops of mountains and high hills first catching the rays of the rising sun . "Righteous men are spiritual hills of God; for they are high in contemplation, and sooner receive the light of Christ ." It is really a very fine thought; and much beyond the rudeness of the times in which this Psalter was written. Man and beast. ] Doth God take care of cattle? Yes, he appoints the lions their food, and hears the cry of the young ravens; and will he not provide for the poor, especially the poor of his people? He will. So infinitely and intensely good is the nature of God, that it is his delight to make all his creatures happy. He preserves the man , and he preserves the beast ; and it is his providence which supplies the man , when his propensities and actions level him with the beasts that perish.

‏ Psalms 36:6-10

Verse 6. Thy righteousness is like the great mountains.] keharerey El, like the mountains of God; exceeding high mountains; what, in the present language of geology, would be called primitive mountains, those that were formed at the beginning; and are not the effects of earthquakes or inundations, as secondary and alluvial mountains are supposed to be.

Thy judgments are a great deep] tehom rabbah, the great abyss; as incomprehensible as the great chaos, or first matter of all things which God created in the beginning, and which is mentioned Ge 1:2, and darkness was on the face, tehom, of the deep, the vast profound, or what is below all conjecturable profundity. How astonishing are the thoughts in these two verses! What an idea do they give us of the mercy, truth, righteousness, and judgments of God!

The old Psalter, in paraphrasing mountains of God, says, Thi ryghtwisnes, that es, ryghtwis men, er gastly hilles of God; for that er hee in contemplacioun, and soner resayves the lyght of Crist. Here is a metaphor taken from the tops of mountains and high hills first catching the rays of the rising sun. "Righteous men are spiritual hills of God; for they are high in contemplation, and sooner receive the light of Christ." It is really a very fine thought; and much beyond the rudeness of the times in which this Psalter was written.

Man and beast.] Doth God take care of cattle? Yes, he appoints the lions their food, and hears the cry of the young ravens; and will he not provide for the poor, especially the poor of his people? He will. So infinitely and intensely good is the nature of God, that it is his delight to make all his creatures happy. He preserves the man, and he preserves the beast; and it is his providence which supplies the man, when his propensities and actions level him with the beasts that perish.

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

Verse 8. They shall be abundantly satisfied] yirveyun, they shall be saturated, as a thirsty field is by showers from heaven. Inebriaduntur, they shall be inebriated.-Vulgate. That sal be drunken of the plenteuoste of thi house.-Old Psalter. This refers to the joyous expectation they had of being restored to their own land, and to the ordinances of the temple.

Of the river of thy pleasures.] nachal adaneycha, (or 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; Ge 2:10. Or the temple, and under it the Christian Church, may be compared to this Eden; and the gracious influences of God to be had in his ordinances, to the streams by which that garden was watered, and its fertility promoted.

Verse 9. For with thee is the fountain of life] This, in Scripture phrase, may signify a spring of water; for such was called among the Jews living water, to distinguish it from ponds, tanks, and reservoirs, that were supplied by water either received from the clouds, or conducted into them by pipes and streams from other quarters. But there seems to be a higher allusion in the sacred text. ki immecha mekor chaiyim, "For with thee is the vein of lives." Does not this allude to the great aorta, which, receiving the blood from the heart, distributes it by the arteries to every part of the human body, whence it is conducted back to the heart by means of the veins. As the heart, by means of the great aorta, distributes the blood to the remotest parts of the body; so, GOD, by Christ Jesus, conveys the life-giving streams of his providential goodness to all the worlds and beings he has created, and the influences of his grace and mercy to every soul that has sinned. All spiritual and temporal good comes from Him, the FATHER, through Him, the SON, to every part of the creation of God.

In thy light shall we see light.] No man can illuminate his own soul; all understanding must come from above. Here the metaphor is changed, and God is compared to the sun in the firmament of heaven, that gives light to all the planets and their inhabitants. "God said, Let there be light; and there was light; "by that light the eye of man was enabled to behold the various works of God, and the beauties of creation: so, when God speaks light into the dark heart of man, he not only beholds his own deformity and need of the salvation of God, but he beholds the "light of the glory of God in the face of Jesus Christ;" "God, in Christ, reconciling the world to himself." "In thy light shall we see light." This is literally true, both in a spiritual and philosophical sense.

Verse 10. O continue thy loving-kindness] Literally, "Draw out thy mercy." The allusion to the spring is still kept up.

Unto them that know thee] To them who acknowledge thee in the midst of a crooked and perverse generation.

And thy righteousness] That grace which justifies the ungodly, and sanctifies the unholy.

To the upright in heart.] levishrey leb, to the straight of heart; to those who have but one end in view, and one aim to that end. This is true of every genuine penitent, and of every true believer.