Verse-by-Verse Bible Commentary
Psalms 36:2

Clarke's Commentary

Verse Psalms 36:2. For he flattereth himself — He is ruled by the suggestion already mentioned; endeavours to persuade himself that he may safely follow the propensities of his own heart, until his iniquity be found to be hateful. He sins so boldly, that at last he becomes detestable. Some think the words should be thus understood: "He smootheth over in his own eyes with respect to the finding out of his iniquity, to hate it. That is, he sets such a false gloss in his own eyes upon his worst actions, that he never finds out the blackness of his iniquity; which were it perceived by him, would be hateful even to himself." - Bishop Horsley.

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

For he flattereth himself in his own eyes - He puts such an exalted estimate on himself; he so overrates himself and his own ability in judging of what is right and proper, that he is allowed to pursue a course which ultimately makes his conduct odious to all people: the result is so apparent, and so abominable, that no one can doubt what he himself is. The foundation or the basis of all this is an overweening confidence “in himself” - in his own importance; in his own judgment; in his own ability to direct his course regardless of God. The result is such a development of character, that it cannot but be regarded as hateful or odious. There is, indeed, considerable obscurity in the original. A literal translation would be, “For he has made smooth to him in his eyes to find his iniquity to hate.” The ancient interpretations throw no light on the passage. The word rendered “flattereth” - חלק châlaq - means to be smooth; then, to be smooth in the sense of being bland or flattering: Hosea 10:2; Psalms 5:9; Proverbs 28:23; Proverbs 2:16; Proverbs 7:5. Here the meaning is, that he commends himself to himself; he overestimates himself; he ascribes to himself qualities which he does not possess - either:

(a) by supposing that what he does must be right and proper, or

(b) by overestimating his strength of virtue, and his power to resist temptation.

He does this until God suffers him so to act out his own nature, and to show what he is, that his course of life is seen by himself and by others to be odious.

In his own eyes - As if his eyes were looking upon himself, or his own conduct. We act so as to be seen by others; thus he is represented as acting as if he himself were looking on, and sought to commend himself to himself.

Until his iniquity be found to be hateful - Margin, as in Hebrew: “to find his iniquity to hate.” Prof. Alexander renders this, “As to (God’s) finding his iniquity (and) hating (it);” that is (as he supposes the meaning to be), that he flatters himself that God will not find out his iniquity and hate it, or punish it. DeWette renders it, “that he does not find and hate his guilt;” that is, he so flatters himself in what he does, that he does not see the guilt of what he is doing, and hate it. He is blind to the real nature of what he is doing. But it seems to me that the true construction is that which is given by our translators. The real difficulty rests on the interpretation of the preposition in the word למצא lim^etsâ' - “until he find.” If the interpretation proposed by DeWette were the true one, the preposition should have been the Hebrew letter מ (m) instead of the Hebrew letter ל (l) - ממצא mim^etsâ' instead of למצא lim^etsâ'). The preposition used here often has the sense of “even unto, until.” Compare Ezekiel 39:19; Isaiah 7:15; and this idea seems best to comport with the connection. The idea, according to this, is that he overestimates himself; he prides himself on his own strength and goodness, he confides in his own wisdom and power, he pursues his course of conduct trusting in himself, until he is suffered to act out what is really in his heart - and his conduct becomes hateful and abominable - until he can no longer conceal what he really is. God suffers him to act out what he had endeavored to cover over by his own flattery. Men who pride themselves on their own cunning and strength - men who attempt to conceal their plans from the world - are often thus suffered to develop their character so that the mask is taken off, and the world is allowed to see how vile they are at heart.

Calvin's Commentary on the Bible

2For he flattereth himself in his own eyes Here the Psalmist shows by their fruits or the marks of their character, that there is no fear of God among the wicked, seeing they take such pleasure in committing deeds of wickedness, that, although hateful in the sight of all other men, they still cherish the natural obstinacy of their hearts, and wilfully harden themselves in their evil course. First, he says that they nourish their vices by flatteries, ⁽³⁾ that they may not be dissatisfied with themselves in sinning. But when he adds, until their iniquity be found to be hateful, by these words he is to be understood as referring to their determined obstinacy; for the meaning is, that while they falsely flatter themselves, they proceed to such an extent in their evil course, that their iniquity becomes hateful to all men. Some translate the words thus: So that he himself finds his own iniquity to be hateful; and understand them as meaning, that the wicked persist in rushing headlong into sin without restraint, until, satiated or glutted with the indulgence of their depraved desires, they begin to loathe it: for even the most depraved are sometimes dissatisfied with themselves on account of their sinful conduct. The first interpretation is, however, the more natural, namely, that the wicked, though they are hateful to all men on account of their iniquity, which, when once discovered and made manifest, excites a general feeling of displeasure, are not affected by any displeasure against themselves, but, on the contrary, rather applaud themselves, whilst the people despise them, and abhor the wickedness of their lives. The prophet, therefore, condemns them for their infatuation in this, that while all others are offended at their disgraceful conduct, they themselves are not at all affected by it. As far as in them lies, they abolish all distinction between good and evil, and lull their conscience into a state of insensibility, lest it should pain them, and urge them to repentance. Certainly the infatuation here described ought to be the subject of our serious consideration, the infatuation which is manifested in this, that men who are given up to a reprobate mind, while they render themselves hateful in the sight of all other men, are notwithstanding destitute of all sense of their own sins.

(3) The verb חלף, chalak, which is rendered flattereth, signifies to smooth, and means here, that the wicked man described endeavors by plausible arguments to put a soft, smooth, and fair gloss on his wickedness, as if there were nothing repulsive and hateful about it, nothing amiss or blame-worthy in it; and in this way he deceives himself. This is the sense expressed in the literal translation of Montanus, which seems very forcible: “Quoniam lenivit ad se in oculis ipsius, ad inveniendum iniquitatem suam ad odiendam.” — “For he has smoothed over [or set a polish] to himself in his own eyes, with respect to the finding out of his iniquity, [that is, so as not to find it out,] to hate it.” Horsley reads,

“For he giveth things a fair appearance to himself,
In his own eyes, so that he discovers not his own
iniquityto hate it.”

“He sets such a false gloss,“ says this critic, “in his own eyes, upon his worst actions, that he never finds out the blackness of his iniquity, which, were it perceived by him, would be hateful even to himself.” The wicked in all ages have thus contrived to put a fair appearance upon the most unprincipled maxims and pernicious practices. It will be seen that Montanus’ and Horsley’s translation of the last clause of the verse gives a different meaning from that given by Calvin. The original text is somewhat obscure and ambiguous from its brevity; but it seems to support the sense given by these critics. The Hebrew is, למצא עונולשנא, limtso avono lisno, to find, or to, for, or concerning the finding of, [the first word being an infinitive with the prefix ל, lamed, ] his iniquity to hate [it. ] “The prefix ל,” says Walford, “cannot, I imagine, be translated with any propriety by until. ” His rendering is,

“For he flattereth himself in his own sight,
That his iniquity will not be found to be hateful:”

That is, will not be viewed by others as the hateful thing which it really is. The original words will easily bear this sense as well as that given by Montanus and Horsley.

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

For he flattereth himself in his own eyes,.... There are many self-flatterers; some on account of their worldly estate, that they are out of the reach of God and men, and regard neither; and that as they have much goods laid up, they shall enjoy them many years, and so never think of dying, nor of another world: others on account of their eternal state, pleasing themselves with their own purity, goodness, and righteousness: some flatter themselves either that their sins are not sins, or they are small ones; or they are no other than what multitudes commit; or they are not seen and known, and that God himself sees them not, or takes no notice of them; and that they shall go on with impunity, sentence against them being not speedily executed; and others that there is no God, will be no judgment, nor future state;

until his iniquity be found to be hateful, or, "to find his iniquity and to hate" c that which is good, as the word may be rendered; that is, he flatters himself, or speaks smooth things to himself, and endeavours to work himself up into the belief of the above things; that he may find, embrace, and indulge his lusts with a quiet conscience, and hate God, good men, and everything that is good; the Targum is,

"that he may find sins and hate doctrine''

or instruction. Jarchi and Aben Ezra interpret the words another way,

"that the holy and blessed God may find out his iniquity to hate him;''

see Genesis 44:16, which God may be said to do, when he charges the guilt of sin upon the conscience, and punishes for it; and exposes both the sinner and his sins to the world; thereby testifying his hatred of him and his sins; and which should have been hateful to him, as they are to all good men.

c So. Pagninus.

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.