Exegetical and Hermeneutical Commentary of Psalms 36:2
For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
2. A much disputed verse. Three renderings of the first line deserve consideration. (1) Taking the wicked man as the subject, we may render as the A.V. (2) Taking Transgression as the subject, we may render, For It flattereth him in his eyes. (3) Taking God as the subject, we may render, For He flattereth him in his eyes.
The third rendering, whether it is explained to mean, ‘God treats him gently, so he imagines,’ (Cheyne) or, ‘God’s threatenings seem to him mere idle words,’ can hardly be supported by the usage of the word. The first agrees best with the reading my heart in Psa 36:1, giving the ground of the Psalmist’s conviction expressed there. But if the better reading, his heart, is adopted, the second rendering gives the best connexion. It explains how Transgression goes to work. It ‘speaks smooth things and prophesies deceits’ to him, concerning the finding out of his iniquity and hating it, i.e. as R.V.,
That his iniquity shall not be found out and be hated:
dragged to light in order to be punished, and exposed in its true hatefulness. The word find out is frequently used of detection with a view to punishment. See Psa 17:3: 1Ki 1:52.
Fuente: The Cambridge Bible for Schools and Colleges
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 – chalaq – means to be smooth; then, to be smooth in the sense of being bland or flattering: Hos 10:2; Psa 5:9; Pro 28:23; Pro 2:16; Pro 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 (Gods) 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 limetsa’ – until he find. If the interpretation proposed by DeWette were the true one, the preposition should have been the Hebrew letter (m) instead of the Hebrew letter (l) – mimetsa’ instead of limetsa’). The preposition used here often has the sense of even unto, until. Compare Eze 39:19; Isa 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For; so this is the proof of that assertion, Psa 36:1. Or, although; and so it is an anticipation of an objection against it.
He flattereth himself in his own eyes; he deceiveth himself with vain and false persuasions, either,
1. Concerning God, that he doth not see or mind his sins, or that he will not punish them. Or,
2. Concerning himself and his sins; either that they are not sins, which a mind bribed by passion and interest can easily believe; or that they are but small and venial sins; or that they will be excused, if not justified by honest intentions, or by outward professions and exercises of religion, or by some good actions, wherewith he thinks to make some compensation for them, or some other way. Otherwise thus, he flattereth him (i.e. God) in his eyes, i.e. openly and publicly makes a show of religion, as if he designed to deceive or mock God, whilst inwardly and secretly he is projecting wickedness. But it seems better to understand the last word reciprocally of his own eyes, as the same word is used in the end of the foregoing verse.
Until his iniquity be found to be hateful, i.e. until God by some dreadful judgment undeceive him, and find, i.e. discover or make him and others to find and feel by experience, that it is a sin, and a very hateful one too. Or, until his abominable iniquity be found out, i.e. punished, as the same word and phrase is used, Num 32:23, Your sin shall find you out, i.e. bring you to condign punishment. In the Hebrew it is, to find out his iniquity to hate. But active verbs are oft taken passively, of which there are plain instances, Jos 2:5; Est 6:6; Psa 32:9; 51:6, compared with Rom 3:4; Psa 119:4; and so here, to find, is put for to be found; and to hate, for to be hated, or to be hateful.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2-4. This reflection detailed.
until his iniquityliterally,”for finding his iniquity for hating”; that is, hepersuades himself God will not so find it”for hating”involving the idea of punishing. Hence his words of iniquityand deceit, and his bold rejection of all right principles ofconduct. The climax is that he deliberately adopts and patronizesevil. The negative forms affirm more emphatically their contraries.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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 Ge 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.
Fuente: John Gill’s Exposition of the Entire Bible
2 For 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.
Fuente: Calvin’s Complete Commentary
(2) For he flattereth . . .Literally, For he (or, it) makes smooth to him in his eyes to find out his evil to hate. (See margin.) A sentence of great difficulty. We must seek for the key to the interpretation of these words in the balance of the two phrases, before his eyes, in his own eyes, and must take the two verses together. They form, in fact, an example of introverted parallelism. (See Gen. Introduction.)
Sin is the wicked mans oracle in his heart;
No fear of God is before his eyes;
He makes all smooth to himself in his eyes.
As to the discovery of his guilt that is his hate;
Or,
The discovery of his guilt is the only thing he hates.
This reading takes the two infinitives as subject and complement with the copula understood. It would be strange if Hebrew, which, above all languages, makes the infinitive do duty in various ways, offered no instance of such a use. (For matsa aven in the sense of the discovery of guilt, comp. Gen. 44:16; Hos. 12:8, etc.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. He flattereth himself He has made it smooth to himself; that is, his false and hypocritical reasonings have made the way of transgression smooth by making sin a trifle. The character here portrayed is not only that of a bold, but crafty, offender.
In his own eyes He treats sin as it appears to “his own eyes,” through his deceitful lusts, not as it appears in the eyes of God and his law.
Until his iniquity be found to be hateful Literally, To discover his sin to hate it. There is nothing improper or unusual in this sense. God often suffers the plans of wicked men to succeed until their consequences develop their real badness, and they become hateful and horrible to themselves. This, if it do not lead to repentance, will become their punishment. We have given what we deem the meaning of these obscure verses.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 36:2. For he flattereth, &c. Though he smootheth it over to himself in his own eyes, his iniquity must be found out, and issue in hatred. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 558
THE SELF-FLATTERING DELUSIONS OF SINNERS EXPOSED
Psa 36:2. He flattereth himself in his own eyes, until his iniquity be found to be hateful.
IT may well astonish us to see how careless and indifferent men are about the favour of God. But the Psalmist assigns the true reason for it. Every one cherishes in his mind some delusion, whereby he lulls his conscience asleep; and thus, notwithstanding his guilt and danger, rests satisfied with his state, till God himself interpose, in a way of mercy or of judgment, to undeceive him.
To elucidate his words, we shall,
I.
Point out some of the self-flattering delusions which are commonly entertained
We shall notice some which obtain,
1.
Among the careless world
[They imagine that God does not regard the conduct of his creatures [Note: Job 22:13. Psa 94:7. But it is a sad delusion, Pro 15:3. 1Co 4:5. Ecc 12:14. Deu 29:19-20.] Or, that he is too merciful to consign them over to everlasting perdition [Note: Zep 1:12. 2Pe 3:4. But this is also a fatal error, Psa 9:17 and 2Pe 2:4-6; 2Pe 2:9.] Or that, at least, a little repentance will suffice [Note: Repentance is not so small a thing as men suppose. It is nothing less than a thorough renovation of the heart in all its powers; a putting off the old man, and a putting on the new, Joh 3:3. Eph 4:22-24.] Or that, at all events, it is time enough yet to think of turning seriously to God [Note: Act 24:25. If other delusions have proved fatal to thousands, this has destroyed tens of thousands. The folly of it appears from Jam 4:14. Luk 12:20 and Gen 6:3. Pro 1:24-31.] ]
2.
Among those who profess some regard for religion
[They judge that a moral conduct, with a regular observance of the outward forms of religion, is all that is required [Note: Our Lord warns us against this mistake, Mat 5:20.] Or, that the embracing of the truths of the Gospel, and joining themselves to the Lords people, is a true and scriptural conversion [Note: But what did this avail the Foolish Virgins? Mat 25:1-12 or Judas? Mat 26:21-24. See also, Mat 13:30; Mat 13:40-42.] Or, that the having, at some former period, had their affections strongly exercised about religious things, is a proof of their present acceptance with God [Note: Such notions are common, Mat 13:20. but awfully delusive, Heb 6:4-6. 2Pe 2:20-21.] Or, that a present pleasure in religious duties. with a partial mortification of sin, is a sufficient evidence of their sincerity [Note: This is the thought of many, Isa 58:2-3. Eze 33:31-32. Psa 78:34-35. But nothing less than an uniform and unreserved obedience to God will prove us to be Gods children 1Jn 3:7. Mar 9:43-48.] ]
But the vanity of these delusions will appear, while we,
II.
Shew when and how they shall be removed
The eyes of all will sooner or later be opened, and their vain conceits be dissipated
1.
Some will have their errors rectified in conversion
[When the Spirit of God enlightens the mind of man, he scatters the clouds of ignorance and error; and, as far at least as respects the foregoing delusions, guides them into the knowledge of the truth. He shews us, not only that our sins are known to God, but that we are in danger of condemnation on account of them, and that we ought to turn to God instantly, and with our whole hearts [Note: Act 2:37; Act 16:30.] He discovers to us also, that no form of godliness, no change of sentiment, no moving of the affections, no partial reformation of the life, will suffice; but that, if we will serve the Lord in truth, we must give up ourselves wholly to him and without reserve [Note: Psa 18:23 and Heb 12:1.] Particularly he makes us to see the hatefulness of the most refined hypocrisy, and even of the remains of sin, which, in spite of our most earnest endeavours to destroy it, yet war in our members [Note: Psa 66:18. Jam 1:26. Job 42:6. Rom 7:21-24.] ]
2.
Others will have their misapprehensions removed in condemnation
[Too many, alas! hold fast their delusions in spite of Gods word, and all the merciful or afflictive dispensations of his providence. But, as soon as ever they come into the eternal world, they will be undeceived. The sight of a holy God, together with the hearing of that sentence which their once compassionate, but now indignant Judge will pass upon them; and, above all, the feeling of the torments of hell, will convince them of their mistakes, and leave them no room to doubt, but that the care of the soul was the one thing needful, and that every word of God shall be fulfilled in its season ]
Advice
1.
Confer not with flesh and blood in the concerns of religion
[All unregenerate men endeavour to bring down the word of God to some standard of their own; and consequently will discourage in us every thing that goes beyond the line which they have drawn for themselves. But, if they deceive us, they cannot afford us any remedy in the eternal world. The word of God is the only standard of right and wrong; and by that we shall be judged in the last day. Let us therefore regulate our sentiments and conduct, not according to the opinions of fallible men, but according to the unerring declarations of God himself. And instead of endeavouring to lower the demands of God to our wishes or attainments, let us labour to raise our practice to the strictest requisitions of Gods law [Note: Php 3:13-14.].]
2.
Pray for the teaching of Gods Spirit
[With deceitful hearts, a subtle adversary, and a tempting world, we are continually in danger: nor can we hope to be guided aright but by the Spirit of the living God. Even the Scriptures themselves will be a dead letter, and a sealed book to us, unless the Spirit of God open our understandings to understand them. He has promised to lead us into all truth; and if we be really disposed to embrace the truth, he will discover it to us. But if, through our hatred of the light, we shut our eyes against it, God will give us over to our delusions, that we may believe a lie [Note: Joh 3:19. 2Th 2:10-12, and Isa 66:3-4.]. Let us therefore guard against self-deception, and submit ourselves to the guidance of Gods Spirit. Then, though our capacities be ever so small, we shall be kept from every fundamental error [Note: Isa 35:8 and Mat 11:25.], and be made wise unto salvation through faith in Christ.]
3.
Seek above all to know the hatefulness of sin
[Nothing but a discovery of the evil of sin will effectually preserve us from self-deceit. To produce this, is the first saving work of the Spirit: and the more this is wrought in the heart, the more shall we be on our guard against all self-flattering delusions.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
These are the outlines, and but the outlines of a heart, whose imagination is only evil, and that continually. Gen 6:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 36:2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
Ver. 2. For he flattereth himself in his own eyes ] This is the first proof of the foregoing charge and the fountain of all the foregoing exorbitances. See the like 2Ti 3:2 ; there self-love brings all out of order, here self-flattery. Sibi palpum obtrudit, he stroketh himself on the head, and saith, I shall have peace, though I walk in the stubbornness of mine heart, to add drunkenness to thirst, and rebellion to sin, Deu 29:19 . Thus he sootheth and smootheth up himself, neither shall any one persuade him but that his penny is as good silver as the best of them all. Thus he calleth evil good and good evil; and, proudly bolstering himself in his sinful practices, he maketh a bridge of his own shadow, and so falleth into the ditch of destruction.
Until his iniquity be found to be hateful
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
iniquity. Hebrew ‘avah.
Fuente: Companion Bible Notes, Appendices and Graphics
For he: Psa 10:3, Psa 49:18, Deu 29:19, Jer 2:23, Jer 2:34, Jer 2:35, Jer 17:9, Hos 12:7, Hos 12:8, Luk 10:29, Luk 16:14, Luk 16:15, Rom 7:9, Rom 10:3
until: etc. Heb. to find his iniquity to hate, 1Sa 15:18-24, 1Ch 10:13, 1Ch 10:14, Rom 3:9
Reciprocal: 1Sa 15:14 – What meaneth 2Sa 14:32 – if there Pro 12:5 – counsels Pro 16:2 – the ways Pro 21:2 – right Pro 30:12 – that are Isa 5:18 – draw Luk 6:41 – but Tit 3:3 – hateful
Fuente: The Treasury of Scripture Knowledge
36:2 For he {b} flattereth himself in his own eyes, until his iniquity be found to be hateful.
(b) Though all others detest his vile sin, yet he himself sees it not.
Fuente: Geneva Bible 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?’ (Jer 17:9, NASB)." [Note: Wiersbe, The . . . Wisdom . . ., p. 163.]