Exegetical and Hermeneutical Commentary of Psalms 36:6
Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast.
6. Jehovah’s righteousness His faithfulness to His character and covenant (Psa 5:8), manifested alike in mercy and in judgement is like the mountains of God ( El), immovably firm (Psa 111:3), eternally unchanged, majestically conspicuous. God’s works proclaim their Author, and reflect His attributes. Cp. Psa 104:16; Psa 65:9; Psa 80:10. The great mountains is a paraphrase which obscures the meaning.
a great deep ] Mysterious, unfathomable, inexhaustible, as the vast subterranean abyss of waters (Psa 33:7; Gen 7:11; Job 28:14; Job 38:16). Cp. Rom 11:33.
preservest ] Or, savest. The lower animals are the objects of God’s care as well as man. See Psa 104:14; Psa 104:27-28; Psa 147:9; Jon 4:11; Mat 6:26 ff; Mat 10:29 ff.
Fuente: The Cambridge Bible for Schools and Colleges
Thy righteousness – Thy justice; that is, the justice of God considered as residing in his own nature; his justice in his laws; his justice in his providential dealings; his justice in his plan of delivering man from sin; his justice to the universe in administering the rewards and penalties of the law.
Is like the great mountains – Margin, as in Hebrew: the mountains of God. The name God is thus, in the Scriptures, often given to that which is great or exalted, as God is the greatest Being that the mind can form any conception of. So in Psa 80:10 : The boughs thereof were like the goodly cedars, in the Hebrew, cedars of God. Connecting his name with mountains or cedars, we have the idea of strength or greatness, as being especially the work of the Almighty. The idea here is, that as the mountains are the most stable of all the objects with which we are acquainted, so it is with the justice of God. It is as fixed as the everlasting hills.
Thy judgments – The acts and records which are expressive of thy judgment in regard to what is right and best; that judgment as it is expressed in thy law, and in thy dealings with mankind. The judgment of God in any matter may be expressed either by a declaration or by his acts. The latter is the idea now most commonly attached to the word, and it has come to be used almost exclusively to denote afflictive dispensations of His Providence, or expressions of His displeasure against sin. The word is not used in that exclusive sense in the Scriptures. It refers to any divine adjudication as to what is right, whether expressed by declaration or by act, and would include his adjudications in favor of that which is right as well as those against that which is wrong.
Are a great deep – The word rendered deep here means properly wave, billow, surge; then, a mass of waters, a flood, a deep; and the phrase great deep would properly refer to the ocean, its depth being one of the most remarkable things in regard to it. The idea here is, that as we cannot fathom the ocean or penetrate to its bottom, so it is with the judgments of God. They are beyond our comprehension, and after all our efforts to understand them, we are constrained, as in measuring the depths of the ocean, to confess that we cannot reach to the bottom of them. This is true in regard to his law, in regard to the principles of his government as he has declared them, and in regard to his actual dealings with mankind. It could not be otherwise than that in the administration of an infinite God there must be much that man, in his present state, could not comprehend. Compare Job 11:7-9; Isa 55:8-9.
O Lord, thou preservest man and beast – literally, thou wilt save; that is, thou savest them from destruction. The idea is, that he keeps them alive; or that life, where it is continued, is always continued by his agency. The psalmist evidently sees in the fact here stated an illustration of what he had just said about the greatness of God in His providential agency and his general government. He was struck with His greatness, and with the incomprehensible nature of His power and agency, in the fact that he kept alive continually so many myriads of creatures upon the earth – so many hundred millions of human beings – so many thousand millions of wild beasts, reptiles, fish, birds, and insects – all dependent upon Him; that He provided for their needs, and that He protected them in the dangers to which they were exposed. And who can comprehend the extent of His law, and the wonderfulness of His Providence, in thus watching over and providing for the multitudes of animated beings that swarm in the waters, in the air, and on the earth?
Fuente: Albert Barnes’ Notes on the Bible
Psa 36:6
O Lord, Thou preservest man and beast.
The providence of God in the preservation of His living creatures
As He made all living creatures, they are the objects of His continual care. As He made the world with astonishing magnificence; he presides over and governs it for the purposes for which it was made: His hand supports the fabric His power hath raised. As the production of the meanest living creatures is the work of Divine power and wisdom, so their preservation in life is the effect of His providence: and it results from the perfection of the Divine nature and providence, that notwithstanding the immense grandeur and multiplicity of His works, and the superior dignity and importance of some creatures in comparison of others, no part, though ever so minute, is overlooked. Vulgar minds are most apt to be affected with a sense of Divine providence, when they see something extraordinary and wonderful, and, as they imagine, beyond, or contrary to, the usual course of nature. But this is the effect of their weakness and ignorance. The constant operations and uniform course of nature are to be considered as the great proof and effect of a Divine providence, much more than any seeming deviations. Every one who reflects will be sensible of his own insufficiency to uphold his own being, or supply his own wants. We feel our dependence upon something above us, and are as it wore conscious of a superior power which sustains and preserves us. From the whole we may observe–
1. Gods right of dominion over His creatures; which is founded not only on His creative power, but on His governing wisdom and preserving providence.
2. Entertain admiring and grateful thoughts of the Divine care and goodness in our preservation.
3. Imitate, according to our capacity, the Divine providence and goodness, by extending our care and contributing our part to the support and welfare of our fellow-creatures.
4. Rely upon the Divine protection for the future. Timid and anxious cares about our own preservation are inconsistent with true piety or a just confidence in the Divine care and goodness. (S. Bourn.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy righteousness, in all thy counsels and ways in the government of the world, is like the great mountains; either,
1. Stedfast and unmovable. Or,
2. Eminent and conspicuous to all men. Or rather,
3. Very high and out of our reach; for so it agrees best with the foregoing and following expressions.
Thy judgments, i.e. thy executions of thy counsels, or thy administrations of the affairs of the world, and of thy church,
are a great deep, i.e. unsearchable. as the ocean is in some parts. The worst of men, yea, lad the brute beasts, have experience of thy care and kindness, and therefore I have no reason to doubt of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. righteousness [and]judgmentsqualities of a good government (Psa 5:8;Psa 31:1). These all are setforth, by the figures used, as unbounded.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy righteousness [is] like the great mountains,…. Or, “the mountains of God”; so called for their excellency, as the cedars of God, Ps 80:10; or, as Gussetius e observes, the greatest and highest mountains, which are here meant, reaching above the clouds and the region of the air, are the pillars of the palace of God, and a part of it; and therefore called his mountains with great propriety, to which his righteousness is compared: that is, either the righteousness of God in the government of the world, which is sometimes like the high mountains, not to be reached and accounted for in the present state of things, though always is, and is immovable as they are; or the righteousness of God, by which he justifies sinners, which may be said to be as the mountains of God, because of the dignity of his person, who has wrought it out; and because of the clear manifestation of it, the Gospel, and so visible, as high mountains; and because of the immovableness and duration of it;
thy judgments [are] a great deep; both in a way of providence, many of them being at present not to be traced, though before long they will be made manifest; and in a way of grace, such as the choice of some, and the leaving of others, the rejection of the Jews, and the call of the Gentiles; see Ro 11:33;
O Lord, thou preservest man and beast; in a providential way, upholding each in their being, and supplying them with the necessaries of life: some understand this figuratively, of God’s saving Jews and Gentiles, wise and unwise, and particularly those who, through humility and modesty, as Jarchi says, compare themselves to beasts, because of their ignorance and stupidity, Pr 30:2.
e Ebr. Comment. p. 66.
Fuente: John Gill’s Exposition of the Entire Bible
6. Thy righteousness is as the mountains of God In this verse there is a commendation of God’s righteousness, which the sacred writer compares to the high mountains, (this being the manner of the expression — “the mountains of God,” for we know that the Hebrews were accustomed to distinguish by the appellation divine, or of God, whatever is excellent,) because his glory shines forth more clearly there. In the last place, it is said, that his judgments are like a great and bottomless abyss. By these words he teaches us, that to whatever side we turn our eyes, and whether we look upward or downward, all things are disposed and ordered by the just judgment of God. This passage is usually quoted in a sense quite different, namely, that the judgments of God far exceed our limited capacity, and are too mysterious for our being able to comprehend them; and, indeed, in this sense the similitude of an abyss is not inappropriate. It is, however, obvious from the context, that the language of the Psalmist is to be understood in a much more extensive sense, and as meaning, that however great the depth of wickedness which there is among men, and though it seems like a flood which breaks forth and overflows the whole earth, yet still greater is the depth of God’s providence, by which he righteously disposes and governs all things. Whenever, therefore, our faith may be shaken by the confusion and disorder of human affairs, and when we are unable to explain the reasons of this disorder and confusion, let us remember that the judgments of God in the government of the world are with the highest propriety compared to a great depth which fills heaven and earth, that the consideration of its infinite greatness may ravish our minds with admiration, swallow up all our cares, and dispel all our sorrows. When it is added in the end of the verse, O Jehovah! thou preservest man and beast, the meaning is to this effect, that since God vouchsafes to extend his providential care even to the irrational creation, much more does he provide for the wants of men. And, indeed, whenever any doubt may arise in our minds regarding the providence of God, we should fortify and encourage ourselves by setting before us this consideration, that God, who provides food for the beasts of the field, and maintains them in their present state, can never cease to take care of the human race. The explanation which some have given of the term beasts, interpreting it allegorically of beastly men, I regard as too forced, and reject it.
Fuente: Calvin’s Complete Commentary
(6) Great mountains.See margin, and compare Psa. 80:10, cedars of God. So too the rain is called Gods brook. The epithet not only implies greatness and dignity, but also has reference to God as Creator.
A great deep.The reference, as usual, with the words deep, depth, is to the great abyss of waters, of which the seas were regarded as the surface.
The twofold comparison in this verse recalls Wordsworths lines
Two voices are there: one is of the sea.
One of the mountainseach a mighty voice.
but while to the modern poet the voice is Liberty, to the ancient Hebrew it is Righteousness. The majesty of the hills has often suggested the supremacy of right over wrong
Thou hast a voice, great mountain, to repeal
Large codes of fraud and woe.
The calm of the infinite sea has often soothed agitated souls. Hebrew poetry connected both immediately with God. the uplifted strength of the hills became an emblem of His eternal truth; the depth and expanse of the infinite sea of His outspread goodness and inexhaustible justice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Righteousness “Righteousness” allies with the holiness of God, and is manifested as well in punishing sin as in upholding the just. It is the guard of law.
Great mountains Hebrew, mountains of God, a Hebraism for greatness, strength, firmness.
Judgments Administrations, God’s pronounced sentences of justice and right.
Deep Same word as in Gen 1:2. The abyss of the ocean: here meaning depths of wisdom and mystery.
Preservest man and beast God’s protective care, in connexion with his righteousness and judgments, is exhibited in his government over rational and irrational beings. There would thus seem to be an impressive moral in his treatment of the inferior orders. Cruelty to animals is a sin against God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 36:6. Thou preservest man and beast This seems at first sight to come in somewhat abruptly; but the Psalmist’s meaning, was to express his sure dependence upon God, whose providence, as it extended over the beasts of the earth, would therefore much more certainly take care of him.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 560
GODS WORD AND WORKS MYSTERIOUS
Psa 36:6. Thy judgments are a great deep.
WE little think how highly privileged the meanest Christian is above all the sages of antiquity. The greatest philosophers of Greece and Rome were un able to account for the existence of moral evil upon earth, or to see through the disorder and confusion which it has produced throughout the world. But the servant of the Lord is instructed to trace every thing to an All-wise and Almighty Power, who brings light out of darkness and order from confusion, and overrules every thing for the glory of his own name. To this Divine Being, the child of God has recourse in all his difficulties, and in the contemplation of Him finds comfort under the sorest trials. David, under the persecutions of Saul, was reduced to the greatest extremities: but, after complaining of the subtlety of his implacable enemy, he encouraged himself in the Lord his God, who was able to accomplish his own gracious designs, not only in opposition to this powerful adversary, but by the very means which Saul was using to defeat them.
The word judgments has, in Scripture, many different significations. As used in my text, we may consider it as comprehending both the word and the works of God. In illustration, therefore, of our text, we may observe that Gods judgments are a great deep,
I].
As displayed in his word
The whole of Revelation is a mystery. But, that we may not be led over too wide a field, we will confine our attention to two points:
1.
Our fall in Adam
[This is a fact to which the whole Scripture bears witness: In Adam all died [Note: 1Co 15:22.]; and by the offence of one, judgment came upon all men to condemnation [Note: Rom 5:17-18.]. Now, that he should himself be drawn into sin, circumstanced as he was, perfect in his nature, and supplied with every thing which his soul could desire, is wonderful. But it is a fact, that he did commit sin, and brought upon himself Gods righteous indignation. That in his sin all his posterity should be involved, is a yet deeper mystery; for which it would be impossible for us to account, if God had not plainly and unequivocally revealed it. That the whole world is full of sin, is obvious to the most superficial observer. That the very nature of man is corrupt, is also evident. No one who has ever marked the dispositions of an infant can entertain a doubt of it [Note: Psa 51:5.]. But was man first created in such a state? Can we conceive of a holy Being forming, in the first instance, such unholy creatures ? Human wisdom is altogether lost, and confounded, whilst occupied on this mysterious subject. But God has explained it to us in his word. He has told us, what, when revealed, is a self-evident truth, that no man can bring a clean thing out of an unclean [Note: Job 14:4.]. He has told us, also, what we could never have imagined or conceived, that the very guilt of Adam is transmitted to us, because he was not a private and isolated individual, but the head and representative of all his descendants: so that we come into the world, not only corrupt creatures, but children of wrath [Note: Eph 2:3.].
Now say, whether this be not a great deep. Who can comprehend it? Who is not lost in wonder at the contemplation of it?]
2.
Our recovery by Jesus Christ
[That there should be a possibility of restoring man to the divine favour, is what no finite intelligence could ever have conceived. Not one of the fallen angels ever was restored: nor could the restoration of man, it might be thought, have ever been compatible with the honour of our offended God. But God contrived a way, wherein he might be just, and yet the justifier of sinful men [Note: Rom 3:26.]. For this end he gave his onlybegotten Son, to stand in our place, to bear our sins, to make reconciliation for our iniquities, and to bring m an everlasting righteousness, wherein we might stand accepted before our God.
Well might the Apostle say, Great is the mystery of godliness [Note: 1Ti 3:16.]. Who can contemplate God manifest in human flesh, and dying in the place of his own sinful and rebellious creatures, and not stand amazed at this stupendous effort of love and mercy? Truly, it far surpasses all the knowledge whether of men or angels. And, if it were not confirmed to us by testimony that is absolutely unquestionable, we could not but regard it altogether as a cunningly-devised fable; so unfathomable are the depths contained in it, and so incomprehensible the love [Note: Eph 3:18-19.].]
But let us contemplate Gods judgments,
II.
As manifested in his works
Let us notice them in his works,
1.
Of providence
[These also are as inscrutable as redemption itself. Who, that surveyed Joseph in all his different scenes of woe, could ever imagine whither they were conducting him, or to what they would lead? Truly there is a wheel within a wheel [Note: Eze 1:16.]; and whilst all appears uncertainty around us, every thing is working to a fixed end, even to accomplish what God himself has predicted in his word. The smallest incidents that can be imagined are often productive of the most wonderful events: the casting of a lot, the sleepless restlessness of Ahasuerus, the casual turning to a particular record, to a common observer would appear as matters of trifling moment: yet on them depended the preservation of the whole Jewish people [Note: Est 3:7; Est 6:1-3.]. And we too, if we look back upon our past lives, may find many minute occurrences, which seemed to be of no account at the time, but which contributed in the most essential manner to influence and fix our future destinies; so that at this hour there is not one amongst us whose life would not serve for the illustrating of this point, and constrain him with the profoundest admiration to exclaim, How unsearchable are Gods judgments, and his ways past finding out [Note: Rom 11:33.]!]
2.
Of grace
[Who, that had seen Paul in his unconverted state, would ever have supposed that God had designs of love towards him ? Yet, when he had well nigh filled up the measure of his iniquities, God arrested him in his career, and made him a most distinguished monument of his mercy; insomuch that all future ages were to regard him as a pattern, by which the extent of Gods mercy might be estimated, and the hopes of penitents be encouraged [Note: 1Ti 1:12-16.]. Certainly the conduct of Onesimus towards his master Philemon must appear a very strange link in the purposes of heaven, relative to his salvation: yet were his dishonesty and flight made use of by God as means to bring him under the ministry of St. Paul, and, through that, to a conversion of soul to God, and to the everlasting possession of happiness and glory [Note: Philem. ver. 15.]. Not that Gods designs of mercy towards him lessened in any degree the guilt which he contracted: nor is sin of any kind the less sinful on account of the use which God may make of it for the accomplishment of his own designs: for then the murderers of our blessed Lord must have been accounted the best, rather than the most guilty, of mankind. No: sin is a deadly evil, by whomsoever it is committed, and whatsoever it may effect: but this I say, that God both does and will accomplish his own eternal counsels, in ways which no finite wisdom could have contrived, nor any finite power have brought to a successful issue. Verily, says the prophet, thou art a God that hidest thyself [Note: Isa 45:15.]. And so, indeed, we may all say. For who can look back upon the way in which he has been brought from his youth up even to this present moment, and especially upon the way in which he has been led to the knowledge of the Saviour, and not stand amazed at the goodness and mercy that have followed him, and at the wisdom and power that have effected so great things for him? Yes: we must all fully acquiesce in that sentiment of Zophar: Canst thou by searching find out God? canst thou find out the Almighty to perfection? It is high as heaven; what canst thou do? it is deeper than hell; what canst thou know? the measure thereof is longer than the earth, and broader than the sea [Note: Job 11:7-9.].]
Let us, then, learn from hence,
1.
Submission to Gods will
[We may have been brought into circumstances of the most afflictive nature: but we should remember who it is that ordereth all things, even to the falling of a sparrow upon the ground. Men and devils may be labouring for our destruction: and God may suffer them to proceed to the very utmost extremity, till, like the murderers of our Lord, they may exult in, what appears to them, the full attainment of their purpose; but God says to all of them, Hitherto shalt thou come, and no farther. True it is that His way is in the sea, and his footsteps are not known [Note: Psa 77:19.]: but you must never forget, that though clouds and darkness are round about him, righteousness and judgment are the basis of his throne [Note: Psa 97:2.]. What he does, you may not at present know: but you shall know hereafter [Note: Joh 13:7.]: and you may be sure that at the last you shall add your testimony to that of all his saints, He hath done all things well [Note: Mar 7:37.]. Your way may be circuitous, and attended with great difficulties: but you will find, at last, that it was the right way [Note: Psa 107:7.], the way most conducive to your best interests, and most calculated to advance his glory. Let us, then, wait to see the end of the Lord [Note: Jam 5:11.]; and, under all circumstances, say, It is the Lord; let him do what seemeth him good.]
2.
Affiance in his word
[There is light sufficient: there we see what God will most assuredly accomplish. There may appear to be a discordance between the word and works of God; but they will be found to harmonize at last: nor shall one jot or tittle of his word ever fail. Lay hold, then, on the promises of God: rest on them: plead them at the throne of his grace: and expect the accomplishment of them in due season. But be not impatient under any delays: If the vision tarry, wait for it; assured that it will not tarry beyond the appointed time [Note: Hab 2:3.]. Never, under any circumstances, say, All these things are against me; because God has promised that they shall all work together for your good [Note: Rom 8:28.]. But, conceive of a soul just liberated from the body, and from the throne of God looking back upon the way in which it has been brought thither; with what admiration will it then be filled! and what praises will it pour forth on account of the dispensations which till now it was not able to unravel! This should now be the posture of your soul. Most safely may you trust in God, to the full extent of his promises: for, whatever difficulties may lie in his way, His counsel shall stand; and He will do all his will.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 36:6 Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast.
Ver. 6. Thy righteousness is like the great mountains ] Heb. mountains of God, pro more linguae, quae quando magnificat aliquid, addit nomen Dei, ut Jon 3:3 Gen 30:5 Rev 15:2 Psa 68:16 ; Psa 80:11 , saith R. David, that is, after the manner of the Hebrew tongue, which, when it would magnify anything, addeth the name of God; because as anything is nearer to God the more excellent it is ( Sic D , Arat. in Diosem, ). The like is to be found also in heathen authors. David meaneth that as God’s mercy is matchless, so his justice is unmoveable; and we are to give him the glory of the one as well as the other, since they are both alike in him; for whatsoever is in God is God.
Thy judgments are a great deep
O Lord, thou preservest man and beast
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
righteousness: Psa 71:19, Psa 97:2, Psa 145:17, Gen 18:25, Deu 32:4, Isa 45:19, Isa 45:21-24, Rom 3:25
great mountains: Heb. mountains of God, Exo 9:28, 1Sa 14:15, *marg.
judgments: Psa 77:19, Psa 92:5, Job 11:7-9, Job 37:23, Isa 40:28, Jer 12:1, Mat 11:25, Mat 11:26, Rom 11:33
thou: Psa 104:14-35, Psa 145:9, Psa 147:9, Job 7:20, Jon 4:11, Mat 10:29, Mat 10:30, 1Ti 4:10
Reciprocal: Gen 6:19 – two Gen 8:1 – the cattle Gen 9:10 – General Num 22:32 – Wherefore 2Ch 35:24 – died Neh 9:6 – preservest Psa 19:9 – judgments Psa 33:4 – all his Psa 73:16 – When Psa 97:6 – The heavens Psa 104:27 – General Psa 119:142 – an everlasting Psa 138:2 – and praise Pro 8:18 – durable Ecc 7:24 – General Eze 1:16 – a wheel Eze 10:10 – General Joe 2:22 – afraid Jon 3:3 – So Zec 6:1 – and the Rom 2:2 – judgment
Fuente: The Treasury of Scripture Knowledge
36:6 Thy righteousness [is] like the great mountains; thy judgments [are] a great {f} deep: O LORD, thou preservest man and beast.
(f) The depth of your providence governs all things, and disposes them, even though the wicked seem to overwhelm the world.