10<\/strong>. A prayer for the continued exercise of the attributes which have been celebrated in Psa 36:5-9<\/em><\/span>. All God’s bounty to man flows from His lovingkindness, yet His righteousness also is concerned in the fulfilment of His covenant and promise.<\/p>\n them that know thee<\/em> ] With an effectual knowledge which must issue in loving obedience (Psa 9:10<\/span>; Psa 91:14<\/span>); and entitles its possessors to be called upright in heart<\/em> (Psa 7:10<\/span>; Psa 11:2<\/span>; Psa 32:11<\/span>).<\/p>\n 10 12<\/strong>. Concluding prayer for the continuance of God’s lovingkindness and for protection from the wicked, with a confident anticipation of the final downfall of evil-doers. Psa 36:10<\/em><\/span> springs naturally out of Psa 36:5-9<\/em><\/span>, and Psa 36:11-12<\/em><\/span> clearly revert to Psa 36:1-4<\/em><\/span>.<\/p>\n O continue – <\/B>Margin, as in Hebrew: draw out at length. The Hebrew word means to draw; hence, to draw out, in the sense of continuing or prolonging. Compare Psa 85:5<\/span>; Psa 109:12<\/span>; Jer 31:3<\/span>. The desire of the psalmist here is, that God would make the manifestation of his loving-kindness continuous or perpetual to His people; that it might not be fitful and interrupted, but always enduring, or constant. It is the utterance of a prayer that his favor might always be manifested to his friends.<\/P> Thy loving-kindness – <\/B>Thy mercy, Psa 36:5<\/span>, Psa 36:7<\/span>. Unto them that know thee. That are thy friends. The word know is often used to denote true religion: Joh 17:3<\/span>; Phi 3:10<\/span>; Eph 3:19<\/U><\/span>; 2Ti 1:12<\/span>.<\/P> And thy righteousness – <\/B>Thy favor; thy protection. That is, show to them the righteousness, or the glory of thy character. Deal with them according to those just principles which belong to thy character. Compare the notes at 1Jo 1:9<\/span>.<\/P> To the upright in heart – <\/B>Those who are pure and holy in their intentions or their purposes. Compare Psa 7:10<\/span>. All true uprightness has its seat in the heart, and the psalmist prays that God would show his continued favor to those whom he sees to be true in heart to himself.<\/P> <\/p>\n Psa 36:10-12<\/span><\/p>\n O continue Thy loving-kindness unto them that know Thee.<\/em><\/p>\n<\/p>\n 1. The true mark of a godly man standeth in the conjunction of faith in God with sincere study of obedience to him, for he is the man that knoweth God, and is upright in heart.<\/p>\n 2. <\/strong>Albeit, what the believer hath found in God by experience, he may expect it shall be continued to him, both for his entertainment by God, and defence and deliverance in his righteous cause from his enemies; yet must he follow his confidence with prayer, O continue Thy lovingkindness.<\/p>\n 3. <\/strong>As we have no right to any benefit, but in so far as we are of the number of upright-hearted believers, so should we seek every benefit we would have, as being of this number, and as seeking that others may be sharers with us, as David doth before.<\/p>\n 4. <\/strong>It is the Lord only who can divert proud persecutors, that they hurt not His children, and it is the Lord <\/em>only who can keep His children in the course of faith and obedience, when the wicked employ their power against them.<\/p>\n 5. <\/strong>The ruin of the enemies of the godly is as certain as if it were already past; yea, faith may look upon it through the prospect of the Word of God, as if it were to be seen and pointed out to others to behold with their eyes. There are the workers of iniquity fallen.<\/p>\n 6. <\/strong>The fall of the wicked is not like the fall of the godly, for though the godly fall sundry times, yet they recover their feet again; but a fall is prepared for the wicked, after which they shall not recover themselves, They are cast down, and shall not be able to rise. (D. Dickson.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Psa 37:1-40 Verse 10<\/span>. O continue thy loving-kindness<\/B><\/I>] Literally, “Draw out thy mercy.” The allusion to the spring<\/I> is still kept up.<\/P> <\/P> Unto them that know thee<\/B><\/I>] To them who acknowledge thee<\/I> in the midst of a crooked and perverse generation.<\/P> <\/P> And thy righteousness<\/B><\/I>] That grace<\/I> which justifies the ungodly<\/I>, and sanctifies the unholy<\/I>.<\/P> <\/P> To the upright in heart.<\/B><\/I>] levishrey leb, to the<\/I> straight of heart<\/I>; to those who have but one end<\/I> in view, and one<\/I> aim<\/I> to that end<\/I>. This is true of every genuine penitent<\/I>, and of every true believer<\/I>.<\/P> <\/p>\n Continue; <\/B>as this word signifies, Psa 85:5<\/span>; Ecc 2:3<\/span>; Jer 31:3<\/span>. As thou hast begun, so continue the manifestation and exhibition of it, both in this life, and to the next. Or, extend<\/I>, or draw forth<\/I>. Let it not be like a fountain sealed, but let it be drawn forth for their comfort. Know thee<\/I>, i.e. sincerely love thee, as it is explained in the next clause; for knowing<\/I> implies affection, as Psa 9:10<\/span>, and oft elsewhere. <\/P> Thy righteousness; <\/B>which will appear in giving them that protection and assistance which thou art by thy nature inclined, and by thy promise engaged, to give them. <\/P> <\/p>\n 10. that know thee<\/B>rightknowledge of God is the source of right affections and conduct.<\/P><\/p>\n O continue thy lovingkindness to them that know thee<\/strong>,…. That is, spiritually and experimentally; and such are they that trust in him and love him: and these are the objects of the love of God; not that their knowledge, faith, or love, are the cause of his love to them; but these things describe and point at manifestly the objects of it; and this request regards the open discovery of it unto them: for the love of God itself always continues, though the manifestations of it are not always the same; and it is for the enlargement and continuance of them the psalmist here prays: for it may be rendered, “draw out thy lovingkindness” g; that is, to a greater length; make a larger and clearer discovery of it, that the height and depth, and length and breadth of it, may be more discerned;<\/p>\n and thy righteousness unto the upright in heart<\/strong>; who are sincere and without guile; who have new hearts created and right spirits renewed in them, and have truth in the inward parts; and unto and upon such is the righteousness of Christ, and where it always continues, for it is an everlasting one; but here it means a clearer and constant revelation of it from faith to faith; unless it should rather intend the righteousness of God in protecting his people from the insults of their enemies, and the continual exertion of it for that purpose.<\/p>\n g “trahe”, Pagninus, Montanus; “extende”, Vatablus, Piscator; “protrahe”, Cocceius, Gejerus, Michaelis.<\/p>\n (Heb.: 36:11-13)<\/strong> Now for the first time, in the concluding hexastich, after complaint and commendation comes the language of prayer. The poet prays that God would lengthen out, i.e., henceforth preserve ( , as in Psa 109:12<\/span>), such mercy to His saints; that the foot of arrogance, which is conceived of as a tyrant, may not come suddenly upon him ( , as in Psa 35:8<\/span>), and that the hand of the wicked may not drive him from his home into exile (cf. Psa 10:18<\/span>). With alternates , which, on its merciful side, is turned towards them that now God, and bestows upon them the promised gracious reward. Whilst the Psalmist is thus praying, the future all at once becomes unveiled to him. Certain in his own mind that his prayer will be heard, he sees the adversaries of God and of His saints for ever overthrown. , as in Psa 14:5<\/span>, points to the place where the judgment is executed. The preterites are prophetic, as in Psa 14:5<\/span>; Psa 64:8-10<\/span>. The poet, like Isaiah (Isa 26:14<\/span>), beholds the whole tribe of the oppressors of Jahve’s Church changed into a field of corpses, without hope of any rising again.<\/p>\n 10. Prolong thy mercy to them that know thee. David now sets himself to pray. And, first, he asks in general, that God would continue his mercy to all the godly, and then he pleads particularly in his own behalf, imploring the help of God against his enemies. Those who affirm that God is here said to prolong or extend his mercy because it is exalted above the heavens, indulge in a style of speaking too puerile. When David spake of it in such terms in a preceding verse, his intention was not, as I have already said, to represent the mercy of God as shut up in heaven, but simply to declare that it was diffused throughout the world; and here what he desires is just this, that God would continue to manifest, even to the end, his mercy towards his people. With the mercy of God he connects his righteousness, combining them as cause and effect. We have already said in another place, that the righteousness of God is manifested in his undertaking the defense of his own people, vindicating their innocence, avenging their wrongs, restraining their enemies, and in proving himself faithful in the preservation of their welfare and happiness against all who assail them. Now, since all this is done for them freely by God, David, with good reason, makes mention particularly of his goodness, and places it first in order, that we may learn to depend entirely upon his favor. We ought also to observe the epithets by which he describes true believers; first, he says, that they know God; and, secondly, that they are upright in heart. We learn from this that true godliness springs from the knowledge of God, and again, that the light of faith must necessarily dispose us to uprightness of heart. At the same time, we ought always to bear in mind, that we only know God aright when we render to him the honor to which he is entitled; that is, when we place entire confidence in him. <\/p>\n The Psalmist Prays That Nothing Might Be Allowed To Drive Him Away From YHWH’s Covenant Love ( Psa 36:10-12<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n Having emphasised the wonderful attributes of YHWH (5-7), and having considered the munificent benefits that He abundantly gives to His own (8-9), the Psalmist now prays that nothing might drive him away from the covenant love of YHWH.<\/p>\n Psa 36:10-12<\/strong><\/span><\/p>\n ‘Oh continue your lovingkindness to those who know you,<\/p>\n And your righteousness to the upright in heart.<\/p>\n Let not the foot of pride come against me,<\/p>\n And let not the hand of the wicked drive me away.<\/p>\n There are the workers of iniquity fallen,<\/p>\n They are thrust down, and will not be able to rise.’<\/p>\n Finally he prays that YHWH will reveal His covenant love and righteous deliverance towards himself and all who are truly upright. Note that it is assumed that those who truly know Him will be so. It is not possible to truly experience His compassion and righteous deliverance without it being so.<\/p>\n And he wants to be protected from the proud. He does not want their foot to come against him. Nor does he want the hand of the wicked to drive him away from YHWH’s presence, or from his livelihood (see Mic 2:9<\/span>; Job 15:21<\/span>). Or it may be a prayer that he might not become a beggar, and thus be kicked contemptuously and be thrust from the presence of the wicked (compare Amo 2:6<\/span>; Amo 8:6<\/span>). For he has confidence that these men who work iniquity will shortly fall. They will be thrust down and not be able to rise<\/p>\n DISCOURSE: 563 Psa 36:10<\/span>. O continue thou thy loving-kindness unto them that know thee, and thy righteousness to the upright in heart!<\/em><\/p>\n DAVID, in all his troubles, encouraged himself in the Lord his God. He was in great trouble at the time he wrote this psalm; but whether from the persecutions of Saul, or the rebellion of Absalom, is not certain. But his views of the Deity were exceeding grand: Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto 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. To this God he commits his cause; and, in behalf of himself and all his persecuted associates, prays, O continue thou thy loving-kindness unto them that know thee, and thy righteousness unto the upright in heart! The same petition will every faithful minister urge in behalf of himself and his people, under a full assurance that all their fresh springs are in God [Note: Psa 87:7<\/span>.]; and that God himself, if ever they be saved at all, must work all their works in them [Note: Isa 26:12<\/span>.]. In this view, I will endeavour to shew you,<\/p>\n I.<\/p>\n What need we all have of the blessing here implored<\/p>\n The term righteousness, in the Old Testament, is of very extensive meaning. In my text it imports goodness, and, as joined with loving-kindness, must be understood to mean, a continuance of Gods tender and watchful care even to the end. And We need, therefore, the continuance of Gods tender mercies to us yet daily, as much as ever we did in our carnal and unregenerate state.] We need, then, all of us to entreat of God to continue<\/em> his loving-kindness to us, or, as it is translated in the margin of our Bibles, to draw it out at length<\/em>. You all know how a rope, or line, or thread, is formed, by adding fresh materials continually, till it shall have attained its destined length. In reference to this, the prophet represents the ungodly as drawing out<\/em> iniquity as cords of vanity, and sin as a cart-rope [Note: See Isa 5:18<\/span>. with Bishop Lowths note upon it.], that is, by constant additions even to their dying hour. And precisely thus we need, that God, who has begun a good work in us, should carry it on even to the end, by drawing out, and imparting to us<\/em>, such communications of his grace as our necessities require, till we have attained that measure which in his eternal counsels he has ordained, and we be fully meet for our Masters use.]<\/p>\n Seeing, then, that we all need this blessing, let me shew you,<\/p>\n II.<\/p>\n On what grounds all who know God, and are upright before him, are authorized to expect it<\/p>\n The petition in my text was offered under a full assurance that it should be granted: for he had scarcely uttered it before he saw, by faith, the answer given: There, says he, are the workers of iniquity fallen; they are cast down, and shall not be able to stand. And we also may expect that it shall be answered to all who offer it in faith. We may expect Gods continued care, since it is assured to us,<\/p>\n 1.<\/p>\n By the promises of God<\/p>\n [Numberless are the promises which God has made to us respecting the continuance of his love towards all whom, according to his sovereign will, he has chosen to be the objects of it. David, in another psalm, says, The Lord will not cast off his People, neither will he forsake his inheritance [Note: Psa 94:14<\/span>.]. And again, The mercy of the Lord is from everlasting to everlasting, upon them that fear him; and his righteousness unto childrens children, to such as keep his covenant, and to those that remember his commandments to do them [Note: Psa 103:17-18<\/span>.]. In fact, the whole Scripture testifies that God will perfect that which concerneth his people [Note: Psa 138:8<\/span>.]; and that, having loved them, he will love them to the end [Note: Joh 13:1<\/span>.]. Taking, therefore, these promises, we may spread them before the Lord, in full assurance that they shall be fulfilled; and in the language of David may say to God, Hear my prayer, O God; give ear to my supplications: in thy faithfulness answer me<\/em>, and in thy righteousness [Note: Psa 143:1<\/span>.]!]<\/p>\n 2.<\/p>\n By the intercession of Christ<\/p>\n [St. John has said, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins [Note: 1Jn 2:1-2<\/span>.]. Yes, were it not that the Lord Jesus Christ lives to intercede for us in heaven, it could not be but that Gods displeasure must break forth against us on ten thousand occasions: but he prevails for us, as Aaron prevailed for Israel of old, through his unwearied intercessions. To this Peter was indebted, when he denied his Lord with oaths and curses. Had not our blessed Lord interceded for him, that his faith might not fail, he, in all probability, would have perished as Judas did [Note: Luk 22:31-32<\/span>.]. In this view, a greater stress is laid on the intercession of Christ than even on his death: Who is he that condemneth? It is Christ who died; yea, rather<\/em>, that is risen again, who is even at the right-hand of God, who also maketh intercession for us<\/em> [Note: Rom 8:34<\/span>.]. And we are encouraged to believe that Christ is able to save to the uttermost all that come unto God by him, seeing he ever liveth to make intercession for us<\/em> [Note: Heb 7:25<\/span>.]. Put then your cause into the Saviours hands; and beg of him to pray the Father for you [Note: Joh 14:16<\/span>.], and you cannot but succeed: for him the Father heareth always [Note: Joh 11:42<\/span>.].]<\/p>\n 3.<\/p>\n By the honour of God himself<\/p>\n [God from all eternity entered into covenant with his dear Son in our behalf, engaging, that if he should make his soul an offering for sin, he should see a seed, and should prolong his days, and the pleasure of the Lord should prosper in his hands [Note: Isa 53:10<\/span>.]. This covenant our blessed Lord has fulfilled on his part, having taken our nature, and borne our sins in his own body on the tree. And whilst yet he was upon earth, he made this a ground of his petitions, and a ground also of his expectations, in behalf of his people: I pray for them, says he: I pray not for the world, but for them which thou hast given me; for they are thine: and all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world: but these are in the world; and I come to thee. Holy Father, keep through thine own name<\/em> those whom thou hast given me<\/em>, that they may be one, as we are. Whilst I was with them in the world, I kept them in thy name:<\/em> those that .thou gavest me have I kept; and none of them is lost, but the son of perdition; that the Scripture might be fulfilled. And now come I to thee; and these things speak I in the world, that they may have my joy fulfilled in themselves. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil [Note: Joh 17:9-15<\/span>.]. Then he adds, what insures to us the completion of his desires, Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me [Note: Joh 17:24<\/span>.]. Now I ask, Is not here abundant ground to expect Gods continued care of his people? May we not from hence be confident, that He who hath begun a good work in us will perform it unto the day of Jesus Christ [Note: Php 1:6<\/span>.]? Yes, surely: and therefore when David, under the influence of unbelief, had entertained a fear, Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? he corrected himself, and with conscious shame exclaimed, This is my infirmity [Note: Psa 77:7-9<\/span>.]. We may be sure that Gods covenant shall stand. In the 89th Psalm it is declared, again, and again, and again, in terms the most express that can be imagined [Note: Psa 89:28-37<\/span>.] and therefore we may be assured that for his own name and honour sake he will keep his people by his own power through faith unto salvation [Note: 1Pe 1:5<\/span>.]: as it was said by Samuel, The Lord will not forsake his people for his great names sake,<\/em> because it hath pleased him to make you his people [Note: 1Sa 12:22<\/span>.]. He is a God that changeth not; and therefore we neither are, nor shall be, consumed [Note: Mal 3:6<\/span>.]. We shall be living witnesses for him to all eternity, that his gifts and calling are without repentance [Note: Rom 11:29<\/span>.].]<\/p>\n Application Seek to answer to the character here described<\/p>\n [If you know not God, you can have no claim upon him: nor, unless you be upright in heart, have you any reason to hope that he will ever look upon you with satisfaction. You must have your hearts right with God, if ever you would be approved of God. Seek, then, to know God as reconciled to you in Christ Jesus and beg of him so to put truth in your inward parts, that he may acknowledge and commend you as Israelites indeed, in whom is no guile.]<\/p>\n 2.<\/p>\n Implore of God the blessing you so greatly need<\/p>\n [You need it, all of you, and will need it to your dying hour. It is from God that you have received all that you possess. Never would you have known him, if he had not opened the eyes of your understanding, and revealed himself to you [Note: Compare Gal 4:9<\/span>. with Php 3:12<\/span>.]. And never would your heart have been upright before him, if he, of his own sovereign grace, had not given you a new heart, and renewed a right spirit within you. It is to Him, then, you must look to carry on the work within you. No hands but His, who laid the foundation of his spiritual temple within you, can ever finish it [Note: Zec 4:9<\/span>.]. He alone who has been the author of your faith, can ever complete it [Note: Heb 12:2<\/span>.].]<\/p>\n 3.<\/p>\n Whilst you seek this blessing for yourselves, implore it earnestly for others also<\/p>\n [So did David, under all his trials; and so should you. It is our privilege and our duty to intercede one for another; parents for their children, and children for their parents; ministers for their people, and people for their ministers. And, O! what happiness should we enjoy in our respective families, and in the Church of God, if we were all partakers of these blessings! It is said, in the very words before my text, With thee is the fountain of life; and in Thy light shall we see light: and no doubt, in proportion as the blessings of salvation flow down into our souls, we shall be blessed in ourselves, and blessings to all around us.]<\/p>\n<\/p>\n This is a beautiful conclusion for faith to make in the contemplation of a corrupt heart, both in ourselves and the ungodly, and in the contemplation also of the healing, cleansing fountain, opened for sin and for uncleanness in the Lord. Where shall a soul convinced of his own dry and barren thirsty soil go to, but to him that is a fountain of life in himself, and hath grace in endless streams to communicate to his people?<\/p>\n Psa 36:10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.<\/p>\n Ver. 10. O continue thy lovingkindness<\/strong> ] Heb. Draw it out at full length, extend and exercise it, lengthen and perpetuate it. Thus the godly, greatly taken with the sweetness of God’s house, and rapt in the admiration of his transcendant goodness towards them, pray for a continuance thereof; intimating also by the manner of expression that God’s peculiar mercies to his are a continued series; there is a connection between them, yea, a concatenation. And as in a chain one link draweth on another, so doth one mercy another, unless we break the chain by our unthankfulness. <\/p>\n<\/p>\n Unto them that know thee to the upright in heart] Here we have a just description of the heirs of God’s promises, and of the partakers of his peculiar mercies. First, They must be knowing persons; know they must God and his will, themselves and their duties. Secondly, They must be upright in heart; for knowledge without practice is like Rachel, beautiful, but barren; or like rain in the middle region, where it doth no good. “A good understanding have all they that do his precepts,” Psa 111:10<\/span> , and such only are upright in heart.<\/p>\n NASB (UPDATED) TEXT: Psa 36:10-12<\/p>\n 10O continue Your lovingkindness to those who know You,<\/p>\n And Your righteousness to the upright in heart.<\/p>\n 11Let not the foot of pride come upon me,<\/p>\n And let not the hand of the wicked drive me away.<\/p>\n 12There the doers of iniquity have fallen;<\/p>\n They have been thrust down and cannot rise. <\/p>\n Psa 36:10-12 This concluding strophe is a prayer by the psalmist to YHWH on behalf of the faithful followers (i.e., to those who know You, see SPECIAL TOPIC: KNOW ). <\/p>\n 1. Continue BDB 604, KB 645, Qal imperative <\/p>\n a. in Your lovingkindness <\/p>\n b. in Your righteousness <\/p>\n 2. Do not let <\/p>\n a. the foot of pride come upon me BDB 97, KB 112, Qal imperfect used in a jussive sense <\/p>\n b. the hand of the wicked drive me away BDB 626, KB 678, Hiphil imperfect used in a jussive sense <\/p>\n 3. Let the wicked be <\/p>\n a. fallen BDB 656, KB 709, Qal perfect <\/p>\n b. thrust down BDB 190, KB 218, Qal perfect <\/p>\n c. unable to rise BDB 407, KB 410, Qal perfect (all three verbs may refer to death and descent into Sheol) <\/p>\n Note the consequences of faith (Psa 36:7-8) and evil (Psa 36:11-12). Choices have consequences! <\/p>\n DISCUSSION QUESTIONS <\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator. <\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive. <\/p>\n 1. Compare all the translations that you have and note the different ways they translate Psa 36:1. <\/p>\n 2. Express in your own words the essence of Psa 36:1-4 in one declarative sentence. <\/p>\n 3. What do the four significant terms in Psa 36:5-6 have to say about the concept of conditional and unconditional covenants in the OT? <\/p>\n 4. Can the term Elohim in Psa 36:7 refer to the judges or leaders of Israel as well as the God of Israel? Why? <\/p>\n 5. Why does the term in the shadow of Your wings refer to God as a female? What is the implication of these types of statements? <\/p>\n 6. Does it seem unspiritual to you that David prays for the destruction of his enemies? <\/p>\n continue = prolong. <\/p>\n Psa 36:10-12<\/p>\n Psa 36:10-12<\/p>\n THE CONCLUDING PRAYER<\/p>\n “Oh continue thy lovingkindness to them that know thee,<\/p>\n And thy righteousness to the upright in heart.<\/p>\n Let not the foot of pride come against me,<\/p>\n And let not the hand of the wicked drive me away.<\/p>\n There are the workers of iniquity fallen:<\/p>\n They are thrust down, and shall not be able to rise.”<\/p>\n This beautiful prayer concludes the psalm.<\/p>\n “Let not the foot of pride come against me” (Psa 36:11). “This statement is considered as a mark of Davidic authorship, because, `Every Psalm of David that speaks of danger points to the pride of his enemies as the source of it.’<\/p>\n “There are the workers of iniquity fallen” (Psa 36:12). David here seems to see in a kind of vision the overthrow of the wicked. “Whereas the righteous may indeed fall into misfortune and recover themselves through God’s grace, the workers of iniquity, when their time comes to fall, will perish.<\/p>\n “There …” (Psa 36:12). The psalmist here speaks as if he indeed sees the fallen hosts of wickedness. Perhaps those are correct who see this as an example of, “The man of faith who endures as seeing the things that are invisible.”<\/p>\n E.M. Zerr:<\/p>\n Psa 36:10. Know thee means the people who recognize and honor the Lord. They are the kind that have the right to the favors of God. This thought is indicated by the term near the end of the verse; the upright in heart. <\/p>\n Psa 36:11. Let not the foot means not to let the proud enemies walk or move against David. Remove me would indicate an attempt to interfere with David’s relation of favor with the Lord. <\/p>\n Psa 36:12. There implies the place where the evil men had been cast down by the Lord. That is, after the wishes of David that he had just expressed had been granted, these workers of iniquity would be in that condition.<\/p>\n continue: Heb. draw out at length, Psa 103:17, Jer 31:3, Joh 15:9, Joh 15:10, 1Pe 1:5 <\/p>\n that: Psa 9:10, Jer 22:16, Jer 24:7, Joh 17:3, Heb 8:11 <\/p>\n and thy: Psa 7:8-10, Psa 18:24, Psa 18:25, Psa 94:14, Psa 94:15, Psa 97:10, Psa 97:11, Psa 143:1, Psa 143:2, Isa 51:6-8, 2Ti 4:7, 2Ti 4:8 <\/p>\n Reciprocal: Job 24:1 – they that know Psa 34:8 – Lord Psa 145:7 – sing Mic 6:5 – know<\/p>\n Psa 36:10. O continue thy loving-kindness unto them, that know thee That is, that know thee so as sincerely to love thee, for every one that loveth is born of God, and knoweth God: whereas he that loveth not, knoweth not God, for God is love, 1Jn 4:7. As thou hast begun, so continue the manifestation and exhibition of thy loving-kindness to such, both in this life and the next. Hebrew, , meshok chasdecha, extend, or draw forth thy lovingkindness, or mercy: let it not be like a fountain sealed, but let it be drawn forth for their comfort. And thy righteousness to the upright in heart By giving them that protection and assistance, which thou art by nature inclined, and by thy promise engaged to give them.<\/p>\n 36:10 O continue thy lovingkindness unto them that {h} know thee; and thy righteousness to the upright in heart.<\/p>\n (h) He shows who God’s children are, that is, they who know him, and live their lives uprightly.<\/p>\n 3. Request concerning the future 36:10-12<\/span><\/p>\n David prayed in closing that God’s loyal love and righteousness would continue to captivate his affections so that the evil philosophy of the wicked would not win his heart. He wanted to abide in humble submission to the Lord rather than rising up in pride and disregarding Him. The ultimate end of the wicked would be destruction from which they could not recover.<\/p>\n "Our best defense against violence is still prayer." [Note: Leupold, p. 297.] <\/span><\/p>\n We may contemplate the two philosophies of life, espoused by the wicked and the God-fearing, as well as their consequences. The godly should appreciate the superiority of recognizing God and living in the light of His revealed character. Nevertheless, we should realize that the wicked person’s viewpoint is attractive, and we should guard against slipping into it.<\/p>\n O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart. 10. A prayer for the continued exercise of the attributes which have been celebrated in Psa 36:5-9. All God’s bounty to man flows from His lovingkindness, yet His righteousness also is concerned in the fulfilment of His covenant … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 36:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14460","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14460","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14460"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14460\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14460"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14460"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14460"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/span><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
GODS CONTINUED CARE IMPLORED<\/strong><\/p>\n
Of this, all, whatever be their attainments, stand in need
[Of the ignorant and ungodly I am not at present called to speak; but rather of those who know God, and are upright before him. Now all of these, without any exception, offend God in many things, and, if God were extreme to mark what is done amiss, must perish. From gross and wilful transgressions they may be free: but who can say, His heart is clean? How many sins are committed there, which no eye but Gods beholds! But, waving sins of commission<\/em>, how greatly do we offend in a way of omission!<\/em> See how exceeding broad are the demands of Gods Law. Our duties to God, our neighbour, and ourselves, who can be said perfectly to know<\/em> them all; and much less to do<\/em> them But, waving these also, let us mark only our sins of defect<\/em>. Be it so: We do really love God: but do we love him with all<\/em> our heart, and all<\/em> our mind, and all<\/em> our soul, and all<\/em> our strength? We love our neighbour, too: but do we love him with the same intenseness, and constancy, and activity as ourselves? We believe in Christ also: but is our habit of dependence on him, and communion with him, like that of a branch united to the vine? We devote ourselves to his service: but are all our faculties and powers, both of mind and body, put forth into action, as if we were running a race, or fighting for our lives? Let us look at our very best services, whether in public or in private; our prayers, for instance: Are our confessions accompanied with that brokenness of heart which we ought to feel? or our petitions urged with that importunity which God requires? or our thanksgivings presented with that ardent gratitude which Gods mercies, and especially the great blessings of redemption, call for at our hands? I must say, that the grossest iniquities of the ungodly do not, in my apprehension, more strongly mark our alienation from God, than do the very prayers and praises of the godly; so exceeding cold are they, and unsuited to our state as redeemed sinners.<\/p>\n
And what should we do, if God should withdraw his loving-kindness from us?
[What would our knowledge of God avail us, or even our own integrity? Satan prevailed over our first parents, even in Paradise: how, then, could we withstand his power, if God should deliver us up into his hands? In point of knowledge and integrity, David was as eminent as any of the Scripture saints: yet you all know how he felt, when once he was left to the workings of his own heart. Hezekiah was perhaps not inferior to him: yet, when God left him, to try him, that he might see all that was in his heart, he also fell, and brought upon himself and his posterity the sorest judgments [Note: 2Ch 32:31<\/span>.]. Who then amongst us could hope to stand, if God should withhold his loving-kindness from us, or suspend for a moment the communications of his grace?<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"