June 24, 2024
The Only Drinking Fountain You Actually Want to Use
Psalm 36
Tara Whitley
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 36:9
For with you is the fountain of life;
in your light do we see light.
Psalm 36
How Precious Is Your Steadfast Love
To the choirmaster. Of David, the servant of the LORD.
1
Transgression speaks to the wicked
deep in his heart;
1
36:1
Some Hebrew manuscripts, Syriac, Jerome (compare Septuagint); most Hebrew manuscripts in my heart
there is no fear of God
before his eyes.
2
For he flatters himself in his own eyes
that his iniquity cannot be found out and hated.
3
The words of his mouth are trouble and deceit;
he has ceased to act wisely and do good.
4
He plots trouble while on his bed;
he sets himself in a way that is not good;
he does not reject evil.
5
Your steadfast love, O LORD, extends to the heavens,
your faithfulness to the clouds.
6
Your righteousness is like the mountains of God;
your judgments are like the great deep;
man and beast you save, O LORD.
7
How precious is your steadfast love, O God!
The children of mankind take refuge in the shadow of your wings.
8
They feast on the abundance of your house,
and you give them drink from the river of your delights.
9
For with you is the fountain of life;
in your light do we see light.
10
Oh, continue your steadfast love to those who know you,
and your righteousness to the upright of heart!
11
Let not the foot of arrogance come upon me,
nor the hand of the wicked drive me away.
12
There the evildoers lie fallen;
they are thrust down, unable to rise.
Footnotes
[1] 36:1 Some Hebrew manuscripts, Syriac, Jerome (compare Septuagint); most Hebrew manuscripts in my heartTable of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Shadow of your wings
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 36:1–4 The wicked person has no fear of God before his eyes (see Rom. 3:18). He does evil and plans evil. He particularly schemes to bring trouble to others, especially the godly.
Fact: Shadow of your wings
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
Ps. 36:5–9 The pairing of God’s steadfast love and faithfulness recalls Ex. 34:6, describing God’s kindness. Righteousness and judgments express God’s enduring commitment to act kindly toward his creatures and to save them. In view of this, people can take refuge under his wings and can be welcome guests at his table.
Ps. 36:9 The fountain of life refreshes and sustains life; see Prov. 10:11; 13:14. To see light means to experience life (e.g., Job 33:28; Ps. 49:19).
Psalm Ps. 36. This is a lament that reflects on the wicked and on the steadfast love of the Lord. It concludes with a prayer that God will protect his people from the attacks of the wicked.
Ps. 36:10–12 The psalm ends with an appeal to God’s reliable love for his faithful ones (those who know you, that is, the upright of heart).
S3:122 Psalm 36
Listen NowDive Deeper | Psalm 36
Psalm 36 begins and right away things are bleak. In Psalm 36:1-4, David writes about transgression, iniquity, self-flattery, trouble, and deceit that shrink the wicked person's perspective; they are so self-focused, so nearsighted that wisdom and goodness are no longer in sight. When reading this description of the wicked, it's tempting to think of that person I know and how these verses describe that person's choices.
But reading Psalm 36:1-4 in light of Romans 3:23, which tells us that "all have sinned and fall short of the glory of God," we realize these verses describe every human! I speak from experience that the years, months, and moments I have been self-reliant (verse 1), prideful (verse 2), angry (verse 3), or control-seeking (verse 4) have led me into desolation. When I have rejected godly wisdom and walked in the desert of my own sinfulness, I've experienced burnout, isolation, disillusionment, and, most of all, deep spiritual thirst.
But in Psalm 36:5, the tone completely changes. David uses vivid imagery of nature's extremes—mountains, heavens, fountains, the great deep—to convey the vast expanse of God's love. A love so expansive that he offers the children of humankind a share in the abundance of his heavenly home (Psalm 36:8)! And in verse 9, the descriptions of water foreshadow the ultimate refreshment to our spiritual thirst: Jesus.
John 4 relays the story of Jesus meeting a woman at the well in the heat of midday and amidst social heat resulting from her sin. During the encounter, Jesus offers her living water, saying that "whoever drinks the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life." (John 4:14) God is "the fountain of life"! (Psalm 36:9)
Simply put, walking apart from God leads to trouble, but walking in God's way leads to abundant life. As Jesus said in Matthew 5:6, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." So keep drinking from the only fountain you want to use!
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. In what ways have your thoughts or actions this week looked more like the wicked person described in Psalm 36:1-4? Maybe you have struggled with pride, conceit, unkind or deceitful words, or an unwise decision. Take some time to confess to your family or community group and seek their support as you repent.
2. When did you drink from the fountain of life, tasting the living water Christ offers us? Take some time to remember your life before Christ and what God has rescued you from. How have you experienced God's abundant love since coming to know Him? Whom can you share your story of grace with this week?
3. Psalm 36 ends with a short, practical prayer that includes the following three elements:
- An acknowledgment of God's loving kindness and petition that He continue it (verse 10),
- A prayer to safeguard David from his natural bent toward pride, self-reliance, and sinfulness (verse 11), and
- A recognition of the ultimate peril that awaits those who reject God (verse 12).
As I studied this psalm, the prayer in these verses helped me see that David rightly understood his life in relation to God. He recognized his own sin nature and his dependence on God's continued love, mercy, and grace. Using the three elements above as a formula, take a minute today to voice a similar prayer. Use your answers from questions 1 and 2 to guide you!
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