For he flatters himself in his own eyes, too much to detect and hate his sin.
Parallel Translations
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For he flatters himself in his own eyes, too much to detect and hate his sin.
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For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
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(36-3) For it flattereth him in his eyes, until his iniquity be found, and he be hated.
Cross-references (14)
Passages linked to Psalms 36:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 29:19 and it happen, when he hears the words of this curse, that he bless himself in his heart, saying, “I shall have peace, though I walk in the stubbornness of my heart,” to destroy the moist with the dry.
- Psalms 49:18 Though while he lived he blessed his soul— and men praise you when you do well for yourself—
- Psalms 10:3 For the wicked boasts of his heart’s cravings. He blesses the greedy and condemns Yahweh.
- 1 Samuel 15:18-24 and Yahweh sent you on a journey, and said, ‘Go, and utterly destroy the sinners the Amalekites, and fight against them until they are consumed.’ Why then didn’t you obey Yahweh’s voice, but took the plunder, and did that which was evil in Yahweh’s sight?” Saul said to Samuel, “But I have obeyed Yahweh’s voice, and have gone the way which Yahweh sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. But the people took of the plunder, sheep and cattle, the chief of the devoted things, to sacrifice to Yahweh your God in Gilgal.” Samuel said, “Has Yahweh as great delight in burnt offerings and sacrifices, as in obeying Yahweh’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected Yahweh’s word, he has also rejected you from being king.” Saul said to Samuel, “I have sinned; for I have transgressed the commandment of Yahweh, and your words, because I feared the people, and obeyed their voice.
- 1 Chronicles 10:13-14 So Saul died for his trespass which he committed against Yahweh, because of Yahweh’s word, which he didn’t keep; and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of Yahweh. Therefore he killed him, and turned the kingdom over to David the son of Jesse.
- Romans 7:9 I was alive apart from the law once, but when the commandment came, sin revived, and I died.
- Jeremiah 2:23 “How can you say, ‘I am not defiled. I have not gone after the Baals’? See your way in the valley. Know what you have done. You are a swift dromedary traversing her ways,
- Jeremiah 2:34-35 Also the blood of the souls of the innocent poor is found in your skirts. You didn’t find them breaking in, but it is because of all these things. “Yet you said, ‘I am innocent. Surely his anger has turned away from me.’ “Behold, I will judge you, because you say, ‘I have not sinned.’
- Jeremiah 17:9 The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
- Hosea 12:7-8 A merchant has dishonest scales in his hand. He loves to defraud. Ephraim said, “Surely I have become rich, I have found myself wealth. In all my wealth they won’t find in me any iniquity that is sin.”
- Luke 10:29 But he, desiring to justify himself, asked Jesus, “Who is my neighbor?”
- Luke 16:14-15 The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.
- Romans 3:9 What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin.
- Romans 10:3 For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they didn’t subject themselves to the righteousness of God.
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John Calvin 1540 · Public Domain 2 For he flattereth himself in his own eyes…
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, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Though all others detest his vile sin, yet he…
Though all others detest his vile sin, yet he himself seeth it not.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 36:2 For he flattereth himself in his own…
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.
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Until his iniquity be found to be hateful] Till God by his judgments uncase him, and men, out of utter hatred of his execrable practices, tell him his own to his teeth. Thus Stephen Gardiner, being charged of cruelty by Mr Bradford, answered in open court, I, for my part, have been challenged for being too gentle oftentimes; which thing Bonnet confirmed, and so did almost all the audience, that he had ever been too mild and moderate. But Doctor Taylor told him another tale, when he said to him, How dare you for shame look me or any Christian man in the face, seeing you have forsaken the truth, denied our Saviour Christ, done contrary to your oath? &c. So Bonner, They report me, said he to the lord mayor, to seek blood, and call me Bloody Bonner; whereas God knows I never sought any man’s blood in all my life. To whom Mr Smith, the martyr, answered, Why, my lord, do you put on this fair vizor before my lord mayor, to make him believe that you seek not my blood, to cloak your murders through my stoutness, as you call it? Have you not had my brother Tomkins before you, whose hand when you had burnt most cruelly, you burnt his whole body; and not only of him, but of a great many of Christ’s members? &c. So, upon the martyrdom of Master Philpot, a certain unknown good woman in a letter to Bonner wrote thus: Indeed, you are called the common cutthroat and general slaughter slave to all the bishops of England; and therefore it is wisdom for me and all other simple sheep of the Lord to keep us out of your butchery stall as long as we can, especially since you have such store already that you are not able to drink all their blood, lest you should break your belly; and therefore you let them lie still, and die for hunger, &c. And soon after, you have broken a pot indeed (Mr Philpot), but the precious word contained therein is so notably therewithal shed abroad, that the sweet savour thereof hath wonderfully well refreshed all the true household, or congregation of Christ, that they cannot abide any more the stinking savour of your filthy ware, that came from the dunghill of Rome, though your lordship’s Judases set them to sale everywhere to fill up your bags, &c. Thus these blood suckers stunk above ground, and it is probable that the saints shall look upon such in the next world, throughout all eternity, with execrable and everlasting detestation.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For; so this is the proof of that assertion,…
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,
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For he flattereth himself in his own eyes,.... There…
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,
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"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 Gen 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Flattereth - He deceiveth himself with vain persuasions, that…
Flattereth - He deceiveth himself with vain persuasions, that God does not mind his sins, or will not punish them. Found - Punish, as the same phrase is used, Num. xxxii, 23.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. For he flattereth himself] He is ruled…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For he flattereth himself in his own eyes -…
For he flattereth himself in his own eyes - He puts such an exalted estimate on himself; he so overrates himself and his own ability in judging of what is right and proper, that he is allowed to pursue a course which ultimately makes his conduct odious to all people: the result is so apparent, and so abominable, that no one can doubt what he himself is. The foundation or the basis of all this is an overweening confidence “in himself” - in his own importance; in his own judgment; in his own ability to direct his course regardless of God. The result is such a development of character, that it cannot but be regarded as hateful or odious. There is, indeed, considerable obscurity in the original. A literal translation would be, “For he has made smooth to him in his eyes to find his iniquity to hate.” The ancient interpretations throw no light on the passage. The word rendered “flattereth” - חלק châlaq - means to be smooth; then, to be smooth in the sense of being bland or flattering: 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
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(b) by overestimating his strength of virtue, and his power to resist temptation.
He does this until God suffers him so to act out his own nature, and to show what he is, that his course of life is seen by himself and by others to be odious.
In his own eyes - As if his eyes were looking upon himself, or his own conduct. We act so as to be seen by others; thus he is represented as acting as if he himself were looking on, and sought to commend himself to himself.
Until his iniquity be found to be hateful - Margin, as in Hebrew: “to find his iniquity to hate.” Prof. Alexander renders this, “As to (God’s) finding his iniquity (and) hating (it);” that is (as he supposes the meaning to be), that he flatters himself that God will not find out his iniquity and hate it, or punish it. DeWette renders it, “that he does not find and hate his guilt;” that is, he so flatters himself in what he does, that he does not see the guilt of what he is doing, and hate it. He is blind to the real nature of what he is doing. But it seems to me that the true construction is that which is given by our translators. The real difficulty rests on the interpretation of the preposition in the word למצא limetsâ' - “until he find.” If the interpretation proposed by DeWette were the true one, the preposition should have been the Hebrew letter מ (m) instead of the Hebrew letter ל (l) - ממצא mimetsâ' instead of למצא limetsâ'). 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain This reflection detailed.
This reflection detailed.
until his iniquity--literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it--"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. He flattereth himself—He has made it smooth to…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. A much disputed verse. Three renderings of the…
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.,
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) For he flattereth . . .—Literally, For he…
(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 man’s oracle in his heart;
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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.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For he flattereth himself in his own eyes, until…
For he flattereth himself in his own eyes, until his iniquity be found to be hateful. Another very obscure verse, explained in various ways. The rendering of Professor Alexander is to be preferred, "For he fiattereth himself in his own eyes, as to God"s finding his sin and hating it;" i.e. he flatters himself that he will conceal his sin from God, so that God will not discover it to hate it (see also the comment of Dr. Kay, and the Revised Version)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 2. For. Here is the argument to prove…
Ver. 2. For. Here is the argument to prove the proposition laid down in the former verse. David here runs over the process of reasoning by which he had become convinced that wicked men have no proper idea of God or respect for him. God fearing men see their sins and bewail them, where the reverse is the case we may be sure there is no fear of God. He flattereth himself in his own eyes. He counts himself a fine fellow, worthy of great respect. He quiets his conscience, and so deceives his own judgment as to reckon himself a pattern of excellence; if not for morality, yet for having sense enough not to be enslaved by rules which are bonds to others. He is the free thinker, the man of strong mind, the hater of cant, the philosopher; and the servants of God are, in his esteem, mean spirited and narrow minded. Of all flatteries this is the most absurd and dangerous. Even the silliest bird will not set traps for itself; the most pettifogging attorney will not cheat himself. To smooth over one's own conduct to one's conscience (which is the meaning of the Hebrew) is to smooth one's own path to hell. The descent to eternal ruin is easy enough, without making a glissade of it, as self flatters do. Until his iniquity be found to be hateful. At length he is found out and detested, despite his self conceit. Rottenness smells sooner or later too strong to be concealed. There is a time when the leprosy cannot be hidden. At last the old house can no longer be propped up, and falls about the tenant's ears: so there is a limit to a man's self gratulation; he is found out amid general scorn, and can no longer keep up the farce which he played so well. If this happens not in this life, the hand of death will let light in upon the coveted character, and expose the sinner to shame and contempt. The self flattering process plainly proves the atheism of sinners, since the bare reflection that God sees them would render such self flatteries extremely difficult, if not impossible. Belief in God, like light reveals, and then our sin and evil are perceived; but wicked men are in the dark, for they cannot see what is so clearly within them and around them that it stares them in the face.
Ver. 2. For he flattereth himself in his own eyes. The matter which this self flattery especially concerns is sin, as appears from the following clause. He deceives himself as to its nature and consequences, its evil and aggravations, and he continues to do so until his iniquity be found to be hateful; till it be fully discovered, and appear in its magnitude and atrocious circumstances both to himself and others, by some awful divine judgment, such as that mentioned in the last verse of the Psalm: "There are the workers of iniquity fallen: they are cast down, and shall not be able to rise." He adduces this self deceit and continuance in it, as illustrating the truth of that judgment he had formed of the state of such a person: There is no fear of God before his eyes: for he flattereth himself in his own eyes. And surely the proof is incontrovertible. For a man under the bondage of sin would never flatter himself in his own eyes, were it not that God is not before them. The reason why he thinks so well of himself is, that God is not in all his thoughts. He hath cast off all fear about himself because he hath no fear of God. John Jamieson.
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Ver. 2. He flattereth himself. 1. Some flatter themselves with a secret hope, that there is no such thing as another world. 2. Some flatter themselves that death is a great way off, and that they shall hereafter have much opportunity to seek salvation. 3. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be damned. 4. Some make the advantages under which they live an occasion of self flattery. They flatter themselves that they live in a place where the gospel is powerfully preached, and among a religious people, where many have been converted; and they think it will be much easier for them to be saved on that account. 5. Some flatter themselves with their own intentions. They intend to give themselves liberty for a while longer, and then to reform. 6. There are some who flatter themselves that they do, and have done, a great deal for their salvation, and therefore hope they shall obtain it; when indeed they neither do what they ought to do, nor what they might do even in their present state of unregeneracy; nor are they in any likely way to be converted. 7. Some hope by their strivings to obtain salvation of themselves. They have a secret imagination that they shall, by degrees, work in themselves sorrow and repentance of sin, and love towards God and Jesus Christ. Their striving is not so much an earnest seeking to God, as a striving to do themselves that which is the work of God. 8. Some sinners flatter themselves that they are already converted. They sit down and rest in a false hope, persuading themselves that all their sins are pardoned; that God loves them; that they shall go to heaven when they die; and that they need trouble themselves no more. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Re 3:17. Condensed from Jonathan Edwards.
Ver. 2. In his own eyes. He had not God before his eyes in holy awe, therefore he puts himself there in unholy admiration. He who makes little of God makes much of himself. They who forget adoration fall into adulation. The eyes must see something, and if they admire not God, they will flatter self. C. H. S.
Ver. 2. Until his iniquity be found to be hateful; that is, until he finds by experience that it is a more dreadful thing to sin against God, and break his holy commands, than he imagined. Jonathan Edwards.
Ver. 2. Hateful. Odious to himself, others, and to God. Gilbert Genebrard, 1537-1597.
Ver. 2. The arts, motives, assistances, results, and punishments of self flattery, and the discovery which concludes it.
Ver. 2. Self flatteries. Jonathan Edwards' Sermon.
Ver. 2. On the deceitfulness of the heart, with regard to the commission of sin. Two Sermons, in Jamieson's "Sermons on the Heart."
Psalms 36:3*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.