Psalms 36:1

As the Psalmist reflects on the conduct of the wicked man, it becomes clear to him that practical atheism is the guiding principle of his life. So the reading of the Massoretic Text, followed in the A.V., may be explained. But it is unnatural to regard transgression as uttering its oracle in the Psalmist's heart; and the reading of the LXX, Vulg., Syr., and Jerome, within his heart, is certainly preferable. The verse may then be rendered either (1), Saith Transgression to the wicked within his heart, (that) there is &c.; the second line giving the words of Transgression's oracle: or (2) Transgression uttereth its oracle to the wicked within his heart; There is &c.; the second line being the statement of the Psalmist, and hinting at the substance of the oracle.

The word rendered saith, or, uttereth its oracle, is regularly used of solemn divine utterances in the phrase saith the Lord(Genesis 22:16; and frequently in the prophets). Occasionally though rarely, it has a human speaker for its subject (Numbers 24:3 ff.; 2 Samuel 23:1; Proverbs 30:1). Transgression more precisely, rebellionor apostasy, is here personified (cp. Genesis 4:7, R.V.; Zechariah 5:8; Romans 6:12-13, R.V.). The wicked man has made it his God, and it has become a lying spirit within him (1 Kings 22:21 ff.; 2 Thessalonians 2:11-12).

no fear of God Rather, no terror of God. The word pachaddenotes terror inspired by God, not reverence for God (Isaiah 2:10; Isaiah 2:19; Isaiah 2:21, R.V.). Transgression persuades the wicked man that there is no need for him to dread God's judgements. Cp. Psalms 10:4-6; Psalms 10:11; Psalms 13: Psalms 14:1; and contrast Psalms 18:22; Psalms 119:120: Job 13:11; Job 31:23. With these words St Paul sums up his description of the character and condition of fallen man in Romans 3:18.