Psalms 36:10

“O continue thy lovingkindness to them that know thee, etc.] 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” f513; that is, to a greater length; make a larger and clearer…”

“that know thee--right knowledge of God is the source of right affections and conduct.”

“O continue - 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 Psalms 85:5; Psalms 109:12; Jeremiah 31:3. 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. Thy loving-kindness - Thy mercy, Psalms 36:5, Psalms 36:7. “Unto them that know thee.” That are thy friends. The word “know” is often used to denote true religion: John 17:3;…”

“36:10-11 Since God’s wisdom extends to all of creation, it protects the godly.”

“continue: Heb. draw out at length, Psa 103:17; Jer 31:3; Joh 15:9, Joh 15:10; Pe1 1:5 that: Psa 9:10; Jer 22:16, Jer 24:7; Joh 17:3; Heb 8:11 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; Ti2 4:7, Ti2 4:8 Psalms 36:11”

“(Heb.: 36:11-13) 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 (משׁך, as in Psa 109:12), such mercy to His saints; that the foot of arrogance, which is conceived of as a tyrant, may not come suddenly upon him (בּוא, as in Psa 35:8), and that the hand of the wicked may not drive him from his home into exile (cf. Psa 10:18). With חסד alternates צדקה, 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.…”