Exegetical and Hermeneutical Commentary of Psalms 52:1
To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. Why boastest thou thyself in mischief, O mighty man? the goodness of God [endureth] continually.
1. This verse states the theme of the Psalm; the contrast between man’s wrongdoing and God’s lovingkindness. The two halves of the verse correspond to the two divisions of the Psalm. The statement of the second line is abruptly introduced, but it is virtually the answer to the question of the first. What avails it thee to boast of successful evil-doing (Psa 10:3)? it is vain: the lovingkindness of God (endureth) all the day; that covenant love in which the Psalmist trusts ( Psa 52:8), and of which all His ‘saints’ ( Psa 52:9) are the object.
O mighty man ] Perhaps simply, as P.B.V., thou tyrant, for power soon degenerates into tyranny: but rather perhaps with sarcastic irony, thou hero! Cp. Isa 5:22; Jer 9:3.
God ] El, ‘the strong one’ (cp. Psa 50:1), is significantly used here. The braggart tyrant thinks himself strong, but there is a stronger than he, who will call him to account.
Fuente: The Cambridge Bible for Schools and Colleges
1 5. Denunciation of the evil-doer and prediction of his fate.
Fuente: The Cambridge Bible for Schools and Colleges
Why boastest thou thyself in Mischief? – Why dost thou exult in that which is wrong? Why dost thou find pleasure in evil rather than in good? Why dost thou seek to triumph in the injury done to others? The reference is to one who prided himself on schemes and projects which tended to injure others; or who congratulated himself on the success which attended his efforts to wrong other people.
O mighty man – DeWette and Luther render this, tyrant. The original word would be properly applied to one of rank or distinction; a man of power – power derived either from office, from talent, or from wealth. It is a word which is often applied to a hero or warrior: Isa 3:2; Eze 39:20; 2Sa 17:10; Psa 33:16; Psa 120:4; Psa 127:4; Dan 11:3; Gen 6:4; Jer 51:30. So far as the word is concerned, it might be applied either to Saul or to any other warrior or man of rank; and Professor Alexander supposes that it refers to Saul himself. The connection, however, seems to require us to understand it of Doeg, and not of Saul, This appears to be clear
(a) from the general character here given to the person referred to, a character not particularly applicable to Saul, but applicable to an informer like Doeg Psa 52:2-4; and
(b) from the fact that he derived his power, not from his rank and office, as Saul did, but mainly from his wealth Psa 52:7. This would seem to imply that some other was referred to than Saul.
The goodness of God endureth continually – literally, all the day. That is, the wicked man could not hope to prevent the exercise of the divine goodness toward him whom he persecuted, and whom he sought to injure. David means to say that the goodness of God was so great and so constant, that he would protect his true friends from such machinations; or that it, was so unceasing and watchful, that the informer and accuser could not hope to find an interval of time when God would intermit his care, and when, therefore, he might hope for success. Against the goodness of God, the devices of a wicked man to injure the righteous could not ultimately prevail.
Fuente: Albert Barnes’ Notes on the Bible
Psa 52:1-9
Why boastest thou thyself in mischief, O mighty man?
A social betrayer
This psalm may be regarded as presenting to us a social betrayer in a variety of aspects. Doeg was an informer, one whom Webster defines as a man who informs against others from base or unworthy motives.
I. The social betrayer depicted.
1. Pride (Psa 52:1). Proud of the secret he holds. He feels he has the reputation and destiny of some one entrusted to him.
2. Malice (Psa 52:2).
3. Craft (Psa 52:2). He is a moral assassin; moves in the dark, and carries his javelin under the costume of deception. Dishonesty (Psa 52:3). He runs more readily with the false than with the true; with the wrong than with the right; with the cruel than with the kind. The base man, what careth he whom he betrays, how he betrays, or what sufferings he entails upon the innocent and even the holy, in order to advance his own personal and selfish ends?
II. The social betrayer doomed (Psa 52:5). What is his punishment? Destruction. Not annihilation; but–
1. A removal: He shall take thee away. Hengstenberg renders it, take thee away as a coal. Fling thee away as an intolerable brand. He has been as fire in society, inflaming others with bad passions, devouring the true, the good, and the happy. God will fling him away as a hissing coal. Pluck thee out of thy dwelling-place (or tent). His present dwelling-place is a scene of discipline, grace, redemption: hope is taken from him, he is taken from it for ever.
2. An uprootal. And root thee out of the land of the living. The roots of a wicked mans life are in this world, they dont strike into the spiritual and the eternal; the present and the palpable are everything to him: their roots shall be destroyed. All these are figures, but they mean something terrible; and reason, analogy, conscience, and the Bible tell us that something terrible is before such a man as this.
III. The social betrayer derided (Psa 52:6-7). There is a twofold laughter, says Arndt. One, when a man out of an evil spirit of revenge laughs at his enemy. This no Christian, virtuous mind does, but exercises compassion towards an enemy. But the other sort of laughing arises from a consideration of the wonderful judgment and righteousness of God, as when a man says; like Pharaoh, I ask nothing after the Lord, nor will I let Israel go, and soon thereafter is made to sink in the Red Sea. This is for just derision. Is it not a matter of ridicule for a man to fight against God?
IV. The social betrayer defeated. Doeg, by his betrayal, considered perhaps that he had ruined David; but instead of this, whilst he himself got destroyed, uprooted from the land of the living, his victim was like a green olive-tree. David here indicates that his own life was–
1. A growing life. A green olive-tree. Well nourished and well protected.
2. A trusting life. I trust in the mercy of God for ever and ever. Gods goodness is a tide that must bear everything before it and will outlive the universe itself. Therefore it is wise to trust in it.
3. A thankful life: I will praise Thee for ever. Divine praise is the heaven of the soul. It employs all its faculties harmoniously, and gratifies all its moral cravings fully and for ever.
4. An obedient life. I will wait on Thy name. This is the highest attitude of an intelligent creature; it is the attitude of the greatest angel. (Homilist.)
On the character of Doeg
I. Doeg made not God his strength. To make God our strength implies that we regard the Almighty as the author of all our blessings; that we repose an implicit trust in Him in every situation; that we own our dependence on Him for everything which we enjoy; and that we live under the habitual influence of these convictions. The conduct of Doeg was the very reverse of this.
II. He trusted in the abundance of his riches. The only true felicity of man is in God; but the love of the world seduces the heart from God, and leads it, like Doeg, to trust in the abundance of riches, instead of making God its strength. When the love of riches becomes thus predominant, how baneful must be its influence to the principles and affections of the soul! It darkens the understanding; it deadens the conscience; it chills and hardens the heart. But why should men trust to their wealth, when its influence is so baneful and destructive? The accumulated treasures of the world cannot arrest the arm of death, or purchase from him a moments reprieve. Are riches necessary to the enjoyment of life? This depends on health of body and contentment of mind, and neither of these can wealth bestow.
III. He strengthened himself in his wickedness. The first resource of an abandoned sinner is debauchery; and to it he betakes himself, not so much to gratify sensual appetite and licentious desire, as to drown thought, to bury reflection, to lull the cow, science. His only joys are intemperance, riot and dissipation. The best principles of his nature are entirely perverted, and his heart is hardened through the deceitfulness of sin. Having thus succeeded in corrupting or silencing the faithful guardians of innocence and virtue, he triumphs in the imaginary security with which he may now indulge in licentiousness and vice, and strengthens himself still farther in wickedness.
IV. This character is recorded for our instruction. It is intended as a beacon to point out to us the dangerous consequences of sin. It is preserved as a memorial, to all ages of the world, of this important; and impressive truth, that sin and misery are most closely united. Would we avoid Doegs fate, then let us avoid his conduct. With this view, let us guard most anxiously against the first deviations from piety and virtue. (G. Goldie.)
A challenge to the mighty sinner
This psalm is a bold and outspoken challenge to a big sinner–a proud personage who trusted in the abundance of his riches; and, as often happens to men–and to women, too–luxury had made him slanderous and foul-mouthed, and brutal and monstrous: he strengthened himself in his wickedness. The psalm challenges the big man: Why boastest thou thyself in mischief, O mighty man? but it tries also to convert him: The goodness of God is from day to day. What is the connection between these two clauses of verse 17 The big sinner, wicked and proud, is shut up, as it were, in a close and ill-smelling room–shut up with his ugly thoughts, shut up with his own evil, selfish self. Let him come out, says the psalmist, out into the sunshine of Gods mercies, out into the open where the winds blow fresh oer the world; let him think of Gods goodness, and may it lead him to repentance. Old Testament piety haunts the open air for its images (Psa 52:8). We of to-day may not be big men, and have psalms written about us, but we need the same teaching. Let a man be ever-reached in business, let him come home and brood over it, and how soon will arise the thought and plan of revenge! Let another come to him with her prattling lips, and how easily does she convince him that he is a hero and a martyr I Why not the rather, reaching a hand for Gods Book, remember His goodness, which is from day to day? Young men may not know amassed wealth, but they know how, in act or in fancy, they pass into the house of passion, where the blinds are drawn and the windows dimmed by heat, and the sounds are pleasing, and sweet desire arises. Young men, come forth–into the open, out from your narrow selves to God, out into His loves free atmosphere. You are not alone (Psa 52:9). Here are the saints, the heroes, the men of faith; and above the helmets of salvation which they wear, see the Captain, Christ Himself, beckoning you onwards to glory and to God. (British Weekly.)
The goodness of God endureth continually.—
The goodness of God infinite and everlasting
There is not so much sin in man as there is goodness in God. There is a vaster proportion between sin and grace than between a spark and an ocean. Who would doubt whether a spark could be quenched in an ocean? Thy thoughts of disobedience towards God have been within the compass of time, but His goodness hath been bubbling up towards thee from all eternity. (W. Culverwell.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LII
The psalmist points out the malevolence of a powerful enemy,
and predicts his destruction, 1-5.
At which destruction the righteous should rejoice, 6, 7.
The psalmist’s confidence on God, 8, 9.
NOTES ON PSALM LII
The title is, “To the chief Musician, an instructive Psalm of David, when Doeg the Edomite came and informed Saul, and said to him, David is come to the house of Ahimelech.” The history to which this alludes is the following: David, having learned that Saul was determined to destroy him, went to take refuge with Achish, king of Gath: in his journey he passed by Nob, where the tabernacle then was, and took thence the sword of Goliath; and, being spent with hunger, took some of the shewbread. Doeg, an Edomite, one of the domestics of Saul, being there, went to Saul, and informed him of these transactions. Saul immediately ordered Ahimelech into his presence, upbraided him for being a partisan of David, and ordered Doeg to slay him and all the priests. Doeg did so, and there fell by his hand eighty-five persons. And Saul sent and destroyed Nob and all its inhabitants, old and young, with all their property; none escaping but Abiathar, the son of Ahimelech, who immediately joined himself to David. The account may be found 1Sa 21:1-7; 1Sa 22:9-23. All the Versions agree in this title except the Syriac, which speaks of it as a Psalm directed against vice in general, with a prediction of the destruction of evil.
Though the Psalm be evidently an invective against some great, wicked, and tyrannical man, yet I think it too mild in its composition for a transaction the most barbarous on record, and the most flagrant vice in the whole character of Saul.
Verse 1. Why boastest thou thyself] It is thought that Doeg boasted of his loyalty to Saul in making the above discovery; but the information was aggravated by circumstances of falsehood that tended greatly to inflame and irritate the mind of Saul. Exaggeration and lying are common to all informers.
O mighty man?] This character scarcely comports with Doeg, who was only chief of the herdsmen of Saul, 1Sa 21:7; but I grant this is not decisive evidence that the Psalm may not have Doeg in view, for the chief herdsman may have been a man of credit and authority.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Why boastest thou thyself, as if thou hadst done a great exploit, which none else durst undertake; and thereby established the crown upon Sauls head, and thyself in his favour; and broken all Davids designs, by striking a terror into all his favourers by this sad example?
O mighty man! he speak ironically. O valiant captain! O glorious action! to kill a few weak and unarmed persons in the kings presence, and under the protection of his guards! Surely thy name will be famous to all ages for such heroical courage.
The goodness of God endureth continually; Gods love and favour to his people, and in particular to me, is not fading and inconstant, but everlasting and unchangeable, and therefore not to be hindered or defeated by any wicked designs or practices. And therefore though he hath permitted thee, and may do others, to rage for a season, yet he will defend, and in due time deliver, his people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. mighty manliterally,”hero.” Doeg may be thus addressed, ironically, in respectof his might in slander.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Why boastest thou thyself in mischief?…. Or “in evil” w; in that which is sinful; to glory in riches, wisdom, and strength, which are not in themselves evil, is wrong; and to rejoice in such boastings, all such rejoicing is evil; to be a doer of mischief, or sin, is bad; to make a sport of it, worse; but to glory in it, and boast of it when done, is worse still: to be boasters of evil things, is the character of antichrist and his followers, 2Ti 3:2; who not only boast of their merit, their good works, and works of supererogation, and of their riches, and honour, and grandeur, saying, “I sit as a queen”, Re 18:7; but of their wickedness in shedding the blood of the saints, thinking thereby they do God good service, and merit heaven, and eternal happiness; as Doeg boasted of his slaughter of the priests, and of his gaining the king’s favour by it;
O mighty man! referring either to his office, being the chief of Saul’s herdmen, and set over his servants, 1Sa 21:7; or ironically, to the mighty deed he had done, in slaying the unarmed priests, and putting to death the very sucklings at the breast, and even the innocent sheep, oxen, and asses; or to his great wickedness and power to commit it; though man has no power and free will to that which is good, yet he has to that which is evil; so the Septuagint, Vulgate Latin, and the eastern versions render it, “O thou! mighty in wickedness”; and to the same purpose the Targum paraphrases it, “mighty to shed innocent blood”; and the note of Aben Ezra is, “mighty to do evil”. A learned writer x thinks this relates to Saul, and describes him as a man of power and dignity. The character well agrees with the little horn and Romish beast, Da 7:20;
the goodness of God [endureth] continually: that is, the love, grace, and mercy of God; this is observed as what is the matter of the saints’ boasting, in opposition to the wicked boasting of Doeg; they glory in the love of God, and in that they know him who exerciseth lovingkindness, which is the source of all the blessings of grace and goodness; and in Christ, through whom all are communicated to them; and in him, as made every blessing to them, wisdom, righteousness, sanctification, and redemption: they ascribe the whole of their salvation, and all they have, to the grace of God, and glory in nothing as of themselves, and as though not received of the Lord. Moreover, the psalmist may take notice of this, as what was his support under all the persecutions he endured from men; that he had an interest in the grace and goodness of God, which is immutable and everlasting, invariably the same in all states and conditions; and that he was encompassed about with the favour of God as with a shield; and that it was not in the power of his most implacable enemies to separate him from the love of God; and therefore it was egregious folly in Doeg to boast himself in mischief; for, be he as mighty as he might, he could not prevent his sharing in the divine goodness, which always continues.
w “in malo”, Vatablus, Junius & Tremellius, Gejerus. x Delaney’s Life of King David, vol. 1. p. 119.
Fuente: John Gill’s Exposition of the Entire Bible
It is bad enough to behave wickedly, but bad in the extreme to boast of it at the same time as an heroic act. Doeg, who causes a massacre, not, however, by the strength of his hand, but by the cunning of his tongue, does this. Hence he is sarcastically called (cf. Isa 5:22). David’s cause, however, is not therefore lost; for it is the cause of God, whose loving-kindness endures continually, without allowing itself to be affected, like the favour of men, by calumny. Concerning vid., on Psa 5:10. is as usual treated as fem; (according to the Masora with Tsere) is consequently addressed to a person. In Psa 52:5 after has the Dagesh that is usual also in other instances according to the rule of the , especially in connection with the letters (with which Resh is associated in the Book of Jezira, Michlol 96 b, cf. 63 b).
(Note: is the name by which the national grammarians designate a group of two words, of which the first, ending with Kametz or Segol, has the accent on the penult., and of which the second is a monosyllable, or likewise is accented on the penult. The initial consonant of the second word in this case receives a Dagesh, in order that it may not, in consequence of the first ictus of the group of words “coming out of the distance,” i.e., being far removed, be too feebly and indistinctly uttered. This dageshing, however, only takes place when the first word is already of itself Milel, or at least, as e.g., , had a half-accented penult., and not when it is from the very first Milra and is only become Milel by means of the retreating of the accent, as , Psa 78:12, cf. Deu 24:1. The penultima-accent has a greater lengthening force in the former case than in the latter; the following syllables are therefore uttered more rapidly in the first case, and the Dagesh is intended to guard against the third syllable being too hastily combined with the second. Concerning the rule, vid., Baer’s Thorath Emeth, p. 29f.)
The or and is not meant to affirm that he loves good, etc., less than evil, etc., but that he does not love it at all (cf. Psa 118:8., Hab 2:16). The music which comes in after Psa 52:5 has to continue the accusations con amarezza without words. Then in Psa 52:6 the singing again takes them up, by addressing the adversary with the words “thou tongue of deceit” (cf. Psa 120:3), and by reproaching him with loving only such utterances as swallow up, i.e., destroy without leaving a trace behind ( , pausal form of , like in Psa 119:36, cf. the verb in Psa 35:25, 2Sa 17:16; 2Sa 20:19.), his neighbour’s life and honour and goods. Hupfeld takes Psa 52:6 as a second object; but the figurative and weaker expression would then follow the unfigurative and stronger one, and “to love a deceitful tongue” might be said with reference to this character of tongue as belonging to another person, not with reference to his own.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Wickedness of Doeg. | |
To the chief musician, Maschil. A psalm of David, when Doeg the Edomite
came and told Saul, and said unto him, David is come to the house of Ahimelech.
1 Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually. 2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully. 3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah. 4 Thou lovest all devouring words, O thou deceitful tongue. 5 God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
The title is a brief account of the story which the psalm refers to. David now, at length, saw it necessary to quit the court, and shift for his own safety, for fear of Saul, who had once and again attempted to murder him. Being unprovided wit harms and victuals, he, by a wile, got Ahimelech the priest to furnish him with both. Doeg an Edomite happened to be there, and he went and informed Saul against Ahimelech, representing him as confederate with a traitor, upon which accusation Saul grounded a very bloody warrant, to kill all the priests; and Doeg, the prosecutor, was the executioner, 1 Sam. xxii. 9, c. In these verses,
I. David argues the case fairly with this proud and mighty man, <i>v. 1. Doeg, it is probably, was mighty in respect of bodily strength; but, if he was, he gained no reputation to it by his easy victory over the unarmed priests of the Lord; it is no honour for those that wear a sword to hector those that wear an ephod. However, he was, by his office, a mighty man, for he was set over the servants of Saul, chamberlain of the household. This was he that boasted himself, not only in the power he had to do mischief, but in the mischief he did. Note, It is bad to do ill, but it is worse to boast of it and glory in it when we have done, not only not to be ashamed of a wicked action, but to justify it, not only to justify it, but to magnify it and value ourselves upon it. Those that glory in their sin glory in their shame, and then it becomes yet more shameful; might men are often mischievous men, and boast of their heart’s desire, Ps. x. 3. It is uncertain how the following words come in: The goodness of God endures continually. Some make it the wicked man’s answer to this question. The patience and forbearance of God (those great proofs of his goodness) are abused by sinners to the hardening of their hearts in their wicked ways; because sentence against their evil works is not executed speedily, nay, because God is continually doing them good, therefore they boast in mischief; as if their prosperity in their wickedness were an evidence that there is no harm in it. But it is rather to be taken as an argument against him, to show, 1. The sinfulness of his sin: “God is continually doing good, and those that therein are like him have reason to glory in their being so; but thou art continually doing mischief, and therein art utterly unlike him, and contrary to him, and yet gloriest in being so.” 2. The folly of it: “Thou thinkest, with the mischief which thou boastest of (so artfully contrived and so successfully carried on), to run down and ruin the people of God; but thou wilt find thyself mistaken: the goodness of God endures continually for their preservation, and then they need not fear what man can do unto them.” The enemies in vain boast in their mischief while we have God’s mercy to boast in.
II. He draws up a high charge against him in the court of heaven, as he had drawn up a high charge against Ahimelech in Saul’s court, v. 2-4. He accuses him of the wickedness of his tongue (that unruly evil, full of deadly poison) and the wickedness of his heart, which that was an evidence of. Four things he charges him with:– 1. Malice. His tongue does mischief, not only pricking like a needle, but cutting like a sharp razor. Scornful bantering words would not content him; he loved devouring words, words that would ruin the priests of the Lord, whom he hated. 2. Falsehood. It was a deceitful tongue that he did this mischief with (v. 4); he loved lying (v. 3), and this sharp razor did work deceitfully (v. 2), that is, before he had this occasion given him to discover his malice against the priests, he had acted very plausibly towards them; though he was an Edomite, he attended the altars, and brought his offerings, and paid his respects to the priests, as decently as any Israelite; therein he put a force upon himself (for he was detained before the Lord), but thus he gained an opportunity of doing them so much the greater mischief. Or it may refer to the information itself which he gave in against Ahimelech; for the matter of fact was, in substance, true, yet it was misrepresented, and false colours were put upon it, and therefore he might well be said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going upon Saul’s errand, the kindness he showed him would have appeared to be not only not traitorous against Saul, but respectful to him. It will not save us from the guilt of lying to be able to say, “There was some truth in what we said,” if we pervert it, and make it to appear otherwise than it was. 3. Subtlety in sin: “Thy tongue devises mischiefs; that is, it speaks the mischief which thy heart devises.” The more there is of craft and contrivance in any wickedness the more there is of the devil in it. 4. Affection to sin: “Thou lovest evil more than good; that is, thou lovest evil, and hast no love at all to that which is good; thou takest delight in lying, and makest no conscience of doing right. Thou wouldst rather please Saul by telling a lie than please God by speaking truth.” Those are of Doeg’s spirit who, instead of being pleased (as we ought all to be) with an opportunity of doing a man a kindness in his body, estate, or good name, are glad when they have a fair occasion to do a man a mischief, and readily close with an opportunity of that kind; that is loving evil more than good. It is bad to speak devouring words, but it is worse to love them either in others or in ourselves.
III. He reads his doom and denounces the judgments of God against him for his wickedness (v. 5): “Thou hast destroyed the priests of the Lord and cut them off, and therefore God shall likewise destroy thee for ever.” Sons of perdition actively shall be sons of perdition passively, as Judas and the man of sin. Destroyers shall be destroyed; those especially that hate, and persecute, and destroy the priests of the Lord, his ministers and people, who are made to our God priests, a royal priesthood, shall be taken away with a swift and everlasting destruction. Doeg is here condemned, 1. To be driven out of the church: He shall pluck thee out of the tabernacle, not thy dwelling-place, but God’s (so it is most probably understood); “thou shalt be cut off from the favour of God, and his presence, and all communion with him, and shalt have no benefit either by oracle or offering.” Justly was he deprived of all the privileges of God’s house who had been so mischievous to his servants; he had come sometimes to God’s tabernacle, and attended in his courts, but he was detained there; he was weary of his service, and sought an opportunity to defame his family; it was very fit therefore that he should be taken away, and plucked out thence; we should forbid any one our house that should serve us so. Note, We forfeit the benefit of ordinances if we make an ill use of them. 2. To be driven out of the world; “He shall root thee out of the land of the living, in which thou thoughtest thyself so deeply rooted.” When good men die they are transplanted from the land of the living on earth, the nursery of the plants of righteousness, to that in heaven, the garden of the Lord, where they shall take root for ever; but, when wicked men die, they are rooted out of the land of the living, to perish for ever, as fuel to the fire of divine wrath. This will be the portion of those that contend with God.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 52
Destruction of the Wicked
This psalm concerns the time Doeg the Edomite reported to Saul that David had come to the house of Ahimelech, 1Sa 22:9. David had just learned that Saul, on Doeg’s! information, had slain 85 of the priests of Israel, who were friends to David.
Scripture v. 1-9:
Verse 1 challenges Saul “why boastest thou thyself in mischief, O might man? The goodness of God goes on continually,” or never ceases. David cynically addressed Saul as “O mighty man,” or hero, in your own mind, 1Sa 21:7; 2Sa 1:19. He had trusted in his riches against David, 1Sa 22:7-9.
Verse 2 adds “thy tongue deviseth mischief,” or devious, crooked things,” like a sharp razor, working deceitfully, slitting throats, entrapping, and assassinating with treachery Psa 50:19; Psa 59:7; Psa 64:2. Saul had charged David with high treason, a false charge the basis on which he had slain the priests; It was much as our Lord was so charged, Luk 23:2; Joh 19:12.
Verse 3 charges “thou (Saul) lovest evil more than good, and lying rather than to speak righteousness,” in direct defiance of the law of the Lord, Deu 16:20; Jer 9:4-5.
Verse 4 adds “thou lovest all-devouring words, O thou deceitful tongue,” continuing the charge v. 2, 3 and a breach of bearing false witness, lying, forbidden, Exo 20:16. True people of God are to “put away” lying, speak everyone the truth, Eph 4:25; Zec 8:16. “Selah,” pause, digest it.
Verse 5 prophesies “God shall likewise destroy thee (Saul) for ever. He shall take thee away, and pluck thee out of thy dwelling place and root thee out of the land of the living (Pro 2:22) Selah.” David asserted that the Lord would beat Saul down, to the ground, as a penalty for his guilt, Eze 16:43. He was to be destroyed (Hebnathatz) as a building is destroyed; taken away as (Hebchathah) burning coals plucked out, (Hebnasach) dispossessed, and rooted out, as trees are uprooted, out of his tabernacle of dwelling; His doom is related 1 Samuel 31, as the anti-christ shall be, Dan 11:44-45; 2Th 2:4.
Verse 6 asserts that when Saul’s fall comes, “the righteous also shall see, and fear, and shall laugh at him,” recognizing that his fall is just punishment for his wickedness, as described above; Their fear is reverential, like that of a child. They shall laugh, not in derision, but with joy over the fall of God’s enemies, as Moses and Israel rejoiced when Pharaoh and his armies were destroyed in the Red Sea, Exodus ch. 15; See also Job 22:19; Psa 37:34; Mal 1:5; Psa 58:10.
Verse 7 laments that Saul was a man who: 1) made not God his strength; 2) but trusted in his increased wickedness, and abundance of riches, that failed him; and 3) strengthened himself in his increased wickedness, and substance, did it more and more. See Luk 12:21; Psa 62:10; Psa 49:6. The proud sinner is destroyed by the same goodness of God’s righteous judgment that saves the oppressed who is righteous, Rom 2:4-10.
Verse 8 rejoices “but I am like a green olive tree in the house of God. I trust in the mercy of God for ever and ever,” a well placed trust, Psa 92:13; Jer 11:16; In the house of God there is continual communion with Him, Psa 15:1; Psa 23:6; Psa 27:4-5; Psa 36:8. The olive tree typifies the unction of the Holy Sprit, Zec 4:11-12; Exo 30:23-33; Job 13:15; Pro 3:3-5.
Verses 9 pledges David’s praise to the Lord for ever, because of his salvation, what the Lord has done, is doing, and will do for him hereafter. Faith anticipates the future life, and praises God for it now, 2Ch 20:19-22. He added that he would wait on the Lord for future needs and recognize that it is good (ideal) before the saints to honor the name of the Lord always, Psa 54:6; Psa 73:28. For such edifies, builds up one another, Psa 20:1; Psa 54:6.
Fuente: Garner-Howes Baptist Commentary
1. Why boastest thou of thy wickedness? The success which crowned the treachery of Doeg must have tended considerably to stagger David’s faith; and he seems to have adopted the strain of holy defiance with which the psalm commences, in order to arm himself more effectually against this temptation. He begins by charging Doeg with an aggravation of his guilt, in boasting of the power which he had acquired by an act of consummate villany. This power may have been sufficiently considerable to attract the notice which is here taken of it; for although he is only said to have been “master of the king’s herdsmen,” the designation does not imply that he was personally occupied in herding cattle, but may have been an honorary title; as in modern courts we speak of “The Master of the Horse.” he is reminded that there was no reason why he should applaud himself in his greatness, so long as he abused it to purposes of wickedness; nor why he should be vain of any new honor which the king might have conferred upon him in consideration of his late crime, as integrity is the only sure pathway to power and preferment. Any triumph which may be obtained by violence, treachery, or other unjustifiable means, is short-lived. In the second part of the verse, he points at the true cause of the blindness and stupidity that lead men to glory in their wickedness, which is, that they despise the poor and the humble; imagine that God will not condescend to interest himself in their behalf; and therefore embrace the occasion of oppressing them with impunity. They make no account of that providence which God exerts over his own children. David, in the exercise of a holy confidence, challenges such proud boasters with dishonoring the goodness of God; and as the Divine goodness does not always pursue the same even course — occasionally appears to suffer an interruption, and sometimes seems as if it were cut off altogether, David repels any temptation which this might suggest, by asserting that, whatever appearances may say to the contrary, it is daily exercised. This is evidently the meaning which he intends to convey, that any partial obstructions which may take place in the display of it can never prevent its constant renewal. He was confident that he would experience, in the future, what he had found in the past; for God cannot become weary in helping his people, or alleviating their miseries; and although he may suffer them again and again to fall into affliction, he is always equally ready to extend them the deliverance which they need.
Fuente: Calvin’s Complete Commentary
CONFESSION AND RECOVERY FROM SIN
Psalms 51-60
IN continuing the study of this second Book in the Psalter Pentateuch we come now to the question of the centuries, the sin question. This is not the first time that we have had to face it. From Gen 3:6, it has been the ever-present and never-solved problem.
This study is marvelously near the middle of our Book Divine; and the same question that has rung through the pages, already turned, will present itself in some form on practically every page of the Book till we come to Rev 22:21.
There are certain manifest suggestions in these ten chapters; but in a large way they are directly associated with the confession of sin, contrition for sin, and recovery from sin.
THE CONFESSION OF SIN Chapter 51
Have mercy upon me, O God, according to Thy loving kindness: according unto the multitude of Thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against Thee, Thee only, have I sinned, and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.
Behold, I was shapen in iniquity; and in sin did my mother conceive five.
Behold, Thou desirest truth in the inward parts; and in the hidden part Thou shalt make me to know wisdom.
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice.
Hide Thy face from my sins, and blot out all mine iniquities.
Create in me a clean heart, O God: and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit from me.
Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.
Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.
Deliver me from bloodguiltiness, O God, Thou God of my salvation: and my tongue shall sing aloud of Thy righteousness.
O Lord, open Thou my lips; and my mouth shall shew forth Thy praise.
For Thou desirest not sacrifice; else would I give it; Thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion: build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon Thine altar.
Here we have the acknowledgment of a personal transgression. We believe absolutely with those who hold that David was thinking upon his own past and reflecting with grief upon the Bathsheba incident, involving as it did, a practical combination of murder and lust.
As is usual with sin, the horror of it is only felt after the deed is effected; and for every prayer, such as our Lord taught us to say, Lead us not into temptation, a prayer that looks to avoiding the iniquitous, there are a hundred petitions of the sort here recorded
Have mercy upon me, O God, according unto Thy lovingkindness: according unto the multitude of Thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against Thee, Thee only, have I sinned and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.
Too few of our prayers anticipate danger; too many of them confess damnable acts already done.
There are those who see in this acknowledgment a corporate, rather than an individual confession. They think that this is the prophetic language of Israel when at last she realizes the iniquity of her rejection of Jesus. But such an interpretation, if it be at all possible, can only be accepted as an inference from David the type. The simple truth is that every word in this fifty-first Psalm fits exactly the spiritual experience of the speaker. The whole history of David shows him a man of tender conscience, unusually affectionate, and with a keen discernment of right and wrong. We are not in the least surprised, therefore, to hear from his lips this pathetic plea. It is a proof of conscious wrong on the part of a conscientious believer. It is the saints abhorrence of his own sin; and incidently, it introduces some of the most natural features of soul-experience. Take, for instance, the sentence, Against Thee, Thee only, have I sinned and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest (Psa 51:4).
Grant, in The Numerical Bible argues that such a confession, in Davids lips, would not have been true, even, since he had sinned against Uriah, against himself, and against Bathsheba; and so Grant sees in this, an application to repentant Israel.
But the argument is poorly based and far-fetched. The simple fact is, and millions of saved men would bear testimony to it, when the soul is convicted of sin that conviction seldom takes the form of conscious wrong to individual victims, or even that of willful transgression of the Law. The truth is as Delitzsch argues, Every relation in which man stands to his fellow-men, and to created things in general, is but the manifest form of his fundamental relationship to God; and as even Grant himself admits, At every point at which we touch His creatures, we touch God Himself; every blow struck at them is struck at Him.* * The guilt of every sin is fundamentally the same, revolt against God. This is, in a true sense, the only sin.
We knew a man well; in fact, we preached to him the truths that effected his salvation, and with our hands we laid him beneath the baptismal wave, who before his confession was a highway man, a gambler, a drunkard, an adulterer, and at the last, a would-be murderer. But his confession, following his salvation, was to this effect, When on that morning, the very day I had fixed upon for the destruction of my wife and children, and suicide, the Spirit of God came upon me with overwhelming conviction; and, as I walked out from my home, to fall on the grass of the back yard, face down, to cry for mercy, I had no sense of wrong concerning my past indolence, my past gambling, my past drunkenness, my past lusts; not even was I painfully sensible of the intention of murder and suicide. One great, overwhelming thought surged through my brain as loud as the sirens whistle, Against Thee, Thee only, have I sinned and done this evil in Thy sight.
It is interesting also to study the psychology of the sentence that follows, Behold, I was shapen in iniquity: and in sin did my mother conceive me This was not intended by the Psalmist in self-defense. He had passed that point and had admitted that God would be justified when He spake, and clearly defensible when He judged. It was said, rather, in explanation; it was an admission, I have always been wrong! I came from my mothers womb with a frightful twist in my moral nature and from the days when my steps toddled in uncertain paths I have been nothing but a sinner!
The phrases that follow indicate further Your eyes have searched my inward parts in vain. No truth is in them. You have looked for wisdom but it was not mine by nature; and if I am ever cleansed you must accomplish it; and if my soul is ever white, the cleansing must come from above! And then, as if to appeal if possible to the tenderness of God, he cries, Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice. And that he may escape just judgment, he adds,
Hide Thy face from my sins, and blot out all mine iniquities.
And he pleads,
Create in me a. clean heart, O God; and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit from me.
Rather,
Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.
Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.
Alas, as if such a thought was too good to be true, he breathes and begins again, Deliver me from bloodguiltiness, O God, Thou God of my salvationremember against me no more Uriahs death; free my conscience from that whole subject by speaking my absolution. And then, My tongue shall sing aloud of Thy righteousness.
It looks now as if he had reached a higher table land; as if his heart would not sink again nor his feet mire; and he concludes the Psalm with these words,
Oh Lord, open Thou my lips; and my mouth shall shew forth Thy praise.
For Thou desirest not sacrifice; else would I give it; Thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon Thine altar.
Sweeping aside that whole school of interpreters who see in this Israels confession, we stand absolutely with those who believe it to be the utterance of a believers heart, broken with the sense of sin, conscious of just condemnation, and yet daring to hope in a merciful God. The verses 18 and 19 do not militate against that view. Few saints ever deplore their own sins, and forget the sanctuary. They grieve personal sin, lest it hinder the general cause, and so David prays for Zion, for Jerusalem, and for cleansing and consecration as symbolized in the temple ceremonies.
We now go to the study of another chapter, chapter fifty-two, and here we are tracing the history that led David into disappointment and difficulty.
Why boastest thou thyself in mischief, O mighty man! The lovingkindness of God endureth continually;
Thy tongue deviseth very wickedness, like a sharp razor, working deceitfully;
Thou lovest evil more than good, and lying rather than to speak righteousness.
Thou lovest all devouring words, O thou deceitful tongue.
God will likewise destroy thee for ever: He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living.
The righteous also shall see it, and fear, and shall laugh at him,
Saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.
But as for me, I am like a green olive-tree in the house of God; I trust in the lovingkindness of God for ever and ever.
I will give Thee thanks for ever, because Thou hast done it; and I will hope in Thy Name, for it is good, in the presence of Thy saints. (Psa 52:1-9).
Here again, there are those who see in this Psalm a prophetic picture of the man of sin, the Anti-Christ to come. This view they rest in the phraseology of the Psalm. The boastful one if spoken of as mighty man, and the circumstance that he is a lying, deceitful man, is supposed to point to the great deceiver of prophetic Scriptures.
In our judgment such an interpretation is farfetched, and Psalms 52 is a natural sequence of Psalms 51. The whole setting of the Psalm is accounted for and explained in the incident of David meeting Doeg, the Edomite, the servant of Saul, when he visited Ahimelech, the priest, as recorded in 1 Samuel 21:l-9. It will be remembered that this information led to a fearful massacre, in which Doeg was a leader, and in which boastfulness and lying deceit played conspicuous part. Doeg was a mighty man, the chief of the herdmen. His arrogance is as great as his eventual ruin was eternal. When contemplating upon the former, David clearly prophesied the latter. God will likewise destroy thee for ever, He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living (Psa 52:5, A. S. V.).
Then he moralizes: The righteous also shall see it, and fear, and shall laugh at him, saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness (Psa 52:6-7, A. S. V.). The record of that destruction is written into 1Sa 22:17-19. There are those who profess astonishment at Davids language. They are shocked by what they call gloating over the evil end of an enemy. But let it not be forgotten that true righteousness always rejoices in the overthrow, of the sinful, and the truly humble are, of necessity, glad to see the boastfully proud brought low.
What men call the imprecatory Psalms are not, as they imagine, merely curses of the self-confident, the malignant prayers of the man who imagines himself above and beyond his fellows; they are, instead, a legitimate expression of a heart that delights in good and hates evil. It is doubtful if there is ever a case in history in which the iniquitous are overthrown, but the righteous justly rejoice. As some one has said, The cross as the hope and refuge of repentant sinners, is Gods chief witness against sin.
The conclusion of this chapter I am like a green olive-tree in the house of God; I trust in the lovingkindness of God for ever and ever. I will give Thee thanks for ever, because Thou hast done it; and I will hope in Thy Name, for it is good, in the presence of Thy saints (Psa 52:8-9, A. S. V.) is not a mere expression of Phariseeism. On the contrary, it is the voice of gratitude that one has been kept, and of decision, concerning continued trust, together with that natural burst of praise that breaks from the lips of him, who rightly pleads and rightly interprets Gods acts in dealing with men.
From this review of the end of the evil man and this personal appreciation of Divine favor it is easy for the Psalmist to pass to the
FRUITFULNESS OF FOLLY
Psalms 5354 deal with that subject.
The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; there is none that doeth good.
God looked down from Heaven upon the children of men, to see if there were any that did understand, that did seek God.
Every one of them is gone back; they are together become filthy; there is none that doeth good, no, not one.
Have the workers of iniquity no knowledge? who eat up My people as they eat bread: they have not called upon God.
There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath despised them.
Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of His people Jacob shall rejoice, and Israel shall be glad.
Save me, O God, by Thy Name, and judge me by Thy strength.
Hear my prayer, O God; give ear to the words of my mouth;
For strangers are risen up against me, and oppressors seek after my soul; they have not set God before them. Selah.
Behold, God is mine helper; the Lord is with them that uphold my soul.
He shall reward evil unto mine enemies; cut them off in Thy truth.
I will freely sacrifice unto Thee. I will praise Thy Name, O Lord, for it is good.
For He hath delivered me out of all trouble; and mine eye hath seen his desire upon mine enemies (Psalms 53-54).
There are those who would imagine that the Psalmist forgot himself, and on occasions did what the average preacher does, palmed off an old sermon. If you make a comparison between this fifty-third Psalm and Psalm fourteen, you will discover more than resemblance. There is practical identity, clear repetition; but the fifty-fourth Psalm presents entirely new material; and its pathetic plea for salvation, follows logically from the evident effects of infidelity. The man who sees others swelled with skepticism, begs to be saved from a kindred experience. The man who sees others plunging into corruption, and consuming even saints in their mad course of immorality, longs for deliverance from all such danger. God and God alone is his help, and God and God alone is his adequate defense. The grace of the past is his ground of hope for the future; and as he reflects upon the multitude of times that he himself has been delivered out of trouble, he can but praise the Name of the Lord.
Beyond all question, this chapter voices a memory of dark days for David. It is supposed to have been written about the time of Absaloms rebellion, when a conspiracy was formed against him, and to have involved the participation in that rebellion of his most familiar and trusted friend, Ahithophel. Those unhappy incidents of life explain many of the pathetic expressionsthe voice of the enemy, the oppression of the wicked, the betrayal of a friend, a man mine equal, my guide and mine acquaintance, one with whom he had taken sweet counsel and with whom he had walked to the house of God. The whole setting fits the circumstance of Absaloms rebellion and Ahithophels betrayal.
Few men ever occupy positions of importance without suffering after a kindred manner. The oppression of natural enemies is comparatively easy to be borne; but the betrayal of friends, that, indeed, is a grief that takes the heart out of one and tends to shake his confidence in humanity itself; tempts one to say, No man can be trusted, and to doubt the reality of unselfish and untarnished affection.
Such an experience, however, leads the truly intelligent to fall back on God and God alone. Thats what the Psalmist does. Listen to his language and learn well the lesson. The words fall hard, upon disappointment, deception, betrayal.
As for me, I will call upon God; and the Lord shall save me (Psa 55:16).
Evening and morning and at noon will I pray, and cry aloud; and He shall hear my voice.
He hath delivered my soul in peace from the battle that was against me: for there were many with me.
God shall hear and afflict them. * *
Cast thy burden upon the Lord and He shall sustain thee. He shall never suffer the righteous to be moved.
But Thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in Thee (Psa 55:17-23).
After all, its a good conclusion! The man who can take his eyes off the perfidy of his fellows and turn them to the faithfulness of his Heavenly Father, will never be fully discouraged.
From the old Baptist Hymnal, we used to sing,
Zion stands with hills surrounded,
Zion, kept by power Divine;
All her foes shall be confounded,
Though the world in arms combine;
Happy Zion,
What a favored lot is thine!
Every human tie may perish;
Friend to friend unfaithful prove;
Mothers cease their own to cherish;
Heaven and earth at last remove;
But no changes
Can attend Jehovahs love.
In the furnace God may prove thee,
Thence to bring thee forth more bright,
But can never cease to love thee;
Thou art precious in His sight;
God is with thee,
God, thine everlasting light.
This leads to a pledge of further praise (Psalms 56-57). Each of these opens with a prayer for mercy, but each of them moves to a burst of praise.
Be merciful unto me, O God; for man would swallow me up (Psa 56:1).
About a moment later
In God I have put my trust; I will not fear; what flesh can do unto me (Psa 56:4).
Be merciful unto me, O God, be merciful unto me; for my soul trusteth in Thee; yea, in the shadow of Thy wings will I make my refuge.
Until these; calamities be overpast (Psa 57:1).
My heart is fixed, O God, my heart is fixed; I will sing and give praise.
Awake up, my glory; awake, psaltery and harp; I myself will awake early.
I will praise Thee, O Lord, among the people; I will sing unto Thee among the nations (Psa 57:7-9).
H. M. Lischer was thinking along kindred lines with the Psalmist, when he wrote:
Upward I lift mine eyes;
From God is all my aid;
The God who built the skies,
And earth and nature made;
God is the tower to which I fly;
His grace is nigh in every hour.
My feet shall never slide
And fall in fatal snares,
Since God, my guard and guide,
Defends me from my fears;
Those wakeful eyes that never sleep
Shall Israel keep when dangers rise.
Hast Thou not given Thy Word
To save my soul from death?
And I can trust Thee, Lord,
To keep my mortal breath;
Ill go and come, nor fear to die,
Till from on high Thou call me home.
RECOVERY FROM SIN
Psalms 56, 59, 60 of this Book present the solemn phases of sin, but the grace and justice of God in saving His own not alone from sin but from the sinful.
In Psalms 58 Gods judgment rejoices the righteous. From Psa 58:2 to Psa 58:9 there is a picture of the wicked and of their wickedness; and a prayer that God will bring them to judgment. In Psa 58:10 and Psa 58:11 the Psalmist anticipates the question and declares the righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily He is a God that judgest in the earth.
This figure may seem revolting to a people who are living at peace with their fellows, but it comes to have its meaning in the day when the violent seem about to capture the earth, and the wicked smite with the poison of the serpent.
Under all ordinary circumstances we grieve when a man is slain and his blood stains the earth but when such conditions arise as exist in Chicago now, when gangsters will line up men against the wall, seven in number, and shoot them dead as they stand huddled in fear and obedient to the command of a bandit, who will grieve if those men are overtaken and sent to the gallows; or even if the righteousness of the law obtain and they fall before the officers bullets? Gentleness, compassion and tears, these are for times of peace; but justice is essential when the violent threaten society and the wicked work their will against the same.
Gods judgment avenges the righteous. Hear Psalms 59:
Deliver me from mine enemies, O my God: defend me from them that rise up against me.
Deliver me from the workers of iniquity, and save me from bloody men.
For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O Lord.
They run and prepare themselves without my fault: awake to help me, and behold.
Thou therefore, O Lord God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.
They return at evening: they make a noise like a dog, and go round about the city.
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth heart
But Thou, O Lord, shalt laugh at them; Thou shalt have all the heathen in derision.
Because of his strength will I wait upon Thee: for God is my defense.
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
Slay them not, lest my people forget: scatter them by Thy power; and bring them down, O Lord our shield.
For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
And at evening let them return, and let them make a noise like a dog, and go round about the city.
Let them wander up and down for meat, and grudge if they be not satisfied.
But I will sing of Thy power; yea, I will sing aloud of Thy mercy in the morning: for Thou hast been my defense and refuge in the day of my trouble.
Unto Thee, O my strength, will I sing: for God is my defense, and the God of my mercy.
Here again the exercise of Divine power in judgment in behalf of the righteous is not only defensible, but is essential to the justification of Deity itself. The God who permits wickedness to stalk the land without speaking its rebuke, or smiting its head, would be a questionable God. There are instances in history that tend to show that God is the same yesterday, and to day and for ever. Narcissus was Bishop of Jerusalem, a man of faultless life, so John Foster tells us, faithful in rebuking vice of every kind, but was falsely accused. His first accuser, in closing his testimony on one occasion said, If these things are not so, may I be consumed by fire. A second accuser said, If these things are not so, may I be overtaken by some horrible disease. A third said, If these things are not so, may God smite me blind. And Foster continues, The day came when the house of the first was consumed by fire and he and his family perished in flames, and yet another day when the second was smitten and suffered long under a loathsome disease; and the third seeing the terrible end of his companions confessed his iniquity and wept over his crimes until his sight was utterly gone.
Finally, Gods power shall bring victory to the righteous.
O God, Thou hast cast us off, Thou hast been displeased; O turn Thyself to us again.
Thou hast made the earth to tremble; Thou hast broken it: heal the breaches thereof; for it shaketh.
Thou hast shewed Thy people hard things: Thou hast made us to drink the wine of astonishment.
Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth. Selah.
That Thy beloved may be delivered; save with Thy right hand, and hear me.
God hath spoken in His holiness; I will rejoice, I will divide Shechem, and mete out the valley of Suecoth.
Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength of Mine head; Judah is My lawgiver.
Moab is my washpot; over Edom will I cast out my shoe; Philistia, triumph thou because of Me.
Who will bring me into the strong city? who will lead me into Edom?
Wilt not Thou, O God, which hadst cast us off? and Thou, O God, which didst not go out with our armies?
Give us help from trouble; for vain is the help of man.
Through God we shall do valiantly: for He it is that shall tread down our enemies (Psa 60:1-12).
It is a glorious conclusion! Through God we shall be victorious; for it is He that shall tread down our enemies. In all the conflicts of life, the one thing that men need beyond all things else is the favor of God. If conquest is to be ours, if we are to come through victorious against them that would persecute and hurt us, if we are to triumph against trouble, vain is the help of man, he will fail us, but our God, never! If we are to have a victory against that impersonal enemy, and yet that most terrible of all, sin, He alone can give it to us.
God of our strength, enthroned above,The source of life, the fount of love;O let devotions sacred flame,Our souls awake to praise Thy Name
To Thee we lift our joyful eyes,To Thee on wings of faith we rise;Come Thou, and let Thy courts on earth Ring out Thy praise in holy mirth.
God of our strength from day to day,Direct our thoughts and guide our way;O may our hearts united be,In sweet communion, Lord, with Thee.
God of our strength, on Thee we call;God of our hope, our light, our all, Thy Name we praise, Thy love adore,Our Rock, our Shield for evermore.
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
Superscription.To the Chief Musician, Maschil, a Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.
To the Chief Musician, see on the title to Psalms 39.
Maschil, an instruction, a didactic poem. The didactic character of this Psalm, says Moll, which is brought into prominence by the title, and its devotional aim, are especially noticeable, from the fact that, with respect to its form, the invocation of God, which is peculiar to prayers, lamentations, and hymns, is entirely absent; with respect to its contents, the mighty man, who, according to Psa. 52:7, is proud of his riches, is upbraided for his impudence, wickedness, and falseness (Psa. 52:1-4), the punishment of God, which will destroy him, is proclaimed (Psa. 52:5), the action of the righteous, which will be called forth thereby, is contrasted with it (Psa. 52:6-7), and the lot and conduct of the pious Psalmist, corresponding with his trust in Gods grace, is pronounced. It is advisable to abide by the statements of the title, and refer to the informing of Doeg, the overseer of the royal asses (1Sa. 22:9, sqq.), in consequence of which eighty-five priests were slaughtered, whilst David retained his courage, and expressed it to Abiathar, who escaped to David from that blood-bath, the son of Ahimelech, that priest of Nob, who had thoughtlessly given David, as the kings son-in-law, the shew-bread, and the sword of Goliath, which was hung up behind the ephod in the sanctuary, and this had excited the suspicion and vengeance of Saul, who now made Doeg, the informer of that act, likewise the executioner of his bloody sentence.
Homiletically, the Psalm sets before us an impressive beacon (Psa. 52:1-5), and the effect upon the righteous of the judgment of God upon the wicked (Psa. 52:6-9).
AN IMPRESSIVE BEACON
(Psa. 52:1-5.)
We have here
I. The moral portrait of a wicked man. In this delineation of the moral features of Doeg the Edomite, we see,
1. Inventiveness in evil. Thy tongue deviseth mischief. The tongue uttered the mischiefs which the heart devised. He invented malicious speeches, and framed skilfully evil designs. Baron Huddlestone, on April 23, 1877, in sentencing a prisoner to fifteen years penal servitude, remarked, That he was a man of great talent, and, if he had employed it in a proper manner, he might have obtained a position of the highest honour and respectability; but instead of this, he appeared to have devoted his mental strength against mankind. Like him of whom the judge spake, and like Doeg, there are many who are subtle and inventive in evil doing. Such deliberation in wickedness involves the greatest guilt.
2. Rooted mendacity. Thou workest deceit thou lovest lying O deceitful tongue. M. Henry: It may refer to the information which he gave in against Ahimelech; for the matter of fact was, in substance, true, yet it was misrepresented, and false colours were put upon it, and, therefore, he might well be said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going upon Sauls errand, the kindness he showed him would have appeared to be not only not traitorous against Saul, but respectful to him. It will not save us from the guilt of lying to be able to say, There was some truth in what we said, if we pervert it, and make it appear otherwise than what it was. Beecher: A lie always needs a truth for a handle to it, else the hand would cut itself which sought to drive it home upon another. The worst lies, therefore, are those whose blade is false, but whose handle is true.
3. Cruel malignity. Thy tongue deviseth mischiefs like a sharp razor. Thou lovest all devouring words. Perowne: lit. Words of swallowing up. His words were wounding as a sharp razor, and ruinous, as if they engulfed those against whom they were directed. An untrue man is a moral murderer, his tongue the deadly weapon, and his neighbour the victim.
4. Utter and terrible perversion of character. Thou lovest evil more than good, and lying rather than to speak righteousness. Moll: The accused not only loves evil more than good, but he prefers evil to good, so that he loves it instead of that which he should love. What terrible moral perversion does this involve! He boasted himself in mischief; he triumphed in that which was his ignominy; he exulted in falsehood and cruelty. When sin is characterised by so much deliberation and malignity, when men love it, and make their boast in it, who can estimate its criminality?
In this moral portrait of a wicked man, have we not an impressive beacon warning us away from sin? Look upon it, and beware of falsehood, and all evil speaking. Let your speech be alway with grace, seasoned with salt. Look upon it, and, as you mark its unrelieved and utter blackness, beware of the beginnings of evil, &c.
II. Remonstrance with a wicked man. Why boastest Thou thyself in mischief, O mighty man? &c. This inquiry implies
1. That his boasting was vain. The folly of his boast appears from
(1) the nature of his deeds. O mighty man, or, O hero! can only be sarcastic, says Moll. In what he had done he had exhibited no courage, no fortitude. A veritable hero art thou, Doeg! for thou didst first slander a noble man and a priest, and then thou didst courageously slay eighty-five unarmed priests, and then, O paragon of heroism! thou didst slay women, children, and sucklings! O valiant Doeg! Boast on, thou mighty man. The folly of his boast appears from
(2) the result of his deeds. In his calculation of results Doeg had not taken account of GOD. The goodness of God endureth continually. That is a guarantee of the ultimate security and well-being of the righteous, and of the destruction of the wicked. M. Henry: Thou thinkest with the mischief which thou boastest of (so artfully contrived, and so successfully carried on), to run down and ruin the people of God; but thou wilt find thyself mistaken: the goodness of God endures continually for their preservation, and then they need not fear what man can do unto them. The enemies in vain boast in their mischief while we have Gods mercy to boast in. They who now boast in their iniquities shall, ere long, be covered with reproach and confusion of face.
2. That his boasting was wicked. He was glorying in his shame. The deeds he had done had heavily weighted him with guilt; and, by glorying in them, he was increasing the burden of his criminality. To do evil is wrong; but to boast of having done it is far more wrong. Let us heed this beacon. Sin is folly; but to boast of sin is the most egregious folly, and indicates the most deplorable moral depravity. Be rational, be wise, and shun sin.
III. The doom of a wicked man. God shall likewise destroy thee for ever, &c. Doeg is here threatened with utter destruction, with irretrievable ruin.
1. The ruin is complete and irretrievable. He will destroy thee for ever, as walls are torn down to the ground, never more to be rebuilt. He will forcibly remove thee from thy dwelling-place for ever; and as a tree is torn up from the roots and so destroyed, so will He cut thee off out of the land of the living. A terrible destruction awaits the persistent workers of iniquitythe destruction of all that makes life worth having.
2. The ruin is retributive. God shall likewise destroy thee, &c. Likewise introduces the corresponding behaviour of another. Destroyers shall be destroyed. With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again (Jdg. 1:6-7; Isa. 3:10-11).
Mark well, then, this impressive beacon. See the enormity to which wickedness may grow, and avoid the beginnings of evil; the irrationality of wickedness, and walk in the ways of wisdom; the dread consummation to which wickedness tends, and abstain from all appearance of evil. As righteousness tendeth to life; so he that pursueth evil pursueth it to his own death. Jesus Christ is the Almighty Saviour from sin. Trust Him; obey Him; and live.
THE EFFECT UPON THE RIGHTEOUS OF THE JUDGMENT OF GOD UPON THE WICKED
(Psa. 52:6-9.)
I. The righteous behold the judgment of God upon the wicked. The righteous also shall see. The Psalmist expresses his confidence that the righteous would live to see the ruin of the wicked; that they who saw their sin, should also see Gods judgment on them because of their sin. This idea is more fully expressed by David in Psa. 37:34-36. The godly man shall live to see that a life of sin, however prosperous it may seem to be, leads to the destruction of those who pursue it. When the wicked are cut off thou shalt see. Even in the present state we may see that the issue of an upright life is blessed, and that of a sinful life is ruinous.
II. They are awed by the judgments of God upon the wicked. The righteous also shall see, and fear. This fear is not slavish, but reverent. The godly stand in holy awe in the presence of the divine judgments, and fear lest they should transgress the law of God, and so expose themselves to their stroke. The most hardened sinner cannot stand before the judgments of the Almighty. And, inasmuch as every man by sin has merited His displeasure, we all have need to humble ourselves at the footstool of the Divine mercy. When the righteous see the judgments of God, the effect upon them is most salutary: they fear Him, they shun sin, &c.
III. They approve the judgment of God upon the wicked. The righteous shall laugh at him. There is a laughter because of the fall of the wicked which is sinful (Job. 31:29; Pro. 24:17-18). There is also a laughter because of the Divine judgments upon them which is lawful and right, viz., the laughter of joy, because of the triumph of the Divine government. Moll: If they laugh, it is not a laughing in the joy of injuring, in scorn and reproaching, but the bringing into view the absurd inconsistency in which the ungodly have become involved by their abandonment of God. Barnes: The idea here is not exultation in the sufferings of others, or joy that calamity has come upon them, or the gratification of selfish and revengeful feeling that an enemy is deservedly punished; it is that of approbation that punishment has come upon those who deserve it, and joy that wickedness is not allowed to triumph. This may be entirely free from any malignant or any revengeful feeling. It may even be connected with the deepest pity, and with the purest benevolence towards the sufferers themselves. Just and true are Thy ways, Thou King of nations.
IV. They are instructed by the judgment of God upon the wicked. Behold the man that maketh not God his strength, &c. Perowne: The words in which the righteous express their triumph, pointing, as it were, to the fallen oppressor, and the lesson to be learnt from his overthrow. Here are three lessons
1. That to trust in wealth is folly. Behold the man that trusted in the abundance of his riches. It would appear from this verse that Doeg was a rich man, and had great faith in the power of his wealth. Barnes: He had that spirit of arrogance and self-confidence which springs from the conscious possession of property where there is no fear of God; and into all that he did he carried the sense of his own importance as derived from riches. Comp. Psa. 49:6; Pro. 10:15; Pro. 18:11.
2. That the strength of wickedness is weakness. He strengthened himself in wickedness. By subtle and evil devices he endeavoured to establish himself, and fancied himself secure therein. No deeds which he deemed would increase his power, ever gave him pause because of their wickedness. He who builds his hopes upon wicked devices, even though they be framed with the utmost skill, builds upon sand. Utter ruin is the destiny of the fabric which he rears. Wickedness is weakness. Lies must perish. Truth and righteousness alone are abiding and strong.
3. That God is the only adequate support of human life. The man made not God his strength, and his end was destruction. A consideration of His almighty power, infinite wisdom, unchanging faithfulness, and essential kindness, is calculated to inspire strong confidence in the all-sufficiency of God as the support of human life. And there is no other adequate support. Wealth, wisdom, rank, power, friendship, &c., are insufficient. He who leans upon any or upon all of them is doomed to bitter disappointment and a grievous fall. Such are the lessons which the poet learned from the judgment of God upon the wicked.
V. They flourish in the midst of the judgment of God upon the wicked. But I am like a green olive tree in the house of God, &c. Consider
1. The nature of this happy state. The state of the Psalmist was characterised by
(1) Divine security. Barnes: A tree planted in the very courts of the sanctuary would be regarded as sacred, and would be safe as long as the tabernacle itself was safe, for it would be, as it were, directly under the Divine protection. So David had been, notwithstanding all the efforts of his enemies to destroy him. The righteous are inviolably secure from any real harm, for the Lord is their keeper (Psa. 125:1-2; Rom. 8:31; Rom. 8:37).
(2) Religious privileges. David looked forward with confidence and gladness to the termination of his exile and his return to the sanctuary. To him the tabernacle and the ordinances of worship were precious and hallowed things. The people of God find strength and joy in the means of grace, while the wicked are overthrown by their own wickedness.
(3) Spiritual prosperity. In the Scriptures a green tree is the emblem of prosperity (Psa. 1:3; Psa. 92:12; Jer. 11:16). M. Henry: Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree (Psa. 37:35), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing (Psa. 92:14), and with its fatness honours God and man (Jdg. 9:9), deriving its root and fatness from the good olive (Rom. 11:17). Notwithstanding the bitter opposition of the wicked, the people of God shall grow in grace, and bring forth the fruits of holy living and useful working.
When wrath the wicked shall destroy,
They shall abide in peace and joy
Who love Thy righteous laws.
2. The condition of this happy state. I trust in the mercy of God for ever and ever. The Psalmist was well assured of the constancy, the unchangeableness, and the perpetuity of the mercy of God, and in that he trusted. Faith in God is the condition of spiritual safety and prosperity.
VI. They worship God because of His judgment upon the wicked. I will praise Thee for ever because, &c. The judgments of God as viewed by the righteous
1. Incite to praise. I will praise Thee, &c. They reveal the righteousness of His administration; His regard for His people, &c.; and so enkindle gratitude, reverence, &c.
2. Inspire confidence. And will wait on Thy name. Barnes: There are two ideas essentially in the language.
(1) The expression of a sense of dependence on God, as if the only ground of trust was in Him.
(2) A willingness to await His interposition at all times; a belief that, however long such interposition might be delayed, God would interfere at the proper time to bring deliverance; and a purpose calmly and patiently to look to Him until the time of deliverance should come (Psa. 27:14; Psa. 37:7; Psa. 37:9; Psa. 37:34; Isa. 40:31).
APPLICATION.
1. What is our relation to the Divine judgments?
2. What is the ground of our confidence? Is it wealth? or the power of cunning and unscrupulous wickedness? or the Lord God?
3. What is the spirit and what the condition of our life?
THE FOLLY OF TRUSTING IN RICHES
(Psa. 52:7.)
Behold the man that trusted in the abundance of his riches. We have here
I. A great mistake. To trust in riches is to err greatly:
1. Because of the uncertainty of the tenure of riches. Labour not to be rich: for riches certainly make themselves wings; they fly away as an eagle toward heaven (1Ti. 6:17). At the farthest we must relinquish them at death (Psa. 49:17; Ecc. 5:15).
2. Because of the limited power of riches. Wealth can do much, but there are many things which it cannot do. It can buy books, but not intellectual power; paintings, but not appreciative taste; service and sycophancy, but not esteem and affection, &c. It cannot buy pardon, peace, purity, &c. It cannot bribe death, &c.
3. Because of the utter inability of riches to satisfy those who possess them. He who has much wealth would fain have more. The cravings of the soul of man, created for truth, immortality, and God, cannot be satisfied with the bribes which wealth can offer. How mistaken then is he who trusts in wealth!
II. A common mistake. The great race of the age is for the acquisition of wealth. If you ask what a man is worth, people tell you how much money he possesses. Manhood is sacrificed for money. Riches are the deity of thousands in Christian England.
III. A ruinous mistake if persisted in. What is a man profited, if he shall gain the whole world, and lose his own soul? Thy money perish with thee. (Comp. Luk. 12:15-21.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 52
DESCRIPTIVE TITLE
Doeg the Edomite Denounced.
ANALYSIS
Stanza I., Psa. 52:1-5, Doeg Remonstrated with, Described, and Threatened. Stanza II., Psa. 52:6-9, The Laugh of the Righteous over him.
(Lm.) Instructive-psalmBy DavidWhen Doeg the Edomite entered and told Saul and said to him, David entered the house of Ahimelek.
1
Why wilt thou boast thee in wickedness O mighty man all the day?[577]
[577] M.T.: the kindness of God all the day. Sep.: lawlessness all the day.
2
Engulfing ruin thou devisestthy tongue is like a whetted razor.[578]
[578] M.T. adds: O thou worker of deceptionDr.
3
Thou lovest evil rather than goodfalsehood than righteousness.
4
Thou lovest all devouring wordsO[579] deceitful tongue!
[579] So Per.; othersa or the deceitful tongue.
5
God also will pull thee downfor ever snatch thee away,
will pluck thee up tentlessand uproot thee out of the land of the living.
6
So will the righteous both see and revereand over him will laugh:
7
Lo! the mighty man[580] who made not God his stronghold,
[580] Vocalised as in Psa. 52:1.
But trusted in the abundance of his richeswas strong in his wealth!
8
But I am like a luxuriant olive-tree in the house of God.
I have put my trust in the kindness of God to the ages and beyond.
9
I will thank thee to the ages that thou didst effectually work,
I will proclaim[581] thy name that it is good, before thy men of kindness.
[581] Gt.: utter or proclaim. M.T.: wait on.
(Lm.) To the Chief Musician. (CMm.) For Dancings.[582]
[582] So Thirtle, reading meholoth instead of mahalath.
PARAPHRASE
Psalms 52
Written by David to protest against his enemy Doeg (1 Samuel 22), who later slaughtered 85 priests and their families.
You call yourself a hero, do you? You boast about this evil deed of yours against Gods people.[583]
[583] Literally, the lovingkindness of God continually.
2 You are sharp as a tack in plotting your evil tricks.
3 How you love wickednessfar more than good! And lying more than truth!
4 You love to slanderyou love to say anything that will do harm, O man with the lying tongue!
5 But God will strike you down and pull you from your home, and drag you away from the land of the living.
6 The followers of God will see it happen. They will watch in awe. Then they will laugh and say,
7 See what happens to those who despise God and trust in their wealth, and become ever more bold in their wickedness.[584]
[584] Literally, strengthened himself in his wickedness.
8 But I am like a sheltered olive tree protected by the Lord Himself. I trust in the mercy of God forever and ever.
9 O Lord, I will praise You forever and ever for Your punishment.[585] And I will wait for Your merciesfor everyone knows what a merciful God You are.
[585] Literally, because You have done it.
EXPOSITION
It would be a fair inference from the superscription of this psalm alone, that there was a man of the name of Doeg, bearing the character here described, when David wrote this psalm. But seeing that, in 1Sa. 21:7; 1Sa. 22:9-19, we find a man of that name, evidently capable of the baseness here attributed to him, there is no excuse for declining the identification. By some, indeed, it has been regarded as a matter of surprise, that the psalmist should go no further than notice Doegs mischievous tongue, and should not also have alluded to his atrocious cruelty in slaying the priests of Nob. This difficulty is removed by pushing the writing of the psalm just far enough back to make way for the easy suppositionwhich the very wording of this superscription favoursthat Doeg privately gave Saul the information about David, before he publicly proclaimed it in the presence of all Sauls servants. He entered and told Saul, before he openly proclaimed it. Doeg was overheard; and David informed of this private communication. That hypothesis exactly meets the case. It is to be observed from Davids words to Abiathar on receiving from him the news of the massacre (1Sa. 22:22) that he already knew enough of Doegs character, to be at once apprehensive when he met him at Nob that he would go and tell Saul. The spirit of prophecy at once seized David and moved him to write as he here does. To the known facts may be added two expressions in the psalm itself slightly confirmatory of its superscriptional origin. Doeg was a foreigner, but had not come, like Ruth (Psa. 2:12), to take refuge under the wings of the God of Israel. The tabernacle was at this time at Nob, which was the northern summit of Olivet, a mountain which derived its name from the olives and olive-yards with which it once was clothedPer. Hence with peculiar aptness the psalmist says: But I am like a luxuriant olive-tree in the house of God.
Of the psalm itself, there remains little to be said. By its pointed denunciation of a particular man, it comes into line with Isaiahs denunciation of Shebna (Isaiah 22) and Jeremiahs denunciation of Passhur (Jeremiah 20) and of Hananiah (Jeremiah 28).
QUESTIONS FOR DISCUSSION
1.
Since this is a psalm given over to a denunciation and description of one manit will be essential that the reader know him. Read 1Sa. 21:7 to 1Sa. 22:22.
2.
Why not mention the slaughter of the priests?
3.
What specific punishment did God promise Doeg?
4.
Why is the reference to the olive tree especially appropriate?
5.
Doeg can teach us a good lessonwhat is it?
Fuente: College Press Bible Study Textbook Series
(1) Mighty man.Better, hero, used sarcastically. LXX. and Vulg., a mighty one at mischief. (Comp. Isa. 5:22 : a hero at drinking.) The order of the Hebrew is, however, against this, and in favour of the English, why dost thou exult in wickedness, O hero, i.e., perhaps, not only his own, but in the wickedness the people are led into by his means. This seems necessitated by the next clause. In spite of mans folly and sin, Gods covenant favour endures all the day long.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Why boastest thou This must be understood as an address to Doeg, not to Saul, to whom David ever observed a respectful and loyal deference. “It is bad enough to behave wickedly, but bad in the extreme to boast of it as a heroic act.” Delitzsch. He that boasts of success in evil doing boasts of evil doing.
O mighty man Hebrew, O hero! A hero in crime. He had gained the title by slaying eighty-five priests of Nob and betraying David. This had brought him into favour with Saul as a supple tool for the accomplishment of his purposes. He was also chief of Saul’s servants. 1Sa 22:9.
Goodness of God endureth continually Therefore trusting in it, I shall triumph at last.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For the Chief Musician. Maschil of David; when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.’
This is another Psalm dedicated to the choirmaster. It is the first of four Maschils of David in succession (52-55). Thirteen Psalm are described as Maschils, eleven of them in Parts 2 & 3 of the Psalms. (These are, Psalms 32, 42, 44-45, 52-55, 74, 78, 88-89, 142). It may be that Maschil signifies ‘making wise/skilful’. The word maschil means ‘understanding’, and has been variously interpreted as meaning, ‘a teaching Psalm’ (although that does not appear to fit all its uses); ‘a meditation’, bringing understanding; or a ‘skilful Psalm’ indicating a complicated setting.
The occasion for the composition of the Psalm is seen as the time when Doeg the Edomite, Saul’s chief herdsman, saw David visiting the high priest Ahimelech in order to obtain food for his men as he fled from Saul. Doeg reported this back to Saul which resulted in the massacre of all the priests at Nob (a priestly city). See 1Sa 21:1-9 ; 1Sa 22:9-23.
There are indications in the Psalm which would tie in with this suggestion. As Saul’s chief herdsman (a post of high distinction) Doeg would be seen as a ‘mighty man’ (Psa 52:1 b), a man of wealth (Psa 52:7), and Psa 52:5 could well have in mind what happened to the priests of Nob. He certainly deceived Saul into thinking that Ahimelech had betrayed him (Psa 52:3). It is probable that David found rest and recreation in writing Psalms, and his feelings of guilt when he learned from Abiathar what had happened might well have been assuaged by writing this Psalm as a kind of curse on Doeg (Psa 52:5), and a vindication of himself (Psa 52:8). This would explain why the concentration is on the man rather than on the incident. He is drawing God’s attention to the kind of man that Doeg is. As a consequence the Psalm has reference to all evil men.
The Psalm is divided up by ‘Selah’ into three parts:
A Description Of Man’s Sinfulness (Psa 52:1-3).
A Description Of The Consequences To Himself Resulting From His Sinfulness (Psa 52:4-5).
A Description Of How The Righteous See His Fate And The Personal Vindication Of Each Of The Righteous Concerning Themselves (Psa 52:6-9).
Fuente: Commentary Series on the Bible by Peter Pett
A Description Of Man’s Sinfulness ( Psa 52:1-3 ).
In the first verse the ‘man of substance’ is asked why he boasts continually about mischief he has wrought in the light of the fact of the continually enduring covenant love of God. He is then described as a man who speaks wickedness and deceit, and who loves evil rather than good, and lying rather than honesty.
Psa 52:1
‘Why do you boast yourself in mischief, O mighty man?
The covenant love of God (endures) continually’
These opening lines sum up the message of the Psalm. Certain men of substance boast about their wrongdoing, failing to recognise that there is a God Who will call them to account. They see themselves as above the law, but can be sure that God will finally deal with them as they deserve. And this is because His covenant love towards His own (His love which fulfils His responsibility to those who are within His covenant) is continuous. He will not overlook anything that is done against them. He does not overlook what men do to His true servants, and will in time deal with them accordingly. They have thus no reason to boast. The implication is that they should rather hide themselves in shame.
We have in these words the assurance that those who truly respond to God from the heart, looking to Him as those who have committed themselves to Him on the basis of His declared promises (His covenant), can be sure that God will call to account any who seek to do them harm, because God’s love to His own never fails.
‘O mighty man (gibbor).’ Thus a man strong in either prowess on the field of battle, or in wealth and status as a consequence of his talents. There may be some sarcasm in the description, in that the gibbor is seen as opposing himself to the mighty God. He sees himself as ‘mighty’ but he pales into insignificance before ‘the Almighty’.
Doeg, holding a prominent position in Saul’s entourage, insidiously reported to him suggesting that Ahimelech, who was wholly innocent of wrongdoing, was a traitor. He could have enquired of Ahimelech and discovered the truth, but he preferred to go behind his back and spread insinuations. Ahimelech, the anointed High Priest, was seemingly a good man, and faithful to God’s covenant. Thus by attacking him Doeg was attacking God. And he no doubt did boast afterwards about what he had done. Such men always do. Thus the words are particularly apposite to his case. If he was still alive when David took the throne, we need not doubt that he would be called to account. Ahimelech’s son Abiathar, David’s High Priest, would see to that.
Psa 52:2-3
‘Your tongue devises wickednesses,
Like a sharp razor, working deceitfully.’
‘You love evil more than good,
And lying rather than to speak righteousness. [Selah
The mischief of the mighty man in Psa 52:1 is now defined. He is a man whose tongue devises many types of wickedness, cuts men and their reputations to shreds like a sharp razor, and works deceitfully. Such men prefer evil to good (compare Isa 5:20), and lying to truthfulness. They reckon that in order to be successful in life goodness and truthfulness must be forfeited because they can be too much of a hindrance. And as men mature in sin they become more and more incapable of discerning right from wrong. Their consciences are ‘seared with a hot iron’ (1Ti 4:2).
Such a man sounds totally disreputable. But there is something of this in us all. Before we nod and pass on we should consider our own lives. We also may scheme to hurt people whom we do not like, may use our tongues like a sharp razor, may pass on rumours and insinuations, may at times act deceitfully and prefer evil to good. So this man is just ourselves amplified. And it is only the power of Christ that can root this out of us.
That it was true of Doeg is unquestionable. He was not concerned to find out the truth of the situation, (Ahimelech genuinely thought that David was on the king’s business), but preferred sneaking to Saul behind Ahimelech’s back, no doubt hoping for reward. Why discover the truth when you can turn what you know to such good account? It is a warning to us all to discover the truth before we pass information on. False information is deceit.
At the end of the three verses we find the word ‘selah’. This was possibly a musical pause, and may well be seen as saying, ‘think of that’.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 52
Psa 52:1 (To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.) Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.
Psa 52:1
Most modern translations do as the KJV and transliterate this Hebrew word as “maschil,” thus avoiding the possibility of a mistranslation. The LXX reads “for instruction.” YLT reads “An Instruction.” Although some of these psalms are didactic in nature, scholars do not feel that all fit this category. The ISBE says, “Briggs suggests ‘a meditation,’ Thirtle and others ‘a psalm of instruction,’ Kirkpatrick ‘a cunning psalm.’” [72]
[72] John Richard Sampey, “Psalms,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Fuente: Everett’s Study Notes on the Holy Scriptures
The Punishment of Evil Tongues.
v. 1. Why boastest thou thyself in mischief, v. 2. Thy tongue deviseth mischiefs, v. 3. Thou lovest evil more than good, v. 4. Thou lovest all devouring words, v. 5. God shall likewise destroy thee forever, v. 6. The righteous also shall see, v. 7. Lo, this is the man that made not God his strength, v. 8. But I am like a green olive tree in the house of God, v. 9. I will praise Thee forever, because Thou hast done it,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
HERE, again, the title is the best guide to the origin, intent, and authorship of the psalm. It is ascribed to David, and said to have been written on the occasion when Doeg the Edomite acquainted Saul with the fact of David’s visit to Ahimelech the priest, recorded in 1Sa 21:1-9. This information led to a fearful massacre, in which Doeg himself took the chief part (1Sa 22:11-19). The bitterness of feeling displayed in the psalm is thus accounted for.
Metrically, the psalm seems to consist of three strophes, extending respectively to four, three, and two verses. In the first strophe Doeg’s wickedness is set forth (1Sa 21:1-4); in the second (1Sa 21:5-7), he is threatened with God’s vengeance; in the third (1Sa 21:8, 1Sa 21:9), David thanks God for the vengeance which he has executed, and declares his intention always to trust in him.
Psa 52:1
Why boastest thou thyself in mischief, O mighty man? Doeg was “the chiefest of the herdmen that belonged to Saul” (1Sa 21:7), or, according to another passage (1Sa 22:9), “set over the servants of Saul.” The position would be a high one, and would imply the possession of much physical strength. A sense of tyranny or extreme arrogance seems to attach to the word translated “mighty one” (gibber); see Gen 6:4; Gen 10:8. The word translated “mischief” implies something worse. In Psa 6:9 it is rendered “wickedness,” and is thought to mean, in the Psalms generally, “ruinous, unfathomable evildestructive malignity” (Canon Cook). The goodness of God endureth continually. Why not follow the Divine pattern, instead of setting thyself in direct antagonism to it? Canst thou expect to prosper when thou art thus opposed to the Almighty?
Psa 52:2
Thy tongue deviseth mischiefs; or, malignitiesevils of the worst kind. It was Doeg’s “tongue” that brought about the entire ghastly massacre (see 1Sa 22:9, 1Sa 22:10). Like a sharp razor, working deceitfully. Doeg had “worked deceitfully,” since he had not told Saul the circumstances that made Ahimelech’s giving aid to David no disloyalty to the king (1Sa 21:2, 1Sa 21:8). The suppressio veri is a suggestio falsi.
Psa 52:3
Thou lovest evil more than good. To “love evil” is to have reached the lowest depth of depravity. It is to say, with Milton’s Satan, “Evil, be thou my good!” And lying rather than to speak righteousness (see the comment on Psa 52:2). Doeg’s crimes seem to have arisen out of a mere love of evil.
Psa 52:4
Thou lovest all devouring words. “Devouring words” are words that cause ruin and destruction. O thou deceitful tongue! or, and the deceitful tongue.
Psa 52:5
God shall likewise destroy thee for ever. As thy “devouring words” have been the destruction of many, so shall God, in return, “destroy thee” (literally, pull thee down) “for ever”destroy thee, i.e; with a complete and final destruction. He shall take thee away; rather, seize thee (Kay, Cheyne), and pluck thee out of thy dwelling-place; literally, out of thy tent (comp. Job 18:14; 1Ki 12:16). And root thee out of the land of the living. Destroy thee, root and branch, as thou didst destroy the entire house of Ahimelech (1Sa 22:17-19).
Psa 52:6
The righteous also shall see, and fear. Every manifestation of the Divine power and justice produces in the righteous man a feeling of awe. And shall laugh at him; literally, over him. This awe does not, however, prevent him from indulging in something like derision of his fallen enemyor, at least, it did not under the old covenant, when men had not yet been taught that they ought to “love” their enemies.
Psa 52:7
Lo, this is the man that made not God his strength. The root of Doeg’s wickedness was want of trust in God, and consequent alienation from him. But trusted in the abundance of his riches. This led on to an excessive trust in riches, and greediness of gain. To obtain wealth he became Saul’s unscrupulous tool, the willing instrument of his cruelty. No doubt Saul richly rewarded him. And strengthened himself in his wickedness; or, in his substance (Cheyne).
Psa 52:8
But I am like a green olive tree in the house of God. In conclusion, the psalmist contrasts his own condition, as one of God’s people, with that of Doeg, which he had described in Psa 52:7-9. Doeg is about to be “plucked up” and “rooted out of the land of the living” (Psa 52:5); he is like a flourishing green olive tree planted in the sanctuary, or “house of God.” Doeg is entirely without any trust in the Almighty (Psa 52:7); he declares of himself, I trust in the mercy of God for ever and ever. It is questioned whether olive trees were at any time planted in the courts of either the tabernacle or the temple; but it certainly cannot be proved that they were not. In the courts of Egyptian temples trees were abundant, also probably in Phoenician temples. And to this day there grow in the Hardin area at Jerusalem, on the site of the Jewish temple, a number of magnificent cypresses, olive, and lemon trees.
Psa 52:9
I will praise thee for ever, because thou hast done it. So Dr. Kay, who explains the passage as meaning, “because thou hast worked out this deliverance.’ The tense is “the preterite of prophetic certainty” (comp. Psa 54:7). And I will wait on thy Name; for it is good before thy saints; rather, I will wait on thy Name in the presence of thy saints, because it is good; or perhaps, if we adopt Hupfeld’s emendation ( for ), I will precision thy Name before thy saints that it is good (so Cheyne).
HOMILETICS
Psa 52:7
The man on whom God’s just judgment descends.
“Lo, this is the man,” etc. The destruction of a human being, however depraved, the loss of a soul, however guilty, is matter, not of triumph, but of lamentation. God has no pleasure in the death of a sinner. But the overthrow of tyranny and injustice, the just punishment of high-handed crime, the downfall of God-defying and man-despising pride, is matter of satisfaction and thanksgiving. “There is such a thing as a righteous hatred, a righteous scorn. There is such a thing as a shout of righteous joy at the downfall of the tyrant and the oppressor; at the triumph of righteousness and truth over wrong and falsehood” (Perowne). See this expressed in the poems of Byron and Southey on the downfall of Napoleon. This is the spirit of this psalmnot revenge or cruelty, but triumph in the vindication of righteousness. Here are three principal features in the portrait of the man on whom God’s just judgment descends. Proud unbelief; covetous worldliness; obstinate, perverse impenitence.
I. PROUD UNBELIEF. “Made not God his strength.” This is a far deadlier sin than people are apt to think. It is practical denial of our dependence on him “whose our breath is;” “in whom we live, and move, and have our being.” It is the cutting off, as far as thought, affection, will, and conscience are concerned, of the tree from its root, the stream from its fountain. The Bible always regards unbelief as springing from man’s moral nature; a defect of the heart. In our day it is looked at as intellectual; scientific; created into a philosophy under the name of agnosticism. The universe is supposed to be a riddle without a key; human spirits, orphans; human life, a wandering without an aim, a guide, a hope, a home. How is it that any feeling heart or thoughtful mind can accept this dark creed, and not be bowed down in constant sorrow by the horror and desolate misery of it?
II. COVETOUS WORLDLINESS. “Trusted in the abundance of his riches.” The unbeliever here described is not a speculative agnostic, but one who does “not like to retain God in his knowledge” (Rom 1:28); because his whole heart is taken up with selfish greed (1Jn 2:15).
III. OBSTINATE IMPENITENCE. “Strengthened himself in his wickedness.” Makes his own will his law; turns a deaf car to reproof, warning, Divine truth, mercy, love. What must be the end? What can it be? Do not let us deceive ourselves. The warnings of Christ’s gospel are as faithful as its promises (Heb 10:26, etc.; 2Pe 3:9). The cross itself, the hope and refuge of repentant sinners, is God’s chief witness against sin; and warning of the guilt, folly, danger, of persevering in unbelief, worldliness, and impenitence.
Psa 52:8
The olive an emblem of the gifts and graces of the Holy Spirit.
“I am like a green olive tree,” etc. In Psa 92:1-15. the righteous are compared to two of the noblest treesthe queenly palm and the imperial cedar. In Psa 1:1-6. to an evergreen tree that loves to grow by flowing watersthe orange or citron, crowned at once with silver blossom and golden fruit. Here a less majestic tree is chosen, yet one which plays a great part in Scripturethe olive, whose golden oil, from its ordinary plentiful use in food and in light, and from its rare sacredness in the anointing of kings, priests, and prophets, is the constant emblem of the graces and gifts of the Holy Spirit.
I. The lesson common to all these similitudespalm, cedar, citron, olive; and what our Lord adds, the vine and its branches, is this: EACH CHRISTIAN LIFE MUST HAVE ITS OWN ROOT, AND SHOULD EXHIBIT A BEAUTY AND A FRUITFULNESS OF ITS OWN The image is in strong contrast with the picture of the ungodly man (verse 7; cf Psa 37:35; Joh 15:6). “I”for my part, whatever others may think or say, desire, or doI choose my part here, in Christ: “rooted and grounded in [his] love.” “Green,” q.d. flourishing; full of life and beauty; and no less of fruita flourishing olive tree.
II. Nevertheless, THE HOME OF THE CHRISTIAN LIFE IS IN THE CHURCH OF GOD, OF WHICH THE ANCIENT TEMPLE WAS THE SHADOW. (Eph 2:20-22; 1Co 3:16.) Trees could not grow, of course, in the temple, strictly so called; but in the ample space of the “Court of the Gentiles” (“the mountain of the house”), olive berries were likely to be dropped and take root.
HOMILIES BY W. FORSYTH
Psa 52:1-9
A betrayer.
The “mighty man” might have been Doeg or some other who had gained notoriety as a betrayer.
I. THE ODIOUSNESS OF HIS CHARACTER. It is marked by deceitfulness. Craft and lying are the tools of the betrayer. He cannot get on without them, and he waxes expert in their use. He may pretend friendship, but malice is in his heart. Even if he speaks truth, it is not in love, but in hate. “Whispering tongues can poison truth,” Beat on mischief, he does not think of consequences. If he can injure the man he hates, he cares not though the innocent also should suffer. When he comes by a secret, which may be turned to advantage, he is elated. His paltry soul swells within him, he grows big with the idea of his own importance. Life and death are in the power of his tongue. And when his miserable schemes succeed, he boasts as if he had done a brave thing; as if he were the hero of the hour.
II. THE TERRIBLENESS OF HIS DOOM. There was a time when Doeg seemed to succeed. Then he may have blessed his soul, and the men of Saul’s court, no doubt, praised him, while he was doing good, as they thought, to himself, and was able to do good to them. But changes came. His real character was unmasked. The fearful results of his treachery were brought to light, and then he must have become the object of detestation to all right-thinking men. It is thus that reputations built on sand fall in the day of trial. The judgment of yesterday may be reversed to-day. The men who stand high to-day may be covered with scorn and infamy to-morrow. God is long-suffering. He even bears long, and strangely, with the wicked. But their day is coming. The judgment described in the psalm is terrible in its completeness. Image is added to image. The metaphors rise in intensity and force. There is not only defeat, as of a house beaten down, but there is expulsion, as from a home made desolate; and more, there is extinction, as of a family rooted out of the land (Psa 52:5). The overthrow is complete, and all this is by the hand of God, indicating that all deceit and malice and evil-doing are contrary to the Divine order, and doomed in the end to ruin. There is a conscience in society, and, as it is rightly quickened and enlightened, it says “Amen” to God’s righteous judgments.
III. THE MORAL LESSONS OF HIS LIFE. There is much here deserving close study. Learn:
1. The justice of God. He is ever on the side of truth. His judgments are all righteous.
2. The folly of sin. (Psa 52:7.)
3. The blessedness of the righteous. This lesson is heightened by contrast. How different the tree overthrown, and torn up by the roots, and the “olive tree” standing beautiful and secure in “the house of God” 1 How markedly and utterly separate, the evil-doer judged and put to shame, and the godly man trusting, praising, waiting, rejoicing in the sunshine of God’s love, and the hope of his mercy for ever and ever!W.F
Psa 52:8, Psa 52:9
Herewe have
The testimony of a saint, confirmed as good by all the saints.
I. THE CHARACTER OF THE SAINTS. “I am like a green olive tree.” The olive was remarkable for life, beauty, and usefulness. Habakkuk speaks of the “labours of the olive” (Hab 3:17); Jeremiah, of its “goodly fruit” (Jer 11:16); and Hosed, of its “beauty” (Hos 14:6). It was therefore a fitting symbol of God’s people (Rom 11:16), who are adorned with the beauty of holiness, and bear fruit to the praise of God.
II. THE OCCUPATIONS OF THE SAINTS.
1. The first thing named is trusting. “I trust in the mercy of God.” The wisdom, the power, the faithfulness, of God all command our trust; but “mercy,” what is most needed and always needed, is here singled out. The next thing is:
2. Praising. “I will praise thee for ever.” Looking to the past, the present, and the future, countless reasons rise up for praise. What God has done is proof and promise of what he will do.
3. “Waiting“ is the last thing mentioned. “I will wait on thy Name.” God’s Name is himself, in all that he is and says and does. The more clearly and fully we know God’s Name, the more will our hearts go forth to him in love and hope. Waiting upon him ever brings refreshment, and invigorates our souls for new endeavour.
III. THE HOME OF THE SAINTS. “The house of God. So it is here. So it will be hereafter. The saints are happy in their being, secure in their possessions, joyous in their prospects. There are ever light, and sweetness, and holy companionships, and delightful employments, where they dwell. Heaven is their eternal home.”W.F.
HOMILIES BY C. SHORT
Psa 52:1-9
“This psalm is
A stern upbraiding
addressed to the man who, unscrupulous in the exercise of his power, and proud of his wealth, finds his delight in all the arts of the practised liar.”
I. THE ARROGANCE OF A WICKED MAN IN WORLDLY POWER.
1. He boasts of the evil which he does. He is not ashamed of his wickedness.
2. He is bent upon ever new forms of mischief. Works deceitfully, and not openly, and his tongue, as the instrument of his mind, is ever plotting fresh devices of evil.
3. He loves false speaking and false ways more than the true. The wickedness is ingrained, and not merely resorted to for a purpose.
4. He exults in material riches. Thinks they can carry him through, and enable him to brave all consequences.
II. THE CERTAINTY OF HIS OVERTHROW.
1. The goodness of God will ensure it. God loves the good; and his love for them endureth for everensuring the overthrow of the wicked.
2. The sure connection of guilt and punishment. (Psa 52:5.) The psalmist had no hesitation in predicting his future fall.
III. THE SYMPATHY WHICH GOOD MEN FEEL WITH GOD‘S RIGHTEOUS WORK. (Psa 52:6.) They are filled with a holy filial fear; and they rejoice at the triumph of the right and the true over the unjust and the untrue.
IV. GOD‘S GOODNESS GIVES CONFIDENCE AND THANKFULNESS TO THE RIGHTEOUS (Psa 52:8, Psa 52:9.) Trust, praise, and patience wait upon thy Name.S.
Fuente: The Complete Pulpit Commentary
Psalms 52.
David, condemning the spitefulness of Doeg, prophesieth his destruction. The righteous shall rejoice at it. David, upon his confidence in God’s mercy, giveth thanks.
To the chief musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.
Title. lamnatseach maskill ledavid.ba david. David is come David came. This Psalm consists of three parts; the first is a description of Doeg’s character. He was one who gloried in his villainy, was fruitful in inventions to ruin others, of a smooth tongue, but of an extremely mischievous one; who delighted in malicious charges, supported them by lies, and took pleasure in acts of wickedness and cruelty. The share he had in the murder of the priests is a full proof of the truth of this character. The second part foretels the utter ruin of this man, his fortune and family, and the triumph of good men, when they saw him made an example of divine justice. In the third part, the Psalmist assures himself of protection, and future prosperity from God; and that his example in praising God, and patiently waiting for his salvation, would be a pleasing encouragement to all the saints. Chandler.
Psa 52:1. O mighty man It seems probable, that Doeg, after he had massacred the priests, boasted of his loyalty to Saul in having prevented the treasonable schemes which he artfully insinuated had been concerted by David and the priests; and that he had been liberally rewarded by Saul upon account of it. Now the Psalm begins by expressing a kind of contempt of Doeg. “O mighty man! Saul’s chief herdsman!Man of wondrous prowess! thus to destroy a set of defenceless and innocent people:boast no more; thy cruelty shall be amply repaid. As for me, I am out of the reach of thy malice. That goodness of God, which thou reproachest me for trusting in, is my sure protection, and will follow me day by day.” Mr. Schultens remarks, that gibbor, signifies in Arabic, a proud, impious man, a sense which well suits the place before us. Dr. Delaney is of opinion, that not Doeg only, but Saul also, is glanced at in this verse, which he renders thus, Why boastest thou thyself, O man of power, that thou canst do mischief? Whereas the goodness of God is from day to day, A king, says he, is the representative of God upon earth; and his duty, to imitate the divine goodness, and to protect and to bless. A tyrant reverses this glorious resemblance; and employs all that power to the purposes of mischief, which was only bestowed for those of beneficence.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 52
To the chief Musician, Maschil, a Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech
Why boastest thou thyself in mischief, O mighty man?
The goodness of God endureth continually.
2Thy tongue deviseth mischiefs:
Like a sharp razor, working deceitfully.
3Thou lovest evil more than good;
And lying rather than to speak righteousness. Selah.
4Thou lovest all devouring words,
O thou deceitful tongue.
5God shall likewise destroy thee for ever,
He shall take thee away, and pluck thee out of thy dwelling-place,
And root thee out of the land of the living. Selah.
6The righteous also shall see, and fear,
And shall laugh at him:
7Lo, this is the man that made not God his strength;
But trusted in the abundance of his riches,
And strengthened himself in his wickedness.
8But I am like a green olive tree in the house of God:
I trust in the mercy of God for ever and ever.
9I will praise thee for ever, because thou hast done it:
And I will wait on thy name; for it is good
Before thy saints.
EXEGETICAL AND CRITICAL
Its Contents and Composition.Respecting maschil, vid. Introduction. 4 The didactic character of this Psalm, which is brought into prominence by the title, and its devotional aim, are especially noticeable from the fact that with respect to its form, the invocation of God which is peculiar to prayers, lamentations and hymns, is entirely absent, with respect to its contents, the mighty man, who, according to Psa 52:7, is proud of his riches, is upbraided for his impudence, wickedness, and falseness (Psa 52:1-4), the punishment of God, which will destroy him, is proclaimed (Psa 52:5), the action of the righteous, which will be called forth thereby, is contrasted with it (Psa 52:6-7), and the lot and conduct of the pious Psalmist, corresponding with his trust in Gods grace, is pronounced. These contents are already summarily expressed in the first statement Psa 52:1. The whole in tone and style reminds us of the prophetical castigatory discourses (Hupfeld, as Isa 22:15 sq. (Ewald), Jer 20:3 sq.; Jer 28:5 sq. (Hitzig, Maurer). But this resemblance is only of a general character, and not of special reference. The figure of the olive tree (Psa 52:8) need not be regarded as having been derived from Jer 11:16, and the correspondences in language of Psa 52:1; Psa 52:9 with Isa 44:23; Isa 45:19, are not strong enough in connection with Psa 52:8 to refer the composition of the Psalm to the time subsequent to the return from the exile (Hitzig). The violence of the language leads us to the conclusion of an excitability of temper, which would hardly be explicable, if the actions of the person accosted should be described as merely general injuries, and the relation of the poet thereto merely as one of the righteous generally (Hupfeld). But the personal references of the two are not marked with sufficient definiteness to be able to draw any safe conclusion as to historical relations. The reference to the high priest Alkimos, 1 Maccabees 7 (Olsh.), is entirely arbitrary. But the reference of particular expressions to the relations of David to Saul (Hengst.), are partly far fetched, partly untenable. Accordingly it is more advisable to abide by the statements of the title, and refer to the informing of Doeg, the overseer of the royal asses (1Sa 22:9 sq.), in consequence of which eighty-five priests were slaughtered, whilst David retained his courage and expressed it to Abiathar, who escaped to David from that blood-bath, the son of Ahimelech, that priest of Nob who had thoughtlessly given David, as the kings son-in-law, the shew-bread and the sword
of Goliath, which was hung up behind the ephod in the sanctuary, and this had excited the suspicion and vengeance of Saul, who now made Doeg, the informer of that act, likewise the executioner of his bloody sentence.
Str. I. Psa 52:1. Hero [mighty man, A. V.].Since the fundamental meaning of gibbr is strength, and the same meaning occurs in the name of God used here, l, it is natural to suppose that there is a mutual reference of these expressions to one another (Venema, et al.). But it does not follow from this, either that the reference can only be to Saul (Hengst., Schegg) as a real hero, or that this rather is used in the bad sense=violent man (De Wette, Hupfeld), Psa 120:4. It can only be sarcastic (Delitzsch, et al.), since Doeg had not made the blood-bath by the strength of his fist, but by the craft of his tongue. The translation: Recke [applied to the giants of former days.C. A. B.] is therefore appropriate.All the day long.This designation of time (=always, continually) usually supplies the predicate, Psa 44:22; Psa 56:5. Here it is absent. Yet it is unnecessary to change the noun into the corresponding verb (Syr.), or to supply a verb with the meaning: endure (most interpreters), or to point it as , Pro 25:10, and take this form as an adverbial infin.=abusing (Hitzig). The translation: what boastest thou thyself in wickedness, thou mighty one in evil doing? thou deviseth always, etc. (Sept., Vulg.), leads to another recension of the text.
Psa 52:2. Working deceit.This is not to be regarded as the 2d person of the finite verb (Sept., Vulg., Syr., Flamin., et al.)=thou makest deceit, (that he worked as a razor), but the participle, yet not as the adjective of razor, which easily injures the one who uses it, after the analogy of the deceitful bow, Psa 78:57; Hos 7:16 (Isaaki, Kimchi, Clericus), or as that of the tongue (Calvin), but as that of the man (Jerome, Hupfeld), and indeed, according to the vowel points of , as a vocative (Geier, and most interpreters).
Psa 52:3. Evil before (instead of) goodfalsehood before (instead of) speaking righteousness. excludes its genitive, so that it does not state degree, but the preference including an actual negation (Aben Ezra, Geier, J. H. Mich., most recent interpreters). The accused not only loves evil more than good, but he prefers evil to good, so that he loves it instead of that which he should love.
Psa 52:4. [Devouring words.Perowne: Literally, words of swallowing up, which accords exactly with the figures employed in Psa 52:9, their mouth is a yawning gulf, etc., and so the Sept. well .C. A. B.]Tongue of deceit.This is not an accusative in apposition to devouring words (Olshausen, Hupfeld, and most older interpreters), but a vocative (Rosenm. and most recent interpreters), as parallel to the preceding.
Str. II. Psa 52:5. Likewise introduces the corresponding behaviour of another (Gen 20:6), especially the proclamation of the Divine retaliation, Isa 66:4; Eze 16:43; Mal 2:9.Tear down [A. V., destroy,] is used generally of walls, towers, houses, with the subordinate idea that these are made level with the ground, and are not to be rebuilt.Seize [A. V., take away] is generally used of the seizing of a coal with the tongs or shovel; so much less then are we to think in the subsequent words of tearing away the tent, that is to say, the tent-pins from the earth (Hupfeld), or of the bringing out from the sacred tent, which the traitor had defiled (Kimchi, Geier, et al.), but of the dwelling, yet not as a figure of existence (De Wette), but rather with an allusion to the herdsmans tent of Doeg.[Land of the living.Alexander: This is a poetical description of life itself, or the present state of existence, under the figure of a country.C. A. B.]
[Psa 52:6. Seefearlaugh.The righteous shall live to see the ruin of the ungodly, and in looking upon their ruin they will fear God, that is, reverence Him, and stand in holy awe in the presence of His severe judgments, and at the same time laugh at the absurd state of the ungodly, in view of their previous great pretensions.5
Psa 52:7. Behold the man, etc.Perowne: The words in which the righteous express their triumph, pointing, as it were, to the fallen oppressor, and the lesson to be learnt from his overthrow. His trust was in riches, (comp. Psa 49:6; Pro 10:15; Pro 18:11), and his strength in his evil desire (vid. Psa 52:2), not in God.C. A. B.]
Str. III. Psa 52:8. But I am like a green olive tree in the house of God.[The pronoun is emphatic, the Psalmist contrasting himself with the fallen Doeg.C. A. B.] The olive tree in the house of God, has hardly a local meaning, comp. 2Ma 14:4 (Hitzig), yet is still less a general figure of glad prosperity under the protection and in the vicinity of God, but the latter reference is brought about at any rate by the thought of the central place of the meeting of God with His people (Psa 92:13; Isa 60:13; Zec 1:8), so that something higher is expressed, it is true (Hengstenberg), than the hope of David of returning from his exile to the sanctuary (the older interpreters), yet the latter is not to be excluded (De Wette, Hupfeld), but included in the idea.
Psa 52:9. And will wait on Thy name, because it is good.The connection of with the following words (even Ewald and Olsh.) is opposed by the fact that not in the eyes is used, but =in the presence of, or before. It is accordingly better to write it with the previous word: . The conjecture of Hitzig to read it as: = I will proclaim, is very appropriate; for praise, thanksgiving, preaching before the congregation are frequently mentioned. But the wait of the text is likewise intelligible (comp. Isa 26:8), since the name of God expresses His declaration of Himself and David can represent himself to the congregation (Psa 22:22 sq.; Psa 40:9 sq.) as an example and model of one who waits upon Him. It is entirely unsuitable, in opposition to the accents, to refer to God=because Thou art kind (De Wette): or to the action of the verb=because He is good. As God Himself, Psa 100:4, or His grace, Psa 109:21, so likewise His name is , and this is neither to be explained as kind (Hupfeld) nor as great (Maurer).
DOCTRINAL AND ETHICAL
1. Confidence in Gods everlasting grace allows us to have no anxiety respecting the wickedness and craft of even the mightiest enemies; it includes the assurance of the nothingness of their devices and the vanity of their boasting and defiance, not less than their terrible and complete ruin, with the same certainty of knowledge as that of our own continued salvation and increasing prosperity. For the one as well as the other rests upon faith in the retaliation of Gods holy government; and this grace does not deceive us. God pushes the violent from their authority; but He gives the humble His grace.
2. Every man is glad to boast of that in which he finds his strength, and upon which he puts his trust. The wicked therefore boast not merely as it were of their riches, their power, their sagacity, but directly of their wickedness. But this pride comes directly before their fall. The pious, on the contrary, boast of God and His grace. Herein they put their confidence alone, and therefore find in God true strength. And whilst they praise God, they strengthen themselves at the same time in waiting upon Gods revelation of Himself, and by both give the congregation a comforting example and a refreshing model.
3. The tongue is a little member, but it can become a dangerous weapon, not only by its misuse ruining other men, but plunging those likewise who use it in wickedness, into sure destruction. For it hands them over to the Divine judgment, and there even the lightest words weigh heavily, and the winged word is conjured up. But he who has spoken untruly, has not only made a breath and spoken in the air, he has violated the righteousness which he should have pursued (Deu 16:20), and transgressed Gods commandment; therefore the deserved punishment hastens to the wicked, sometimes late, but is always Sure to come. By this the righteous at the same time fear and rejoice.
4. As the righteous do not avenge themselves, but may and must proclaim the punishments of God, so they rejoice not over the misfortunes of their enemies, 2Sa 1:19; Job 31:29; Pro 24:17. It fills them with the trembling of fear and amazement; they rejoice in the exhibition of the righteousness of God, in which the glory, truth, and power of the Divine name which is invoked, confessed, and praised by the congregation, are again preserved. And if they then laugh, it is yet not a laughing in the joy of injuring, in scorn and reproaching, but the bringing into view of the absurd inconsistency in which the ungodly have become involved by their abandonment of God.
HOMILETICAL AND PRACTICAL
The courage of faith and the pride of the ungodly, a, in their origin, b, in their behaviour, c, in their consequences.The same hand which casts down the wicked, lifts up the pious.The use and misuse of the tongue.See well to it, in what thou dost boast, in what thou dost trust, whom thou dost obey.How the judgments of God excite fear and joy in one and the same heart.The strength of wickedness finally is shown to be entire weakness.Trust in Divine grace is rewarded by the exhibition of it, but he who leaves God, is left by His salvation.Think of the recompense, not only for what thou doest, but for what thou sayest.God will not have His name proclaimed in vain; he who uses it aright, will experience that it is good.God requires trust in order to the manifestations of His grace, and He expects thankfulness.Be not in debt to your God for thanksgiving, but act so that the whole congregation shall have the blessing of it.Wouldst thou receive and enjoy the blessings of the house of God? then thou must undertake the obligations of a child and of a servant of God.
Starke: Many have fallen by the sharpness of the sword, but not near so many as by wicked mouths.A wicked tongue has always at the bottom a false heart.The goodness of God is a strong support, upon which we can safely rely, no one is deprived of it, unless they wilfully cast it away from them.Selnekker: The pious must have patience, although wicked villains do much mischief.Franke: Most men are so constituted that they of themselves hope and expect the best. But it does not depend upon the hope, which they make in their thoughts, but upon the idea that they have of themselves.Arndt: There are two kinds of laughter: one when a wicked, revengeful heart laughs over the misfortunes of its enemies; the other laughing is from the consideration of the wonderful judgments and righteousness of God.Tholuck: He who has not his protection in God, seeks protection and shelter in the things of this world.He who has his roots grounded in God, will likewise bloom in the house of God; and he who does not see it in time, will experience it in eternity.The name of the Lord is before the pious, although others know nothing of it, as a horn of plenty full of graces and gifts.Guenther: In nothing is the wicked world more inventive than in the justification and extenuation of its sins and evil desires.Taube: The ungodly flourish, it is true, but like the grass.Faith lives upon the glory of the name of God; therefore the hearts pleasure is in the recollection of His name, Isa 26:8. [Matt. Henry: They that glory in their sin glory in their shame, and then it becomes yet more shameful.The enemies in vain boast in their mischief, while we have Gods mercy to boast in.It contributes very much to the beauty of our profession, and to our fruitfulness in every grace, to be much in praising God, and it is certain we never want matter for praise.Barnes: Among the saints there is a common bond of uniona common interest in all that pertains to each other; and when special mercy is shown to any one of the great brotherhood, it is proper that all should join in the thanksgiving, and render praise to God.Spurgeon: Wealth and wickedness are dreadful companions; when combined they make a monster.Eternal mercy is my present confidence. David knew Gods mercy to be eternal and perpetual, and in that he trusted. What a rock to build on! What a fortress to fly to!C. A. B.]
Footnotes:
[4][This Psalm begins a series of eight Psalms using the Divine name of Elohim, and all maskils of David (Psalms 5255). It is one of the eight psalms which by this title are referred to the time of the persecution by Saul (Psalms 7, 59, 56, 34, 52, 57, 142, 54). Augustine calls it Psalmus fugitivus. Vid. Delitzsch.C.A.B.]
[5][Barnes: The idea here is not exultation in the sufferings of others, or joy that calamity has come upon them, or the gratification of selfish and revengeful feelings that an enemy is deservedly punished; it is that of approbation that punishment has come upon those who deserve it, and joy that wickedness is not allowed to triumph. It is not wrong for us to feel a sense of approbation and joy that the laws are maintained, and that justice is done, even though this does involve suffering, for we know that the guilty deserve it, end it is better that they should suffer than that the righteous should suffer through them.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
We have here David arraigning Doeg the Edomite for the murder of the priests, and pointing to God’s justice, which must follow. David takes comfort, under such persecutions of the wicked, in the goodness of God.
To the chief musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.
Psa 52:1
It should seem that this descendant of Esau, like one of that stock, delighting in persecuting the children of promise, vaunted himself is what he had done in causing the priests to be slain, and when none else could be found who would embrue their hands in the blood of God’s priests, he became the murderer as well as the accuser of them. See the story as related at large, 1Sa 22 . What a sad state was Saul in, to take an enemy to God into his service, and advance an Edomite over Israel!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“The goodness of God endureth continually.” Psa 52:1
The Psalmist is here addressing a tyrannical spirit “Why boastest thou thyself in mischief, O mighty man?” That “mighty man” may represent either a personal tyrant, a national enemy, or the spirit of all evil. The literal translation might be “hero,” used in a sarcastic sense. The meaning is that he is a mighty one at mischief. We read in Isa 5:22 , of men who are heroes at drinking. We have therefore to deal with a mighty and overwhelming spirit. The Psalmist opposes to this awful force the consolatory and ever-sustaining thought that the goodness of God endureth continually. We are not called upon to oppose might with weakness, or to counteract the solemn and horrible fact by some merely pious sentiment or irrational ejaculation. We meet might with superior might. We encounter fact with still larger fact. The Lord must ever be infinitely greater than his enemies. If we look at them alone they appear to us to be overwhelming and irresistible; but we are not to look at them alone, but to the heavens which are smiling upon our souls, to the whole resources of Omnipotence, to the boundless stores of divine wisdom; so long as we fix our hearts upon the goodness of God, and assure ourselves of its continuousness, the mighty man or wicked hero can have no power against us. The goodness of God is not intermittent It does not depend upon changeful moods. Even the best of our friends may be occasionally depressed or consciously weak or uncertain in the application of his love; but in the case of our Father in heaven we have to rely upon the historically continuous, the unchanging, the permanent. Let us beware lest we break up the goodness of God into mere fits and spasms, and content ourselves with citing special instances in which we have seen unique and comforting providences. The Lord’s goodness is not to be marked off as in a diary, now very high, now rather low, now somewhat doubtful. Whether we can see the direct and emphatic line of goodness or not, we can believe in its existence and in its influence. God is always equally good. His denials to our prayers are as gracious as his fulfilments. We do not see all this now, and it is not our business to see it; our one business is to have faith in God, and to be quite sure that he is good “Good when he gives, supremely good; nor less when he denies.” The same doctrine is taught in the frequent expression, “his mercy endureth for ever.” The fact is that the goodness of God is God himself, and as he endureth continually so his goodness knows no time or change. God is not loving; the statement goes infinitely beyond and gives us as the foundation fact of our practical theology the assurance that God is Love. So God is goodness. Because God himself is good ness there can be no change in his mercy, there can be no limit to his love. Rest in the Lord, and wait patiently for him. Why should we disquiet ourselves with vain thoughts, and with events that mock our vision, and our hope, when we might live in the inviolable sanctuary of real union with God?
Fuente: The People’s Bible by Joseph Parker
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 52:1 To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. Why boastest thou thyself in mischief, O mighty man? the goodness of God [endureth] continually.
A Psalm of David ] Or the same time and argument, likely, with Psa 58:1-11
Maschil
When Doeg the Edomite
When Doeg the Edomite came and told Saul, &c.
He came and told Saul
And said, David is come to the house of Ahimelech
Ver. 1. Why boastest thou thyself in mischief, thou mighty man ] Or, thou giant; for so he seemed to himself when he had slain tot inermes nec repugnantes, so many naked men, not making any resistance, though they were the priests of Jehovah; and afterwards had smitten the innocent inhabitants of the city of Nob, together with the women, the infants, and the cattle; like another Ajax flagellifer or Hercules furens ; and now vaunted himself in that mischievous prowess.
Egregiam vero laudem, &c.
The Hebrew word for boasting here signifieth also madness, when it is taken in the worse sense, as Jer 46:9 Pro 2:14 ; and to boast of his heart’s desire is the note of an atheist, Psa 10:3 .
The goodness of God endureth continually
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Here we have a Psalm “To the chief musician upon Mahaleth: a psalm of instruction of David, when Doeg the Edomite went in, and told Saul and said to him, David went to the house of Ahimelech.” As we had the saints brought to renounce ceremonies as a substitute for righteousness and repentance, now we have the treacherous enemy portrayed, and the saints in their helpless exposure suffering, but delivered by the destruction that falls on the Edomite at the end, when good shall flourish like the olive and give thanks for ever.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 52:1-4
1Why do you boast in evil, O mighty man?
The lovingkindness of God endures all day long.
2Your tongue devises destruction,
Like a sharp razor, O worker of deceit.
3You love evil more than good,
Falsehood more than speaking what is right. Selah.
4You love all words that devour,
O deceitful tongue.
Psa 52:1 This is antithetical parallelism. Throughout the Psalm the wicked and the righteous are contrasted (JPSOA). The Peshitta reverses the MT and comes up with against the innocent every day.
The LXX makes the whole verse refer to the wicked. The second line has of lawlessness all day long. AB (p. 11) makes the second line sarcasm, O devoted of El.
boast This verb (BDB 237, KB 248, Hiphil imperfect) in the Hiphil is often used of self praise (cf. 1Ki 20:11; Psa 49:6; Pro 20:14; Pro 27:1; Jer 49:4). In Jer 9:23-24 the term has both negative (false boasting) and positive (true grounds for boasting) aspects.
O mighty man This is one of three vocatives used to describe wicked people.
1. O mighty man BDB 150, they are mighty in their boasting about their sin; this is biting sarcasm
2. O worker of deceit BDB 793 I construct BDB 941 I
3. O deceitful tongue BDB 546 construct 941; not the same root as #2, but very close (i.e., personified evil speech, see Special Topic: Human Speech)
lovingkindness See SPECIAL TOPIC: LOVINGKINDNESS (HESED) .
all day long This denotes an extended period of time (i.e., forever). The concept of forever is repeated several times in this Psalm.
1. God’s judgment Psa 52:5 a
2. the righteous’ trust in God’s lovingkindness Psa 52:8 b
3. the righteous’ thanksgiving to God Psa 52:9 a
Psa 52:2 We need to remember that words matter. They can bless or curse (cf. Jas 3:1-12). There is power in words (cf. Psa 52:4). We will give an account to God for our words (cf. Mat 12:34-37). Speech reveals the heart.
Psa 52:3 These are shocking parallel lines of poetry. Just think how far humans made in the image and likeness of God have fallen! They have become polar opposites of what they were intended to be!
The word love (BDB 12) is used twice in shocking ways.
1. they love evil more than good, Psa 52:3
2. they love all words that devour, Psa 52:4
NASBthan speaking what is right
NKJVthan speaking righteousness
NRSVthan speaking the truth
TEVthan truth
NJBto uprightness
JPSOAto speaking truthfully
REBthan truthful speech
LXXthan speaking justice
The reason there is such variety in the translations is because this is an unusual use of righteousness (BDB 841). It is often used in the sense of right (cf. Psa 23:3) but here in the sense of true (cf. Psa 58:1).
Psa 52:4 devour This noun (BDB 118 I) basically means to swallow and is used as an image for destruction.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Maschil= Instruction. The fifth of thirteen so named. See note on Title, Psalm 32, and App-65.
when Doeg, &c. See notes on 1Sa 21:7; 1Sa 22:18. See note on Mahalath, in sub-scription at end of Psa 52:9.
Why boastest . . . ? Relating to Doeg’s treachery.
mighty man. Hebrew. gibbor. App-14. = tyrant; Septuagint = mighty lawless one. It is prophetic, and a type of Antichrist.
goodness = lovingkindness, or grace.
GOD. Hebrew El. App-4.
continually = all the day.
Fuente: Companion Bible Notes, Appendices and Graphics
Shall we turn now in our Bibles to Psa 51:1-19 .
David is surely one of the most outstanding characters of the Old Testament. He was greatly hated and greatly loved. He had the capacity to inspire tremendous emotions in people, on both ends of the spectrum. He is always talking about his enemies that are trying to do him in. But yet, there was a great number of people who really followed David with a great devotion. David was called a man after God’s own heart. And this appellation was given to David, not because he was sinless, but because his heart was always open towards God. Pliable. God could work with David. God could deal with him. When David was wrong, God could deal with him. Inasmuch as none of us are sinless too, it is important that God is able to deal with us when we are in our faults, when we are in our sins, that we be open to the dealings of God.
The fifty-first psalm has as its background God’s dealing with David concerning his sin. For David, one day while on his roof, which over there they have flat roofs, and they have their gardens and couches and hammocks and all out on their roofs. As he was walking on his rooftop, he spied over on a neighboring roof a beautiful lady bathing. And the lust of David’s flesh got the better of him. He sent a message to her to come on over. She responded, and as the result of their encounter, she became pregnant. David tried to cover it by having her husband come home from the service for a while. But he did not cooperate in that he did not go home to be with his wife during his leave of absence from active duty. So David compounded his sin of adultery by ordering Joab to put the fellow in the place of jeopardy in the battle where he would be sure to be killed. And as a result, he was put to death by the enemy.
And at this time, Nathan the prophet came to David with a parable in which David was the character, only in a different setting. “David, there is a man in your kingdom, very wealthy, had all kinds of sheep and goods, possessions, servants. And next door to him there lived a very poor man who had only one lamb. He loved it like his own daughter. It ate at his own table. The rich man had company come. He ordered his servants to by force go to his neighbor’s house and take away the lamb by force that they might kill it and feed it to his company.” David became angry, and he said to Nathan, “That man shall surely be put to death.” And Nathan pointed his finger at David and said, “David, you are the man.”
The application was very clear. David had many wives, concubines, all that a person could desire. Yet, he took away the wife, the only wife of his neighbor. And upon hearing this, upon the sense of his own guilt, David wrote this fifty-first psalm in which he cries out for mercy. Mercy is not getting what you deserve. Justice is getting what you deserve. He’s got it coming, that’s justice. He has it coming; he doesn’t get it, that’s mercy. And David is crying out now to God for mercy.
Have mercy upon me, O God ( Psa 51:1 ),
Not according to the fact that I am a good guy and I deserve it, but
according to your loving-kindness: according [to the abundance or] to the multitudes of thy tender mercies, blot out my transgressions ( Psa 51:1 ).
David’s prayer for forgiveness, casting himself upon the mercy of God. The Bible teaches us much about God’s mercy. He declares that He is a merciful God; He will abundantly pardon. “According to the multitude of Thy tender mercies,” David said, “blot out my transgressions.”
Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me ( Psa 51:2-3 ).
Now David was trying to hide his guilt, but yet, you can’t hide it from yourself. And David speaks about his sin being, “ever before me. I am ever conscious of my guilt.” You can’t run from guilt, you can’t hide from guilt. It is there.
David said, “I acknowledge my transgressions.” Now you are on the road back. The Bible says, “If we confess our sins, He is faithful and just to forgive us and to cleanse us from all unrighteousness” ( 1Jn 1:9 ). But I have to be honest with God. I have to confess my sin. I have to acknowledge my transgression if God is going to be able to deal with me. As long as I am trying to hide my sin, as long as I am trying to justify myself, and this is one of the things that we are constantly having to deal with in our own lives, is that endeavor to justify our actions. But there isn’t forgiveness in justifying your actions. The forgiveness comes when you confess your transgressions. “I acknowledge my transgressions.” Good. Now God can deal with it. But as long as you are trying to hide it, cover it, excuse it, God can’t deal with it. So important that we be totally open and honest with God, in order that He might deal with the issues of our lives.
Then David said,
Against thee, and thee only, have I sinned, and done this evil in thy sight ( Psa 51:4 ):
God is the one who has established the law. Sin is against the holy law of God, the holy nature of God. Now, if we would look at this, it would seem to us that he had sinned against Uriah, the husband of Bathsheba. It would even seem that he sinned against Bathsheba, inviting her to this kind of a relationship. But David declares, “Against Thee, and Thee only have I sinned and done this evil in Thy sight.”
Now, if David had been conscious of God and of the fact that God sees, if he had been more conscious of the presence of God, it could very well be that he never would have gotten into this. I think that one of the real problems that we have is our lack of the sense of God’s presence with us. We forget that He’s right there. Now, we oftentimes do things that suddenly we find that someone was there and watching, and we get so embarrassed because we thought that nobody knew us, or that nobody was watching. And when we suddenly find someone there.
I’ve had occasions in the past to have to make calls on the homes. And sometimes as I would be walking up to the door, I would hear all kinds of screaming and yelling in the house. And then, you know, you ring the doorbell and you hear a flurry of motion and all, and pretty soon the door is open and they see you and they just, you know. There have been times that I never rung the doorbell; I’ve just gone. I was too embarrassed. I didn’t want to embarrass them. And you know, they say, “Oh, you know, we didn’t know it was you.” And start into all that kind of stuff. But you see, who am I? Man, I know what it is to yell and get angry. Who am I? What we need to realize is that God is there. “In Him we live and move and have our being,” Paul said. We need to become more conscious of the fact that God is with us.
“Against Thee, and Thee only have I done this sin and this evil in Thy sight.” God was watching. God knew all about it. David thought that he had cleverly covered his guilt. After all, Uriah has been killed in battle, so who is going to object to David taking a pretty young widow into his harem? After all, her husband was killed out fighting in one of David’s wars. And David thought he had covered his tracks, but God saw. And when the prophet came to him and said, “David, you are the man,” David realized that he had not hid anything from God. “I have done this evil in Your sight.”
[in order] that you might be justified when you speak, and be clear when you judge ( Psa 51:4 ).
Now David confesses, actually, the nature of sin.
Behold, I was shapen in iniquity; and in sin did my mother conceive me. Behold, you desire truth in the inward parts: and in the hidden parts thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean ( Psa 51:5-7 ):
The hyssop was a little shrub that grows over there in the Holy Land and in Egypt, in those areas. And it was the little bush that they used to sprinkle the blood. When in Egypt they were to sprinkle the blood upon the lentils of the doorposts of the house, they used the hyssop bush in the sprinkling of the blood. And so, because it was the little bush that was used to sprinkle the blood, he said, “Purge me with hyssop.” That would be referring to the blood of the sacrifice. “And I shall be clean.”
wash me, and I shall be whiter than snow ( Psa 51:7 ).
David’s concept of God’s total and complete forgiveness. And it is important that we also have that same concept of God’s total and complete forgiveness. God said in Isaiah, “Come now, let us reason together, saith the Lord. Though your sins be as scarlet, they shall be as white as snow. Though they be red as crimson, they shall be as white as wool” ( Isa 1:18 ). “Wash me, and I shall be as white as snow.”
You know, there is nothing in all the world that can remove your guilt complex like just confessing to God and receiving the cleansing and the forgiveness from Him. Guilt complex is a weird thing. The guilt complex does create a subconscious desire for punishment. That subconscious desire for punishment is manifested in neurotic behavior patterns. The neurotic behavior patterns are designed to bring punishment to you. You start doing weird things. People start saying, “What is wrong with you? Why are you doing that? That is weird, man!” Well, I don’t know why I am doing it, because it is a subconscious thing. I am feeling guilty over something, and I need to be punished. So I am going now into an abnormal behavior that is going to bring disapproval and punishment upon me. And I continue with this neurotic behavior pattern until someone really tells me what a nut I am, how weird, and how I belong ostracized from society or something. And I feel great because they have punished me and I feel the relief of my guilt. But there is nothing in the world like coming to God and letting Him wash you and He takes away completely that guilt complex that has been plaguing you.
David said,
Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all my iniquities. Create in me a clean heart, O Lord ( Psa 51:8-10 );
And here is the problem. David is getting right down to the issue, “O God, create a clean heart within me.”
renew a right spirit within me ( Psa 51:10 ).
How easy it is when we feel guilty to have a wrong spirit, a wrong attitude towards the saints of God, and towards God Himself. Because I am feeling guilty, I start sort of closing myself in, and my spirit gets wrong. But renew a right spirit within me.
Cast me not away from thy presence; and take not thy Holy Spirit from me ( Psa 51:11 ).
“The wages of sin is death.” Spiritual death–separation from God. “Cast me not away from Thy presence, O Lord. Remove not, or take not Thy Holy Spirit from me.”
Restore unto me the joy of thy salvation; and uphold me with a free Spirit [thy free Spirit] ( Psa 51:12 ).
So the prayer for the restoring of the joy of salvation. It is amazing the way sin can just rob you. Unconfessed sin can just rob you of God’s joy in your life. There are so many Christians who are borderline Christians. They try to live as close to the world and still be a Christian as they can, and they are always just trying to find out just how close that is. Always experimenting. Just living on the edge. Flirting with the other side. And they have the dilemma of having too much of Christ to be happy in the world, but too much of the world to be happy in Christ. “Restore unto me Lord, the joy of my salvation. And uphold me with Your free Spirit.”
Then will I teach transgressors thy ways; and sinners shall be converted unto thee ( Psa 51:13 ).
In other words, once you have experienced the grace and the goodness of God, then you go out and share it with others. “I’ll teach transgressors Thy ways.”
Deliver me from blood guiltiness ( Psa 51:14 ),
This is, no doubt, that being guilty of the blood of Uriah. Actually, David was a conspirator in his murder. Praying now forgiveness from that.
O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall show forth thy praise. For you don’t desire a sacrifice; else I would give it: you don’t delight in burnt offerings. But the sacrifices of God are a broken spirit: and a broken and a contrite heart, O God, you will not despise ( Psa 51:14-17 ).
What God really desires is only your being broken over your sin. God isn’t asking or requiring sacrifice. “God, You don’t want sacrifice, else I would give it. But what You really want is just a broken spirit.”
Do good in your good pleasure unto Zion: build the walls of Jerusalem. Then shalt thou be pleased with the sacrifices of righteousness, with the burnt offering, with the whole burnt offering: and then shall they offer the bullocks upon your altar ( Psa 51:18-19 ). “
Fuente: Through the Bible Commentary
Psa 52:1-4
SAINT AND SINNER CONTRASTED
The superscription for this psalm has this:
`For the Chief Musician. Maschil of David; when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Abimelech.’
Contrary to some current critical opinion, there is absolutely nothing in this psalm that does not fit the scandalous conduct of Doeg the Edomite as the occasion that prompted the writing of it.
Oh yes, Addis wrote that, “(1) The reference to the Temple (Psa 52:8), and (2) the silence regarding Doeg’s massacre of the priests show that the superscription gives an impossible explanation of the Psalm. Neither of these objections has any value.
(1) Psa 52:8, which has, “I am like a green olive tree in the house of God,” refers to the `tabernacle,’ not to the Temple which, in David’s day, had not then been constructed. “It is commonly known that the word `house’ is used with reference to the Tabernacle, in the times before Solomon who constructed the Temple. Exo 34:26; Deuteronomy 23; Jdg 18:31; and 1Sa 1:24 are just a few of the many scriptural references in which “the tabernacle” is called “the house of the Lord.” It seems incredible to us that alleged “scholars” apparently do not know this. Perhaps if they read the Bible more and the radical critics less, they might catch on to this!
(2) The objection that this psalm does not also include the record of Doeg’s massacre of the priests of Nob is also worthless. In the first place, “Who lays down the rules for what must, or must not be included, in a poem like this? Shall we accept the dictum of Bible critics on such a matter? David here included a prophecy of God’s utter destruction of Doeg, and is that not enough? The author of the Psalm thought so; and his judgment is good enough for us.
(3) In addition to the objections of Addis, just cited, there are some who would apply the psalm to Saul instead of Doeg. Leupold stated that, “All the words here apply to Saul,” adding that, “What Doeg said was not said with `a lying tongue.’ Our opinion is that Doeg did indeed speak with `a lying tongue’; he concealed from Saul the fact that Abimelech was truly loyal to King Saul and that his helping David was no act of treason whatever. That type of report by Doeg was as malicious and unprincipled a lie as any man ever told, despite the fact of what he said having been true. The falsehood consisted in the implications of what he slanderously reported. It was like the Mate who had charge of the ship’s log during a brief illness of the Captain; and he wrote, “The Captain was sober today.”
As stated in the beginning, there are no valid objections for receiving the words of the superscription as historically true.
The organization proposed by Rawlinson will be followed here.
I. Doeg’s wickedness (Psa 52:1-4).
II. Prophecy of God’s Destruction of Him (Psa 52:5-7).
III. Three Marks of David’s Gratitude (Psa 52:8-9).
DOEG’S WICKEDNESS
Psa 52:1-4
“Why boasteth thou thyself in mischief,
O mighty man?
The lovingkindness of God endureth continually.
Thy tongue deviseth very wickedness,
Like a sharp razor working deceitfully.
Thou lovest evil more than good,
And lying, rather than to speak righteousness.
(Selah)
Thou lovest all devouring words,
O thou deceitful tongue.”
“O mighty man” (Psa 52:1). Who was this character? Perhaps this explanation from the Bible will make it clear.
DOEG’S WICKEDNESS
The Bible gives the following. When David, learning of Saul’s intention to kill him, fled from Jerusalem toward Achish, he stopped at Nob, on the way, where he was befriended by Abimelech the High Priest, who gave him the showbread for food, and also the sword of Goliath, which David had deposited “in the house of God,” there at Nob, following his victory over the Giant of Gath.
Abimelech inquired of David about his being alone and about his having left without sufficient food or any weapon, and David merely said, “The King’s business required haste,” leaving the impression that he was still in Saul’s service. Thus, when Abimelech befriended and aided David, he was totally unaware of any rift between Saul and David. Doeg the Edomite, saw his opportunity to ingratiate himself with Saul, and reported the incident in such a manner as to make it appear that Abimelech was in league with David against the king. A more diabolical falsehood was never concocted.
Of course, based on Doeg’s false report, Saul summonsed Abimelech and his followers to appear before him, upon which occasion he commanded Doeg to slay them all. Eighty-five priests were massacred. This is only another example from history of where slander and murder are equivalent terms. The Biblical account of all this is in 1 Samuel 21-22.
Let the reader judge whether or not these first four verses fit Doeg. Our view is that they fit like the glove fits the hand.
As for the objection that Doeg was not really a “Mighty Man,” although he was not the king of Israel; he was indeed one of Saul’s most important deputies having charge of all the king’s herdsmen, indeed all of the servants of Saul (1Sa 22:9). His position was as “mighty” as one could have found in Israel, except that of the king. Besides all that, there is, as many have noted, an element of sarcasm in the words of Psa 52:1. An evidence of sarcasm is in the original Hebrew here, which for `mighty man,’ “Has the word `hero.’ Doeg was indeed some fantastic kind of a `hero.’
“Why boasteth thyself in mischief” (Psa 52:1). “The word translated `mischief’ implies something worse. It means ruinous, unfathomable evil, destructive malignity.
“Thy tongue deviseth very wickedness” (Psa 52:2). Throughout this part of the psalm, Doeg’s skillful lie dominates the thought.
“Like a sharp razor, working deceitfully” (Psa 52:2). Oh yes, Doeg’s lie was a skillful job, all right; he really said nothing that was not true, yet his deception of King Saul was as masterful as any ever perpetrated.
We like what Spurgeon said about this:
“The smooth adroit manner of executing a wicked device neither hides not abates its wickedness. A lie ingeniously framed and rehearsed in an oily manner is as great a sin and in the end will be seen to be as great a folly as the most bungling attempt at deception. Murder with a razor is as wicked as murder with a meat-ax or a bludgeon. Let us pause and look at Doeg, the proud blustering liar.
“Thy tongue deviseth wickedness … working deceitfully … lying … thou lovest devouring words … O thou deceitful tongue” (Psa 52:2-4). Clearly, the artful deception perpetrated upon King Saul by Doeg fits all this perfectly.
“Throughout the psalm, the tongue is offered as primary evidence of character. As a man speaketh, so is he. These verses indicate that the love of evil displays itself in a lying tongue.
“Thou lovest evil … thou lovest all devouring words” (Psa 52:3-4). “To love evil is to have reached the lowest depth of depravity, and to say with John Milton’s Satan `Evil, be thou my good.’
“The word `boast’ that stands at the head of this paragraph is not necessarily a reference to outward `show’; the real point is the man’s satisfaction with himself. He thinks of himself as clever; he is absorbed in his intrigues; he has given himself to evil. The repeated `You love’ … `you love’ implies choice as well as attraction.
E.M. Zerr:
Psa 52:1. The preceding psalm (Psalms 51) was devoted to David’s personal sin and he did not spare himself from severe condemnation. He can very consistently address his remarks now to other sinners. They had been boastful of their wrongdoings while David repented of his in bitterness. The constancy of the goodness of God should cause the workers of iniquity to become ashamed of themselves.
Psa 52:2. A razor can be so sharp that it would cut a gash unnoticed by the victim for the moment. The fact is used to compare the deceitfulness of a wicked tongue.
Psa 52:3. It would be had enough were a man to put evil and good on a par with each other in one’s estimation. It is much worse when he prefers the evil. See Psa 3:2 for explanation of Selah.
Psa 52:4. A tongue does not literally love immoral things. This means that a man who is deceitful loves to use his tongue to speak devouring or destructive words.
Fuente: Old and New Testaments Restoration Commentary
In this song the attitude of God toward the wicked man who is a tyrant is manifest. The mighty man who boasts himself in mischief is first put in striking contrast to God whose mercy endureth continually. Then follows a description of the mischief in which such a man makes his boast. One is reminded of James’ description of the tongue and its fearful power, as the psalmist describes the mischief of evil speech, growing out of an evil nature. The God of mercy destroys the mischiefmaker, and thus demonstrates His mercifulness. God’s dealings with such a man will be seen by the righteous, who will understand that the reason for the punishment is that this man was godless.
Suddenly the singer puts himself in contrast with the end of this man because he is in contrast with the attitude of the man. Instead of being rooted up, he is like a tree in the house of God. Instead of trusting in the abundance of riches, he trusts in the mercy of God. The contrast reveals the abiding truth of the unchangeableness of God. All that seems to be different in His dealing with man is due to the difference in man’s attitude toward Him.
Fuente: An Exposition on the Whole Bible
the Boaster and the Truster
Psa 52:1-9
The inscription of this psalm describes its origin. The contrast which it presents is full of instruction. The ungodly is often a mighty man in the estimation of the world. He boasts mischief; his tongue resembles the razor, which inflicts sharp and deep wounds; his words devour reputations, family-peace, and souls.
What a contrast is presented by the humble believer who trusts, not in wealth which vanishes, but in Gods mercy which abides forever! Psa 52:1-8. As the olives grew around the humble forest sanctuary at Nob, where the tragedy which called forth this psalm took place, and were hallowed by the shrine they encompassed, so the believer grows and is safe in loving fellowship with his Almighty Friend. Let us be among Gods evergreens, drawing our nutriment from Him, as the roots struck into the rich mold. The psalmist is so certain of vindication and so assured of the overthrow of wickedness that he celebrates Gods interposition before it takes place, and accounts it as being already accomplished.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 52:3
David had been the special object of Doeg’s hatred, and he felt deeply the wrongs he had endured. He represents the false tongue as being effectual for mischief, like a razor which, unknown to the person operated upon, is making him bald, so softly and skilfully do Oriental barbers perform their task. Whetted by malice and guided by craft, Doeg accomplished his cruel purpose.
There are:
I. Lies of intention. This is the worst kind of all.
II. Lies of carelessness. A desire to say something which will startle or amuse is often the secret why so many stories are told. So much mischief is done in the world by a thoughtless use of this razor that no man can be too careful how he hastily accuses or even suspects another of crime. Life is too short to correct or repair the harm which is done in this way.
J. N. Norton, The King’s Ferry Boat, p. 161.
Psa 52:8
I. Consider what mercy is. (1) Mercy is not to be confounded with mere goodness. Goodness may demand the exercise of justice; mercy asks that justice be set aside. (2) Mercy is a disposition to pardon the guilty. (3) Mercy is exercised only where there is guilt. (4) Mercy can be exercised no further than one deserves punishment.
II. Notice what is implied in trusting in the mercy of the Lord for ever. (1) A conviction of guilt. (2) Trust in mercy implies that we have no hope on the score of justice. (3) Trust in mercy implies a just apprehension of what mercy is. (4) Trust in God’s mercy implies a belief that He is merciful. (5) Trusting in the mercy of God “for ever and ever” implies a conviction of deserving endless punishment. (6) Trusting in mercy implies a cessation from all excuses and excuse-making.
III. Consider the conditions upon which we may confidently and securely trust in the mercy of God for ever. (1) Public justice must be appeased. (2) We must repent. (3) We must confess our sins. (4) We must really make restitution as far as lies in our power. (5) We must really reform. (6) We must go the whole length in justifying the Law and its penalty. (7) No sinner can be a proper object of mercy who is not entirely submissive to all those measures of the government that have brought him to conviction.
IV. Notice some mistakes into which sinners fall. (1) Many really trust in justice, and not in mercy. (2) Many trust professedly in the mercy of God without fulfilling the conditions on which only mercy can be shown. (3) Sinners do not consider that God cannot dispense with their fulfilling these conditions. (4) Many are defeating their own salvation by self-justification. (5) Many pretend to trust in mercy who yet profess to be punished for their sins as they go along. (6) Some are covering up their sins, yet dream of going to heaven. (7) We cannot reasonably ask for mercy beyond our acknowledged and felt guilt, and they mistake fatally who suppose that they can.
C. G. Finney, Sermons on Gospel Themes, p. 19.
References: Psa 52:8.-Spurgeon, Morning by Morning, p. 230. Psalm 52-A. Maclaren, Life of David, p. 72. Psa 53:1.-J. Budgen, Parochial Sermons, vol. ii., p. 16.
Fuente: The Sermon Bible
Psalm 52
The Proud and Boasting Man
1. The character of the man of sin (Psa 52:1-7)
2. The character of the righteous (Psa 52:8-9)
The four Psalms which follow (all Maschil Psalms) give mostly a prophetic picture of the man of sin, the final Antichrist, the false messiah-king, under whom the godly in Israel will especially suffer. He is first described as the mighty man, the super-man, who boasts in evil. He is also a lying, deceitful man, working deceitfully and having a deceitful tongue. But God is going to deal with him, destroy him forever, take him away, pluck him out of his dwelling place, and out of the land of the living. He will be destroyed with the brightness of the Lords coming (2Th 2:8).
Fuente: Gaebelein’s Annotated Bible (Commentary)
told: Psa 59:7, Jer 9:8, Exo 22:9
boastest: Psa 10:2, Psa 10:3, Psa 94:4, Rom 1:30, 2Ti 3:2
mischief: Psa 7:14, Psa 10:7, Psa 36:3-6, Pro 6:14, Pro 6:18, Isa 59:4, Mic 7:3
O mighty: Gen 6:4, Gen 6:5, Gen 10:8, Gen 10:9, 1Sa 21:7
goodness: Psa 103:17, Psa 107:1, Psa 137:1, Psa 137:2, 1Jo 4:7, 1Jo 4:8
Reciprocal: Gen 31:29 – the power Jdg 9:20 – let fire come out 1Sa 22:9 – Doeg 2Sa 22:49 – the violent Psa 12:2 – They Psa 14:1 – no Psa 26:3 – For Psa 28:3 – mischief Psa 34:8 – Lord Psa 36:5 – mercy Psa 66:7 – let Psa 86:5 – thou Psa 89:6 – the sons Psa 94:20 – throne Psa 100:5 – For the Pro 14:3 – the mouth Pro 15:25 – destroy Pro 24:28 – not Pro 26:1 – so Ecc 5:10 – He that Jer 8:12 – ashamed when Jer 37:14 – said Jer 41:4 – after Dan 11:27 – shall be to Mat 19:17 – there Act 14:17 – in that Act 23:14 – General Gal 6:14 – that I Phi 3:19 – whose glory Jam 3:5 – so Jam 4:16 – General 2Pe 2:18 – they speak
Fuente: The Treasury of Scripture Knowledge
The strong man who made not God his strength.
To the chief musician: Maskil of David; when Doeg the Edomite came and told Saul, and said unto him, David came to the house of Ahimelech.
The fifty-second psalm first of all depicts him in this independent character. He is the mighty one who maketh not God his strength”; the deceiver also, according to the description of the apostles Paul and John. The latter marks him out as “the liar,” who denies the Father and the Son (1Jn 2:22); the former (2Th 2:9-11) speaks of his “coming as after the working of Satan, with all power and signs and lying wonders (power and signs and wonders, of falsehood) and with all deceivableness of unrighteousness.” It is natural therefore that this should be what is set before us in this first “maskil.”
The reference to the history of David is, like that in the title of the last psalm, difficult to understand. We have no cause to reject it on that account, confirmed as it is again by the Septuagint. Doeg the Edomite is doubtless but a feeble representative of the great enemy of God. and man at the time of the end; and yet there are evident features of resemblance. The “Edomite” in itself implies the enmity, so unnatural as it is, which derives its bitterness from the rupture of natural relations, and this may easily represent that of outward relations which have professedly a more spiritual character, as that of Judas to the Lord. This is brought out in its application to the great final enemy in the fourth psalm of this series (Psa 55:1-23). Then the herdsman of Saul may seem very little the mighty man of the present psalm; but through his words (which is what is dwelt upon) he was in fact mighty enough to cause a wholesale slaughter of the priestly family. And it is by his words that, as already said, Antichrist will prevail, whatever “power” may accompany his words. The allusion to the “tent” may also borrow significance from the history, as we shall see.
1. The psalm is divided into two parts, which are in contrast with one another, the first seven verses being faith’s challenge of this mighty one, as the last two verses give us the man of faith himself and his portion from God. The “mighty man” who uses the little might he has in bitter persecution of the saints is here put in contrast also with El, the “Mighty” God, whose attribute is mercy -mercy enduring daily. How blessed is this gentle goodness of Almighty power. And it is not contradicted either by the presence of this wicked one himself: for even such an one “the goodness of God” would “lead to repentance.” The awful end of unrepented evil makes this slowness of dealing with the evil man unspeakably solemn; while he may use it for “storing up wrath against the day of wrath, and revelation of the righteous judgment of God.” Meanwhile faith knows that this power of God, with all its apparent slowness, has things completely under its control: so that “He maketh the wrath of man to praise Him; and the remainder of wrath He will restrain.” Nothing escapes from this all-seeing, perfect control, which maketh all things work together for good, to them that love Him.
And yet it is “man’s day” in which we are; and man avails himself of it. His tongue is indeed his mightiest member, and by his words he may well be justified or condemned. Alas, his tongue, as James declares, is “a world of iniquity”; “yawning depths” of it, as it is put here, “his tongue deviseth”: in which, how easily, the unwary may be engulfed. Changing the figure, though the implications are no less murderous, this tongue of the wicked is “like a sharp razor,” -cutting before one is aware. And out of the heart the mouth speaketh: “thou hast loved evil rather than good; lying instead of speaking right.” How the great enemy of man is discerned in all this! for “he is a liar, and the father of it.” Truth will not serve his purpose: that is, the whole, full truth; he is fond of using it, so far as it will give color and attractiveness to his lie, -a film of varnish over a rotten interior, -or like an ice-film of purity over his cavernous iniquity, -itself but a deception, a lure, a deeper lie.
Yet this deceit is itself the confession of weakness: power that is equal to its end has at least no need of it. And this confession that is in it makes it thus far unpalatable to the pride of strength. In its love to devour, the tongue may become a “tongue of deceit”; but this humiliation it does not love. Thus it carries with it the witness of its own frailty and mutability: the seed of mortality is in it, the witness of the judgment of God upon it; and so it is foreseen. “The Mighty One shall likewise smite thee down forever: he shall seize, and pluck thee out of the tent, and root thee out of the land of the living.”
There is an expression here, which we must consider in the light of the application of the psalm to the Wicked one of the last days. Moll unites with Delitzsch in interpreting the “tent” out of which the mighty one is to be plucked, as the dwelling-place of Doeg, with an allusion to his herdsman’s tent. A much older application is that by Kimchi, adopted by Grier and others, to the holy tent or tabernacle at which Ahimelech ministered, and where we find in the history that Doeg was “detained before Jehovah.” Delitzsch says, if this were meant, it would have been “
His tent”; but how can we be sure always of just the language which an inspired writer might see fit to use? Nay, one may see reasons for the less distinct expression even in the history itself, and far more in the prophetic reference. Thus, if the show-bread were but common bread while David was in rejection (see notes on 1Sa 21:1-15) why should not the very house of God itself be less distinctly owned as that on the same account? And if we think of Antichrist’s connection with it in the future time, how much more appropriate still would this disclaimer of its being God’s house when invaded by idolatry -the abomination that maketh desolate, -be perfectly in place?
One cannot but regard, then, the words here as a fresh indication of what is before us in the psalm. If Doeg alone were contemplated indeed, the application might seem as strained; as it is generally perhaps considered. But we can see how the Spirit of God, in contemplation of the future, might seize upon. such a connection and use it to suggest that all important one in the history of the Wicked one which could. hardly be omitted in such a sketch as the present, and which yet, in the history of David at least, would seem to find elsewhere nothing to suggest it.
Now comes the triumph of the righteous: “the righteous also shall see it and fear, and shall laugh at him. Behold the strong man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his deep practice.” The last word in the Hebrew here is the singular of the first word in the second verse, and there translated “yawning depths.” The correspondence would seem to show correspondence of thought, although in the first case it is his words, in the latter his practice that is refered to.
Thus we have his case summed up. It is but that of fallen man “writ large;” “being in honor, he abideth not: he is like the beasts that perish.” Putting away God from him; he puts away his link with life and blessedness; he is not a beast, nor does he come to an end as the beast does. Self-condemned, for him perdition is an evil which to the beast it is not, and which links itself with the eternity of his spirit-nature.
2. The believing remnant are now seen in contrast with this passing of mere human strength: But I am like a green olive in the house of God,” -the tree in which abides that which typifies the Spirit of God, green in its freshness of life eternal, and in the house of God, which gives another help to understanding that “tent” out of which the wicked one is cast. Here it is openly named, and suitably to the permanence of all the blessing, a “house,” not a “tent.” Faith enters it with sure confidence: “I trust in the mercy of God forever and aye.” Their praise too abides; and God is known by His glorious Name. Upon this for all developments of the future, he can wait and fear not: it is a Name that is good before the worshiping saints.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 52:1. Why boastest thou thyself &c. As if thou hadst done a great exploit, which none else durst undertake; and thereby established the crown upon Sauls head, and thyself in his favour; and frustrated all Davids designs, by striking a terror into all his friends, by this sad example; O mighty man? He speaks ironically. O valiant captain! O glorious action! To kill a few weak and unarmed persons in the kings presence, and under the protection of his guards. Surely thy name will be famous to all ages for such heroical courage! It seems probable that Doeg, after he had massacred the priests, boasted of his loyalty to Saul, and of having prevented the treasonable schemes which, he artfully insinuated, had been concerted by David and the priests; and that he had been liberally rewarded by Saul on account of it; and that this is the reason why the Psalm begins in thus expressing a kind of contempt of Doeg. See Dodd. The goodness of God endureth continually Know, vain man, that I am out of the reach of thy malice. That goodness of God, which thou reproachest me for trusting in, is my sure protection, and will follow me day by day; and, surely, that same goodness, together with his forbearance and long-suffering, is wonderfully displayed in sparing thee, amidst thy complicated crimes, who art continually doing evil; while he is continually doing good.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The title of this psalm is not disputed. It relates to the treachery of Doeg. See the history, 1Sa 21:1-7; 1Sa 22:9-23.
Psa 52:1. Why boastest thou, oh Doeg, of thy superior loyalty to Saul, at the expense of a thousand innocent lives slaughtered in Nob. He arrayed his perfidy in the garb of virtuous patriotism.Oh mighty man, captain of Sauls shepherds, a captain in the army of Saul. If Doeg had thought it his duty to tell Saul of Davids calling at Nob, and no man with him, why had he not done it sooner? Why did he do it at so ill a time, and not tell the story as it was? Why did he now on the spot slay eighty five priests, when an officer of higher rank durst not do it?
Psa 52:5. God shall likewise destroy thee for ever. This curse must be regarded as a just sentence of heaven, that this wicked man should lose his rank, his riches, his lands, and his house be desecrated for ever.
Psa 52:8. I am like a green olive tree, a fruit-tree bearing olives, and verdant all the year, while the roots of Doeg wither, and are not found.For reflections on this sad case, see 1 Samuel 21. 22. They teach the righteous to fear Gods justice, and expect the punishment of the wicked. The fall of the priests was soon followed by the fall of Doeg and his house.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LII. The Psalmist denounces an enemy of his who trusts in his wealth and in unscrupulous falsehood. He is confident that this adversary will be rooted up and that he himself will flourish and abide in the Temple. The reference to the Temple and the complete silence about the massacre of the priests shows that the title gives an impossible explanation of the Ps.
Psa 52:1 b. Read, Against the godly man continually.
Psa 52:2. Translate O thou that workest deceitfully. But the text is probably corrupt.
Psa 52:5. Translate Shall snatch thee away and pluck thee up tentless.
Psa 52:7. wickedness: read (T.) wealth.
Psa 52:8. The simile may have been suggested by the actual presence of olive-trees in the Temple courts. (See Zec 4:3.)
Psa 52:9. See Psalms 5.
Fuente: Peake’s Commentary on the Bible
PSALM 52
The faith of the godly remnant in the presence of the antichrist, exposing his true character, challenging his power, and foretelling his doom, while, for themselves, they trust in the mercy of God, and wait for His deliverance.
(v. 1) The opening verse presents the antichrist – the lawless one – boasting in evil (JND), and in the place of power as a mighty man. Such an one may have the appearance of carrying all before him for a time; nevertheless, evil will not be allowed to endure, whereas the goodness of God will abide.
(vv. 2-4) There follows a description of this evil man as seen by the godly. His words may, to the unwary, appear fair; but they are devised to work mischief, like a sharp razor that cuts before one is aware. Thus he will be marked by practising deceit (JND). Moreover he loves evil rather than good; as the apostle, at a later date, foretells that antichrist will be opposed to all that is called God. Further, he loves lying rather than to speak righteousness; as again the apostle says he will be marked by all deceivableness of unrighteousness. Moreover his words are devouring words that overcome with a strong delusion those that come under his sway (cp. 2Th 2:3-12).
(v. 5) The psalmist foretells the overwhelming and final judgment of this wicked man, who will be rooted up out of the land of the living (cp. 2Th 2:8; Rev 19:20).
(vv. 6-7) The judgment of this lawless one is followed by the exultation of the righteous at the overthrow of one who opposed God, and trusted in the abundance of his riches.
(vv. 8-9) In contrast to the wicked, the godly, instead of being rooted up from his dwelling place (v. 5), will flourish like a green olive tree in the house of God. Such will trust in the mercy of God for ever and ever; will praise God for ever, because of what He has done; and will wait upon all that God is, as expressed by His Name. Thus to trust, and to praise, and to wait, is the good which is before God’s saints.
Fuente: Smith’s Writings on 24 Books of the Bible
52:1 [To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.] Why boastest thou thyself in mischief, O {a} mighty man? the goodness of God [endureth] continually.
(a) O Doeg, who half consider to be the tyrant Saul, and had the power to murder the saints of God.
Fuente: Geneva Bible Notes
Psalms 52
David contrasted his trust in the Lord with the treachery of those who have no regard for Him in this psalm of trust. The historical background appears in the title (1 Samuel 21-22). Undoubtedly Doeg the Edomite was in David’s mind as he described the wicked.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. God’s destruction of the treacherous 52:1-7
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David addressed the wicked man directly. He marveled that he would really boast about his evil since the Lord is so consistently loving. It is inconsistent to return evil to a God who loves loyally, and it is even worse to brag about one’s wickedness.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 52:1-9
THE progress of feeling in this psalm is clear, but there is no very distinct division into strophes and one of the two Selahs does not mark a transition, though it does make a pause. First, the poet, with a few indignant and contemptuous touches, dashes on his canvas an outline portrait of an arrogant oppressor, whose weapon was slander and his words like pits of ruin. Then, with vehement, exulting metaphors, he pictures his destruction. On it follow reverent awe of God, whose justice is thereby displayed, and deepened sense in righteous hearts of the folly of trust in anything but Him. Finally, the singer contrasts with thankfulness his own happy continuance in fellowship with God with the oppressors fate, and renews his resolve of praise and patient waiting.
The themes are familiar, and their treatment has nothing distinctive. The portrait of the oppressor does not strike one as a likeness either of the Edomite herdsman Doeg, with whose betrayal of Davids asylum at Nob the superscription connects the psalm or of Saul, to whom Hengstenberg, feeling the difficulty of seeing Doeg in it, refers it. Malicious lies and arrogant trust in riches were not the crimes that cried for vengeance in the bloody massacre at Nob. Cheyne would bring this group of “Davidic” psalms (Psa 52:1-9, Psa 59:1-17) down to the Persian period (Orig of Psalt., 121-23). Olshausen, after Theodore of Mopsuestia (see Cheyne loc. cit.) to the Maccabean. But the grounds alleged are scarcely strong enough to carry more than the weight of a “may be”; and it is better to recognise that, if the superscription is thrown over, the psalm itself does not yield sufficiently characteristic marks to enable us to fix its date. It may be worth considering whether the very absence of any obvious correspondences with Davids circumstances does not show that the superscription rested on a tradition earlier than itself, and not on an editors discernment.
The abrupt question at the beginning reveals the psalmists long-pent indignation. He has been silently brooding over the swollen arrogance and malicious lies of the tyrant till he can restrain himself no longer, and out pours a fiery flood. Evil gloried in is worse than evil done. The word rendered in the A.V. and R.V. “mighty man” is here used in a bad sense, to indicate that he has not only a giants power, but uses it tyrannously, like a giant. How dramatically the abrupt question is followed by the equally abrupt thought of the ever-during lovingkindness of God! That makes the tyrants boast supremely absurd, and the psalmists confidence reasonable, even in face of hostile power.
The prominence given to sins of speech is peculiar. We should have expected high-handed violence rather than these. But the psalmist is tracking the deeds to their source; and it is not so much the tyrants words as his love of a certain kind of words which is adduced as proof of his wickedness. These words have two characteristics in addition to boastfulness. They are false and destructive. They are, according to the forcible literal meaning in Psa 52:4, “words of swallowing.” They are, according to the literal meaning of “destructions,” in Psa 52:2, “yawning gulfs.” Such words lead to acts which make a tyrant. They flow from perverted preference of evil to good. Thus the deeds of oppression are followed up to their den and birthplace. Part of the description of the “words” corresponds to the fatal effect of Doegs report but nothing in it answers to the other part-falsehood. The psalmists hot indignation speaks in the triple, direct address to the tyrant which comes in each case like a lightning flash at the end of a clause (Psa 52:1-2, Psa 52:4). In the second of these the epithet “framing deceit” does not refer to the “sharpened razor,” but to the tyrant. If referred to the former, it weakens rather than strengthens the metaphor, by bringing in the idea that the sharp blade misses its proper aim, and wounds cheeks instead of shearing off hair. The Selah of Psa 52:3 interrupts the description, in order to fix attention, by a pause filled up by music, on the hideous picture thus drawn.
That description is resumed and summarised in Psa 52:4, which, by the Selahs, is closely bound to Psa 52:5 in order to enforce the necessary connection of sin and punishment, which is strongly underlined by the “also” or “so” at the beginning of the latter verse. The stern prophecy of destruction is based upon no outward signs of failure in the oppressors might, but wholly on confidence in Gods continual lovingkindness, which must needs assume attributes of justice when its objects are oppressed. A tone of triumph vibrates through the imagery of Psa 52:5, which is not in the same key as Christ has set for us.
It is easy for those who have never lived under grinding, godless tyranny to reprobate the exultation of the oppressed at the sweeping away of their oppressors; but if the critics had seen their brethren set up as torches to light Neros gardens, perhaps they would have known some thrill of righteous joy when they heard that he was dead. Three strong metaphors describe the fall of this tyrant. He is broken down, as a building levelled with the ground. He is laid hold of, as a coal in the fire, with tongs (for so the word means), and dragged, as in that iron grip, out of the midst of his dwelling. He is uprooted like a tree with all its pride of leafage. Another blast of trumpets or clang of harps or clash of cymbals bids the listeners gaze on the spectacle of insolent strength laid prone, and withering as it lies.
The third movement of thought (Psa 52:6-7) deals with the effects of this retribution. It is a conspicuous demonstration of Gods justice and of the folly of reliance on anything but Himself. The fear which it produces in the “righteous” is reverential awe, not dread lest the same should happen to them. Whether or not history and experience teach evil men that “verily there is a God that judgeth,” their lessons are not wasted on devout and righteous souls. But this is the tragedy of life, that its teachings are prized most by those who have already learned them, and that those who need them most consider them least. Other tyrants are glad when a rival is swept off the field, but are not arrested in their own course. It is left to “the righteous” to draw the lesson which all men should have learned. Although they are pictured as laughing at the ruin, that is not the main effect of it. Rather it deepens conviction, and is a “modern instance” witnessing to the continual truth of “an old saw.” There is one safe stronghold, and only one. He who conceits himself to be strong in his own evil, and, instead of relying on God, trusts in material resources, will sooner or later be levelled with the ground, dragged, resisting vainly the tremendous grasp, from his tent and laid prostrate, as melancholy a spectacle as a great tree blown down by tempest with its roots turned up to the sky and its arms with drooping leaves trailing on the ground. A swift turn of feeling carries the singer to rejoice in the contrast of his own lot. No uprooting does he fear. It may be questioned whether the words “in the house of God” refer to the psalmist or to the olive tree. Apparently there were trees in the Temple; {Psa 92:13} but the parallel in the next clause, “in the lovingkindness of God,” points to the reference of the words to the speaker. Dwelling in enjoyment of Gods fellowship, as symbolised by and realised through presence in the sanctuary, whether it were at Nob or in Jerusalem, he dreads no such forcible removal as had befallen the tyrant. Communion with God is the source of flourishing and fruitfulness, and the guarantee of its own continuance. Nothing in the changes of outward life need touch it. The mists which lay on the psalmists horizon are cleared away for us, who know that “forever and aye” designates a proper eternity of dwelling in the higher house and drinking the full dew of Gods lovingkindness. Such consciousness of present blessedness in communion lifts a soul to prophetic realisation of deliverance, even while no change has occurred in circumstances. The tyrant is still boasting; but the psalmists tightened hold of God enables him to see “things that are not as though they were,” and to anticipate actual deliverance by praise for it. It is the prerogative of faith to alter tenses, and to say, Thou hast done, when the worlds grammar would say, Thou wilt do. “I will wait on Thy name” is singular, since what is done “in the presence of Thy favoured ones” would naturally be something seen or heard by them. The reading “I will declare” has been suggested. But surely the attitude of patient, silent expectance implied in “wait” may very well be conceived as maintained in the presence of, and perceptible by, those who had like dispositions, and who would sympathise and be helped thereby. Individual blessings are rightly used when they lead to participation in common thankfulness and quiet trust.