Commentari biblici

This psalm purports to be "a psalm of David," and there is no reason to doubt that he was the author. The occasion on which it was composed is stated in the title. The correctness of this title has been called in question by DeWette and Rudinger, on the ground that the contents of the psalm do not seem to them to be so well suited to that occasion as to the times of Absalom or Ahithophel. There does not, however, appear to be any just reason for doubting the correctness of the title, as all the circumstances referred to in the psalm are susceptible of application to the act of Doeg the Edomite, on the occasion referred to, namely, that mentioned in 1 Samuel 22:9 ff. David had fled to Ahimelech the priest at Nob, 1 Samuel 21:1. By Ahimelech he had been supplied with bread, and furnished with the sword with which he himself had slain Goliath. On this occasion, an Edomite was present, named Doeg, whose character was, from some cause well known; and David felt that he would not hesitate to betray anyone, or do any act of wickedness or meanness, if it would subserve his own purposes 1 Samuel 22:22. Apprehensive of danger, therefore, even in the presence and under the protection of Ahimelech, and supposing that his place of retreat could not be concealed from Saul, he fled to Achish, king of Gath 1 Samuel 21:10, until in the fear of danger there, he feigned madness, and was driven away as a madman 1 Samuel 21:14-15. he found refuge for a time in the cave of Adullam, where he supposed he would be safe, 1 Samuel 22:1-2. From that cave he went to Mizpeh, in Moab 1 Samuel 22:3-4, and thence, at the suggestion of the prophet Gad, he went into the forest of Hareth, 1 Samuel 22:5.

At this time, Doeg the Edomite, in order to secure the favor of Saul, and to show that there was one at least who was friendly to him, and was willing to deliver up to punishment those who had encouraged David in his rebellion, informed Saul of the fact that David had been seen with Ahimelech at Nob, and that Ahimelech had given him food and the sword of Goliath the Philistine. The result was, that Ahimelech and the priests who were with him were summoned before Saul; that they were accused by him of the crime; that Saul commanded those who were around him to fall on Ahimelech and the priests and to put them to death; and when they all hesitated, Doeg himself fell upon them and executed the barbarous order. Eighty-five priests thus perished by the sword, and the city of Nob was destroyed, 1 Samuel 22:9-19. It was the conduct of Doeg in this matter that is the subject of this psalm. Doeg is called "the Edomite." He was probably a native of Idumea, who had connected himself with Saul, and who hoped to secure his special favor by thus informing him of those who were in league with his enemy David. Some have supposed that he was a native-born Jew, and that he is called an Edomite because he may have had his residence in Idumea; but the more obvious supposition is that he was a native of that land. On Idumea, see the notes at Isaiah 11:14; notes at Isaiah 34:5-6; notes at Isaiah 63:1.

On the phrase in the title, "To the chief Musician," see the notes at the introduction to Psalm 4:1-8. The fact that it is thus addressed to the overseer of the public music shows that, though it originally had a private reference, and was designed to record an event which occurred in the life of David, it yet had so much of public interest, and contained truth of so general a nature, that it might properly be employed in the public devotions of the sanctuary.

On the word "Maschil," see introduction to Psalm 32:1-11. The psalm is divided, in the original, apparently for musical purposes, or to adapt it in some way to the music of the sanctuary, into three parts, which are indicated by the word "Selah," at the close of Psalm 52:3, Psalm 52:5. These, however, have no reference to the sense, or to the natural divisions of the psalm.

As respects the sense or the contents of the psalm, it is divided into three parts, which are not indicated by this musical mark.

I. The first refers to the character of the calumniator and informer, Psalm 52:1-4. He was a man who was confident in himself, and who did not regard the goodness of God, Psalm 52:1; a man whose tongue devised mischiefs like a sharp razor, Psalm 52:2; a man who loved evil more than good, and a lie more than the truth, Psalm 52:3; and a man who loved to utter words that would destroy the character and the happiness of others, Psalm 52:4.

II. The judgment, or punishment that would come upon such a man, Psalm 52:5-7.

(a) God would destroy and root him out of the land, Psalm 52:5;

(b) the righteous would see this, and would triumph over him as one who was brought to a proper end - the proper end of one who did not make God his strength; who trusted in his riches; who strengthened himself in the purposes of wickedness, Psalm 52:6-7.

III. The security - the preservation - the joy, of the author of the psalm, Psalm 52:8-9. The aim - the purpose - of the informer referred to in the psalm, namely Doeg, had been really to disclose the place of David's retreat, and to have him delivered into the hands of Saul. This he hoped to accomplish through Ahimelech the priest. He supposed, evidently, that when Saul was informed that David had been with "him," Ahimelech would be brought before Saul and required to give information as to the place where David might be found, and that thus David would be delivered into the hands of Saul. But in this he had been disappointed. David had fled, and was secure.

Ahimelech was summoned to meet Saul 1 Samuel 22:11, and with him were summoned also all "his father's house, the priests that were in Nob." In reply to the charge that he had conspired against Saul; that he had befriended David; that he had "given him," in modern language, "aid and comfort;" that he had assisted him so that he could "rise against Saul," and that he had so befriended him that he could "lie in wait for him" at that time - he boldly declared his conviction that Saul had not a more faithful subject in his realm than David was; "And who is so faithful among all thy servants as David, which is the king's son-in-law, and goeth at thy bidding, and is honorable in thine house?" There Ahimelech stood - an example of a bold, firm, independent, honorable, honest man. He maintained the innocence of David, as well as his own. He sought no favor by joining in the clamor against David. He did not seek to avert the blow which he could not but see was impending over himself, by any mean compliance with the prejudices of the king.

He did nothing to flatter the offended monarch, or to gratify him in his purpose to arrest David, the fugitive. He made no offer to disclose to him the place of his concealment. Any one of these things - any act in the line of that which Doeg had performed - might have saved his life. That he knew the place of David's retreat, is apparent from a circumstance incidentally referred to in the ultimate account of the affair, for, after Ahimelech had been put to death, it is said that one of his sons - Abiathar - fled at once to David 1 Samuel 22:20-21, and disclosed to him the dreadful manner of his father's death; thus showing that the knowledge of the place of his retreat was in the possession of the family, and could easily have been disclosed to Saul, and yet it was not done. Neither Ahimelech, nor anyone of his family, even intimated to Saul that they knew where David then was, and that they could put him in possession of the means of securing him. That the fact that they did not and would not betray the place of his retreat was one cause of the wrath of Saul, is apparent from the reason assigned why the "footmen" were commanded to put them to death; "And the king said unto the footmen that stood about him, Turn, and slay the priests of the Lord, because their hand also is with David, and because they knew when he fled, and did not show it to me," 1 Samuel 22:17.

It cannot be doubted, therefore, that if there had been an offer of furnishing the information; if there had been a tender of their services in the case; if there had been evinced a spirit of ready compliance with the prejudices and passions of Saul; if there had been among them the same spirit of mean sycophancy which characterized Doeg - Ahimelech and the whole family would have been safe. But no such thing was done; no such offer was made; no such spirit was evinced. There they stood - noble-minded people - father, son, all the family, true to honor, to virtue, to religion; true to God, to Saul, to David, and to themselves. They hid the secret in their own bosoms; they neither proffered nor submitted to any mean or dishonorable compliances that they might save their lives. There was, on the one hand, Doeg, "the "mighty" man," but "the mean informer;" on the other, a noble-minded man standing up in the conscious integrity of what he had done, and maintaining it even at the hazard of life.

The result is well known, and was that which, so far as the fate of Ahimelech was concerned, could easily have been anticipated. Saul, maddened against David, was now equally infuriated against the honest man who had befriended him. He commanded him to be put to death at once. And here, in this remarkable transaction, where so much of meaness and honor, of fidelity and falsehood, of integrity and corruption, of soberness and passion, come so near together, we have another strikng instance of firmness and virtue. Saul commanded the "footman," (margin, the "runners,") who were about him, to "turn and slay" Ahimelech and his sons. Yet the "footmen" declined to do the bloody work. Noble men, themselves, they saw here an instance of true nobleness of character and of deed in the priests of the Lord; and they refused, even at the peril of the wrath of Saul, to execute an unrighteous sentence on men so noble, so honorable, so true. There was one, however, that would do it. There stood the mean, the sycophantic, the base man, Doeg, who had 'informed' against the priests, and he was ready to do the work. The command was given, and he consummated the work of betrayal and of meanness, by putting at once to the sword, fourscore and five priests of the Lord, and by carrying desolation and death through the city of their habitation, smiting "with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep;" 1 Samuel 22:18-19.

In the meantime David was safe, and it is this fact which he celebrates when he says in this psalm, "I am like a green olive tree in the house of God," Psalm 52:8; and it is for this that he gives praise, Psalm 52:9.

The psalm refers, therefore, to the character and the conduct of an "informer," one of the most odious characters among men. In a book claiming to be a revelation from God, as the Bible does - a book designed for all mankind, and intended to be adapted to all ages, and in a world where such people would be found in all lands and times, it was proper that the character of such should be at least once held up in its true light, that men may see what it really is. Any bad man may make himself more odious by becoming an "informer;" any good man may suffer, as David did, from the acts of such a one; and hence, the case in the psalm may suggest useful lessons in every age of the world.

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: Isaiah 3:2; Ezekiel 39:20; 2 Samuel 17:10; Psalm 33:16; Psalm 120:4; Psalm 127:4; Daniel 11:3; Genesis 6:4; Jeremiah 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 Psalm 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 Psalm 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.

Thy tongue deviseth mischiefs - The word rendered "mischiefs" means

(a) desire, cupidity: Proverbs 10:3; then

(b) fall, ruin, destruction, wickedness: Psalm 5:9; Psalm 38:12.

The meaning here is, that he made use of his tongue to ruin others. Compare Psalm 50:19. The particular thing referred to here is the fact that Doeg sought the ruin of others by giving "information" in regard to them. He "informed" Saul of what Ahimelech had done; he informed him where David had been, thus giving him, also, information in what way he might be found and apprehended. All this was "designed" to bring ruin upon David and his followers. It "actually" brought ruin on Ahimelech and those associated with him, 1 Samuel 22:17-19.

Like a sharp razor - See the notes at Isaiah 7:20. His slanders were like a sharp knife with which one stabs another. So we stay of a slanderer that he "stabs" another in the dark.

Working deceitfully - literally, making deceit. That is, it was by deceit that he accomplished his purpose. There was no open and fair dealing in what he did.

Thou lovest evil more than good - Thou dost prefer to do injury to others, rather than to do them good. In the case referred to, instead of aiding the innocent, the persecuted, and the wronged, he had attempted to reveal the place where he might be found, and where an enraged enemy might have an opportunity of wreaking his vengeance upon him.

And lying rather than to speak righteousness - He preferred a lie to the truth; and, when he supposed that his own interest would be subserved by it, he preferred a falsehood that would promote that interest, rather than a simple statement of the truth. The "lying" in this case was that which was "implied" in his being desirous of giving up David, or betraying him to Saul - as if David was a bad man, and as if the suspicions of Saul were wellfounded. He preferred to give his countenance to a falsehood in regard to him, rather than to state the exact truth in reference to his character. His conduct in this was strongly in contrast with that of Ahimelech, who, when arraigned before Saul, declared his belief that David was innocent; his firm conviction that David was true and loyal. "For" that fidelity he lost his life, 1 Samuel 22:14. Doeg was willing to lend countenance to the suspicions of Saul, and practically to represent David as a traitor to the king. The word "Selah" here is doubtless a mere musical pause. See the notes at Psalm 3:2. It determines nothing in regard to the sense of the passage.

Thou lovest all devouring words - All words that tend to devour or "swallow up" reputation and happiness. Luther, "Thou speakest gladly all things (anything) that will serve to destruction." Anything, everything, that will serve to ruin people. The word rendered "devouring" - בלע bela‛ - occurs only here and in Jeremiah 51:44, though the verb from which it is derived occurs frequently: Isaiah 28:4; Exodus 7:12; Jonah 2:1 Jonah 1:17; Genesis 41:7, Genesis 41:24, et al. The verb means to swallow; and then, to consume or destroy.

O thou deceitful tongue - Margin, "and the deceitful tongue." The sense is best expressed in the text. It is an address to the tongue as loving deceit or fraud.

God shall likewise destroy thee for ever - Margin, "beat thee down." The Hebrew word means to "tear, to break down, to destroy:" Leviticus 14:45; Judges 6:30. The reference here is not to the "tongue" alluded to in the previous verses, but to Doeg himself. The language in the verse is intensive and emphatic. The main idea is presented in a variety of forms, all designed to denote utter and absolute destruction - a complete and entire sweeping away, so that nothing should be left. The word "here" used would suggest the idea of "pulling down" - as a house, a fence, a wall; that is, the idea of completely "demolishing" it; and the meaning is, that destruction would come upon the informer and slanderer "like" the destruction which comes upon a house, or wall, or fence, when it is entirely pulled down.

He shall take thee away - An expression indicating in another form that he would be certainly destroyed. The verb used here - חתה châthâh - is elsewhere used only in the sense of taking up and carrying fire or coals: Isaiah 30:14; Proverbs 6:27; Proverbs 25:22. The idea here "may" be that he would be seized and carried away with haste, as when one takes up fire or coals, he does it as rapidly as possible, lest he should be burned.

And shall pluck thee out of thy dwelling-place - literally, "out of the tent." The reference is to his abode. The allusion here in the verb that is used - נסח nâsach - is to the act of pulling up plants; and the idea is, that he would be plucked up as a plant is torn from its roots.

And root thee out of the land of the living - As a tree is torn up from the roots and thus destroyed. He would be no more among the living. Compare Psalm 27:13. All these phrases are intended to denote that such a man would be utterly destroyed.

The righteous also shaIl see - See the notes at Psalm 37:34.

And fear - The effect of such a judgment will be to produce reverence in the minds of good people - a solemn sense of the justice of God; to make them tremble at such fearful judgments; and to fear lest they should violate the law, and bring judgment on themselves.

And shall laugh at him - Compare the notes at Psalm 2:4. See also Psalm 58:10; Psalm 64:9-10; Proverbs 1:26. 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. 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, and it is better that they should suffer than that the righteous should sutter through them. All 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 toward the sufferers themselves.

Lo, this is the man that made not God his strength - That is, the righteous Psalm 52:6 would say this. They would designate him as a man who had not made God his refuge, but who had trusted in his own resources. The result would be that he would he abandoned by God, and that those things on which he had relied would fail him in the day of calamity. He would be pointed out as an instance of what must occur when a man does not act with a wise reference to the will of God, but, confiding in his own strength and resources, pursues his own plans of iniquity.

But trusted in the abundance of his riches - See the notes at Psalm 49:6. From this it would seem that Doeg was a rich man, and that, as a general thing, in his life, and in his plans of evil, he felt confident in his wealth. 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 his riches. In the particular matter referred to in the psalm the meaning is, that he would perform the iniquitous work of giving "information" with the proud and haughty feeling springing from wealth and from self-importance - the feeling that he was a man of consequence, and that whatever such a man might do would be entitled to special attention.

And strengthened himself in his wickedness - Margin, "substance." This is the same word which in Psalm 52:1 is rendered "mischief." The idea is, that he had a malicious pleasure in doing wrong, or in injuring others, and that by every art, and against all the convictions and remonstrances of his own conscience, he endeavored to confirm himself "in" this unholy purpose and employment.