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英文原文
David, no doubt, was in very great grief when he said to Abiathar (1Sa 22:22), "I have occasioned the death of all the persons of thy father's house," who were put to death upon Doeg's malicious information; to give some vent to that grief, and to gain some relief to his mind under it, he penned this psalm, wherein, as a prophet, and therefore with as good an authority as if he had been now a prince upon the throne, I. He arraigns Doeg for what he had done, Ps 52:1. II. He accuses him, convicts him, and aggravates his crimes, Ps 52:2-4. III. He passes sentence upon him, Ps 52:5. IV. He foretels the triumphs of the righteous in the execution of the sentence, Ps 52:6,7. V. He comforts himself in the mercy of God and the assurance he had that he should yet praise him, Ps 52:8,9. In singing this psalm we should conceive a detestation of the sin of lying, foresee the ruin of those that persist in it, and please ourselves with the assurance of the preservation of God's church and people, in spite of all the malicious designs of the children of Satan, that father of lies.
1-5
The Wickedness of Doeg
多益的恶
交与伶长。训诲诗。大卫的诗，是在以东人多益来告诉扫罗说「大卫到了亚希米勒家」之时所作。
¹ 勇士啊，你为何以作恶自夸？神的慈爱是常存的。
² 你的舌头图谋毁灭，如同锋利的剃刀，行诡诈。
³ 你爱恶不爱善，又爱说谎不爱说公义。细拉。
⁴ 诡诈的舌头啊，你爱吞咽的话。
⁵ 神也要照样毁坏你，直到永远；他要把你拿去，把你从帐棚中抽出，从活人之地将你连根拔起。细拉。
标题简述了本诗所涉的故事。大卫如今终于看到必须离开宫廷，自谋安全，免遭扫罗毒手——扫罗已一而再地企图谋害他。他既未带兵器，又无粮饷，便以巧计使祭司亚希米勒两样都供给他。以东人多益恰在那里，他便去告发亚希米勒，指他为与叛党结伙之人；扫罗据此控告发出一道极血腥的命令，要杀尽众祭司；而告发人多益自己成了执行者（撒上 22:9 等）。在这些经文中，
一、大卫与这骄傲的勇士公平论理，诗 52:1。多益大概在体力方面是勇士；但若如此，他赢得的轻松胜利——胜过主的 unarmed（手无寸铁的）众祭司——并不能为他的体力增光；佩剑之人威吓穿以弗得之人，并非荣耀。然而按其职位他也是勇士，因他被派管理扫罗的仆人，是宫中的总管。这就是那以自己行恶的能力、并以自己所行之恶自夸的人。请注意，作恶是恶事，但既行之后却以之作夸耀、为荣，就更糟——不但不以为耻，反以为合理；不但以为合理，更以为可夸，并以之自矜。那以罪为夸的人是以羞辱为夸，便使罪更显可耻；勇士往往是祸害之人，以其心中所愿的为夸（诗 10:3）。下文这话如何接入，难以确定：神的慈爱是常存的。 有人将这话视作恶人的回答。神的忍耐宽容（他良善的大证据）被罪人滥用，使他们在恶道上硬着心；因他们恶行的刑罚不速速执行，不，因神不断赐他们好处，所以他们就夸口作恶；仿佛他们在恶中亨通便证明恶中无害。但这句话更当作反驳他的论据，显明 1. 他罪的恶极：「神不断行善，那些在其中像他的人，就有理由以自己如此而夸；但你不断行恶，便完全不像他、与他相违，却仍以此自夸。」2. 这事的愚昧：「你以为凭你所夸的恶（设计如此精巧，进行如此顺利）就能剿灭、毁坏神的百姓；但你必发现自己错了：神的慈爱是常存的，为要保护他们，他们便不必怕人能作什么。 仇敌徒然以恶为夸，而我们却有神的怜悯可夸。」
二、他在天上法庭对他提起严厉的控告，正如他在扫罗的法庭上对亚希米勒所提的那样，诗 52:2-4。他控告他舌头的恶（那不止息的恶物，满了致命的毒）和他心中的恶——舌头就是其明证。他控他四样事：1. 恶毒。他的舌头图谋毁灭，不只如针刺，更如锋利的剃刀切割。讥诮戏弄的话不能使他满足；他喜爱吞咽的话，能毁掉他所恨的主的众祭司的话。2. 虚假。他用以行这恶的乃是诡诈的舌头（诗 52:4）；他喜爱说谎（诗 52:3）；这锋利的剃刀行诡诈（诗 52:2），即在他尚未得到这一机会显明对祭司的恶念之前，他对他们表现得十分周到；他虽是以东人，仍上祭坛、献祭物、向祭司致敬，如同以色列人那样得体；他在此事上勉强自己（因他被留在耶和华面前），却借此赢得机会，对他们造成更大的伤害。或这话也指他告发亚希米勒的呈报本身；因为所告之事在实质上属实，却被误报，被加以虚谎的色彩，所以他可被恰当地称为喜爱说谎、舌头诡诈。他说了真相，却并未如证人所当行的那样说出全部真相；他若说出大卫使亚希米勒相信他奉扫罗差遣而行，他所施的恩惠便显明不仅不叛扫罗，反而尊敬扫罗。我们若颠倒是非，使之与原来不同，便不能以「我们所说的有些是实话」为借口脱去说谎的罪咎。3. 犯罪的狡猾：「你的舌头图谋毁灭」，即说出你心中所图谋的毁灭。恶事中越是多阴谋设计，就越多有魔鬼的成分。4. 对罪的偏爱：「你爱恶不爱善」，即你爱恶，全不爱善；你以说谎为乐，毫不以行正为良心；你宁可说谎言讨好扫罗，也不肯说诚实话讨神喜悦。」那些不乐于（如我们都当那样）有机会在身体、财产或好名声上为人行善，反倒一有正当机会便喜于害人，并欣然抓住这种机会的——那就是爱恶不爱善。说吞咽的话固然是恶，但更恶的是爱说这种话——或在别人身上，或在自己身上。
三、他宣判他的结局，并因他的恶宣告神对他审判的刑罚（诗 52:5）：「你既毁坏了主的祭司、将他们剪除，神也要照样毁坏你，直到永远。」主动作灭亡之子的人，必作被动灭亡之子，如犹大和那不法之人。毁坏人的必被毁坏；尤其是那些恨恶、逼迫、毁坏主的祭司——他的牧者和百姓，就是那归我们神为祭司、作君尊祭司的人——必遭迅速而永远的毁灭而被除灭。多益在此被定罪，1. 被逐出教会：他要把你从帐棚中抽出——不是你的居所，而是神的（如此解最为可能）；「你必被剪除，离开神的恩、他的面，并一切与他的相交，也得不到神谕或祭物之益。」那对神的仆人如此行恶的，理当被剥夺神家中一切特权；他有时到神的会幕，在他的院内侍立，却是被迫留下；他厌倦事奉，寻机毁谤神的家；所以他理当被除灭、被抽出那里；若有人如此待我们，我们也必不容他到我家来。请注意，我们若妄用圣礼，便失去其益处。2. 被逐出世界；「他从活人之地将你连根拔起」——你以为自己在其中深深扎根。善人死时，是从地上活人之地——义行之苗圃——被移植到天上——主之园——在那里永远扎根；但恶人死时，是从活人之地被连根拔起，永远灭亡，作神圣怒之火的燃料。这便是那与神相争之人的分。
英文原文
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 with arms 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, 1Sa 22:9, etc. In these verses,
I. David argues the case fairly with this proud and mighty man, Ps 52:1. 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; mighty men are often mischievous men, and boast of their heart's desire, Ps 10:3. 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, Ps 52:2-4. 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 (Ps 52:4); he loved lying (Ps 52:3), and this sharp razor did work deceitfully (Ps 52:2), 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 (Ps 52:5): "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.
6-9
The Ruin of Doeg Predicted
多益败亡的预言
⁶ 义人看见而惧怕，并要笑他。
⁷ 说：看哪，这就是那不以神为他力量的人，只倚仗丰盛的财物，在邪恶上坚立自己。
⁸ 至于我，就像神殿中的青橄榄树；我永永远远倚靠神的慈爱。
⁹ 我要永远称谢你；因为你行了这事。我也要在你圣民面前仰望你的名；这名本为美好。
大卫此刻身处大难之中；多益所加害于他的，不过是他忧愁的开端；然而此处我们看见他在患难中夸胜——这比在患难中喜乐更胜一筹。蒙福的保罗在诸般患难之中，也是在诸般夸胜之中（林后 2:14）。大卫在此夸胜：
一、夸多益的倾覆。然而为免这事看起来像出于私人的报复，他不是说这事出于自己，而是借用其他义人的口。他们必看见神对多益的审判，并加以谈论：1. 归荣耀与神：他们看见而惧怕（诗 52:6）；就是说，他们敬畏神的公义，在他面前战惧——把他看作全能的神，最骄傲的罪人在他面前站立不住；所以我们人人都当在他面前自卑。请注意：神对恶人的审判，当使义人心生敬畏，使他们惧怕得罪神、招致他的不悦（诗 119:120；启 15:3-4）。2. 使多益蒙羞：他们要笑他——不是出于戏谑，而是出于理智认真的笑，正如那坐在天上的必发笑一样（诗 2:4）。他必显得可笑，配被嗤笑。这里告诉我们，他们当如何因神公义的审判夸胜（诗 52:7）：看哪，这就是那不以神为他力量的人。一个富贵有权势之人的倾覆，难免普遍引人注目，人人都易对其作出评断；如今义人当对多益的倾覆所作的评断是：他既以错谬之法建立自己在财富权势之中，所出的结局再好不过如此。一座新搭的建筑若倒塌，人人都立刻追问：建造之时何处出错？如今败坏多益之兴旺的，是：（1）他没有把房子建造在磐石上：他不以神为他的力量——他不认为他兴旺的延续在于神的恩惠，所以也不设法保守那恩惠，不保守自己在神的爱中，对他当尽的本分全无谨守之心，也毫不寻求他。那些以为没有神、没有宗教仍可维持自己权势财富的人，是可悲地自欺。（2）他把房子建造在沙土上。他以为他的财富可以自保：他倚仗丰盛的财物——他想象那些财物可作多年的费用；不但如此，他更以为他的恶行能助其稳固。他为保全并增益自己的尊荣权势，什么事都肯干。无论对错，他能取的就取，能留的就留，凡阻挡他的就要被他毁灭；他以为这样就能坚固自己。那些良心上无所不为的人，什么事都可做。但如今请看这事结局如何；如今房子既已倒塌，他自己也被埋在废墟之中，请看他用了什么未泡透的灰泥建造他的房子。
二、夸自己的稳固（诗 52:8-9）。「这强壮的人被连根拔起；但至于我，我就像一棵青橄榄树——被栽种、扎根、坚定、繁茂；他被赶出神的居所，我却得以在其中坚立——我之所以留在那里，并非像多益那样被什么所拘，而是因在其中所得着丰盛的满足。」请注意：那些凭信心与爱心居住在神殿中的人，在那里必像青橄榄树；恶人被说成如青翠的橄榄树（番 3:12〔参诗 37:35〕）那样兴旺——它虽然叶子繁多，却不结有用的果子；义人却像一棵青橄榄树那样兴旺——又肥美又繁茂（诗 92:14），并以它的肥美尊荣神与人（士 9:9），从那好橄榄树得着它的根与肥美（罗 11:17）。那么我们当怎样行才能像青橄榄树呢？1. 我们必须过信靠神和他恩典、向他存圣洁确据的生活。「我看见人倚靠丰盛财物之结局，所以我永永远远倚靠神的慈爱——不倚靠世界，乃倚靠神；不倚靠自己的功劳，乃倚靠神的怜悯——这怜悯白白赐恩给不配的人，并且全然足以作我们的份和我们的福乐。」这怜悯存到永远；它恒久而不变，其恩赐也持续到永远。所以我们当永远信靠它，永不离开这根基。2. 我们必须过向神感恩、在他里面圣洁喜乐的生活（诗 52:9）：「我要永远称谢你，因为你行了这事——你已为你仆人之血向那流血的仇敌报仇，使他喝血；又向我成全了你的应许」——他确知这事在合宜之时必成，如同已经成了一样。多多赞美神，对我们信仰的美丽，并在各样恩典中的结果子，都大有贡献；而且我们确知，我们从不缺乏赞美之材。3. 我们必须过期待神、谦卑倚靠他的生活：「我也要仰望你的名——在你借以启示自己的一切途径中等候你，盼望你向我所施之恩的显明，并甘心忍耐等候所定的时候；因为这名在你圣民面前是美好的」，或作在你圣民的判断之中——大卫与他们由衷地一致同意。Communis sensus fidelium——众圣徒都是这样的心意：（1）神的名本为美善——神向百姓的启示是恩惠而极其仁慈的；除了他的名之外，没有别的名可以作我们的避难所与坚固台。（2）等候这名对我们是极好的——当我们的心受搅扰翻腾之时，没有什么比它更能使我们的心安静；当我们受试探要为自己谋解脱而走弯曲之路时，没有什么比它更能保守我们在本分的路上。当仰望并安静等候耶和华的救恩（哀 3:26）。众圣徒都经历过等候的益处——他们从未徒然寻求他，从未跟随他的引导而不以善终，也从未因信心的期望而蒙羞。所以凡在众圣徒眼中看为好的，让我们在其中坚忍并丰盛；在这件事上尤其如此：你当归向你的神；谨守仁爱、公平，常常等候你的神（何 12:6）。
英文原文
The Ruin of Doeg Predicted
⁶ The righteous also shall see, and fear, and shall laugh at him:
⁷ 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.
⁸ But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
⁹ I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.
David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, 2Co 2:14. David here triumphs,
I. In the fall of Doeg. Yet, lest this should look like personal revenge, he does not speak of it as his own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them, 1. To the glory of God: They shall see and fear (Ps 52:6); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Ps 119:120, Re 15:3,4. 2. To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as he that sits in heaven shall laugh at him, Ps 2:4. He shall appear ridiculous, and worthy to be laughed at. We are told how they shall triumph in God's just judgments on him (Ps 52:7): Lo, this is the man that made not God his strength. The fall and ruin of a wealthy mighty man cannot but be generally taken notice of, and every one is apt to make his remarks upon it; now this is the remark which the righteous should make upon Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power. If a newly-erected fabric tumbles down, every one immediately enquires where was the fault in the building of it. Now that which ruined Doeg's prosperity was, (1.) That he did not build it upon a rock: He made not God his strength, that is, he did not think that the continuance of his prosperity depended upon the favour of God, and therefore took no care to make sure that favour nor to keep himself in God's love, made no conscience of his duty to him nor sought him in the least. Those wretchedly deceive themselves that think to support themselves in their power and wealth without God and religion. (2.) That he did build it upon the sand. He thought his wealth would support itself: He trusted in the abundance of his riches, which, he imagined, were laid up for many years; nay, he thought his wickedness would help to support it. He was resolved to stick at nothing for the securing and advancing of his honour and power. Right or wrong, he would get what he could and keep what he had, and be the ruin of any one that stood in his way; and this, he thought, would strengthen him. Those may have any thing that will make conscience of nothing. But now see what it comes to; see what untempered mortar he built his house with, now that it has fallen and he is himself buried in the ruins of it.
II. In his own stability, Ps 52:8,9. "This mighty man is plucked up by the roots; but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, 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 (Ps 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 (Ps 92:14) and with its fatness honours God and man (Jdg 9:9), deriving its root and fatness from the good olive, Ro 11:17. Now what must we do that we may be as green olive-trees? 1. We must live a life of faith and holy confidence in God and his grace? "I see what comes of men's trusting in the abundance of their riches, and therefore I trust in the mercy of God for ever and ever—not in the world, but in God, not in my own merit, but in God's mercy, which dispenses its gifts freely, even to the unworthy, and has in it an all-sufficiency to be our portion and happiness." This mercy is for ever; it is constant and unchangeable, and its gifts will continue to all eternity. We must therefore for ever trust in it, and never come off from that foundation. 2. We must live a life of thankfulness and holy joy in God (Ps 52:9): "I will praise thee for ever, because thou hast done it, has avenged the blood of thy priests upon their bloody enemy, and given him blood to drink, and hast performed thy promise to me," which he was as sure would be done in due time as if it were done already. 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 that we never want matter for praise. 3. We must live a life of expectation and humble dependence upon God: "I will wait on thy name; I will attend upon thee in all those ways wherein thou hast made thyself known, hoping for the discoveries of thy favour to me and willing to tarry till the time appointed for them; for it is good before thy saints," or in the opinion and judgment of thy saints, with whom David heartily concurs. Communis sensus fidelium—All the saints are of this mind, (1.) That God's name is good in itself, that God's manifestations of himself to his people are gracious and very kind; there is no other name given than his that can be our refuge and strong tower. (2.) That it is very good for us to wait on that name, that there is nothing better to calm and quiet our spirits when they are ruffled and disturbed, and to keep us in the way of duty when we are tempted to use any indirect courses for our own relief, than to hope and quietly wait for the salvation of the Lord, La 3:26. All the saints have experienced the benefit of it, who never attended him in vain, never followed his guidance but it ended well, nor were ever made ashamed of their believing expectations from him. What is good before all the saints let us therefore abide and abound in, and in this particularly: Turn thou to thy God; keep mercy and judgment, and wait on thy God continually, Ho 12:6.
大卫对亚比亚他说(撒上22:22)「你父全家的人的死,都是因我的缘故」——那些人是因多益的恶意告密而被杀——那时他必极其忧伤;他作本篇以稍泄那忧伤,并在其下使心得些宽解。在其中,他作为先知,故其权威如同此时已是登位的君王:一、他捉拿多益 的事而审问(诗52:1);二、他控告他,定罪他,并加重其罪(诗52:2-4);三、他宣判(诗52:5);四、他预言义人见判决执行而夸胜(诗52:6,7);五、他借神的怜悯与自己必仍要赞美他的确据自慰(诗52:8,9)。我们唱这首诗时,当构思对谎言之罪的憎恶,预见那些坚持此罪之人的灭亡,并以神教会与百姓必蒙保全的确据自乐——尽管撒但之子的恶意计谋层出不穷,撒但乃说谎之父。