Psalm 52
Psalm 52
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 (Psa_52:1). II. He accuses him, convicts him, and aggravates his crimes (Psa_52:2-4). III. He passes sentence upon him (Psa_52:5). IV. He foretels the triumphs of the righteous in the execution of the sentence (Psa_52:6, Psa_52:7). V. He comforts himself in the mercy of God and the assurance he had that he should yet praise him (Psa_52:8, Psa_52:9). 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. (Henry)
David had fled to Ahimelech the priest at Nob, 1Sa_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 1Sa_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 1Sa_21:10.
At this time, Doeg the Edomite, in order to secure the favor of Saul, 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, 1Sa_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.
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.
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:
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. (Barnes)
Psa 52:2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
The meaning here is, that he made use of his tongue to ruin others. Compare Psa_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, 1Sa_22:17-19. (Barnes)
Like a sharp razor, working deceitfully - Which instead of taking off the beard, cuts and wounds the flesh; or as the operator who, when pretending to trim the beard, cuts the throat. (Clarke)
Psa 52:3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.
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, 1Sa_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. (Barnes)
Psa 52:4 Thou lovest all devouring words, O thou deceitful tongue.
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 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. (Barnes)
Psa 52:5 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.
A very stern reward for such wickedness. David, the anointed of God, would not dare harm King Saul.
1Ch 16:22 Saying, Touch not mine anointed, and do my prophets no harm.
Though David was already anointed King, he waited for the Lord to give him the kingdom. He refused to take it from Saul because of the Lord’s previous anointment and appointment. Doeg did not care about the Lord’s arraignments.
So, not only was he willing to betray the Lord’s anointed to a man (even though King) who wrongly wanted to kill him, but he also had no problem slaying 85 priests of God. His villainy had no limits. He does not appear to have any conscience, but is totally self-serving.
Such a reprobate character is not worthy of life.
David is a type of Christ, and usually we say that Saul is a type of Satan. So who would Doeg represent? I don’t know because he seems just as bad if not worse than Saul, and perhaps he is representative of one of Satan’s organizations that is responsible for the death of the saints (the priests of God). There is only one organization that I know of that sought to “wear out the saints”—we see that in Daniel 7 and Revelation 13. This would have to picture the woman as well as the beast on which she rides. The Catholic Church as well as the Papacy—Babylon the Great.
There is no good in Doeg, and he represents those who would be deserving of second death. A death from which there will be no resurrection---ever!
Selah—means: give this some thought.
After reading Barnes’ comment on this verse:
God shall likewise destroy thee for ever - Margin, “beat thee down.” The Hebrew word means to “tear, to break down, to destroy:” Lev_14:45; Jdg_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.
It even more convicted me of the thought that Doeg representing Babylon. David describes 4 different phrases on how Doeg would be destroyed—leaving no room for doubt.
Psa 52:6 The righteous also shall see, and fear, and shall laugh at him:
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 Psa_2:4. See also Psa_58:10; Psa_64:9-10; Pro_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 suffer 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. (Barnes)
Psa 52:7 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.
Lo, this is the man that made not God his strength - That is, the righteous Psa_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 - 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 Psa_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. (Barnes)
Psa 52:8 But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
But I am like a green olive-tree in the house of God - I am safe and happy, notwithstanding the effort made by my enemy, the informer, to secure my destruction. I have been kept unharmed, like a green and flourishing tree - a tree protected in the very courts of the sanctuary - safe under the care and the eye of God. A green tree is the emblem of prosperity. The “house of God” here referred to is the tabernacle, considered as the place where God was supposed to reside. The particular allusion here is to the “courts” of the tabernacle. An olive tree would not be cultivated in the tabernacle, but it might in the “courts” or “area” which surrounded it. The name “house of God” would be given to the whole area, as it was afterward to the entire area in which the temple was. A tree thus 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.
I trust in the mercy of God forever and ever -
(a) I “have” always done it. It has been my constant practice in trouble or danger.
(b) I “will” always do it.
As the result of all my experience, I will still do it; and thus trusting in God, I shall have the consciousness of safety. (Barnes)
Psa 52:9 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.
I will praise thee forever, beause thou hast done it - Because thou art the source of my safety. The fact that I have been delivered from the designs of Saul, and saved from the efforts of Doeg to betray me, is to be traced wholly to thee. It has been ordered by thy providence that the purposes alike of Doeg and of Saul have been defeated, and I am still safe.
And I will wait on thy name - The language used here means that he would trust in God, or confide in him. All his expectation and hope would be in him. 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 an 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. Compare Psa_25:3, Psa_25:5,Psa_25:21; Psa_27:14; Psa_37:7, Psa_37:9,Psa_37:34; Psa_69:3; Isa_8:17; Isa_40:31.
For it is good before thy saints - God is good; and I will confess it before his “saints.” His mercy has been so marked, that a public acknowledgment of it is proper; and before his assembled people I will declare what he has done for me. So signal an act of mercy, an interposition so suited to illustrate the character of God, demands more than a private acknowledgment, and I will render him public praise. The same idea occurs in Psa_22:25; Psa_35:18; Psa_111:1; Isa_38:20. The general thought is, that for great and special mercies it is proper to render special praise to God before his assembled people. It is not that we are to obtrude our private affairs upon the public eye or the public ear; it is not that mercies shown to us have any particular claim to the attention of our fellow-men, but it is that such interpositions illustrate the character of God, and that they may constitute an argument before the world in favor of his benevolent and merciful character. Among the “saints” there is a common bond of union - a common interest in all that pertains to each other; and when special mercy is shown to anyone of the great brotherhood, it is proper that all should join in the thanksgiving, and render praise to God.
The importance of the subject considered in this psalm - the fact that it is not often referred to in books on moral science, or even in sermons, - and the fact that it involves many points of practical difficulty in the conversation between man and man in the various relations of life - may justify at the close of an exposition of this psalm a consideration of the general question about the morality of giving “information,” or, in general, the character of the “informer.”
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 (Psa_52:1). II. He accuses him, convicts him, and aggravates his crimes (Psa_52:2-4). III. He passes sentence upon him (Psa_52:5). IV. He foretels the triumphs of the righteous in the execution of the sentence (Psa_52:6, Psa_52:7). V. He comforts himself in the mercy of God and the assurance he had that he should yet praise him (Psa_52:8, Psa_52:9). 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. (Henry)
David had fled to Ahimelech the priest at Nob, 1Sa_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 1Sa_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 1Sa_21:10.
At this time, Doeg the Edomite, in order to secure the favor of Saul, 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, 1Sa_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.
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.
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:
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. (Barnes)
Psa 52:2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
The meaning here is, that he made use of his tongue to ruin others. Compare Psa_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, 1Sa_22:17-19. (Barnes)
Like a sharp razor, working deceitfully - Which instead of taking off the beard, cuts and wounds the flesh; or as the operator who, when pretending to trim the beard, cuts the throat. (Clarke)
Psa 52:3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.
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, 1Sa_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. (Barnes)
Psa 52:4 Thou lovest all devouring words, O thou deceitful tongue.
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 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. (Barnes)
Psa 52:5 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.
A very stern reward for such wickedness. David, the anointed of God, would not dare harm King Saul.
1Ch 16:22 Saying, Touch not mine anointed, and do my prophets no harm.
Though David was already anointed King, he waited for the Lord to give him the kingdom. He refused to take it from Saul because of the Lord’s previous anointment and appointment. Doeg did not care about the Lord’s arraignments.
So, not only was he willing to betray the Lord’s anointed to a man (even though King) who wrongly wanted to kill him, but he also had no problem slaying 85 priests of God. His villainy had no limits. He does not appear to have any conscience, but is totally self-serving.
Such a reprobate character is not worthy of life.
David is a type of Christ, and usually we say that Saul is a type of Satan. So who would Doeg represent? I don’t know because he seems just as bad if not worse than Saul, and perhaps he is representative of one of Satan’s organizations that is responsible for the death of the saints (the priests of God). There is only one organization that I know of that sought to “wear out the saints”—we see that in Daniel 7 and Revelation 13. This would have to picture the woman as well as the beast on which she rides. The Catholic Church as well as the Papacy—Babylon the Great.
There is no good in Doeg, and he represents those who would be deserving of second death. A death from which there will be no resurrection---ever!
Selah—means: give this some thought.
After reading Barnes’ comment on this verse:
God shall likewise destroy thee for ever - Margin, “beat thee down.” The Hebrew word means to “tear, to break down, to destroy:” Lev_14:45; Jdg_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.
It even more convicted me of the thought that Doeg representing Babylon. David describes 4 different phrases on how Doeg would be destroyed—leaving no room for doubt.
Psa 52:6 The righteous also shall see, and fear, and shall laugh at him:
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 Psa_2:4. See also Psa_58:10; Psa_64:9-10; Pro_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 suffer 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. (Barnes)
Psa 52:7 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.
Lo, this is the man that made not God his strength - That is, the righteous Psa_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 - 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 Psa_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. (Barnes)
Psa 52:8 But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
But I am like a green olive-tree in the house of God - I am safe and happy, notwithstanding the effort made by my enemy, the informer, to secure my destruction. I have been kept unharmed, like a green and flourishing tree - a tree protected in the very courts of the sanctuary - safe under the care and the eye of God. A green tree is the emblem of prosperity. The “house of God” here referred to is the tabernacle, considered as the place where God was supposed to reside. The particular allusion here is to the “courts” of the tabernacle. An olive tree would not be cultivated in the tabernacle, but it might in the “courts” or “area” which surrounded it. The name “house of God” would be given to the whole area, as it was afterward to the entire area in which the temple was. A tree thus 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.
I trust in the mercy of God forever and ever -
(a) I “have” always done it. It has been my constant practice in trouble or danger.
(b) I “will” always do it.
As the result of all my experience, I will still do it; and thus trusting in God, I shall have the consciousness of safety. (Barnes)
Psa 52:9 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.
I will praise thee forever, beause thou hast done it - Because thou art the source of my safety. The fact that I have been delivered from the designs of Saul, and saved from the efforts of Doeg to betray me, is to be traced wholly to thee. It has been ordered by thy providence that the purposes alike of Doeg and of Saul have been defeated, and I am still safe.
And I will wait on thy name - The language used here means that he would trust in God, or confide in him. All his expectation and hope would be in him. 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 an 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. Compare Psa_25:3, Psa_25:5,Psa_25:21; Psa_27:14; Psa_37:7, Psa_37:9,Psa_37:34; Psa_69:3; Isa_8:17; Isa_40:31.
For it is good before thy saints - God is good; and I will confess it before his “saints.” His mercy has been so marked, that a public acknowledgment of it is proper; and before his assembled people I will declare what he has done for me. So signal an act of mercy, an interposition so suited to illustrate the character of God, demands more than a private acknowledgment, and I will render him public praise. The same idea occurs in Psa_22:25; Psa_35:18; Psa_111:1; Isa_38:20. The general thought is, that for great and special mercies it is proper to render special praise to God before his assembled people. It is not that we are to obtrude our private affairs upon the public eye or the public ear; it is not that mercies shown to us have any particular claim to the attention of our fellow-men, but it is that such interpositions illustrate the character of God, and that they may constitute an argument before the world in favor of his benevolent and merciful character. Among the “saints” there is a common bond of union - a common interest in all that pertains to each other; and when special mercy is shown to anyone of the great brotherhood, it is proper that all should join in the thanksgiving, and render praise to God.
The importance of the subject considered in this psalm - the fact that it is not often referred to in books on moral science, or even in sermons, - and the fact that it involves many points of practical difficulty in the conversation between man and man in the various relations of life - may justify at the close of an exposition of this psalm a consideration of the general question about the morality of giving “information,” or, in general, the character of the “informer.”
