Teks -- Psalms 52:1-9 (NET)

Psalm 52

52:1 For the music director; a well-written song by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” Why do you boast about your evil plans, O powerful man? God’s loyal love protects me all day long! 52:2 Your tongue carries out your destructive plans; it is as effective as a sharp razor, O deceiver. 52:3 You love evil more than good, lies more than speaking the truth. (Selah) 52:4 You love to use all the words that destroy, and the tongue that deceives. 52:5 Yet God will make you a permanent heap of ruins. He will scoop you up and remove you from your home; he will uproot you from the land of the living. (Selah) 52:6 When the godly see this, they will be filled with awe, and will mock the evildoer, saying: 52:7 “Look, here is the man who would not make God his protector! He trusted in his great wealth and was confident about his plans to destroy others.” 52:8 But I am like a flourishing olive tree in the house of God; I continually trust in God’s loyal love. 52:9 I will continually thank you when you execute judgment; I will rely on you, for your loyal followers know you are good.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 52:1 - Continually

God is continually doing good: thou art continually doing mischief.

Wesley: Psa 52:1 - O mighty

He speaks ironically. O valiant captain! To kill a few weak and unarmed persons.

Wesley: Psa 52:2 - Deviseth

Expresses what thy wicked mind had devised.

Wesley: Psa 52:2 - Deceitfully

Doeg pretended only to vindicate himself from disloyalty, 1Sa 22:8, but he really intended to expose the priests, to the king's fury.

Wesley: Psa 52:5 - Pluck thee

Violently and suddenly as the Hebrew word signifies, from thy house and lands, and all the wages of thy righteousness.

Wesley: Psa 52:5 - Root

Though thou seemest to have taken deep root, yet God shall pluck thee up by the very roots, and destroy thee both root and branch.

Wesley: Psa 52:6 - Fear

Reverence God's just judgment.

Wesley: Psa 52:8 - The house

In God's church, or among his people.

Wesley: Psa 52:9 - Thou hast

Destroyed mine and thine implacable enemies, and established me in the throne, of which I am no less assured, than if it were already done. I will continue in thy way, placing my whole confidence in thy power and goodness, and faithfulness.

Wesley: Psa 52:9 - Before

In the presence of thy saints.

JFB: Psa 52:1

Compare 1Sa 21:1-10; 1Sa 22:1-10, for the history of the title. Psa 52:1 gives the theme; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious. (Psa 52:1-9)

JFB: Psa 52:1 - mighty man

Literally, "hero." Doeg may be thus addressed, ironically, in respect of his might in slander.

JFB: Psa 52:2 - tongue

For self.

JFB: Psa 52:2 - mischiefs

Evil to others (Psa 5:9; Psa 38:12).

JFB: Psa 52:2 - working deceitfully

(Psa 10:7), as a keen, smoothly moving razor, cutting quietly, but deeply.

JFB: Psa 52:4 - all-devouring

Literally, "swallowing," which utterly destroy (compare Psa 21:9; Psa 35:25).

JFB: Psa 52:5 - likewise

Or, "so," "also," as you have done to others God will do to you (Psa 18:27). The following terms describe the most entire ruin.

JFB: Psa 52:6 - shall . . . fear

Regard with religious awe.

JFB: Psa 52:6 - laugh at him

For his folly;

JFB: Psa 52:7

For trusting in riches and being strong in "wickedness."

JFB: Psa 52:7 - wickedness

Literally, "mischief" (Psa 52:2), instead of trusting in God.

JFB: Psa 52:7 - the man

Literally, "the mighty man," or "hero" (Psa 52:1).

JFB: Psa 52:8

The figure used is common (Psa 1:3; Jer 11:16).

JFB: Psa 52:8 - green

Fresh.

JFB: Psa 52:8 - house, &c.

In communion with God (compare Psa 27:4-5).

JFB: Psa 52:8 - for ever and ever

Qualifies "mercy."

JFB: Psa 52:9 - hast done

That is, what the context supplies, "preserved me" (compare Psa 22:31).

JFB: Psa 52:9 - wait . . . name

Hope in Thy perfections, manifested for my good (Psa 5:11; Psa 20:1).

JFB: Psa 52:9 - for it is good

That is, Thy name, and the whole method or result of its manifestation (Psa 54:6; Psa 69:16).

Clarke: Psa 52:1 - Why boastest thou thyself

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

Clarke: Psa 52:1 - O mighty man?

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.

Clarke: Psa 52:2 - Deviseth mischiefs

Deviseth mischiefs - Lies and slanders proceeding from the tongue argue the desperate wickedness of the heart

Clarke: Psa 52:2 - Like a sharp razor, working deceitfully

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

Thou lovest evil - This was a finished character. Let us note the particulars

1.    He boasted in the power to do evil

2.    His tongue devised, studied, planned, and spoke mischiefs

3.    He was a deceitful worker

4.    He loved evil and not good

5.    He loved lying; his delight was in falsity

6.    Every word that tended to the destruction of others he loved

7.    His tongue was deceitful; he pretended friendship while his heart was full of enmity, Psa 52:1-4. Now behold the punishment: -

Clarke: Psa 52:5 - God shall likewise destroy thee

God shall likewise destroy thee -

1.    God shall set himself to destroy thee; יתצך yittotscha , "he will pull down thy building;"he shall unroof it, dilapidate, and dig up thy foundation

2.    He shall bruise or break thee to pieces for ever; thou shalt have neither strength, consistence, nor support

3.    He will mow thee down, and sweep thee away like dust or chaff, or light hay in a whirlwind, so that thou shalt be scattered to all the winds of heaven. Thou shalt have no residence, no tabernacle: that shall be entirely destroyed. Thou shalt be rooted out for ever from the land of the living. The bad fruit which it has borne shall bring God’ s curse upon the tree; it shall not merely wither, or die, but it shall be plucked up from the roots, intimating that such a sinner shall die a violent death. Selah. So it shall be, and so it ought to be.

Clarke: Psa 52:6 - The righteous also shall see, and fear

The righteous also shall see, and fear - The thing shall be done in the sight of the saints; they shall see God’ s judgments on the workers of iniquity; and they shall fear a God so holy and just, and feel the necessity of being doubly on their guard lest they fall into the same condemnation. But instead of וייראו veyirau , "and they shall fear,"three of Kennicott’ s and De Rossi’ s MSS., with the Syriac, have וישמחו veyismachu , "and shall rejoice;"and, from the following words, "and shall laugh at him,"this appears to be the true reading, for laughing may be either the consequence or accompaniment of rejoicing.

Clarke: Psa 52:7 - Made not God his strength

Made not God his strength - Did not make God his portion

Clarke: Psa 52:7 - In the abundance of his riches

In the abundance of his riches - Literally, in the multiplication of his riches. He had got much, he hoped to get more, and expected that his happiness would multiply as his riches multiplied. And this is the case with most rich men

Clarke: Psa 52:7 - Strengthened himself in his wickedness

Strengthened himself in his wickedness - Loved money instead of God; and thus his depravity, being increased, was strengthened

Crescit amor nummi, quantum ipsa pecunia crescit

"In proportion to the increase of wealth, so is the love of it.

Where is the religious man, in whose hands money has multiplied, who has not lost the spirit of piety in the same ratio? To prevent this, and the perdition to which it leads, there is no way but opening both hands to the poor.

Clarke: Psa 52:8 - But I am like a green olive-tree in the house of God

But I am like a green olive-tree in the house of God - I shall be in the house of God, full of spiritual vigor, bringing forth evergreen leaves and annual fruit, as the olive does when planted in a proper soil and good situation. It does not mean that there were olive-trees planted in God’ s house; but he was in God’ s house, as the olive was in its proper place and soil

Clarke: Psa 52:8 - I trust in the mercy of God

I trust in the mercy of God - The wicked man trusts in his riches: I trust in my God. He, like a bad tree, bringing forth poisonous fruit, shall be cursed, and pulled up from the roots; I, like a healthy olive in a good soil, shall, under the influence of God’ s mercy, bring forth fruit to his glory. As the olive is ever green, so shall I flourish in the mercy of God for ever and ever.

Clarke: Psa 52:9 - I will praise thee for ever

I will praise thee for ever - Because I know that all my good comes from thee; therefore, will I ever praise thee for that good

Clarke: Psa 52:9 - I will wait on thy name

I will wait on thy name - I will expect all my blessings from the all-sufficient Jehovah, who is eternal and unchangeable

Clarke: Psa 52:9 - It is good before thy saints

It is good before thy saints - It is right that I should expect a continuation of thy blessings by uniting with thy saints in using thy ordinances. Thus I shall wait

Calvin: Psa 52:1 - Why boastest thou of thy wickedness?

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.

Calvin: Psa 52:2 - Thy tongue reckons up mischiefs

2.Thy tongue reckons up mischiefs David is not to be considered as here venting a flood of reproaches against his adversary, as many who have been unjustly injured are in the habit of doing, merely to gratify a feeling of revenge. He brings these charges against him in the sight of God, with a view to encourage himself in the hopefulness of his own cause: for it is plain that the farther our enemies proceed in the practice of iniquity, they proportionally provoke the anger of the Lord, and are nearer to that destruction which must issue in our deliverance. His object, therefore, is not to blacken the character of Doeg in the estimation of the world, but rather to set before his own eyes the divine punishment which the flagrant offenses he specifies were certain to draw down upon his head. Amongst these he singles out, as more especially worthy of reprobation, the hidden treachery with which he had been chargeable in accomplishing the destruction of the priesthood. Adverting to his secret and malicious information, he likens his tongue to a sharp razor, as elsewhere, Psa 120:4, the tongues of the wicked are compared to “sharp arrows.” It is added, working deceitfully, which words are considered by some as referring to the razor which cuts subtilely, and not with an open wound like a sword; but perhaps they may be construed with more propriety as applying to the tongue, ²⁷⁶ although there can be no doubt of the reason of the comparison.

Calvin: Psa 52:4 - NO PHRASE

The term בלע , balang, in verse fourth, which has been translated destruction, I prefer understanding in the sense of hiding or concealment. He seems to allude to the drawing back of the tongue when we swallow; and under this figure, to describe the deceitfulness of Doeg’s words, by which he devoured the unsuspecting and the innocent. ²⁷⁷ The great design of David, as I have already remarked in the preceding verses, is to encourage himself in the hope of deliverance by dwelling upon the extreme character of that wickedness which his enemy had displayed.

Calvin: Psa 52:5 - God shall likewise destroy thee for ever

5.God shall likewise destroy thee for ever From these words it is made still more evident that his object in dwelling upon the aggravated guilt of Doeg, was to prove the certainty of his approaching doom, and this rather for his own conviction and comfort, than with a view to alarming the conscience of the offender. Accordingly, he declares his persuasion that God would not allow his treachery to pass unpunished, though he might for a time connive at the perpetration of it. The ungodly are disposed, so long as their prosperity continues, to indulge in undisturbed security; and the saint of God, when he sees the power of which they are possessed, and witnesses their proud contempt of the divine judgments, is too apt to be overwhelmed with unbelieving apprehensions. But in order to establish his mind in the truth which he announces, it is observable that the Psalmist heaps one expression upon another, — God shall destroy thee, take thee away, pluck thee out, root thee out, — as if by this multiplicity of words he would convince himself more effectually, that God was able to overthrow this adversary with all his boasted might and authority. ²⁷⁸ In adding that God would root him out of his dwelling-place or tent, ²⁷⁹ and out of the land of the living, he insinuates that the wicked will be destroyed by God, however securely they may seem to repose ir the nest of some comfortable mansion, and in the vain hope of living upon earth for ever. Possibly he may allude, in mentioning a tent, to the profession of Doeg, as shepherds have their dwelling in tents.

Calvin: Psa 52:6 - The righteous also shall see, and fear

6.The righteous also shall see, and fear ²⁸⁰ He here adduces, as another reason why the ruin of Doeg might be expected, that an important end would be obtained by it, in so far as it would promote religion in the hearts of the Lord’s people, and afford them a refreshing display of the Divine justice. Should it take place, it would be witnessed by the ungodly as well as by the righteous; but there are two reasons why the Psalmist represents it as being seen especially by the latter. The wicked are incapable of profiting by the judgments of God, being blind to the plainest manifestations which he has made of himself in his works, and it was only the righteous therefore who could see it. Besides, the great end which God has in view, when he prostrates the pride of the ungodly, is the comfort of his own people, that he may show to them the care with which he watches over their safety. It is they, therefore, whom David represents as witnessing this spectacle of Divine justice. And when he says that they would fear, it is not meant that they would tremble, or experience any slavish apprehension, but that their reverential regard for God would be increased by this proof of his care of their interests. When left exposed to the injurious treatment of their enemies, they are apt to be distressed with doubts as to the concern which he takes in the government of the world. But such illustrations to the contrary have the effect of quickening their discouraged zeal, and promoting that fear which is by no means inconsistent with the joy spoken of in the close of the verse. They are led to reverence him the more when they see that he is the avenger of cruelty and injustice: on the other hand, when they perceive that he appears in defense of their cause, and joins common battle with them against their adversaries, they are naturally filled with the most triumphant joy. The beautiful play upon the words see and fear, in the Hebrew, cannot be transferred to our language; the form of the expression intimates that they would see, and see effectually.

Calvin: Psa 52:7 - Lo! this is the man that made not God his strength

7.Lo! this is the man that made not God his strength Some think that these words are given as what should afterwards be proverbially applied to Doeg; but they would not appear to have been intended in that restricted signification. They merely express the improvement which the people of God would make of the judgment. It would teach them, on the one hand, to be patient under the insolence of the ungodly, which is so speedily humbled; and, on the other, to beware of indulging a similarly infatuated spirit themselves. They would laugh at their destruction, yet not in the way of insulting over them, but rejoicing more and more in the confidence of the help of God, and denying themselves more cheerfully to the vain pleasures of this world. This is the lesson to be learned from such dispensations of providence: they should recall our wandering affections to God. The verse is introduced with an exclamation, Lo! this is the man, etc.; for David would have us to look upon this one instance as representing to our eyes, in a vivid manner, the end of all who despise the Lord; and it may be remarked, that it is no small point of practical wisdom thus to generalise individual providences. The two clauses, made not God his strength, and, trusted in the abundance of his riches, stand mutually connected; for none can be said sincerely to repose upon God but he who has been emptied of all confidence in his own resources. So long as men imagine that they have something of their own in which they can boast, they will never resort to God: just in proportion as we arrogate to ourselves do we derogate from him; and it is not only wealth, but any other earthly possession, which, by engrossing our confidence, may prevent us from inquiring after the Lord. The noun הוה , havah, which most interpreters have rendered wickedness, ²⁸¹ and some slaughter or destruction, seems, in this place, rather to mean substance. ²⁸² Such repetitions of the same sentiment in different words are common with the Psalmist; and, according to this translation, the verse will flow connectedly, reading, that the man who trusts in his riches, and strengthens himself in his substance, defrauds God of his just glory.

Calvin: Psa 52:8 - But I am like a green olive-tree

8.But I am like a green olive-tree ²⁸³ We have seen that David was enabled, by the exercise of faith, to look down upon the worldly grandeur of Doeg with a holy contempt; and now we find him rising superior to all that was presently afflictive in his own condition. Though, to appearance, he more resembled the withered trunk of a tree which rots upon the ground, he compares himself, in the confidence of coming prosperity, to a green olive. I need not say that the destruction of Doeg could only communicate comfort to his mind, in the way of convincing him that God was the avenging judge of human cruelty, and leading him to infer that, as he had punished his wrongs, so he would advance him to renewed measures of prosperity. From his language, it appears that he could conceive of no higher felicity in his condition than being admitted amongst the number of the worshippers of God, and engaging in the exercises of devotion. This was characteristic of his spirit. We have already had occasion to see that he felt his banishment from the sanctuary of God more keenly than separation from his consort, the loss of worldly substance, or the dangers and hardships of the wilderness. The idea of an allusion being here made, by way of contrast, to Doeg, who came to the tabernacle of the Lord merely as a spy, and under hypocritical pretexts, is strained and far-fetched. It is more natural to suppose that David distinguishes himself from all his enemies, without exception, intimating that, though he was presently removed from the tabernacle, he would soon be restored to it; and that they who boasted of possessing, or rather monopolising, the house of God, would be rooted out of it with disgrace. And here let us engrave the useful lesson upon our hearts, that we should consider it the great end of our existence to be found numbered amongst the worshippers of God; and that we should avail ourselves of the inestimable privilege of the stated assemblies of the Church, which are necessary helps to our infirmity, and means of mutual excitement and encouragement. By these, and our common Sacraments, the Lord, who is one God, and who designed that we should be one in him, is training us up together in the hope of eternal life, and in the united celebration of his holy name. Let us learn with David to prefer a place in the house of God to all the lying vanities of this world. He adds the reason why he should be like the green olive-tree — because he hoped in the goodness of God; for the causal particle appears to be understood. And in this he adverts to the contrast between him and his enemies. They might flourish for a time, spread their branches far and wide, and shoot themselves up to a gigantic stature, but would speedily wither away, because they had no root in the goodness of God; whereas he was certain to derive from this source ever renewed supplies of sap and vigor. As the term of his earthly trials might be protracted, and there was a danger that he might sink under their long continuance, unless his confidence should extend itself far into futurity, he declares expressly that he would not presume to prescribe times to God, and that his hopes were stretched into eternity. It followed that he surrendered himself entirely to God in all that regarded this life or his death. The passage puts us in possession of the grand distinction between the genuine children of God and those who are hypocrites. They are to be found together in the Church, as the wheat is mingled with the chaff on the same threshing-floor; but the one class abides for ever in the steadfastness of a well-founded hope, while the other is driven away in the vanity of its false confidences.

Calvin: Psa 52:9 - I will praise thee, etc

9.I will praise thee, etc. He concludes the psalm with thanksgiving, and shows that he is sincere in this, by the special acknowledgement which he makes of the fact that this had been the work of God. Such is the corruption of the human heart, that out of a hundred who profess gratitude to God with their lips, scarcely one man seriously reflects upon the benefits which he has received as coming from his hand. David declares, therefore, that it was entirely owing to the divine protection that he had escaped from the treachery of Doeg, and from all his subsequent dangers, and promises to retain a grateful sense of it throughout the whole of his life. There is no religious duty in which it does not become us to manifest a spirit of perseverance; but we need to be especially enjoined to it in the duty of thanksgiving, disposed as we are so speedily to forget our mercies, and occasionally to imagine that the gratitude of a few days is a sufficient tribute for benefits which deserve to be kept in everlasting remembrance. He speaks of joining the exercise of hope with that of gratitude; for to wait on the name of God is synonymous with patiently expecting his mercy even when there is least appearance of its being granted, and trusting in his word, whatever delays there may be in the fulfillment of it. He encourages himself in the belief that his hope will not be vain, by reflecting that the name of God is good before his saints Some read, because it is good before thy saints; that is, to hope in the divine name, (Psa 118:8.) But the other reading appears to me to be the most simple and natural, expressing the truth, that God will not frustrate the expectations of his people, because his goodness towards them is always conspicuous. The name of God may be detested by the wicked, and the very sound of it be sufficient to strike terror into their hearts; but David asserts it to be a sweet name in the experience of all his people. They are here called his meek ones, because, as I have remarked in commenting upon Psa 16:3, they reflect in their character the kindness and beneficence of their Father in heaven.

TSK: Psa 52:1 - told // boastest // mischief // O mighty // goodness

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

TSK: Psa 52:2 - Thy // like // working

Thy : Psa 50:19, Psa 64:2-6, Psa 140:2, Psa 140:3; Pro 6:16-19, Pro 30:14; Jer 9:3, Jer 9:4, Jer 18:18; Mat 26:59; Act 6:11-13, Act 24:1, Act 24:5; Rev 12:10

like : Psa 57:4, Psa 59:7; Pro 12:18, Pro 18:21

working : Psa 109:2, Psa 120:2; 2Co 4:2, 2Co 11:13

TSK: Psa 52:3 - lovest // lying

lovest : Jer 4:22; Mic 3:2; Rom 1:25; 2Ti 3:4

lying : Psa 62:4; Jer 9:3-5, Jer 9:8; Joh 8:44; Rev 22:15

TSK: Psa 52:4 - devouring // O thou

devouring : 1Sa 22:18, 1Sa 22:19; Jam 3:6-9

O thou : or, and the

TSK: Psa 52:5 - God // destroy thee // pluck // root // the land

God : Psa 7:14-16, Psa 55:23, Psa 64:7-10, Psa 120:2-4, Psa 140:9-11; Pro 12:19, Pro 19:5, Pro 19:9; Rev 21:8

destroy thee : Heb. beat thee down

pluck : Psa 37:35, Psa 37:36; Job 18:14, Job 20:6, Job 20:7; Luk 16:27, Luk 16:28

root : Pro 2:22

the land : Psa 27:13, Psa 116:9; Isa 38:11

TSK: Psa 52:6 - righteous // and fear // laugh

righteous : Psa 37:34, Psa 64:9, Psa 97:8; Job 22:19; Mal 1:5; Rev 15:4, Rev 16:5-7, Rev 18:20, Rev 19:1, Rev 19:2

and fear : Psa 40:3, Psa 119:120

laugh : Psa 58:10, Psa 58:11; Isa 37:22

TSK: Psa 52:7 - Lo // made // trusted // strengthened // wickedness

Lo : Isa 14:16, Isa 14:17; Joh 19:5

made : Psa 146:3-5; Jer 17:5

trusted : Psa 49:6-20, Psa 62:9, Psa 62:10; Job 31:24, Job 31:25; 1Ti 6:17

strengthened : Psa 73:7-11, Psa 73:18-20; Ecc 8:8; Hos 12:7, Hos 12:8

wickedness : or, substance

TSK: Psa 52:8 - like // I trust

like : Psa 1:3, Psa 92:12-14; Jer 11:16; Hos 14:6-8; Rom 11:24

I trust : Psa 13:5, Psa 33:18, Psa 147:11

TSK: Psa 52:9 - praise // wait // for it is

praise : Psa 145:1, Psa 145:2, Psa 146:2; Eph 3:20, Eph 3:21

wait : Psa 27:14, Psa 40:1, Psa 48:9, Psa 48:10, Psa 62:1, Psa 62:5, Psa 123:2, Psa 123:3, Psa 130:5, Psa 130:6; Pro 18:10; Lam 3:25, Lam 3:26

for it is : Psa 54:6, Psa 73:25, Psa 73:26, Psa 73:28

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 52:1 - Doeg the Edomite // Why boastest thou thyself // O mighty man! // The goodness of God endureth continually

Doeg the Edomite so called, either,

1. Because he was born or bred in Edom. Or,

2. From his treacherous and bloody disposition; for which the Edomites are infamous in Scripture; as the Israelites are called Sodom and Gomorrah, Isa 1:10 .

David reproveth the insolency of Doeg, Psa 52:1-4 ; prophesieth his destruction, Psa 52:5 . The righteous rejoice at it, Psa 52:6 . He showeth the Strength and hope of this wicked man, Psa 52:7 ; but placeth his own confidence and trust in God, and praiseth him, Psa 52:8,9 .

Why boastest thou thyself as if thou hadst done a great exploit, which none else durst undertake; and thereby established the crown upon Saul’ s head, and thyself in his favour; and broken all David’ s 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 king’ s 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 God’ s 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.

Poole: Psa 52:2 - Deviseth // Like a sharp razor, working deceitfully

Deviseth i.e. expresseth what thy wicked mind had devised. Thus skilfulness is ascribed to those hands which are governed by a skilful or prudent man, Psa 78:72 . This word implies that Doeg’ s words were not uttered rashly and unadvisedly, but with premeditated malice, and a mischievous design, which he waited for an opportunity to execute; and therefore he readily took the first occasion which offered itself.

Like a sharp razor, working deceitfully wherewith a man pretending only to shave off the hair, doth suddenly and unexpectedly cut the throat. So Doeg pretended only to vindicate himself from the imputation of disloyalty, 1Sa 22:8 , but really intended to expose the priests, who were friends to David, to the king’ s fury and cruelty.

Poole: Psa 52:3 - Evil // good // thou lovest // Lying // Righteousness

Evil and

good may be here taken, either,

1. Morally; Thou lovest wickedness and not goodness; for so comparative passages are oft meant, as Psa 118:8 , It is better to trust in the Lord than to put confidence in man , i.e. It is good to trust God, but it is not good to trust man; for this is absolutely forbidden, Psa 146:3 Jer 17:5 . Or,

2. Physically. Thou lovest to speak or act to the hurt and ruin of others, rather than to their benefit. Thou mightest, without any danger to thyself, have been silent concerning Ahimelech’ s fact, or have put a favourable construction upon it; but thou hast chosen rather to misrepresent and aggravate it. He saith,

thou lovest to imply that he did this not by any constraint or necessity, but by choice, and with complacency, and out of a love to mischief.

Lying whereof Doeg was guilty, partly in reporting that he (i.e. Ahimelech) inquired of the Lord for him , (David,)1Sa 22:10 , which he did not, 1Sa 21 , where all that history is recorded; and partly in putting a false interpretation upon what he did, in giving him victuals and a sword , as if he had done it knowingly, and in conspiracy with David, and against Saul, as appears by comparing Doeg’ s answer with Saul’ s inquiry, 1Sa 22:7,8 .

Righteousness i.e. the whole and naked truth, without any such lying or malicious comment upon it, which was but an act of justice due from thee to any man, and much more on the behalf of so innocent and sacred a person.

Poole: Psa 52:4 - Devouring words

Devouring words such as might swallow up and destroy a whole family at once.

Poole: Psa 52:5 - Likewise // Pluck thee // Out of thy dwelling-place // Root thee out // Out of the land of the living

Likewise i.e. totally and unavoidably, as thou didst destroy the priests.

Pluck thee i.e. violently, and irresistibly, and suddenly remove thee, as the Hebrew word signifies.

Out of thy dwelling-place from thy house and lands, and all the wages of thy unrighteousness. Or, out of his (i.e. the Lord’ s) tabernacle; in which thou didst seek and take the matter of thy slanders, and from which thou didst cut off the Lord’ s priests. Therefore God shall excommunicate thee from his presence, and from the society of the faithful.

Root thee out though thou seemest to have taken very deep rooting, and to be the more firmly settled for this barbarous cruelty, yet God shall pluck thee up by the very roots, and destroy thee both root and branch.

Out of the land of the living out of this world, as the phrase is taken, Isa 53:8 Eze 32:32 , and elsewhere; which was very terrible to him, who had all his portion in this world.

Poole: Psa 52:6 - The righteous shall see // Fear // Shall laugh at him

The righteous shall see to wit, thy remarkable downfall, and consequently shall survive thee in spite of all thy power and malice against them.

Fear both reverence God’ s just judgment upon thee, and be afraid of provoking God to send like judgment upon them.

Shall laugh at him not taking pleasure in his ruin as such, but only in the glory of God’ s justice vindicated thereby, Rev 18:20 , and deriding their vain and carnal confidence in their wicked courses.

Poole: Psa 52:7 - The man // That made not God his strength // Trusted in the abundance of his riches

The man: these are the triumphant words of the righteous. This is the great and famous man, take special notice of him, and of his doleful end.

That made not God his strength that trusted and feared Saul more than God, and was willing to purchase Saul’ s favour with God’ s displeasure.

Trusted in the abundance of his riches thought himself secure in his great and growing wealth, without God’ s protection or blessing.

Poole: Psa 52:8 - I am like a green olive tree // In the house of God

I am like a green olive tree when Doeg and his brethren shall wither and perish, I, who have made God my refuge, I, whom he despised and persecuted, and thought to be in a desperate condition, shall be established and flourish.

In the house of God either,

1. In God’ s church, or among his people. Or,

2. In God’ s tabernacle, from which Doeg shall be plucked away, Psa 52:5 , and from which I am now banished by the tyranny and malice of this man, and his confederates; but, I doubt not, I shall be restored to it, and dwell in it all the days of my life , which is the one thing that I desire, Psa 27:4 .

Poole: Psa 52:9 - Because thou hast done it // I will wait on thy name // Before thy saints // I will wait upon thy name before thy saints

Because thou hast done it i.e. destroyed Doeg, and all mine and thine implacable enemies, and established me in the throne, and in thy house; of which I am no less assured than if it were already done.

I will wait on thy name I will continue in thy way, placing my whole trust and confidence in thy power, and goodness, and faithfulness, all which are called God’ s name, and not turn aside to any crooked paths for my deliverance, as others do, Psa 125:5 .

Before thy saints i.e. in the eyes of thy saints. They, whose judgments only are to be valued, approve of this practice, of trusting God and keeping his way, as the wisest and safest course, and have ever found it so to be by their own experience, however Doeg and his accomplices account it mere folly, and the ready way to ruin. But the last words of this clause may very conveniently be joined with the former clause, thus,

I will wait upon thy name before thy saints which seems best to suit with the first clause, I will praise thee ; which surely was meant of praising God publicly, or before the saints; and then it follows conveniently. And in the mean time

I will wait on thy name in the presence of thy saints , who shall plainly see that I do so by the whole course of my life. And those words,

for it is good may be enclosed within a parenthesis, as is very usual in Scripture, and may be referred, either to God’ s name, for thy name is good ; or to wait on it, for it is good to wait upon it .

Haydock: Psa 52:1

The general corruption of man before the coming of Christ.

Haydock: Psa 52:1 - Maeleth

Maeleth, or Machalath. A musical instrument, or a chorus of musicians: for St. Jerome renders it, per chorum; (Challoner) and Aquila, "for dancing." Sixtus V, &c., read incorrectly, "for Amalec." ---

The psalm is nearly the same with the 13th, (Calmet) except ver. 6. (Menochius) ---

We know not the reason why David gave this second copy, omitting the name of Jehovah. (Berthier) ---

St. Augustine explains it of the dangers of the latter times. (Worthington) ---

It seems to speak of the return from captivity, ver. 7. (Calmet)

Haydock: Psa 52:6 - God hath scattered the bones // That

God hath scattered the bones, &c. That is, God hath brought to nothing the strength of all those that seek to please men, to the prejudice of their duty to their Maker. (Challoner) ---

That. Hebrew, "who besiege thee. Thou hast confounded them, because," &c. Septuagint seem to have read more correctly, as no one has been addressed before. (Berthier)

Haydock: Psa 52:7 - Glad

Glad. The Fathers explain this of Christ's redemption. The captives doubted not but that they should be speedily set at liberty, as the prophets had assured them. (Calmet)

Gill: Psa 52:1 - Why boastest thou thyself in mischief // O mighty man // the goodness of God endureth continually

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", Rev 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, Dan 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.

Gill: Psa 52:2 - Thy tongue deviseth mischiefs // like a sharp razor, working deceitfully

Thy tongue deviseth mischiefs,.... Abundance of mischiefs, in a variety of ways, against many persons, even all good men. What properly belongs to the heart is here ascribed to the tongue; because, as Aben Ezra observes, it is the interpreter and discoverer of the thoughts of the heart: out of the abundance of that the tongue speaks and declares the mischief it has devised. Doeg intended mischief to David, when he spoke to Saul, 1Sa 22:9; so antichrist devises mischiefs against the saints of the most High, to wear them out, and thinks to change times and laws, Dan 7:25;

like a sharp razor, working deceitfully; that is, his tongue was like a razor; the razor is but a small instrument, and the tongue is but a little member: the razor is a sharp and cutting one, and so is the tongue; and therefore compared to a sharp sword, Psa 57:4; see Jer 18:18; the razor takes off the beard cleanly and wholly; Doeg's tongue was the cause of the utter ruin of Ahimelech's family and the city of Nob; and as a razor may be said to "work deceitfully", when it turns aside in the hand of him that useth it, and with the hair takes off more than it should, even skin and flesh, or cuts the man's throat; so in a deceitful and insidious manner did Doeg work the destruction of Ahimelech and the priests of the Lord.

Gill: Psa 52:3 - Thou lovest evil more than good // and lying rather than to speak righteousness // Selah

Thou lovest evil more than good,.... Indeed not good at all; such comparatives being strong negatives; see Psa 118:8; a wicked man loves evil, and nothing else; his carnal mind being enmity to all that is good

and lying rather than to speak righteousness; as appears by his affirming that Ahimelech inquired of the Lord for David, when he did not, 1Sa 22:10; and by suffering some things to pass for truths which were falsehoods, when it lay in his power to have disproved them: and such a lover of lies is antichrist; see 1Ti 4:2.

Selah; on this word; see Gill on Psa 3:2. The Targum renders the word "Selah" here "for ever", as in Psa 52:5.

Gill: Psa 52:4 - Thou lovest all devouring words // O thou deceitful tongue

Thou lovest all devouring words,.... Or "words of swallowing up" ^y; such as lies, calumnies, and detractions are, which devour the characters and reputations of men, and are the cause sometimes of their utter ruin and destruction; of the devouring and blasphemous words of antichrist see Rev 13:5;

O thou deceitful tongue; See Gill on Psa 52:2.

Gill: 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

God shall likewise destroy thee for ever,.... As a just retaliation for the mischief done to others; or, "therefore God shall destroy" ^z, &c. even body and soul in hell, with an everlasting destruction, which will be the case of every wicked man, and particularly of the antichristian party, Rev 14:10; the word is used of breaking down the house in which the leprosy was, Lev 14:45; and denotes the utter extinction of Doeg's family, and the irrecoverable ruin of antichrist, Rev 18:21;

he shall take thee away; as fire from the hearth, Isa 30:14; or as burning coals from the altar: a word from the root here used signifies a censer: and the meaning is, that as his tongue was a fire, and set on fire of hell, and he was as a burning coal, he was fit for nothing but to be cast into everlasting burnings;

and pluck thee out of thy dwelling place; "tent", or "tabernacle" ^a; referring to the tents of shepherds, he being the chief of Saul's shepherds, or to some stately palace he had built for himself to dwell in, upon his advancement at court; or rather to the tabernacle of the Lord, where he had been an hypocritical worshipper; but now should be cut off from the church of God, as a rotten member, and cast out of the tabernacle of Jacob, Mal 2:12; while David flourished as an olive tree in the house of the Lord, Psa 52:8;

and root thee out of the land of the living. In retaliation for his rooting out Ahimelech's family, and the inhabitants of Nob; so in like manner he and his should be destroyed root and branch, and not see the goodness of the Lord in the land of the living, nor enjoy eternal life in the world to come.

Selah; on this word; see Gill on Psa 3:2. The Targum renders the word "Selah" here "for ever", as in Psa 52:3.

Gill: Psa 52:6 - The righteous also shall see // and fear // and shall laugh at him

The righteous also shall see,.... The Targum adds, "the punishment of the wicked"; particularly what is before predicted of Doeg. The judgments of God upon the ungodly, as they are certain, so they will be visible, either in this world, or in that to come, Rev 15:4;

and fear; the Targum adds, "from before the Lord"; not with a slavish fear, with a dread of the same punishment, from which they are free, through the righteousness of Christ imputed to them, by which they are denominated righteous ones; though the judgments of God on others strike them with solemn awe and reverence, Psa 119:120, but with a filial godly fear; with a fear of God for his goodness to them, in delivering them out of the hands of wicked men, which engages them more and more to fear the Lord, and to serve and worship him; see Rev 15:4;

and shall laugh at him; at Doeg; and so at any other wicked man, when they see the vengeance of God upon him, Psa 58:10; not that they rejoice at that, barely considered in itself, or as it is an evil and mischief to wicked men; for that does not become them, Pro 24:17; but as it is expressive of the care of God over them, and love to them, in avenging their enemies; and more especially as the glory of divine justice is displayed therein; see Rev 18:20; for all this will be eminently fulfilled in the destruction of antichrist.

Gill: 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,.... The Targum renders it, "that made not the Word of the Lord his strength". These are the words the righteous would say, when they should see the destruction of Doeg: see the man, the mighty man, and his end; what all his ill gotten honour and riches are come to; and what his wickedness, deceit, and cruelty, have brought upon him. The righteous make the Lord their strength, put their trust in him, in whom is everlasting strength; do all they do in his strength; fly to him as their "strong hold", as the word ^b may be rendered; thither they run, and are safe: but the rich man's wealth is his strong city, Pro 18:10; there he thinks himself safe, and places his confidence in it, as follows:

but trusted in the abundance of his riches; See Gill on Psa 49:6; so the antichristian whore is represented as boasting of her riches and honour, and trusting in them, that they would always continue, Rev 18:7; like the fool in Luk 12:19;

and strengthened himself in his wickedness; encouraged and hardened himself in sin, gave up himself to it; and, by art obstinate continuance in it, strengthened the vicious habits contracted; stretched out his hand against God, and strengthened himself against the Almighty; went on in a daring manner, promising himself impunity; and as if his wickedness was his strength, his safeguard and protection: or in his mammon, his wealth and substance; as the Targum interprets it; and so R. Saadiah Gaon ^c, and with which the Syriac version agrees; and then the sense is the same with the other clause. But, alas! what are all such forces of strength, when wrath comes forth from the Lord of hosts? Job 36:18.

Gill: 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,.... Or rather it should be supplied, "I shall be" ^d; since David was at this time an exile from the house of God: and this expresses his faith and confidence, that, notwithstanding his present troubles, he should be restored again, and be in a very flourishing condition, in the church of God; which is here meant by "the house of God": it being of his building, and where he dwells, and where to have a place is the great privilege of the saints; they are planted there by the Lord himself, and shall never be rooted up; they are fixed there, and shall never go out; which was David's confidence, Psa 23:6; and where he believed he should be as "a green olive tree"; which is a very choice and fruitful tree, has fatness in it, produces an excellent oil; is beautiful to look at; delights in hot climates and sunny places; is found on mountains, we read of the mount of Olives; is ever green and durable, and its leaves and branches are symbols of peace: all which is applicable to truly righteous persons and believers in Christ; who are the excellent of the earth, are filled with the fruits of righteousness; are fat and flourishing; have the oil of grace, the anointing which teacheth all things; are a perfection of beauty, made perfectly comely through Christ's comeliness; thrive under him, the sun of righteousness; grow in the mountain of the Lord's house, the church: their grace is incorruptible, their leaf withers not; they are rooted in Christ, and ever continue; they are the sons of peace, and their last end will be eternal peace. Now as such David was assured he should be, when his enemy would be rooted up out of the land of the living, and cast like a dry and worthless branch into everlasting burnings; the ground of which confidence follows:

I trust in the mercy of God for ever and ever; the mercy of God is not only an encouragement to trust, but the object of it; not the absolute mercy of God, but the grace and goodness of God in Christ Jesus, which endures continually, Psa 52:1; and so does hope in it, which never makes ashamed, but abides to the end. The psalmist seems to have respect to the mercy promised him, that he should sit upon the throne. This he believed, and therefore was assured he should be in the flourishing circumstances in the house of God before mentioned.

Gill: 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 for ever,.... Both in this world, as long as he lived, and had a being in it; and in the world to come, to all eternity. This is a resolution respecting what he would do, when he should be in the happy condition he was confident of;

because thou hast done it; the Targum interprets it, "the revenge of my judgment"; meaning the vengeance of God on Doeg; and to the same sense Aben Ezra and Kimchi: though it may refer to the comfortable and happy condition he should be in, Psa 52:8; and which he wholly ascribes to the grace and goodness of God, and not to any merits of his own, and therefore determines to praise him for it;

and I will wait on thy name; on the Lord himself, in his house and ordinances, for his presence and fresh supplies of grace and strength, when he should be restored. Or the sense is, that in the mean while he would wait patiently on the Lord, until he had accomplished what he had promised, and David believed;

for it is good before thy saints; the sense is, either that it is good to wait upon the Lord and for him; which appears to be so to all the saints, by the comfortable experience they have had of it, Isa 40:31; or the name of the Lord is good unto them, pleasant, delightful, and comfortable, as proclaimed, Exo 34:6; see Son 1:3; and also Rev 15:4.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 52:1

¹ sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

² tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

³ tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

⁴ tn Heb “Why do you boast in evil?”

⁵ tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

NET Notes: Psa 52:2

¹ tn Heb “destruction your tongue devises.”

² tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

NET Notes: Psa 52:3

¹ tn Or “deceit more than speaking what is right.”

NET Notes: Psa 52:4

¹ tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.

NET Notes: Psa 52:5

¹ tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.

² tn Heb “will tear you down forever.”

³ tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.

⁴ tn Heb “from [your] tent.”

NET Notes: Psa 52:6

¹ tn Heb “and the godly will see and will fear and at him will laugh.”

NET Notes: Psa 52:7

¹ tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”

² tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).

NET Notes: Psa 52:8

¹ tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.

² tn Or “luxuriant, green, leafy.”

³ tn Or, hyperbolically, “forever and ever.”

NET Notes: Psa 52:9

¹ tn Or, hyperbolically, “forever.”

² tn Or “for.”

³ tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.

⁴ tn Or “wait.”

⁵ tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.

⁶ tn Heb “for it is good in front of your loyal followers.”

Geneva 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 ^{( 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.

Geneva Bible: Psa 52:2

Thy tongue deviseth ^{( b )} mischiefs; like a sharp razor, working deceitfully.

^{( b )} Your malice moves you by crafty flattery and lies to accuse and destroy the innocents.

Geneva Bible: Psa 52:5

God shall likewise ^{( c )} destroy thee for ever, he shall take thee away, and pluck thee out of [thy] dwelling place, and ^{( d )} root thee out of the land of the living. Selah.

^{( c )} Though God forbear for a time, yet at length he will recompense your falsehood.

^{( d )} Even though you seem to be never so sure settled.

Geneva Bible: Psa 52:6

The ^{( e )} righteous also shall see, ^{( f )} and fear, and shall laugh at him:

^{( e )} For the eyes of the reprobate are shut at God's judgments.

^{( f )} With joyful reverence, seeing that he takes their part against the wicked.

Geneva Bible: Psa 52:8

But I [am] like a ^{( g )} green olive tree in the house of God: I trust in the mercy of God for ever and ever.

^{( g )} He rejoices to have a place among the servant's of God, that he may grow in the knowledge of godliness.

Geneva Bible: Psa 52:9

I will praise thee for ever, because thou hast done ^{( h )} [it]: and I will wait on thy name; for [it is] good before thy saints.

^{( h )} Executed his vengeance.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Psa 52:1-5

Those that glory in sin, glory in their shame. The patience and forbearance of God are abused by sinners, to the hardening of their hearts in their wicked ways. But the enemies in vain boast in their mischief, while we have God's mercy to trust in. 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 make it appear otherwise than it was. The more there is of craft and contrivance in any wickedness, the more there is of Satan in it. When good men die, they are transplanted from the land of the living on earth, to heaven, the garden of the Lord, where they shall take root for ever; but when wicked men die, they are rooted out, to perish for ever. The believer sees that God will destroy those who make not him their strength.

MHCC: Psa 52:6-9

Those wretchedly deceive themselves, who think to support themselves in power and wealth without God. The wicked man trusted in the abundance of his riches; he thought his wickedness would help him to keep his wealth. Right or wrong, he would get what he could, and keep what he had, and ruin any one that stood in his way; this he thought would strengthen him; but see what it comes to! Those who by faith and love dwell in the house of God, shall be like green olive-trees there. And that we may be as green olive-trees, we must live a life of faith and holy confidence in God and his grace. It adds much to the beauty of our profession, and to fruitfulness in every grace, to be much in praising God; and we never can want matter for praise. His name alone can be our refuge and strong tower. It is very good for us to wait on that saving name; there is nothing better to calm and quiet our spirits, when disturbed, and to keep us in the way of duty, when tempted to use any crooked courses for our relief, than to hope, and quietly wait for the salvation of the Lord. None ever followed his guidance but it ended well.

Matthew Henry: Psa 52:1-5

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, 1Sa 22:9, etc. In these verses,

I. David argues the case fairly with this proud and mighty man, Psa 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; might men are often mischievous men, and boast of their heart's desire, Psa 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, Psa 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 (Psa 52:4); he loved lying (Psa 52:3), and this sharp razor did work deceitfully (Psa 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 (Psa 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.

Matthew Henry: Psa 52:6-9

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 how 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 (Psa 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, Psa 119:120; Rev 15:3, Rev 15:4. 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, Psa 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 (Psa 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, Psa 52:8, Psa 52:9. "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 (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. 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 (Psa 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, Lam 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, Hos 12:6.

Keil-Delitzsch: Psa 52:1-4

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 גּבּור (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 הוּות vid., on Psa 5:10. לשׁון is as usual treated as fem ; עשׂה רמיּה (according to the Masora with Tsere ) is consequently addressed to a person. In Psa 52:5 רע after אהבתּ has the Dagesh that is usual also in other instances according to the rule of the אתי מרחיק , especially in connection with the letters כפת בגד (with which Resh is associated in the Book of Jezira, Michlol 96 b , cf. 63 b ).

(Note: אתי מרחיק 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., מצאה בּית , 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 עשׂה פלא , 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 מן or מטּוב and מדּבּר 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 ( בּלע , pausal form of בלע , like בּצע 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.

Keil-Delitzsch: Psa 52:5-7

The announcement of the divine retribution begins with גּם as in Isa 66:4; Eze 16:43; Mal 2:9. The אהל is not, as one might suppose, the holy tent or tabernacle, that he has desecrated by making it the lurking-place of the betrayer (1Sa 21:7), which would have been expressed by מאהלו , but his own dwelling. God will pull him, the lofty and imperious one, down ( נתץ , like a tower perhaps, Jdg 8:9; Eze 26:9) from his position of honour and his prosperity, and drag him forth out of his habitation, much as one rakes a coal from the hearth ( חתה Biblical and Talmudic in this sense), and tear him out of this his home ( נסח , cf. נתק , Job 18:14) and remove him far away (Deu 28:63), because he has betrayed the homeless fugitive; and will root him out of the land of the living, because he has destroyed the priests of God (1Sa 22:18). It then proceeds in Psa 52:8 very much like Psa 40:4 , Psa 40:5, just as the figure of the razor also coincides with Psalms belonging to exactly the same period (Psa 51:8; Psa 57:5, cf. לטשׁ , Psa 7:13). The excitement and indignant anger against one's foes which expresses itself in the rhythm and the choice of words, has been already recognised by us since Ps 7 as a characteristic of these Psalms. The hope which David, in Psa 52:8, attaches to God's judicial interposition is the same as e.g., in Psa 64:10. The righteous will be strengthened in the fear of God (for the play of sounds cf. Psa 40:4) and laugh at him whom God has overthrown, saying: Behold there the man, etc. According to Psa 58:11, the laughing is joy at the ultimate breaking through of justice long hidden and not discerned; for even the moral teaching of the Old Testament (Pro 24:17) reprobates the low malignant joy that glories at the overthrow of one's enemy. By ויּבטח the former trust in mammon on the part of the man who is overtaken by punishment is set forth as a consequence of his refusal to put trust in God, in Him who is the true מעוז = Arab. m‛âḏ , hiding-place or place of protection (vid., on 31;3, Psa 37:39, cf. Psa 17:7; 22:33). הוּה is here the passion for earthly things which rushes at and falls upon them ( animo fertur ).

Keil-Delitzsch: Psa 52:8-9

The gloomy song now brightens up, and in calmer tones draws rapidly to a close. The betrayer becomes like an uprooted tree; the betrayed, however, stands firm and is like to a green-foliaged olive (Jer 11:16) which is planted in the house of Elohim (Psa 90:14), that is to say, in sacred and inaccessible ground; cf. the promise in Isa 60:13. The weighty expression כּי עשׂית refers, as in Ps 22:32, to the gracious and just carrying out of that which was aimed at in the election of David. If this be attained, then he will for ever give thanks and further wait on the Name, i.e., the self-attestation, of God, which is so gracious and kind, he will give thanks and "wait"in the presence of all the saints. This "waiting," ואקוּה , is open to suspicion, since what he intends to do in the presence of the saints must be something that is audible or visible to them. Also "hoping in the name of God"is, it is true, not an unbiblical notional combination (Isa 36:8); but in connection with שׁמך כי טוב which follows, one more readily looks for a verb expressing a thankful and laudatory proclamation (cf. Ps 54:8). Hitzig's conjecture that we should read ואחוּה is therefore perfectly satisfactory. נגד חסידיך does not belong to טוב , which would be construed with בּעיני htiw deurtsnoc , and not נגד , but to the two votive words; cf. Psa 22:26; Psa 138:1, and other passages. The whole church (Psa 22:23., Psa 40:10.) shall be witness of his thankfulness to God, and of his proclamation of the proofs which God Himself has given of His love and favour.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 52:1-9

Psalm 52

David contrasted his trust in the Lord with the treachery of those who have no regard for Him in this psalm.

The historical background appears in the title (2 Sam. 21-22). Undoubtedly Doeg the Edomite was in David's mind as he described the wicked.

Constable: Psa 52:1-5

1. God's destruction of the treacherous 52:1-7

52:1 David addressed the wicked man directly. He marvelled 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 even worse to brag about one's wickedness.

52:2-4 The wicked who oppose God's faithful servants often use their words as weapons to cut them down (cf. James 3:6, 8). Their words are deceitful when they misrepresent the truth. David stressed the fact that the treacherous really love their destructive activity. To destroy is bad enough, but to love to do it is worse.

52:5 Since God had promised to bless the righteous with long life and to punish the wicked with death (Deut. 28), David was confident He would slay the deceiver eventually.

52:6-7 The punishment of the wicked would delight the righteous, not because they had suffered, but because God would have judged righteously. The person who does not trust in the Lord trusts in himself. He builds a refuge for himself often out of material things, but it always proves inferior to God Himself.

Constable: Psa 52:6-7

2. God's deliverance of the trusting 52:8-9

52:8 David repudiated the confidence of the wicked and reaffirmed his trust in the Lord. He pictured himself as a flourishing olive tree in contrast to his uprooted enemy (v. 5; cf. 1:3; Hos. 14:6). Olive trees live unusually long, and they are productive and attractive. They were and are very numerous in Israel. The tree David saw was in the tabernacle courtyard symbolic of his nearness to God.

52:9 The psalmist thanked God for making him like an olive tree in the Lord's house. He acknowledged that the reason he was the man he was, and not as Doeg, was due to God's grace, not his own works. He purposed to continue to hope in the Lord confident that he would praise Him in spite of the opposition of treacherous enemies. Those among whom David would wait were other believers.

The saints need not despair when wicked people oppose us. God will deal with our enemies. In the mean time, we should continue to trust and praise God in the company of His people.

Tafsiran/Catatan -- Lainnya

Evidence: Psa 52:7

The New Testament reminds us of this truth: We cannot love God and mammon ( Luk 16:13 ).

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 52 (Pendahuluan Pasal)

Overview

Psa 52:1, David, condemning the spitefulness of Doeg, prophesies his destruction; Psa 52:6, The righteous shall rejoice at it; Psa 52:8, David, upon his confidence in God’s mercy, gives thanks.

Psa 54:3; 1Sa 21:7, 1Sa 22:9-19

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 52 (Pendahuluan Pasal)

(Psa 52:1-5) The enemies of the truth and the church described, Their destruction.

(Psa 52:6-9) The righteous rejoice.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 52 (Pendahuluan Pasal)

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.

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.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 52 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 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. Of the title "Maschil", See Gill on Psa 32:1, title. The occasion of this psalm is here related, the history of which is in 1Sa 21:7. The sum of it is this; David having fled from Saul, came to Ahimelech the priest at Nob, and desired bread and a sword of him, which were given him, Doeg the Edomite being present at the same time. Sulpicius Severus ^s calls him a Syrian, following the Greek version of 1Sa 21:7; and so does Josephus ^t, through a mistake of the letter ד for ר, an Aramite instead of an Edomite; See Gill on 1Sa 21:7 and See Gill on 1Sa 22:9; this man observed what was done for David by the priest; and when Saul complained to his captains that they all conspired against him, and no man was sorry for him, or showed him the intrigue between David and his son; Doeg stood up and related what, and more than what he had heard and seen pass between David and Ahimelech; upon which Saul sent for the priest, and all his father's house with him, and charged him with treasonable practices; and though he solemnly protested his innocency, Saul would not believe him, but ordered his footmen to fall upon him, and upon all the priests with him; but they refusing, he commanded Doeg to do it, who accordingly did, and slew eighty five priests, and destroyed all in the city of Nob, men, women, children, and sucklings, oxen, asses, and sheep; only Abiathar, the son of Ahimelech, escaped, who fled to David, and reported the whole affair; upon which he penned this psalm: in which he has respect not only to the then present case, but to future times, Doeg being a type of antichrist, the man of sin; in his name, which signifies "anxious [and] solicitous" ^u, as he was to gain the king's favour, and obtain wealth and honour; so is antichrist to grasp all power, civil and ecclesiastical, and to get worldly honour and riches: in the country he was of, being an Edomite; and it is easy to observe, that Edom is the name which the Jews commonly give to the Roman empire, in which antichrist has his seat and power: in his religion, being a proselyte of the Jews, and was at an act of devotion, detained before the Lord, when he saw and heard what passed between David and Ahimelech; so antichrist appeared with the mask of religion, rose up out of the church, and sat in the temple of God, showing himself as though he was God: in his office, the chiefest of the herdmen, or mightiest among the shepherds of Saul; so antichrist calls himself "princeps pastorum", that is, "the chief of pastors"; assuming to himself the title which belongs to Christ, the chief Shepherd and Bishop of souls: and, lastly, in his cruelty in slaying the priests of the Lord. Antichrist is notorious for shedding and drinking the blood of the saints, the faithful confessors and witnesses of Jesus Christ. In this psalm David upbraids him with his glorying in his wickedness, and checks it by observing that the grace and goodness of God to his people ever endures, Psa 52:4; charges him with devising mischief, and loving it, Psa 52:2; and foretells his everlasting ruin and destruction, Psa 52:5; which will be seen by the righteous with pleasure, who will have just reason to insult over him, Psa 52:6; and the psalm is concluded with an account of the happy condition and comfortable frame of soul the psalmist was in, in a view of all his troubles and enemies; he was flourishing in the church of God, trusted in the mercy of God for ever, and determined always to praise him and wait upon him, which is good for the saints to do, Psa 52:8.