Psalms 52:1–54:7

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, Sa1 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.

Psalm 52:1-4 1. Why boastest thou of thy wickedness, thou mighty man? The goodness of God endureth daily. 2. Thy tongue reckons up mischiefs, like a sharp razor, working deceitfully. 3. Thou lovest evil more than good, to speak lying rather than righteousness. Selah. 4. Thou lovest all words of deceit, O thou guileful tongue! 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. 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, Psalm 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. The term vl, 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. Footnotes: [276] According to the first sense, the meaning is, that as a razor cuts so easily, that the wound is at first hardly perceptible, in the same manner, the deceitful tongue works its purposes of mischief before the objects which it means to ruin are conscious of their danger. It is like a sharp razor, that cuts the throat before a man is aware of it. "If, however, we take the words, thou workest deceitfully, as being descriptive not of the razor but of the tongue, the sense will be, that such a tongue is capable of inflicting deep and dreadful wounds like a sharp razor." -- Walford. [277] "vl, balang, is to swallow, to devour, with the idea of eagerness, greediness." -- Gesenius

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, Co2 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.

Psalm 52:5-7 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 6. The righteous also shall see, and fear, and shall laugh at him. 7. Lo! this is the man that made not God his strength; and trusted in the abundance of his riches, and strengthened himself in his wickedness. 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. 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. 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 hvh, 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. Footnotes: [278] "Wonderful," says Bishop Horne, "is the force of the verbs in the original, which convey to us the four ideas of laying prostrate,' dissolving as by fire,' sweeping away as with a besom,' and totally extirpating root and branch,' as a tree eradicated from the spot on which it grew." The second verb, ychtk, yachtecha, Bythner explains, "will snatch thee away, as one snatches fire from a hearth. From chth, chatheh, he snatched off live coals or fire from one place to another." [279] There is another interpretation of this expression which may here be stated. It has been thought that the allusion is to God's tabernacle. "m'hl, meohel," says Hammond, "is literally from the tabernacle,' not from thy dwelling-place:' and so the LXX. render it, Apo skenomatos,' from the tabernacle;' and though the Latin, and Syriac, and Arabic, have added tuo, thy, yet neither will the Hebrew bear, nor do the Chaldee acknowledge it, who read by way of paraphrase, He shall cause thee to depart from inhabiting in the place of the Schechina, or tabernacle, the place of God's presence.'" Hammond supposes that the expression is to be understood "of the censure of excommunication, which in the last and highest degree was Schammatha, delivering up the offender to the hand of heaven to be cut off, himself and his posterity." "Doeg," says Archbishop Secker, "had no office in the tabernacle; but it seems, by his history, that he frequented it, which he might do to seem a good man. And there seems an opposition between his being plucked out of God's dwelling-place, and David's continuing in the house of God, verse eighth." [280] French and Skinner read, "The righteous shall see it, and feel reverence; -- feel reverence, i.e., in the punishment of this wicked man, find additional reason to reverence God, and to observe his righteous laws." [281] If this is the true rendering, there may be a reference to the expectations which Doeg had entertained of increasing his power and influence by maliciously injuring David, as he would thereby obtain, in a high degree, the favor of Saul. [282] This is the marginal reading in our English Bible. As he was Saul's chief herdsman, it is probable that his riches consisted chiefly in cattle.

Psalm 52:8-9 8. But I am like a green olive-tree in the house of God: I have hoped in the goodness of God for ever and ever. 9. I will praise thee for ever, because thou hast done it. I will wait on thy name, for it is good before thy meek ones. 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. 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, (Psalm 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 [11]remarked in commenting upon Psalm 16:3, they reflect in their character the kindness and beneficence of their Father in heaven. Footnotes: [283] Our English Bible also reads, "like a green olive-tree;" but it would be more correct to translate, "I am like a flourishing, or vigorous olive-tree." The original word, rnn, raanan, has no reference to the color of the tree, but to its fresh, vigouous and flourish condition. Hence this word is used, in Psalm 92:11, to express "fresh oil;" and in Daniel 4:4, to denote the prosperous condition of Nebuchadnezzar, "I was at rest in mine house, and flourishing in my palace." The fact is, that the color of the olive-tree, so far from being of a bright and lively green, is dark, disagreeable, and yellowish. Travellers, when they have seen this tree, have experienced a feeling of disappointment in not finding it to possess the vivid verdure which they had been led to expect from the description given of it in the Scriptures. An excellent English traveler, Mr Sharpe, writing from Italy, thus expresses himself on this subject: "The fields, and indeed the whole face of Tuscany, are in a manner covered with olive-trees; but the olive-tree does not answer the character I had conceived of it. The royal Psalmist, and some of the sacred writers, speak with rapture of the green olive-tree,' so that I expected a beautiful green; and I confess to you I was wretchedly disappointed to find its hue resembling that of our hedges when they are covered with dust." But this disappointment which Mr Sharpe felt arose not from overcharged or exaggerated colouring on the part of the sacred writers, but from his not understanding the meaning of their language. The beauty of the olive-tree is represented in other parts of Scripture as consisting, not in the greenness of its foliage, but in the spread of its branches, (Hosea 14:6.) -- Harmer's Observations, volume 3, pp. 255-257. The propriety and beauty of the comparison which David here makes appears from the fact that the olive is an evergreen, and is also, considering its size, long-lived. While, in the 5th verse, he had predicted the speedy and total destruction of Doeg, comparing him to a tree plucked up by the roots, he, in contrast with this, represents himself as like a young, vigorous olive-tree, which had long to live and flourish; confidently expecting to obtain that outward peace and prosperity which God had promised him, and, along with this, the enjoyment of all spiritual blessings. Footnotes: [275] The history of this transaction is recorded in 1 Samuel 21:1-7, and 22:9-19. It affords a strong evidence of the hatred which Saul bore to David, and of his savage cruelty to order the execution of eighty-five priests for no crime; and what a monster of iniquity must Doeg have been, who executed this command when not another individual in all Saul's company would do it, and who, in addition to this, "smote the city of the priests with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep?" "If we are confounded," says Walford, "by the savage ferocity of a prince who could order the execution of eighty-five persons of most venerable station, for a crime which existed alone in his disturbed imagination, we shall feel disposed to execrate the ruthless villain who could imbrue his hands in the blood of so many innocent victims; and we shall be ready to draw the conclusion, that both Saul and Doeg were prompted to this deed of atrocious cruelty, not merely by their hatred of David, but by a malevolence, almost without parallel, against the ministers of religion, and which rendered conspicuous their contempt and hatred for God himself. It can excite little surprise to find David saying, as he does, in the next psalm, The fool saith in his heart, There is no God.'"

tongue--for self. mischiefs--evil to others (Psa 5:9; Psa 38:12). working deceitfully-- (Psa 10:7), as a keen, smoothly moving razor, cutting quietly, but deeply.

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.

for trusting in riches and being strong in "wickedness." wickedness--literally, "mischief" (Psa 52:2), instead of trusting in God. the man--literally, "the mighty man," or "hero" (Psa 52:1).

The figure used is common (Psa 1:3; Jer 11:16). green--fresh. house, &c.--in communion with God (compare Psa 27:4-5). for ever and ever--qualifies "mercy."

hast done--that is, what the context supplies, "preserved me" (compare Psa 22:31). wait . . . name--hope in Thy perfections, manifested for my good (Psa 5:11; Psa 20:1). for it is good--that is, Thy name, and the whole method or result of its manifestation (Psa 54:6; Psa 69:16). Next: Psalms Chapter 53

1. “Why boastest thou thyself in mischief, O mighty man?” Doeg had small matter for boasting in having procured the slaughter of a band of defenceless priests. A mighty man indeed to kill men who never touched a sword! He ought to have been ashamed of his cowardice. He had no room for exultation! Honourable titles are but irony where the wearer is mean and cruel. If David alluded to Saul, he meant by these words pityingly to say, “How can one by nature fitted for nobler deeds, descend to so low a level as to find a theme for boasting in a slaughter so heartless and mischievous?” “The goodness of God endureth continually.” A beautiful contrast. The tyrant’s fury cannot dry up the perennial stream of divine mercy. If priests be slain their Master lives. If Doeg for awhile triumphs the Lord will outlive him, and right the wrongs which he has done. This ought to modify the proud exultations of the wicked, for after all, while the Lord liveth, iniquity has little cause to exalt itself. 2. “Thy tongue deviseth mischiefs.” Thou speakest with an ulterior design. The information given was for Saul’s assistance apparently, but in very deed in his heart the Edomite hated the priests of the God of Jacob. It is a mark of deep depravity, when the evil spoken is craftily intended to promote a yet greater evil. “Like a sharp razor, working deceitfully.” David represents the false tongue as being effectual for mischief, like a razor which, unawares to the person operated on, is making him bald; so softly and deftly do Oriental barbers perform their work. Or he may mean that as with a razor a man’s throat may be cut very speedily, under the pretence of shaving him, even thus keenly, basely, but effectually Doeg destroyed the band of the priests. Whetted by malice, and guided by craft, he did his cruel work with accursed thoroughness. 3. “Thou lovest evil more than good.” He loved not good at all. If both had been equally profitable and pleasant, he would have preferred evil. “And lying rather than to speak righteousness.” He was more at home at lying than at truth. He spake not the truth except by accident, but he delighted heartily in falsehood. “SELAH.” Let us pause and look at the proud, blustering liar. Doeg is gone, but other dogs bark at the Lord’s people. Saul’s cattle-master is buried, but the devil still has his drovers, who fain would hurry the saints like sheep to the slaughter.

4. “Thou lovest.” Thou hast a taste, a gusto for evil language. “All devouring words.” There are words that, like boa-constrictors, swallow men whole, or like lions, rend men to pieces; these words evil minds are fond of. Their oratory is evermore furious and bloody. That which will most readily provoke the lowest passions they are sure to employ, and they think such pandering to the madness of the wicked to be eloquence of a high order. “O thou deceitful tongue.” Men can manage to say a great many furious things, and yet cover all over with the pretext of justice. They claim that they are jealous for the right, but the truth is they are determined to put down truth and holiness, and craftily go about it under this transparent pretence. 5. “God shall likewise destroy thee for ever.” Fain would the persecutor destroy the church, and therefore God shall destroy him, pull down his house, pluck up his roots, and make an end of him. “He shall take thee away.” God shall extinguish his coal and sweep him away like the ashes of the hearth; he would have quenched the truth, and God shall quench him. “And pluck thee out of thy dwelling place,” like a plant torn from the place where it grew, or a captive dragged from his home. Ahimelech and his brother priests were cut off from their abode, and so should those be who compassed and contrived their murder. “And root thee out of the land of the living.” The persecutor shall be eradicated, stubbed up by the root, cut up root and branch. He sought the death of others and death shall fall upon him. He troubled the land of the living, and he shall be banished to that land where the wicked cease from troubling. Those who will not “let live” have no right to “live.” God will turn the tables on malicious men, and mete to them a portion with their own measure. “SELAH.” Pause again, and behold the divine justice proving itself more than a match for human sin.

6. “The righteous”—the object of the tyrant’s hatred—shall outlive his enmity, and “also shall see,” before his own face, the end of the ungodly oppressor. God permits Mordecai to see Haman hanging on the gallows. David had brought to him the tokens of Saul’s death on Gilboa. “And fear.” Holy awe shall sober the mind of the good man; he shall reverently adore the God of providence. “And shall laugh at him.” If not with righteous joy, yet with solemn contempt. Schemes so far-reaching all baffled, plans so deep, so politic, all thwarted. Mephistopheles outwitted, the old serpent taken in his own subtlety. This is a goodly theme for that deep-seated laughter which is more akin to solemnity than merriment. 7. “Lo.” Look ye here, and read the epitaph of a mighty man, who lorded it proudly during his little hour, and set his heel upon the necks of the Lord’s chosen. “This is the man that made not God his strength.” Behold the man! The great vainglorious man. He found a fortress, but not in God; he gloried in his might, but not in the Almighty. Where is he now? How has it fared with him in the hour of his need? Behold his ruin, and be instructed. “But trusted in the abundance of his riches, and strengthened himself in his wickedness.” The substance he had gathered, and the mischiefs he had wrought, were his boast and glory. Wealth and wickedness are dreadful companions; when combined they make a monster. When the devil is master of money bags, he is a devil indeed. Beelzebub and Mammon together heat the furnace seven times hotter for the child of God, but in the end they shall work out their own destruction. Wherever we see to-day a man great in sin and substance, we shall do well to anticipate his end. and view this verse as the divine in memoriam. 8. “But I,” hunted and persecuted though I am, “am like a green olive tree.” I am not plucked up or destroyed, but am like a flourishing olive, which out of the rock draws oil, and amid the drought still lives and grows. “In the house of God.” He was one of the divine family, and could not be expelled from it; his place was near his God, and there was he safe and happy, despite all the machinations of his foes. He was bearing fruit, and would continue to do so when all his proud enemies were withered like branches lopped from the tree. “I trust in the mercy of God for ever and ever.” Eternal mercy is my present confidence. David knew God’s mercy to be eternal and perpetual, and in that he trusted. What a rock to build on! What a fortress to fly to! 9. “I will praise thee for ever.” Like thy mercy shall my thankfulness be. While others boast in their riches I will boast in my God; and when their glorying is silenced for ever in the tomb, my song shall continue to proclaim the lovingkindness of Jehovah. “Because thou hast done it.” Thou hast vindicated the righteous, and punished the wicked. God’s memorable acts of providence, both to saints and sinners, deserve and must have our gratitude. David views his prayers as already answered, the promises of God as already fulfilled, and therefore at once lifts up the sacred Psalm. “And I will wait on thy name.” God shall still be the Psalmist’s hope; he will not in future look elsewhere. He whose name has been so gloriously made known in truth and righteousness, is justly chosen as our expectation for years to come. “For it is good before thy saints.” Before or among the saints David intended to wait, feeling it to be good both for him and them to look to the Lord alone, and wait for the manifestation of his character in due season. Men must not too much fluster us; our strength is to sit still. Let the mighty ones boast, we will wait on the Lord; and if their haste brings them present honour, our patience will have its turn by-and-by, and bring us the honour which excelleth.

3. “Why doth he glory in malice that is mighty?” (ver. 1). Observe, my brethren, the glorying of malignity, the glorying of evil men. Where is glorying? “Why doth he glory in malice that is mighty?” That is, he that in malice is mighty, why doth he glory? There is need that a man be mighty, but in goodness, not in malice. Is it any great thing to glory in malice? To build a house doth belong to few men, any ignorant man you please can pull down. To sow wheat, to dress the crop, to wait until it ripen, and in that fruit on which one has laboured to rejoice, doth belong to few men: with one spark any man you please can burn all the crop. To breed an infant, when born to feed him, to educate, to bring him on to youth’s estate, is a great task: to kill him in one moment of time any one you please is able. Therefore those things which are done for destruction, are most easily done. “He that glorieth, let him glory in the Lord:” 1 Cor. i. 31.

4. “In iniquity the whole day upon injustice hath thy tongue thought” (ver. 2): that is, in the whole of time, without weariness, without intermission, without cessation. And when thou doest not, thou thinkest; so that when anything of evil is away from thy hands, from thy heart it is not away; either thou doest an evil thing, or while thou canst not do, thou sayest an evil thing, that is, thou evil-speakest: or when not even this thou canst do, thou willest and thinkest an evil thing. “The whole day,” then, that is, without intermission. We expect punishment to this man. Is he to himself a small punishment? Thou threatenest him: thou, when thou threatenest him, wilt send him whither? Unto evil? Send him away unto himself. In order that thou mayest vent much rage, thou art going to give him into the power of beasts: unto himself he is worse than beasts. For a beast can mangle his body: of himself he cannot leave his heart whole. Within, against himself he doth rage of himself, and dost thou from without seek for stripes? Nay, pray God for him, that he may be set free from himself. Nevertheless in this Psalm, my brethren, there is not a prayer for evil men, or against evil men, but a prophecy of what is to result to evil men. Think not therefore that the Psalm of ill-will saith anything: for it is said in the spirit of prophecy.

5. There followeth then what? All thy might and all thy thought of iniquity all the day, and meditation of malignity in thy tongue without intermission, hath performed what, done what? “As with a sharp razor thou hast done deceit” (ver. 3). See what do evil men to Saints, they scrape their hair. What is it that I have said? If there be such citizens of Jerusalem, that hear the voice of their Lord, of their King, saying, “Fear not them which kill the body, but are not able to kill the soul:” that hear the voice which but now from the Gospel hath been read, “What doth it profit a man, if he shall gain the whole world, and of himself make wreck:” Matt. xvi. 26. Matt. xxvii. 33. 1 Chron. vi. 22. Isa. lviii. 7. 1 John iii. 16. Luke vii. 38. Isa. lii. 7; Rom. x. 15.

6. “Thou hast loved malice above benignity” (ver. 4). Before thee was benignity; herself thou shouldest have loved. For thou wast not going to expend anything, nor wast thou going to fetch something to love by a distant voyage. Benignity is before thee, iniquity before thee: compare and choose. But perchance thou hast an eye wherewith thou seest malignity, and hast no eye wherewith thou seest benignity. Woe to the iniquitous heart. What is worse, it doth turn away itself, that it may not see what it is able to see. For what of such hath been said in another place? “He would not understand that he might do good.” Ps. xxxvi. 4. Matt. xxii. 39. Matt. vii. 12. See. S. Chrys. on 1 Thess. Hom. xi.

7. Because of this there followeth in the Psalm, “Thou hast loved all words of sinking under” (ver. 5). Rescue therefore thyself, if thou canst, from sinking under. From shipwreck thou art fleeing, and dost embrace lead! If thou wilt not sink, catch at a plank, be borne on wood, let the Cross carry thee through. But now because thou art a Doeg the Edomite, a “motion,” and “of earth,” thou doest what? “Thou hast loved all words of sinking-under, a tongue deceitful.” This hath preceded, words of sinking-under have followed a tongue deceitful. What is a tongue deceitful? A minister of guile is a tongue deceitful, of men bearing one thing in heart, another thing from mouth bringing forth. But in these is overthrowing, in these sinking under.

8. “Wherefore God shall destroy thee at the end” (ver. 6): though now thou seemest to flourish like grass in the field before the heat of the sun. For, “All flesh is grass, and the brightness of man as the bloom of grass: the grass hath withered, and the bloom hath fallen down: but the word of the Lord abideth for everlasting.” Isa. xl. 6–8. Al. “to the Word that.” Matt. iii. 12, xiii. 40. Matt. xxv. 41. John viii. 35. Phil. ii. 21. “But He shall remove thee from thy dwelling.” “Verily, verily, I say unto you, they have received their reward.” Matt. vi. 2. fruits are our works: it is needful that thy works proceed from love, then is thy root in the land of the living. Then shall be rooted up that Doeg, nor any wise shall he be able there to abide, because neither more deeply there hath he fixed a root: Matt. xiii. 5. Eph. iii. 14, 17–19.

9. “And the just shall see, and shall fear; and over him they shall laugh” (ver. 7). Shall fear when? Shall laugh when? Let us therefore understand, and make a distinction between those two times of fearing and laughing, which have their several uses. For so long as we are in this world, not yet must we laugh, lest hereafter we mourn. We have read what is reserved at the end for this Doeg, we have read and because we understand and believe, we see but fear. This, therefore, hath been said, “The just shall see, and shall fear.” So long as we see what will result at the end to evil men, wherefore do we fear? Because the Apostle hath said, “In fear and trembling work out your own salvation:” Phil. ii. 12. Ps. ii. 11. 1 Cor. x. 12. Gal. vi. 1. 2 Pet. i. 19. Col. iii. 4.

10. But what shall they then say that shall laugh? “And over him they shall laugh; and shall say, Behold a man that hath not set God for his helper” (ver. 8). See ye the body earthly! “As much as thou shalt have, so great shalt thou be,” is a proverb of covetous men, of grasping men, of men oppressing the innocent, of men seizing upon other men’s goods, of men denying things entrusted to their care. Of what sort is this proverb? “As much as thou shalt have, so great shalt thou be;” that is, as much as thou shalt have had of money, as much as thou shalt have gotten, by so much the more mighty shalt thou be. “Behold a man that hath not set God for his helper, but hath trusted in the multitude of his riches.” Let not a poor man, one perchance that is evil, say, I am not of this body. For he hath heard the Prophet saying, “He hath trusted in the multitude of his riches:” forthwith if he is poor, he heedeth his rags, he hath observed near him perchance a rich man among the people of God more richly apparelled, and he saith in his heart, Of this man he speaketh; doth he speak of me? Do not thence except thyself, do not separate thyself, unless thou shalt have seen and feared, in order that thou mayest hereafter laugh. For what doth it profit thee, if thou dost want means, and thou burnest with cupidity? When our Lord Jesus Christ to that rich man that was grieved, and that was departing from Him, had said, “Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow Me:” Matt. xix. 21. Matt. xix. 24.

poor men? Could they not say to themselves, If it is hard, aye an impossible thing, that rich men should enter into the kingdom of heaven, as it is impossible that a camel should enter through the eye of a needle, let all poor men enter into the kingdom of heaven, be the rich alone shut out? For how few are the rich men? But of poor men are thousands innumerable. For not the coats are we to look upon in the kingdom of heaven; but for every one’s garment shall be reckoned the effulgence of righteousness: there shall be therefore poor men equal to Angels of God, clothed with the stoles of immortality, they shall shine as the sun in the kingdom of their Father: what reason is there for us about a few rich men to be concerned, or distressed? This thought not the Apostles; but when the Lord had spoken this, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven:” they saying to themselves, “Who shall be able to be saved,” meant what? Not means, but desires; for they saw even poor men themselves, even if not having money, yet to have covetousness. And that ye may know, that not money in a rich man, but covetousness is condemned, attend to what I say; Thou observest that rich man standing near thee, and perchance in him is money, and is not covetousness; in thee is not money, and is covetousness. A poor man full of sores, full of woe, licked by dogs, having no help, having no morsel, not having perchance a mere garment, was borne by the Angels unto Abraham’s bosom. Luke xvi. 22. Gen. xiii. 2. 11. Therefore that man having been condemned that “hath trusted in the multitude of his riches, and hath prevailed in his vanity:” for what more vain, than he that thinketh coin more to avail than God? Therefore that man having been condemned that said, blessed of the people to whom these things are: thou that sayest, “Blessed the people of whom is the Lord their own God,” dost think of thyself what? dost hope for thyself what? “But I;” now at length hear that body: “But I am like an olive, fruit-bearing in the house of God” (ver. 9). Not one man speaketh, but that olive fruit-bearing, whence have been pruned the proud branches, and the humble wild olive graffed in. Rom. xi. 17.

12. “I will confess to Thee for ever, because Thou hast done” (ver. 10). “Hast done what?” Doeg Thou hast condemned, David Thou hast crowned. “I will confess to Thee for ever, because Thou hast done.” Great confession, “Because thou hast done”! “Hast done” what? except these very things which above have been spoken of, that like an olive fruit-bearing in the house of God, I should trust in the mercy of God for everlasting and world without end? Thou hast done: an ungodly man cannot justify himself. But who is He that justifieth? “Believing,” he saith, “on Him” that justifieth “the ungodly.” Rom. iv. 5. 1 Cor. iv. 7. I will confess to Thee because Thou hast done,” that is, because Thou hast done not according to my merits, but according to Thy mercy. But I have done what? If thou recollectest, “Before, I was a blasphemer, and a persecutor, and injurious.” But thou, what hast thou done? “But mercy I have obtained, because ignorant I did it.” 1 Tim. i. 13. 13. “And I will look for Thy name, for it is pleasant.” Bitter is the world, but Thy name is pleasant. Even if certain sweet things are in the world, yet with bitterness they are digested. Thy name is preferred, not only for greatness but also for pleasantness. “For unjust men have told to me their delights, but it is not as Thy law, O Lord.” Ps. cxix. 85. Ps. xxxiv. 8. Matt. xxi. 19.

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, 2 Timothy 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", Revelation 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, 1 Samuel 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, Daniel 7:20; the goodness of God endureth continually: that is, the love, grace, and mercy of God; this is observed as what is the matter of the saints' boasting, in opposition to the wicked boasting of Doeg; they glory in the love of God, and in that they know him who exerciseth lovingkindness, which is the source of all the blessings of grace and goodness; and in Christ, through whom all are communicated to them; and in him, as made every blessing to them, wisdom, righteousness, sanctification, and redemption: they ascribe the whole of their salvation, and all they have, to the grace of God, and glory in nothing as of themselves, and as though not received of the Lord. Moreover, the psalmist may take notice of this, as what was his support under all the persecutions he endured from men; that he had an interest in the grace and goodness of God, which is immutable and everlasting, invariably the same in all states and conditions; and that he was encompassed about with the favour of God as with a shield; and that it was not in the power of his most implacable enemies to separate him from the love of God; and therefore it was egregious folly in Doeg to boast himself in mischief; for, be he as mighty as he might, he could not prevent his sharing in the divine goodness, which always continues. (w) "in malo", Vatablus, Junius & Tremellius, Gejerus. (x) Delaney's Life of King David, vol. 1. p. 119.

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, 1 Samuel 22:9; so antichrist devises mischiefs against the saints of the most High, to wear them out, and thinks to change times and laws, Daniel 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, Psalm 57:4; see Jeremiah 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.

Thou lovest evil more than good,.... Indeed not good at all; such comparatives being strong negatives; see Psalm 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, 1 Samuel 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 1 Timothy 4:2. Selah; on this word; see Gill on Psalm 3:2. The Targum renders the word "Selah" here "for ever", as in Psalm 52:5.

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 Revelation 13:5; O thou deceitful tongue; See Gill on Psalm 52:2. (y) "verba absorptionis", Vatablus, Gejerus, Schmidt.

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, Revelation 14:10; the word is used of breaking down the house in which the leprosy was, Leviticus 14:45; and denotes the utter extinction of Doeg's family, and the irrecoverable ruin of antichrist, Revelation 18:21; he shall take thee away; as fire from the hearth, Isaiah 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, Malachi 2:12; while David flourished as an olive tree in the house of the Lord, Psalm 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 Psalm 3:2. The Targum renders the word "Selah" here "for ever", as in Psalm 52:3. (z) , Sept. "propterea", V. L. "idcirco etiam", Piscator; "ideo etiam", Michaelis. (a) "de tabernaculo", V. L. Pagninus, Montanus, Musculus; "e tentorio", Junius & Tremellius, Piscator, Cocceius.

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, Revelation 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, Psalm 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 Revelation 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, Psalm 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, Proverbs 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 Revelation 18:20; for all this will be eminently fulfilled in the destruction of antichrist.

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, Proverbs 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 Psalm 49:6; so the antichristian whore is represented as boasting of her riches and honour, and trusting in them, that they would always continue, Revelation 18:7; like the fool in Luke 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. (b) "arcem suam", Cocceius; "presidium, munimemtum", Michaelis. (c) Apud Kimchi in loc.

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, Psalm 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, Psalm 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. (d) "Ero", Piscator, Cocceius, Gejerus.

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, Psalm 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, Isaiah 40:31; or the name of the Lord is good unto them, pleasant, delightful, and comfortable, as proclaimed, Exodus 34:6; see Sol 1:3; and also Revelation 15:4.

all-devouring--literally, "swallowing," which utterly destroy (compare Psa 21:9; Psa 35:25).

shall . . . fear--regard with religious awe. laugh at him--for his folly;

This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, Psa 53:2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (Psa 53:1, Psa 53:4); it is an unrighteous thing; it is that which there is no good in (Psa 53:1, Psa 53:3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, Psa 53:3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because there is no fear of God before their eyes: they say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion. The workers of iniquity, whatever they pretend to, have no knowledge; those may truly be said to know nothing that do not know God, Psa 53:4. 5. The filthiness of sin. Sinners are corrupt (Psa 53:1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels. Corruptio optimi est pessima - The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone - because they will not run with them to the same excess of riot, they eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time. They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (Psa 53:5): There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear. The wicked flees when none pursues. See the ground of this fear; it is because God has formerly scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those scattered at the grave's mouth, Psa 141:7. Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev 20:9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them, because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, Psa 53:6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name - Jesus, for he shall save his people from their sins, Mat 1:21.

Psalm 53:1-6 1. The fool hath said in his heart, There is no God: they have become corrupt, they have done abominable works: there is none that doeth good. 2. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. 3. Every one of them has gone back; they have together become filthy: there is none that doeth good, no, not one. 4. Have the workers of iniquity no knowledge? eating my people as they eat bread: [286] they have not called upon God. 5. There were they in great fear where no fear was; for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them. 6. Who shall give the salvation of Israel out of Zion? When God bringeth back the captivity of his people, [287] Jacob shall rejoice, and Israel shall triumph. Footnotes: [286] "C'est, n'en font non plus de conscience, que de manger un morceau de pain." -- Fr. marg. "That is, they have no more scruple in doing this than in eating a morsel of bread." [287] "C'est, son peuple captif." -- Fr. marg. "That is, his captive people." Footnotes: [284] Some slight differences will be found, on comparison, between this and the 14th psalm; the chief of which is in the 5th verse. For Calvin's explanation of this verse, see [12]volume 1, p. 199. It is not easy to say whether these variations are owing to transcribers, or whether they were made by some prophetic bard, who, during some afflictive period of Jewish history, adapted the 14th psalm, by a few alterations, to circumstances different from those for which it was originally composed. Theodoret is of this last opinion, and refers it to the alarm created by Sennacherib's invasion under the reign of Hezekiah; others think it was written during the captivity -- a conjecture which is founded on the last verse, "O that the salvation of Israel were come out of Zion!" [285] What mhlt, mahalath, signifies, in the title of this and the 88th psalm, must be uncertain, the word not being found elsewhere. It is most probably the name of an instrument on which the psalm was to be sung; and it may fitly be deduced from chll, perforavit, or incidit, either from the hollowness of the instrument, or farther, from the holes cut in it; in which respect chlyl is ordinarily used for fistula, or tibia, a pipe." -- Hammond

Instead of assurances of God's presence with the pious, and a complaint of the wicked, Psa 14:5-6 portrays the ruin of the latter, whose "bones" even "are scattered" (compare Psa 141:7), and who are put to shame as contemptuously rejected of God. Next: Psalms Chapter 54

1. “The fool hath said in his heart, There is no God.” And this he does because he is a fool. Being a fool he speaks according to his nature; being a great fool he meddles with a great subject, and comes to a wild conclusion. The atheist is, morally, as well as mentally, a fool, a fool in the heart as well as in the head; a fool in morals as well as in philosophy. With the denial of God as a starting point, we may well conclude that the fool’s progress is a rapid, riotous, raving, ruinous one. He who begins at impiety is ready for anything. “No God,” being interpreted, means no law, no order, no restraint to lust, no limit to passion. Who but a fool would be of this mind? What a Bedlam, or rather what an Aceldama, would the world become if such lawless principles came to be universal! He who heartily entertains an irreligious spirit, and follows it out to its legitimate issues is a son of Belial, dangerous to the commonwealth, irrational and despicable. Every natural man, is, more or less a denier of God. Practical atheism is the religion of the race. “Corrupt are they.” They are rotten. It is idle to compliment them as sincere doubters, and amiable thinkers—they are putrid. There is too much dainty dealing nowadays with atheism; it is not a harmless error, it is an offensive, putrid sin, and righteous men should look upon it in that light. All men being more or less atheistic in spirit, are also in that degree corrupt; their heart is foul, their moral nature is decayed. “And have done abominable iniquity.” Bad principles soon lead to bad lives. One does not find virtue promoted by the example of your Voltaires and Tom Paines. Those who talk so abominably as to deny their Maker will act abominably when it serves their turn. It is the abounding denial and forgetfulness of God among men which is the source of the unrighteousness and crime which we see around us. If all men are not outwardly vicious it is to be accounted for by the power of other and better principles, but left to itself the “No God” spirit so universal in mankind would produce nothing but the most loathsome actions. “There is none that doeth good.” The one typical fool is reproduced in the whole race; without a single exception men have forgotten the right way. This accusation twice made in the Psalm, and repeated a third time by the inspired apostle Paul, is an indictment most solemn and sweeping, but he who makes it cannot err, he knows what is in man; neither will he lay more to man’s charge than he can prove. 2. “God looked down from heaven upon the children of men.” He did so in ages past, and he has continued his steadfast gaze from his all-surveying observatory. “To see if there were any that did understand, that did seek God.” Had there been one understanding man, one true lover of his God, the divine eye would have discovered him. Those pure heathens and admirable savages that men talk so much of, do not appear to have been visible to the eye of Omniscience, the fact being that they live nowhere but in the realm of fiction. The Lord did not look for great grace, but only for sincerity and right desire, but these he found not. He saw all nations, and all men in all nations, and all hearts in all men, and all motions of all hearts, but he saw neither a clear head nor a clean heart among them all. Where God’s eyes see no favourable sign we may rest assured there is none. 3. “Every one of them is gone back.” The whole mass of manhood, all of it, is gone back. In the fourteenth Psalm it was said to turn aside, which was bad enough, but here it is described as running in a diametrically opposite direction. The life of unregenerate manhood is in direct defiance of the law of God, not merely apart from it but opposed to it. “They are altogether become filthy.” The whole lump is soured with an evil leaven, fouled with an all-pervading pollution, made rank with general putrefaction. Thus, in God’s sight, our atheistic nature is not the pardonable thing that we think it to be. Errors as to God are not the mild diseases which some account them, they are abominable evils. Fair is the world to blind eyes, but to the all-seeing Jehovah it is otherwise. “There is none that doeth good, no, not one.” How could there be, when the whole mass was leavened with so evil a leaven? This puts an end to the fictions of the innocent savage, the lone patriarch, “the Indian whose untutored mind,” etc. Pope’s verse— “Father of all, in every age, In every clime adored, By saint, by savage, or by sage, Jehovah, Jove, or Lord,” evaporates in smoke. The fallen race of man, left to its own energy, has not produced a single lover of God or doer of holiness, nor will it ever do so. Grace must interpose or not one specimen of humanity will be found to follow after the good and true. This is God’s verdict after looking down upon the race. Who shall gainsay it? 4. “Have the workers of iniquity no knowledge?” They have no wisdom, certainly, but even so common a thing as knowledge might have restrained them. Can they not see that there is a God? that sin is an evil thing? that persecution recoils upon a man’s own head? Are they such utter fools as not to know that they are their own enemies, and are ruining themselves? “Who eat up my people as they eat bread.” Do they not see that such food will be hard to digest, and will bring on them a horrible vomit when God deals with them in justice? Can they imagine that the Lord will allow them to devour his people with impunity? They must be insane indeed. “They have not called upon God.” They carry on their cruel enterprises against the saints, and use every means but that which is essential to success in every case, namely, the invocation of God. In this respect persecutors are rather more consistent than Pharisees who devoured widows’ houses, and prayed too. The natural man, like Ishmael, loves not the spiritual seed, is very jealous of it, and would fain destroy it, because it is beloved of God; yet the natural man does not seek after the like favour from God. The carnal mind envies those who obtain mercy, and yet it will not seek mercy itself. It plays the dog in the manger. Sinners will out of a malicious jealousy devour those who pray, but yet they will not pray themselves. 5. “There were they in great fear, where no fear was.” David sees the end of the ungodly and the ultimate triumph of the spiritual seed. The rebellious march in fury against the gracious, but suddenly they are seized with a causeless panic. The once fearless boasters tremble like the leaves of the aspen, frightened at their own shadows. In this sentence and this verse, this Psalm differs much from the fourteenth. It is evidently expressive of a higher state of realisation in the poet, he emphasises the truth by stronger expressions. Without cause the wicked are alarmed. He who denies God is at bottom a coward, and in his infidelity he is like the boy in the churchyard who “whistles to keep his courage up.” “For God hath scattered the bones of him that encampeth against thee.” When the wicked see the destruction of their fellows they may well quail. Mighty were the hosts which besieged Zion, but they were defeated, and their unburied carcasses proved the prowess of the God whose being they dared to deny. “Thou hast put them to shame, because God hath despised them.” God’s people may well look with derision upon their enemies since they are the objects of divine contempt. They scoff at us, but we may with far greater reason laugh them to scorn, because the Lord our God considers them as less than nothing and vanity. 6. “Oh that the salvation of Israel were come out of Zion.” Would God the final battle were well over. When will the Lord avenge his own elect? When will the long oppression of the saints come to its close, and glory crown their heads? The word “salvation” is in the plural, to show its greatness. “When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.” Inasmuch as the yoke has been heavy, and the bondage cruel, the liberty will be gladsome, and the triumph joyous. The second advent and the restoration of Israel are our hope and expectation. We have attempted to throw into rhyme the last two verses of this Psalm:— The foes of Zion quake for fright, Where no fear was they quail; For well they know that sword of might Which cuts through coats of mail. The Lord of old defiled their shields, And all their spears he scorn’d; Their bones lay scatter’d o’er the fields, Unburied and unmourn’d. Let Zion’s foes be filled with shame; Her sons are bless’d of God; Though scoffers now despise their name, The Lord shall break the rod. Oh! would our God to Zion turn, God with salvation clad; Then Judah’s harps should music learn, And Israel be glad.

2. “The unwise man hath said in his heart, There is no God” (ver. 1). Such sort is it of men amid whom is pained and groaneth the Body of Christ. If such is this sort of men, of not many do we travail; as far as seemeth to occur to our thoughts, very few there are; and a difficult thing it is to meet with a man that saith in his heart, “There is no God;” Ps. xiv. 1. daring, and wicked men, of whom there is a great multitude; who foster day by day their sins, who, their acts having been changed into habit, have even lost sense of shame: this is so great a multitude of men, that the Body of Christ, set amid them, scarce dareth to censure that which it is not constrained to commit, and deemeth it a great matter for itself that the integrity of innocence be preserved in not doing that which now, by habit, either it doth not dare to blame, or if it So Oxf. mss. (ausum); Ben. ausus, “one.” 3. Let us advert also to that sense, which concerning Christ our Lord Himself, our Head Himself, doth present itself. For when Himself in form of a servant Phil. ii. 7. Wisd. ii. 18–20. [See p. 172, supra.—C.] Wisd. ii. 1. Wisd. ii. 1. 1 Cor. xv. 32. Wisd. ii. 8, 9. Wisd. ii. 10. Matt. xxvii. 40.

4. “The Lord from Heaven hath looked forth upon the sons of men, that He might see if there is one understanding and seeking after God” (ver. 3). What is this? “Corrupted they are,” all these that say, “There is no God”? And what? Did it escape God, that they were become such? Or indeed to us would their inward thought be opened, except by Him it were told? If then He understood, if then He knew, what is this which hath been said, “that He might see”? For the words are of one inquiring, of one not knowing. “God from Heaven hath looked forth,” etc. And as though He had found what He sought by looking upon, and by looking down from Heaven, He giveth sentence: “All men have gone aside, together useless they have become: there is not one that doeth good, not so much as one” (ver. 4). Two questions arise somewhat difficult: for if God looketh out from Heaven, in order that He may see if there is one understanding or seeking after God; there stealeth upon an unwise man the thought, that God knoweth not all things. This is one question: what is the other? If there is not one that doeth good, is not so much as one; who is he that travaileth amid bad men? The former question then is solved as followeth: ofttimes the Scripture speaketh in such manner, that what by the gift of God a creature doth, God is said to do.…For hence has been said the following also, “For the Spirit searcheth all things, even the depth of God;” 1 Cor. ii. 10. which maketh thee also to search: and that which by His own gift thou doest, He is said to do; because without Him thou wouldest not do it: therefore God is said to do, when thou doest.…And because this by the gift of God thou doest, God from heaven is “looking forth upon the sons of men.” The former question then, according to our measure, thus hath been solved.

5. What is that which looking forth we acknowledge? What is that which looking forth God acknowledgeth? What (because here He giveth it) doth He acknowledge? Hear what it is; that “All have gone aside, together useless they have become: there is not one that doeth good, there is not so much as one.” What then is that other question, but the same whereof a little before I have made mention? If, “There is not one that doeth good, is not so much as one,” no one remaineth to groan amid evil men. Stay, saith the Lord, do not hastily give judgment. I have given to men to do well; but of Me, He saith, not of themselves: for of themselves evil they are: sons of men they are, when they do evil; when well, My sons. For this thing God doth, out of sons of men He maketh sons of God: because out of Son of God He hath made Son of Man. See what this participation is: there hath been promised to us a participation of Divinity: He lieth that hath promised, if He is not first made partaker of mortality. For the Son of God hath been made partaker of mortality, in order that mortal man may be made partaker of divinity. He that hath promised that His good is to be shared with thee, first with thee hath shared thy evil: He that to thee hath promised divinity, showeth in thee love. Therefore take away that men are sons of God, there remaineth that they are sons of men: “There is none that doeth good, is not so much as one.”

6. “Shall not all know that work iniquity, that devour My people for the food of bread”? (ver. 5).…There is therefore here a people of God that is being devoured. Nay, “There is not one that doeth good, there is not so much as one.” We reply by the rule above. But this people that is devoured, this people that suffereth evil men, this that groaneth and travaileth amid evil men, now out of sons of men have been made sons of God: therefore are they devoured. For, “The counsel of the needy man thou hast confounded, because the Lord is his hope.” Ps. xiv. 6. Wisd. v. 8. 7. “On God they have not called.” He is comforting the man that groaneth, and chiefly by an admonition, lest by imitating evil men, who ofttimes prosper, they delight in evil doing. There is kept for thee that which to thee hath been promised: their hope is present, thine is future, but theirs is transient, thine sure; theirs false, thine true. For they “upon God have not called.” Do not daily such men ask of God? They do “not” ask of God. Give heed, if I am able to say this by the aid of God Himself. God gratuitously will have Himself to be worshipped, gratuitously will have Himself to be loved, that is chastely to be loved; not Himself to be loved for the reason that He giveth anything besides Himself, but because He giveth Himself. He then that calleth upon God in order that He may be made rich, on God doth not call: for upon that He calleth which to himself he willeth to come.…But now thou wouldest have coffer full, and conscience void: God filleth not coffer, but breast. What do outward riches profit thee, if inward need presseth thee? Therefore those men that for the sake of worldly comforts, that for the sake of earthly good things, that for the sake of present life and earthly felicity, call upon God, do not call upon God.

8. For this reason what followeth concerning them? “There have they feared with fear, where there was no fear” (ver. 6). For is there fear, if a man lose riches? There is no fear there, and yet in that case men are afraid. But if a man lose wisdom, truly there is fear, and in that case he is not afraid.…Thou hast feared to give back money, and hast willed to lose fidelity. The Martyrs took not away property of other persons, but even their own they despised that they might not lose fidelity: and it was too little to lose money, when they were proscribed; they took also their life when they suffered: they lost life, in order that unto everlasting life they might find it. Matt. x. 39. John xi. 48. E.V. “that encamp against thee.” Gen. xxv. 23.

The fool hath said in his heart, there is no God,.... The Targum adds, "of whom is revenge"; or there is no God to punish and avenge the wicked; corrupt are they; the Chaldee paraphrase is, "the wicked have corrupted their ways"; as all flesh had done in the old world, Genesis 6:12; and have done abominable iniquity; iniquity is the abominable thing that God hates, and makes men abominable in his sight; in Psalm 11:1, it is read, "abominable worlds": the Targum paraphrases the words, "they are far from good, for iniquity is found in them"; see Revelation 21:8; there is none that doeth good; See Gill on Psalm 14:1.

God looked down from heaven upon the children of men,.... In Psalm 14:2, it is read, "the Lord" or "Jehovah"; in everything else there is an agreement in this verse; See Gill on Psalm 14:2; to see if there were any that did understand; the Targum is, "that were understanding" in the law; it doubtless means understanding in divine and spiritual things; that did seek God; the above paraphrase is, "seeking doctrine from before the Lord".

Every one of them is gone back,.... From God, and the way of his commandments. In Psalm 14:3, it is, "they are all gone aside"; See Gill on Psalm 14:3; they are altogether become filthy; there is none that doeth good, no, not one. What follows in this verse is the same as Psalm 14:3.

Have the workers of iniquity no knowledge?.... In Psalm 14:4, it is, "have all the workers", &c. There are none of them but what have, unless given up to judicial blindness, and hardness of heart, to believe a lie, as antichrist and his followers, 2 Thessalonians 2:10; See Gill on Psalm 14:4; who eat up my people, as they eat bread; and drink their blood, and are drunken with it, Revelation 17:6; they have not called upon God; but upon their idols, upon the Virgin Mary, and saints departed. In Psalm 14:4, it is, "upon the Lord".

There were they in great, fear, where no fear was,.... Before; neither of God nor man, nor any dread of punishment, but the utmost security, Revelation 18:7; also See Gill on Psalm 14:5; for God hath scattered the bones of him that encampeth against thee; either against Christ, or against his church and people; who set themselves against the person, office, and grace of Christ, and seek to distress and destroy his interest: "the bones of such God will scatter": that is, he will destroy antichrist and his armies, which are his strength, as the bones are the strength of the human body; and make such a carnage of them, that the fowls of the air shall eat their flesh, and their bones shall be scattered here and there; see Revelation 19:17. So the Targum, "for God scatters the strength of the armies of the wicked.'' Kimchi interprets it of the bones of the nations that shall encamp against Jerusalem, in the days of Gog; see Revelation 20:8; and Aben Ezra observes, that "thee" respects either God or the Messiah; thou hast put them to shame; this is either an address of the psalmist unto God, declaring what he had done; or rather of God the Father to his Son Christ Jesus; and so Kimchi and Ben Melech say this refers to the Messiah: and it may be expressive of the shame and confusion that antichrist and his followers will be thrown into, when they shall make war with the Lamb, and he shall overcome them, Revelation 17:14; because God hath despised them; or rejected them as reprobates; given them up to a reprobate mind; and being ungodly men, has before ordained them to this condemnation. The Targum is, "for the Word of the Lord hath rejected them;'' as filthy, loathsome, and abominable, and cast them alive into the lake of fire, Revelation 19:20.

O that the salvation of Israel were come out of Zion!.... Or, "who will give (f) out of Zion the salvation of Israel?" The Targum adds, "except the Lord"; and this is a request to him for it: and, as in Psalm 14:7, it may be a wish for the first coming of Christ, to work out salvation for his people; here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign; to destroy antichrist, and deliver his people from bondage and oppression by him; when the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved; see Romans 11:25. It is in the original text, "salvations" (g); denoting the complete salvation of the church; when all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her; See Gill on Psalm 14:6. when God bringeth back the captivity of his people: who have been carried into it by antichrist, Revelation 13:10; Jacob shall rejoice, and Israel shall be glad; for now the kingdoms of this world will become Christ's; the marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews; which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty, and cause many voices to be heard in heaven, expressing great joy on this occasion, Revelation 11:15. (f) "quis dabit", V. L. Pagninus, Montanus, &c. (g) "salutes", Pagninus, Montanus, Cocceius; so Ainsworth.

We may observe here, 1. The great distress that David was now in, which the title gives an account of. The Ziphim came of their own accord, and informed Saul where David was, with a promise to deliver him into his hand. One would have thought that when David had retired into the country he would not be pursued, into a desert country he would not be discovered, and into his own country he would not be betrayed; and yet it seems he was. Never let a good man expect to be safe an easy till he comes to heaven. How treacherous, how officious, were these Ziphim! It is well that God is faithful, for men are not to be trusted, Mic 7:5. 2. His prayer to God for succour and deliverance, Psa 54:1, Psa 54:2. He appeals to God's strength, by which he was able to help him, and to his name, by which he was engaged to help him, and begs he would save him from his enemies and judge him, that is, plead his cause and judge for him. David has no other plea to depend upon than God's name, no other power to depend upon than God's strength, and those he makes his refuge and confidence. This would be the effectual answer of his prayers (Psa 54:2), which even in his flight, when he had not opportunity for solemn address to God, he was ever and anon lifting up to heaven: Hear my prayer, which comes from my heart, and give ear to the words of my mouth. 3. His plea, which is taken from the character of his enemies, Psa 54:3. (1.) They are strangers; such were the Ziphites, unworthy the name of Israelites. "They have used me more basely and barbarously than the Philistines themselves would have done." The worst treatment may be expected from those who, having broken through the bonds of relation and alliance, make themselves strangers. (2.) They are oppressors; such was Saul, who, as a king, should have used his power for the protection of all his good subjects, but abused it for their destruction. Nothing is so grievous as oppression in the seat of judgment, Ecc 3:16. Paul's greatest perils were by his own countrymen and by false brethren (Co2 11:26), and so were David's. (3.) They were very formidable and threatening; they not only hated him and wished him ill, but they rose up against him in a body, joining their power to do him a mischief. (4.) They were very spiteful and malicious: They seek after my soul; they hunt for the precious life; no less will satisfy them. We may, in faith, pray that God would not by his providence give success, lest it should look like giving countenance, to such cruel bloody men. (5.) They were very profane and atheistical, and, for this reason, he thought God was concerned in honour to appear against them: They have not set God before them, that is, they have quite cast off the thoughts of God; they do not consider that his eye is upon them, that, in fighting against his people, they fight against him, nor have they any dread of the certain fatal consequences of such an unequal engagement. Note, From those who do not set God before them no good is to be expected; nay, what wickedness will not such men be guilty of? What bonds of nature, or friendship, or gratitude, or covenant, will hold those that have broken through the fear of God? Selah - Mark this. Let us all be sure to set God before us at all times; for, if we do not we are in danger of becoming desperate.

Psalm 54:1-3 1. Save me, O God! by thy name, and judge me by thy strength. 2. Hear my prayer, O God! give ear to the words of my mouth. 3. For strangers are risen up against me, and the terrible ones have sought after my soul they have not set God before them. Selah. 1. Save me, O God! As David was at this time placed beyond the reach of human assistance, he must be understood as praying to be saved by the name and the power of God, In an emphatical sense, or by these in contradistinction to the usual means of deliverance. Though all help must ultimately come from God, there are ordinary methods by which he generally extends it. When these fail, and every earthly stay is removed, he must then take the work into his own hands. It was in such a situation that David here fled to the saints' last asylum, and sought to be saved by a miracle of divine power. By appealing, in the second part of the verse, to God as his judge, he asserts his uprightness. And it must strike us all, that in asking the divine protection it is indispensably prerequisite we should be convinced of the goodness of our cause, as it would argue the greatest profanity in any to expect that God should patronise iniquity. David was encouraged to pray for deliverance by the goodness of his cause and his consciousness of integrity; nor did he entertain a single doubt, that on representing this to God he would act the part of his defender, and punish the cruelty and treachery of his enemies. 2. Hear my prayer, O God! The language is expressive of his earnestness. He was led to this fervor of supplication by the extremity of his present circumstances, which is alluded to in the following verse, where he complains of being surrounded by men fierce, barbarous, and unrestrained by a sense of religion. There was no necessity for his informing God of a fact which was already known to him; but he disburdens his own heart by venting the cause of his fear and disquietude. By calling his enemies strangers, [288] he seems to refer to their barbarity, whether he applied the name to the Ziphites only, or, in general, to the whole army of Saul. Others consider him, in this term, to advert to their degeneracy as children of Abraham; and it is true that the Jews are repeatedly stigmatised by the prophets under this form of expression, when they had cast themselves out of the Church of God by their profligacy or impiety. But in this passage it seems to be used in a different sense. As even enemies are accustomed, in some measure, to respect the ties of kindred and relationship, David would point out to us the monstrous inhumanity of the men who now surrounded him, by the fact that they assaulted him as strangers, as persons who had never known him, or as if he had been born in some distant part of the world. He calls them, also, terrible ones, [289] not mighty, or powerful ones, as some have rendered the word; for that falls short of the meaning intended by David, which was, that they were divested of all humanity, and ready to rush upon him like wild beasts. Hence the fear with which he resorted to the protection of God. He adds, that they sought after his soul, to denote that nothing would content their insatiable cruelty but his life. And the better to express the unbridled nature of their fury, he tells us that they had no respect to God. The only thing which could be supposed, in the circumstances, to act as a restraint upon their minds, was the consideration of there being a judge in heaven to whom they were amenable for their conduct; and being insensible to this, what moderation could be expected of them? Footnotes: [288] For zrym, zairim, strangers, upwards of twenty MSS. have zdym, zoidim, the proud; and this is the sense given by the Chaldee Paraphrast. As the Ziphites were Jews, and of the same tribe with David, (Joshua 15:24,) and therefore not, strictly speaking, "strangers," some think that the proud is the true reading. But the Ziphites, as our Author justly observes, may be called "strangers," because they acted towards David the part of strangers and enemies, in seeking to deliver him into the hands of his unjust and cruel persecutor, Saul. [289] Ainsworth reads, "Daunting tyrants." "Terrible dismayers, as Saul and his retinue, whose terror daunted many. See Psalm 10:18."

We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable. I. He was sure that he had God on his side, that God took his part (Psa 54:4); he speaks it with an air of triumph and exultation, Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper: The Lord is with those that uphold my soul. Compare Psa 118:7, "The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him. II. God taking part with him, he doubted not but his enemies should both flee and fall before him (Psa 54:5): "He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would: I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said, Vengeance is mine. But he prays, Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost. III. He promises to give thanks to God for all the experiences he had had of his goodness to him (Psa 54:6): I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance: I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: "I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us (Psa 92:1); therefore I will praise thy name." IV. He speaks of his deliverance as a thing done (Psa 54:7): I will praise thy name, and say, "He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance - He has delivered me from all trouble; and a deliverance to his heart's content - My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, Sa1 23:27, Sa1 23:28. All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire. He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: "He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), Ti2 4:17, Ti2 4:18, He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.

Psalm 54:4-7 4. Behold! God is my helper; the Lord is with them that uphold my soul. 5. He shall reward evil unto mine enemies: cut them off in thy truth. 6. I will freely sacrifice unto thee: I will praise thy name, O God! for it is good. 7. For he hath delivered me out of all trouble; and mine eye hath seen upon my adversaries. [290] 4. Behold! God is my helper Such language as this may show us that David did not direct his prayers at random into the air, but offered them in the exercise of a lively faith. There is much force in the demonstrative adverb. He points, as it were, with the finger, to that God who stood at his side to defend him; and was not this an amazing illustration of the power with which faith can surmount all obstacles, and glance, in a moment, from the depths of despair to the very throne of God? He was a fugitive amongst the dens of the earth, and even there in hazard of his life -- how, then, could he speak of God as being near to him? He was pressed down to the very mouth of the grave; and how could he recognize the gracious presence of God? He was trembling in the momentary expectation of being destroyed; and how is it possible that he can triumph in the certain hope that Divine help will presently be extended to him? In numbering God amongst his defenders, we must not suppose that he assigns him a mere common rank amongst the men who supported his cause, which would have been highly derogatory to his glory. He means that God took part with those, such as Jonathan and others, who were interested in his welfare. These might be few in number, possessed of little power, and cast down with fears; but he believed that, under the guidance and protection of the Almighty, they would prove superior to his enemies: or, perhaps, we may view him as referring, in the words, to his complete destitution of all human defenders, and asserting that the help of God would abundantly compensate for all. [291] 5. He shall reward evil unto mine enemies As the verb ysyv, yashib, may be rendered he shall cause to return, [292] it seems to point not only at the punishment, but the kind of punishment, which would be awarded to his enemies, in the recoiling of their wicked machinations upon their own heads. Some give an optative signification to the verb, understanding the words to express a wish or prayer; but I see no reason why it should not be taken strictly in the future tense, and imagine that David intimates his certain expectation that this favor, which he had already prayed for, would be granted. It is by no means uncommon to find the prayers of the Psalmist intersected with sentences of this kind, inserted for the purpose of stimulating his faith, as here, where he announces the general truth, that God is the righteous judge who will recompense the wicked. With the view of confirming his hopes, he adverts particularly to the truth of God; for nothing can support us in the hour of temptation, when the Divine deliverance may be long delayed, but a firm persuasion that God is true, and that he cannot deceive us by his divine promises. His confidence of obtaining his request was grounded upon the circumstance that God could no more deny his word than deny himself. 6. I will freely sacrifice unto thee. According to his usual custom, he engages, provided deliverance should be granted, to feel a grateful sense of it; and there can be no doubt that he here promises also to return thanks to God, in a formal manner, when he should enjoy an opportunity of doing so. Though God principally looks to the inward sentiment of the heart, that would not excuse the neglect of such rites as the Law had prescribed. He would testify his sense of the favor which he received, in the manner common to all the people of God, by sacrifices, and be thus the means of exciting others to their duty by his example. And he would sacrifice freely: by which he does not allude to the circumstance, that sacrifices of thanksgiving were at the option of worshippers, but to the alacrity and cheerfulness with which he would pay his vow when he had escaped his present dangers. The generality of men promise largely to God so long as they are under the present pressure of affliction, but are no sooner relieved than they relapse into that carelessness which is natural to them, and forget the goodness of the Lord. But David engages to sacrifice freely, and in another manner than the hypocrite, whose religion is the offspring of servility and constraint. We are taught by the passage that, in coming into the presence of God, we cannot look for acceptance unless we bring to his service a willing mind. The last clause of this verse, and the verse which follows, evidently refer to the time when the Psalmist had obtained the deliverance which he sought. The whole psalm, it is true, must have been written after his deliverance; but up to this point, it is to be considered as recording the form of prayer which he used when yet exposed to the danger. We are now to suppose him relieved from his anxieties, and subjoining a fresh expression of his gratitude: nor is it improbable that, he refers to mercies which he had experienced at other periods of his history, and which were recalled to his memory by the one more immediately brought under our notice in the preceding verses; so that he is to be understood as declaring, in a more general sense, that the name of God was good, and that he had been delivered out of all trouble I have already adverted, in a former psalm, (Psalm 52:6,) to the sense in which the righteous are said to see the destruction of their enemies. It is such a sight of the event as is accompanied with joy and comfort; and should any inquire, whether it is allowable for the children of God to feel pleasure in witnessing the execution of Divine judgments upon the wicked, the answer is obvious, that all must depend upon the motive by which they are influenced. If their satisfaction proceed in any measure from the gratification of a depraved feeling, it must be condemned; but there is certainly a pure and unblameable delight which we may feel in looking upon such illustrations of the divine justice. Footnotes: [290] The translators of our English Bible have supposed an ellipsis here; and hence they supply "only desire." Calvin, in his translation of the verse, makes no supplement, but understands it in a similar sense, "My eye hath seen punishment upon my adversaries;" just as it is said in Psalm 91:8, "With thine eyes shalt thou behold and see the reward of the wicked." But if we read the words literally, without any supplement, and as they are rendered by the LXX. and the Syriac, "My eyes beheld, or looked upon mine enemies," they will be susceptible of a very good and natural meaning. David's enemies were not at this time destroyed; but Saul, when he had reached the farther side of the mountain where David lay concealed, and was about to seize his victim, having heard that the Philistines invaded the land, hastened in confusion to repel the invaders. The meaning of David's language, therefore, may be, that he was so near Saul and his army as to behold them marching away, which may be easily conceived, when it is considered that "Saul went on this side of the mountain Maon, and David and his men on that side of the mountains" (1 Samuel 23:26.) [291] The phrase, 'dny vsmky, Adonai besomkey, which Calvin renders, "The Lord is with them that uphold," is translated by Hammond, "The Lord among the sustainers;" and he remarks, that this form of expression, which is not unusual among the Hebrews, signifies no more than "God is my upholder; not one of many upholders, but my only upholder." Thus, when Jephtha (Judges 11:35) tells his daughter, "Thou art among the troublers of me," or "one of them that trouble me," the meaning simply is, that she very much grieved and troubled him. So Psalm 55:18, "There were many with me;" i e., "God was with me," which is as good as the greatest multitude. This is the sense in which the learned Castellio understands the passage, rendering it, "Dominus is est qui mihi vitam sustentat;" "The Lord is he who sustains my life;" and he defends it by the above and like arguments. With this the Septuagint agrees: "Kurios antileptor tos psnchos mou," "The Lord is the defender of my soul;" and also the Syriac, Arabic, and Aethiopic. [292] French and Skinner read, "May their mischief return upon those who watch me;" and observe, "that their mischief in Hebrew is the evil, and that the meaning is, the very evil which they devised against me. Compare Psalm 7:16."

strangers--perhaps Ziphites. oppressors--literally, "terrible ones" (Isa 13:11; Isa 25:3). Such were Saul and his army. not set . . . them--acted as atheists, without God's fear (compare Psa 16:8).

He shall . . . evil--or, "Evil shall return on" (Psa 7:16) my enemies or watchers, that is, to do me evil (Psa 6:7). in thy truth--Thy verified promise.

mine eye . . . desire--(compare Psa 59:10; Psa 112:8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare Psa 52:6-7). Next: Psalms Chapter 55

1. “Save me, O God.” Thou art my Saviour; all around me are my foes and their eager helpers. No shelter is permitted me. Every land rejects me and denies me rest. But thou, O God, wilt give me refuge, and deliver me from all my enemies. “By thy name,” by thy great and glorious nature. Employ all thine attributes for me. Let every one of the perfections which are blended in thy divine name work for me. Is not thine honour pledged for my defence? “And judge me by thy strength.” Render justice to me, for none else will or can. Thou canst give me efficient justice, and right my wrongs by thine omnipotence. We dare not appeal to God in a bad cause, but when we know that we can fearlessly carry our cause before his justice we may well commit it to his power. 2. “Hear my prayer, O God.” This has ever been the defence of saints. As long as God hath an open ear we cannot be shut up in trouble. All other weapons may be useless, but all-prayer is evermore available. No enemy can spike this gun. “Give ear to the words of my mouth.” Vocal prayer helps the supplicant, and we keep our minds more fully awake when we can use our tongues as well as our hearts. But what is prayer if God hear not? It is all one whether we babble nonsense or plead arguments if our God grant us not a hearing. When his case had become dangerous, David could not afford to pray out of mere custom, he must succeed in his pleadings, or become the prey of his adversary. 3. “For strangers are risen up against me.” Those who had no cause for ill-will had gone against him; persons to whom he could have given no offence, for they were strangers to him. They were aliens to his God also, and should these be allowed to worry and destroy him. A child may well complain to his father when strangers come in to molest him? What right have they to interfere? Let them leave off meddling and mind their own concerns. “And oppressors seek after my soul.” Saul, that persecuting tyrant, had stamped his own image on many more. Kings generally coin their own likeness. He led the way, and others followed seeking David’s soul, his blood, his life, his very existence. Cruel and intense were they in their malice, they would utterly crush the good man; no half measures would content them. “They have not set God before them.” They had no more regard for right and justice than if they knew no God, or cared for none. Had they regarded God they would not have betrayed the innocent to be hunted down like a poor harmless stag. David felt that atheism lay at the bottom of the enmity which pursued him. Good men are hated for God’s sake, and this is a good plea for them to urge in prayer. “Selah.” As if he said, “Enough of this, let us pause.” He is out of breath with indignation. A sense of wrong bids him suspend the music awhile. It may also be observed, that more pauses would, as a rule, improve our devotions: we are usually too much in a hurry: a little more holy meditation would make our words more suitable and our emotions more fervent.

4. “Behold, God is mine helper.” He saw enemies everywhere, and now to his joy as he looks upon the band of his defenders he sees one whose aid is better than all the help of men; he is overwhelmed with joy at recognising his divine champion, and cries, “Behold.” And is not this a theme for pious exultation in all time, that the great God protects us, his own people: what matters the number or violence of our foes when HE uplifts the shield of his omnipotence to guard us, and the sword of his power to aid us? Little care we for the defiance of the foe while we have the defence of God. “The Lord is with them that uphold my soul.” The reigning Lord, the great Adonai is in the camp of my defenders. Here was a greater champion than any of the three mighties, or than all the valiant men who chose David for their captain. The Psalmist was very confident, he felt so thoroughly that his heart was on the Lord’s side that he was sure God was on his side. He asked in the first verse for deliverance, and here he returns thanks for upholding: while we are seeking one mercy which we have not, we must not be unmindful of another which we have. It is a great mercy to have some friends left us, but a greater mercy still to see the Lord among them, for like so many cyphers our friends stand for nothing till the Lord sets himself as a great unit in the front of them. 5. “He shall reward evil unto mine enemies.” They worked for evil, and they shall have their wages. It cannot be that malice should go unavenged. It were cruelty to the good to be lenient to their persecutors. It is appointed, and so it must ever be, that those who shoot upward the arrows of malice shall find them fall upon themselves. The recoil of their own gun has often killed oppressors. “Cut them off in thy truth.” Not in ferocious revenge is this spoken, but as an Amen to the sure sentence of the just Judge. Let the veracity of thy threatenings be placed beyond dispute, the decree is right and just, let it be fulfilled. It is not a private desire, but the solemn utterance of a military man, a grossly injured man, a public leader destined to be a monarch, and a man well trained in the school of Moses, whose law ordains eye for eye, and tooth for tooth. 6. “I will freely sacrifice unto thee.” Spontaneously will I bring my free-will offerings. So certain is he of deliverance that he offers a vow by anticipation. His overflowing gratitude would load the altars of God with victims cheerfully presented. The more we receive, the more we ought to render. The spontaneousness of our gift is a great element in their acceptance; the Lord loveth a cheerful giver. “I will praise thy name, O Lord.” As if no amount of sacrifice could express his joyful feelings, he resolves to be much in vocal thanksgiving. The name which he invoked in prayer (verse 1), he will now magnify in praise. Note how roundly he brings it out: “O Jehovah.” This is ever the grand name of the revealed God of Israel, a name which awakens the sublimest sentiments, and so nourishes the most acceptable praise. None can praise the Lord so well as those who have tried and proved the preciousness of his name in seasons of adversity. The Psalmist adds, “for it is good,” and surely we may read this with a double nominative, God’s name is good, and so is his praise. It is of great use to our souls to be much in praise; we are never so holy or so happy as when our adoration of God abounds. Praise is good in itself, good to us, and good to all around us. If David’s enemies are described in the third verse as not setting God before them, he here declares that he is of a different mind from them, for he resolves to have the Lord in perpetual remembrance in his sacrifices and praises. 7. “For he hath delivered me out of all trouble.” Up to that time deliverance had come, and for that danger also he felt that rescue was near. David lived a life of dangers and hair-breadth ’scapes, yet was he always safe. In the retrospect of his very many deliverances he feels that he must praise God, and looking upon the mercy which he had sought as though it were already received, he sang this song over it— “And a new song is in my mouth, To long loved music set, Glory to thee for all the grace I have not tasted yet.” Out of all trouble our covenant God is pledged to bring us, and therefore even now let us uplift the note of triumph unto Jehovah, the faithful preserver of them that put their trust in him. Thus far we have proved his promise good; he changes not, and therefore in all the unknown future he will be equally our guardian and defence, “showing himself strong in the behalf of them whose heart is perfect toward him.” “And mine eyes hath seen his desire upon mine enemies.” He knew that yet he should look on his haughty foes, gazing down on them in triumph as now they looked on him in contempt. He desired this as a matter of justice, and not of personal pique. His righteous soul exulted because he knew that unprovoked and gratuitous malice would meet with a righteous punishment. Could we keep out of our hearts all personal enmity as fully as the Psalmist did in this Psalm, we might yet equally feel with him a sacred acquiescence and delight in that divine justice which will save the righteous and overthrow the malicious. In closing, let us trust that if we are friendless as this man of God, we may resort to prayer as he did, exercise the like faith, and find ourselves ere long singing the same joyous hymn of praise.

4. “O God, in Thy name make me safe, and in Thy virtue judge me” (ver. 1). Let the Church say this, hiding amid the Ziphites. Let the Christian body say this, keeping secret the good of its morals, expecting in secret the reward of its merits, let it say this: “In Thy virtue [i.e., power or strength.—C.] 1 Cor. ii. 2. Virtute. Ps. xliii. i.

5. “O God, hearken to my prayer, in Thy ears receive the words of my mouth” (ver. 2).…To Thee may my prayer attain, driven forth and darted out from the desire of Thy eternal blessings: to Thy ears I send it forth, aid it that it may reach, lest it fall short in the middle of the way, and fainting as it were it fall down. But even if there result not to me now the good things which I ask, I am secured nevertheless that hereafter they will come. For even in the case of transgressions a certain man is said to have asked of God, and not to have been hearkened to for his good. For privations of this world had inspired him to prayer, and being set in temporal tribulations he had wished that temporal tribulations should pass away, and there should return the flower of grass; and he saith, “My God, my God, why hast Thou forsaken me?” Ps. xxii. 1.

His members’ sake. “The words,” he saith, “of my transgressions I have cried to Thee throughout the day, and Thou hast not hearkened: and by night, and not for the sake of folly to me:” that is, “and by night I have cried, and Thou hast not hearkened; and nevertheless in this very thing that Thou hast not hearkened, it is not for the sake of folly to me that Thou hast not hearkened, but rather for the sake of wisdom that Thou hast not hearkened, that I might perceive what of Thee I ought to ask. For those things I was asking which to my cost perchance I should have received.” Thou askest riches, O man; how many have been overset through their riches? Whence knowest thou whether to thee riches may profit? Have not many poor men more safely been in obscurity; having become rich men, so soon as they have begun to blaze forth, they have been a prey to the stronger? How much better they would have lain concealed, how much better they would have been unknown, that have begun to be inquired after not for the sake of what they were, but for the sake of what they had! In these temporal things therefore, brethren, we admonish and exhort you in the Lord, that ye ask not anything as if it were a thing settled, but that which God knoweth to be expedient for you. For what is expedient for you, ye know not at all. Sometimes that which ye think to be for you is against you, and that which ye think to be against you is for you. For sick ye are; do not dictate to the physician the medicines he may choose to set beside you. If the teacher of the Gentiles, Paul the Apostle, saith, “For what we should pray for as we ought, we know not,” Rom. viii. 26. “Nay” not in mss. 2 Cor. xii. 8, 9.

6. “For aliens have risen up against me” (ver. 3). What “aliens”? Was not David himself a Jew of the tribe of Judah? But the very place Ziph belonged to the tribe of Judah; it was of the Jews. How then “aliens”? Not in city, not in tribe, not in kindred, but in flower. [Jas. i. 10, 11. He seems to bear this text in mind in these comments.—C.] [i.e., this Psalm.—C.] 7. “And mighty men have sought after my soul.” For in a new manner, my brethren, they would destroy the race of holy men, and the race of them that abstain from hoping in this world, all they that have hope in this world. Certainly commingled they are, certainly together they live. Very much to one another are opposed these two sorts: the one of those that place no hope but in things secular, and in temporal felicity, and the other of those that do firmly place their hope in the Lord God. And though concordant are these Ziphites, do not much trust to their concord: temptations are wanting; when there shall have come any temptation, so as that a person may be reproved for the flower of the world, I say not to thee he will quarrel with the Bishop, but not even to the Church Herself will he draw near, lest there fall any part of the grass. [Isa. xl. 6. Note 5, p. 199, supra.—C.] [They seem to have applauded, or shouted Amen. So, also, often when Chrysostom preached.—C.] “man unwise”), “this night shall be taken from thee thy soul; all these things which thou hast prepared, whose shall they be?” Luke xii. 20.

8. “For behold, God helpeth me” (ver. 4). Even themselves know not themselves, amid whom I am hiding. But if they too were to set God before their face, they would find in what manner God helpeth me. For all holy men are helped by God, but within, where no one seeth. For in like manner as the conscience of ungodly men is a great punishment, so a great joy is the very conscience of godly men. “For our glory this is,” saith the Apostle, “the testimony of our conscience.” 2 Cor. i. 12. Ps. iv. 6, 7.

9. “Turn away evil things unto mine enemies” (ver. 5). So however green they are, so however they flourish, for the fire they are being Al. “let them be.” Ps. xcii. 7.

10. “Voluntarily I will sacrifice to Thee” (ver. 6). Who can even understand this good thing of the heart, at another’s speaking thereof, unless in himself he hath tasted it? What is, “Voluntarily I will sacrifice to Thee”?… For what sacrifice here shall I take, brethren? or what worthily shall I offer to the Lord for His mercy? Victims shall I seek from flock of sheep, ram shall I select, for any bull in the herds shall I look out, frankincense indeed from the land of the Sabæans shall I bring? What shall I do? What offer; except that whereof He speaketh, “Sacrifice of praise shall honour Me”? Ps. l. 23.

11. “For out of all tribulation Thou hast delivered me” (ver. 7). For this cause I have perceived how good a thing is Thy name: for if this I were able before tribulations to acknowledge, perchance for me there had been no need of them. But tribulation hath been applied for admonition, admonition hath redounded to Thy praise. For I should not have understood where I was, except of my weakness I had been admonished. “Out of all tribulations,” therefore, “Thou hast delivered me. And upon mine enemies mine eye hath looked back:” upon those Ziphites “mine eye hath looked back.” Yea, their flower I have passed over in loftiness of heart, unto Thee I have come, and thence I have looked back upon them, and have seen that “All flesh is grass, and all the glory of man as the flower of grass:” Isa. xl. 6. Oxf. mss. “above.” Ps. xxxvii. 35, 36. Ps. lxxiii. 16, 17.

Save me, O God, by thy name,.... That is, by himself, by his power, and of his grace and goodness; the Lord's name is often used for himself. David in his distress applies to his God for salvation and deliverance, who only could give it; which was right; and his prayer was remarkably heard and answered: for when Saul came down upon the first discovery, and beset David and his men all around, just as he was about to seize the prey, tidings came to him of the invasion of the Philistines; which obliged him directly to quit his pursuit of David, and return in haste for the defence of his country, 1 Samuel 23:26; and upon the second discovery, when Saul came again to take him, Saul was delivered into the hands of David, who could have took away his life if he would; but he only took his spear and cruse of water by his bolster, as a proof of his being in his power, 1 Samuel 26:12. Of such avail is the effectual fervent prayer of a righteous man. This prayer is suitable enough to David's antitype and son, the Messiah; see Psalm 69:1; and especially to sensible sinners; who, being made acquainted with, their lost and perishing condition, inquire the way of salvation; and finding it is not by works, but by Christ alone, apply in that way for it, and desire that God would save them by his Son; who is his name, in whom his name is, and whose name Jesus, a Saviour, is of God's giving; and this name is a strong tower, whither such souls, sensible of danger, flee and are safe; nor is there any other name in which salvation is, and which is therefore exceeding precious, and like ointment poured forth; see Exodus 23:21. Or, "for thy name's sake" (h); for the sake of the glory of his divine perfections; which was displayed in the deliverance of David, and more abundantly in the salvation of lost sinners; such as the wisdom, power, faithfulness, justice, grace and mercy of God. Such a petition shows that man cannot save himself; that no creature, none but God can save him; and that a sensible sinner desires to be saved in such a way that God may be glorified; and judge me by thy strength; David, though innocent, had many charges laid against him; his enemies were lively and strong; he puts his cause into the hands of the Lord, his strong Redeemer, who was able to plead it thoroughly against those that strove with him; so Christ, his antitype, committed his cause to him that judgeth righteously, 1 Peter 2:23; and so should every believer. (h) "propter nomen tuum", Junius & Tremellius, Piscator, Gejerus, Amama, Michaelis.

Hear my prayer, O God,.... The psalmist first puts up his petitions, and then desires to be heard; his distress, and the fervency of his spirit, not suffering him to observe order; give ear to the words of my mouth; for the prayer which was conceived in his mind, and inwrought there by the Spirit of God, was expressed vocally.

For strangers are risen up against me,.... Meaning such as Doeg the Edomite, or Heathen soldiers, that Saul had hired and took into his army, who were aliens from the commonwealth of Israel; and such as these rose up against David's antitype, the Messiah, Psalm 2:1, Acts 4:27. Or rather the Ziphims, who were of his own nation, yea, of his own tribe, yet used him as barbarously as the very Heathens would have done, or worse; and who, though notwithstanding they were of Israel, might not be Israelites indeed, but strangers to an inward experience of divine and spiritual things: for men may be professors of religion, and yet be strangers to God in Christ, to Christ himself, and the way of salvation by him, and communion with him; to the Spirit of God, and the operations of his grace on the heart; to themselves, their own hearts, and their state and condition by nature; to the Gospel of Christ, and to the people of God; and these are sometimes the most violent persecutors of good and spiritual men; and oppressors seek after my soul; or "life" (i), to take it away; as did Saul and his army; who are "the mighty" or "strong ones" (k), as the word here used signifies; see 1 Samuel 24:11; and as the Jewish sanhedrim, Scribes and Pharisees, sought after the soul or life of Christ, to take that away, as they did; they have not set God before them. They did not consider themselves as under the omniscient eye of God; they did not set his word before them, as the rule of their conduct, but cast it behind their backs; nor did they regard his providential mercies and layouts as a motive to engage them to obedience to him, but despised them; they had not the fear of God before their eyes, nor in their hearts, nor any concern for his glory; and therefore did the wicked things they did against his servant. Selah; on this word; see Gill on Psalm 3:2. (i) "vitam meam", Junius & Tremellius, Michaelis. (k) "fortes", V. L. Pagninus, Musculus, Gejerus; "praepotentes", Vatablus.

Behold, God is mine helper,.... This being a matter of wonder to be helped in so extraordinary a manner, and a sure and certain case, and what was deserving the attention of others; for the encouragement of their faith and hope in like cases, a "behold" is prefixed unto it: and what is here said is true of David's son, the Messiah, and is expressed by him in much the same language, Isaiah 50:9; and of all the saints whom the Lord helps, as at first conversion, out of the pit wherein is no water, out of the horrible pit, the mire and clay of nature's darkness, ignorance, and unbelief; so out of all their afflictions and temptations, and out of the hands of all their enemies; he helps in the exercise of grace, and in the discharge of duty; and he helps to all mercies, temporal and spiritual, needful for them; which help is quick and present, seasonable and suitable, always sufficient; and is what they have reason to expect both from what he has said to them in promise, and from what he has done for them; the Lord is with them that uphold my soul; that ministered to his sustenance, as Abigail did, and that gathered to him and joined him, and exposed their lives in the defence of him; these the Lord was with, blessed, protected, and afforded them his gracious presence. Such there were with Christ; who followed him in the regeneration; who ministered to him of their substance, whom God rewarded in a way of grace; and he blesses them that bless his, and do good to them; they being the excellent in the earth, in whom is his delight, the apple of his eye, and his jewels. Or the sense is, that the Lord is he that upheld his soul; not only the chief of his upholders, but the only one: so R. Moses (l) interprets it, that he is the alone upholder, and is instead of all upholders, and answers to them all; who upheld his soul in life, and followed him with his goodness: as when God is said to be the first, and "with the last", the meaning is, that he is the first and the last, Isaiah 41:4; see Psalm 118:7; so he upheld the soul of Christ in the wilderness, and in the garden, and on the cross; see Isaiah 42:1. And he upholds all his people in a providential way in their beings, and supplies them with all the necessaries of life; and, in a spiritual way, maintaining their spiritual life, supplying them with all grace, bearing them up under all trials, holding up their goings in his ways, and preserving them to the end. (l) Apud Aben Ezram in loc.

He shall reward evil unto mine enemies,.... That eyed him as Saul did; that observed his haunts, where he resorted, and who were with him, as the Ziphites did under Saul's direction; as the Word (m) here used for "enemies" signifies: the mischief they had devised for him, he believed, would be returned upon their own heads; the pit they digged they would fall into themselves; and the net they had spread for others their own feet would be taken in. This was true as of David's enemies, so of Christ's, the wicked Jews, who narrowly watched him to take every advantage against him; cut them off in thy truth; root and branch, as Saul, and his family, and his courtiers, quickly were, according to the truth of promises made to David, and of threatenings unto them. (m) "observatoribus meis", Junius & Tremellius, Piscator, Michaelis.

I will freely sacrifice unto thee,.... Not legal sacrifices; no, nor freewill offerings the law gives directions about, though the allusion is to them; but the freewill offerings of his mouth, Psalm 119:108; the sacrifices of praise and thanksgiving, on account of help, salvation, and deliverance, as appears from the following clause; which he determines to offer, not by constraint, but willingly; not by force, but of a ready mind; freely, and with all his heart. The sacrifice of his antitype is himself, his soul and body, as in union with his divine Person; and this was offered up to God, against whom man has sinned, and whose justice must be satisfied; and this was done freely and voluntarily; he gave himself an offering; he laid down his life of himself, and that for sinners. The sacrifices of his people are their prayers and praises, their acts of beneficence, and the presentation of their souls and bodies in divine service; all which they do freely, under the influence of divine grace; I will praise thy name, O Lord; which explains what is meant by sacrificing: this is what is due to the Lord, and comely in his people; for it is good; either the name of God; and therefore to be praised. He himself is good, as, he is, both in a way of providence and of grace; and it is good, both pleasantly and profitably good, to sing praises to him, Psalm 147:1.

For he hath delivered me out of all trouble,.... As he desired, 1 Samuel 26:24; that is, out of all his present trouble; not that he had no more afterwards; for as soon as one trouble is gone, generally speaking, another comes; but as God delivered him out of his present distress, so he believed he would deliver him out of all his afflictions in future times; and mine eye hath seen his desire upon mine enemies: or revenge, as the Targum supplies it; not that he delighted in the destruction of his enemies, but in the justice of God glorified thereby, and in the goodness of God to him, in delivering him from them; see Revelation 18:20.

(Compare Psa 4:1; Psa 5:1).

(Compare Psa 30:10). with them--on their side, and for me (compare Psa 46:11).

I will freely, &c.--or, present a freewill offering (Lev 7:16; Num 15:3).