Psalms 52:6

died, planned, and spoke mischiefs. 3. He was a deceitful worker. 4. He loved evil and not good. 5. He loved lying; his delight was in falsity. 6. Every word that tended to the destruction of others he loved. 7. His tongue was deceitful; he pretended friendship while his heart was full of enmity, Psa 52:1-4 . Now behold the punishment: - Verse 5 God shall likewise destroy thee - 1. God shall set himself to destroy thee; יתצך yittotscha, "he will pull down thy building;" he shall unroof it, dilapidate, and dig up thy foundation. 2. He shall bruise or break thee to pieces for ever; thou shalt have neither strength, consistence, nor support. 3. He will mow thee down, and sweep thee away like dust or chaff, or light hay in a whirlwind, so that thou shalt be scattered to all the winds of heaven. Thou shalt have no residence, no tabernacle: that shall be entirely destroyed. Thou shalt be rooted out for ever from the land of the living. The bad fruit which it has borne shall bring God's curse upon the tree; it shall not merely wither, or die, but it shall be plucked up from the roots, intimating that such a sinner shall die a violent death. Selah. So it shall be, and so it ought to be. Verse 6 The righteous also shall see, and fear - The thing shall be done in the sight of the saints; they shall see God's judgments on the workers of iniquity; and they shall fear a God so holy and just, and feel the necessity of being doubly on their guard lest they fall into the same condemnation. But instead of וייראו veyirau, "and they shall fear," three of Kennicott's and De Rossi's MSS., with the Syriac, have וישמחו veyismachu, "and shall rejoice;" and, from the following words, "and shall laugh at him," this appears to be the true reading, for laughing may be either the consequence or accompaniment of rejoicing. Verse 7 Made not God his strength - Did not make God his portion. In the abundance of his riches - Literally, in the multiplication of his riches. He had got much, he hoped to get more, and expected that his happiness would multiply as his riches multiplied. And this is the case with most rich men. Strengthened himself in his wickedness - Loved money instead of God; and thus his depravity, being increased, was strengthened. Crescit amor nummi, quantum ipsa pecunia crescit. "In proportion to the increase of wealth, so is the love of it." Where is the religious man, in whose hands money has multiplied, who has not lost the spirit of piety in the same ratio? To prevent this, and the perdition to which it leads, there is no way but opening both hands to the poor. Verse 8 But I am like a green olive-tree in the house of God - I shall be in the house of God, full of spiritual vigor, bringing forth evergreen leaves and annual fruit, as the olive does when planted in a proper soil and good situation. It does not mean that there were olive-trees planted in God's house; but he was in God's house, as the olive was in its proper place and soil. I trust in the mercy of God - The wicked man trusts in his riches: I trust in my God. He, like a bad tree, bringing forth poisonous fruit, shall be cursed, and pulled up from the roots; I, like a healthy olive in a good soil, shall, under the influence of God's mercy, bring forth fruit to his glory. As the olive is ever green, so shall I flourish in the mercy of God for ever and ever. Verse 9 I will praise thee for ever - Because I know that all my good comes from thee; therefore, will I ever praise thee for that good. I will wait on thy name - I will expect all my blessings from the all-sufficient Jehovah, who is eternal and unchangeable. It is good before thy saints - It is right that I should expect a continuation of thy blessings by uniting with thy saints in using thy ordinances. Thus I shall wait. Introduction The sentiments of atheists and deists, who deny Divine Providence; their character: they are corrupt, foolish, abominable, and cruel, Psa 53:1-4 ; God fills them with terror, Psa 53:5 ; reproaches these for their oppression of the poor, Psa 53:5 . The psalmist prays for the restoration of Israel, Psa 53:6 . The title, To the chief Musician upon Mahalath, an instructive Psalm of David. The word מחלת machalath, some translate the president; others, the master or leader of the dance; others, hollow instruments; others, the chorus. A flute pipe, or wind instrument with holes, appears to be what is intended. "To the chief player on the flute;" or, "To the master of the band of pipers." Verse 1 The fool hath said in his heart - The whole of this Psalm, except a few inconsiderable differences, is the same as the fourteenth; and, therefore, the same notes and analysis may be applied to it; or, by referring to the fourteenth, the reader will find the subject of it amply explained. I shall add a few short notes. Have done abominable iniquity - Instead of עול avel, evil or iniquity, eight of Kennicott's and De Rossi's MSS. have עלילה alilah, work, which is nearly the same as in Psa xiv. Verse 4 Have the workers of iniquity - For פעלי, poaley, workers seventy-two of Kennicott's and De Rossi's MSS., with several ancient editions, the Chaldee, though not noticed in the Latin translation in the London Polyglot, the Syriac, Vulgate, Septuagint, Ethiopic, and the Arabic, with the Anglo-Saxon, add the word כל col, all, - All the workers of iniquity; which is the reading in the parallel place in Psa 14:1-7 : It may be necessary to observe, that the Chaldee, in the Antwerp and Paris Polyglots, and in that of Justinianus, has not the word כל col, All. Have not Called upon God - אלהים Elohim; but many MSS. have יהוה Jehovah, Lord. Verse 5 For God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them - The reader will see, on comparing this with the fifth and sixth verses of Psa 14:1-7 , that the words above are mostly added here to what is said there; and appear to be levelled against the Babylonians, who sacked and ruined Jerusalem, and who were now sacked and ruined in their turn. The sixth verse of Psa 14:1-7 , "Ye have shamed the counsel of the poor, because the Lord is his refuge," is added here by more than twenty of Kennicott's and De Rossi's MSS. Verse 6 O that the salvation of Israel were come out of Zion! - I have already shown that the proper translation is, "Who shall give from Zion salvation to Israel?" The word salvation is in the plural here, deliverances: but many MSS., with the Septuagint, Vulgate, Arabic, and Anglo-Saxon, have it in the singular.

e mercy of God for ever and ever. 9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints. David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, 2 Cor. ii. 14 . David here triumphs, I. In the fall of Doeg. Yet, lest this should look like personal revenge, he does not speak of it as his own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them, 1. To the glory of God: They shall see and fear ( v. 6 ); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Ps. cxix. 120 ; Rev. xv. 3, 4 . 2. To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as he that sits in heaven shall laugh at him, Ps. ii. 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 ( v. 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, v. 8, 9 . "This mighty man is plucked up by the roots; but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree ( Ps. xxxvii. 35 ), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing ( Ps. xcii. 14 ) and with its fatness honours God and man ( Judg. ix. 9 ), deriving its root and fatness from the good olive, Rom. xi. 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 ( v. 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. iii. 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. xii. 6 . God speaks once, yea, twice, and it were well if man would even then perceive it; God, in this psalm, speaks twice, for this is the same almost verbatim with the fourteenth psalm. The scope of it is to convince us of our sins, to set us a blushing and trembling because of them; and this is what we are with so much difficulty brought to that there is need of line upon line

Fear - Reverence God's just judgment.