Psalms 52

Subdivision 2. (Psalms 52:1-9; Psalms 53:1-6; Psalms 54:1-7; Psalms 55:1-23; Psalms 56:1-13; Psalms 57:1-11; Psalms 58:1-11; Psalms 59:1-17; Psalms 60:1-12.) Steps on to Deliverance. The second subdivision of the second book, like that of the first, speaks at length of Antichrist, as its numerical place might lead us to expect it would; but it goes on, according to the character of the book as a whole, to speak more largely of the deliverance, its grounds and features. There are but two sections, nine psalms altogether; the book hastening on to the manifestation of Christ Himself, which we find, not here, but in the third subdivision. David is the only writer named as the composer of these psalms; but the titles are again found accurately to divide the two sections from each other; the first four being Maskil psalms, or psalms of instruction, and the five following Michtams: each of these titles being in perfect relation to the contents of the series so designated. Section 1. (Psalms 52:1-9; Psalms 53:1-6; Psalms 54:1-7; Psalms 55:1-23.)The identification of the man of sin. The first section, then, is composed of these Maskil psalms, the character of which we have already considered (see Psalms 32:1-11 notes). With one exception (Psalms 54:1-7) they all convey instruction as to the Lawless One, the rebel king and false Messiah in Israel in the last days, -the very subject which the “mind that has wisdom,” the maskil among men, is called to consider in Revelation 13:18. “The identification of the Lawless One” is therefore the general theme of this first section.

Psalms 52:1-9

The strong man who made not God his strength. To the chief musician: Maskil of David; when Doeg the Edomite came and told Saul, and said unto him, David came to the house of Ahimelech. The fifty-second psalm first of all depicts him in this independent character. He is the mighty one who maketh not God his strength"; the deceiver also, according to the description of the apostles Paul and John. The latter marks him out as “the liar,” who denies the Father and the Son (1 John 2:22); the former (2 Thessalonians 2:9-11) speaks of his “coming as after the working of Satan, with all power and signs and lying wonders (power and signs and wonders, of falsehood) and with all deceivableness of unrighteousness.” It is natural therefore that this should be what is set before us in this first “maskil.” The reference to the history of David is, like that in the title of the last psalm, difficult to understand. We have no cause to reject it on that account, confirmed as it is again by the Septuagint. Doeg the Edomite is doubtless but a feeble representative of the great enemy of God. and man at the time of the end; and yet there are evident features of resemblance. The “Edomite” in itself implies the enmity, so unnatural as it is, which derives its bitterness from the rupture of natural relations, and this may easily represent that of outward relations which have professedly a more spiritual character, as that of Judas to the Lord. This is brought out in its application to the great final enemy in the fourth psalm of this series (Psalms 55:1-23). Then the herdsman of Saul may seem very little the mighty man of the present psalm; but through his words (which is what is dwelt upon) he was in fact mighty enough to cause a wholesale slaughter of the priestly family.

And it is by his words that, as already said, Antichrist will prevail, whatever “power” may accompany his words. The allusion to the “tent” may also borrow significance from the history, as we shall see.

1. The psalm is divided into two parts, which are in contrast with one another, the first seven verses being faith’s challenge of this mighty one, as the last two verses give us the man of faith himself and his portion from God. The “mighty man” who uses the little might he has in bitter persecution of the saints is here put in contrast also with El, the “Mighty” God, whose attribute is mercy -mercy enduring daily. How blessed is this gentle goodness of Almighty power. And it is not contradicted either by the presence of this wicked one himself: for even such an one “the goodness of God” would “lead to repentance.” The awful end of unrepented evil makes this slowness of dealing with the evil man unspeakably solemn; while he may use it for “storing up wrath against the day of wrath, and revelation of the righteous judgment of God.” Meanwhile faith knows that this power of God, with all its apparent slowness, has things completely under its control: so that “He maketh the wrath of man to praise Him; and the remainder of wrath He will restrain.” Nothing escapes from this all-seeing, perfect control, which maketh all things work together for good, to them that love Him. And yet it is “man’s day” in which we are; and man avails himself of it. His tongue is indeed his mightiest member, and by his words he may well be justified or condemned. Alas, his tongue, as James declares, is “a world of iniquity”; “yawning depths” of it, as it is put here, “his tongue deviseth”: in which, how easily, the unwary may be engulfed. Changing the figure, though the implications are no less murderous, this tongue of the wicked is “like a sharp razor,” -cutting before one is aware. And out of the heart the mouth speaketh: “thou hast loved evil rather than good; lying instead of speaking right.” How the great enemy of man is discerned in all this! for “he is a liar, and the father of it.” Truth will not serve his purpose: that is, the whole, full truth; he is fond of using it, so far as it will give color and attractiveness to his lie, -a film of varnish over a rotten interior, -or like an ice-film of purity over his cavernous iniquity, -itself but a deception, a lure, a deeper lie. Yet this deceit is itself the confession of weakness: power that is equal to its end has at least no need of it. And this confession that is in it makes it thus far unpalatable to the pride of strength. In its love to devour, the tongue may become a “tongue of deceit”; but this humiliation it does not love. Thus it carries with it the witness of its own frailty and mutability: the seed of mortality is in it, the witness of the judgment of God upon it; and so it is foreseen. “The Mighty One shall likewise smite thee down forever: he shall seize, and pluck thee out of the tent, and root thee out of the land of the living.” There is an expression here, which we must consider in the light of the application of the psalm to the Wicked one of the last days. Moll unites with Delitzsch in interpreting the “tent” out of which the mighty one is to be plucked, as the dwelling-place of Doeg, with an allusion to his herdsman’s tent. A much older application is that by Kimchi, adopted by Grier and others, to the holy tent or tabernacle at which Ahimelech ministered, and where we find in the history that Doeg was “detained before Jehovah.” Delitzsch says, if this were meant, it would have been " His tent"; but how can we be sure always of just the language which an inspired writer might see fit to use? Nay, one may see reasons for the less distinct expression even in the history itself, and far more in the prophetic reference. Thus, if the show-bread were but common bread while David was in rejection (see notes on 1 Samuel 21:1-15) why should not the very house of God itself be less distinctly owned as that on the same account? And if we think of Antichrist’s connection with it in the future time, how much more appropriate still would this disclaimer of its being God’s house when invaded by idolatry -the abomination that maketh desolate, -be perfectly in place? One cannot but regard, then, the words here as a fresh indication of what is before us in the psalm. If Doeg alone were contemplated indeed, the application might seem as strained; as it is generally perhaps considered. But we can see how the Spirit of God, in contemplation of the future, might seize upon. such a connection and use it to suggest that all important one in the history of the Wicked one which could. hardly be omitted in such a sketch as the present, and which yet, in the history of David at least, would seem to find elsewhere nothing to suggest it. Now comes the triumph of the righteous: “the righteous also shall see it and fear, and shall laugh at him. Behold the strong man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his deep practice.” The last word in the Hebrew here is the singular of the first word in the second verse, and there translated “yawning depths.” The correspondence would seem to show correspondence of thought, although in the first case it is his words, in the latter his practice that is refered to. Thus we have his case summed up. It is but that of fallen man “writ large;” “being in honor, he abideth not: he is like the beasts that perish.” Putting away God from him; he puts away his link with life and blessedness; he is not a beast, nor does he come to an end as the beast does. Self-condemned, for him perdition is an evil which to the beast it is not, and which links itself with the eternity of his spirit-nature.
2. The believing remnant are now seen in contrast with this passing of mere human strength: But I am like a green olive in the house of God," -the tree in which abides that which typifies the Spirit of God, green in its freshness of life eternal, and in the house of God, which gives another help to understanding that “tent” out of which the wicked one is cast. Here it is openly named, and suitably to the permanence of all the blessing, a “house,” not a “tent.” Faith enters it with sure confidence: “I trust in the mercy of God forever and aye.” Their praise too abides; and God is known by His glorious Name. Upon this for all developments of the future, he can wait and fear not: it is a Name that is good before the worshiping saints.