Albert Barnes Commentary Psalms 52

Why boastest thou thyself in Mischief? — Why do you “exult” in that which is wrong? Why do you find pleasure in evil rather than in good? Why do you seek to triumph in the injury done to others? The reference is to one who prided himself on schemes and projects which tended to injure others, or who congratulated himself on the success which attended his efforts to wrong other people.

O mighty man — DeWette and Luther render this, “tyrant.” The original word would be properly applied to one of rank or distinction; a man of “power”—power derived either from office, from talent, or from wealth. It is a word which is often applied to a hero or warrior (Isaiah 3:2; Ezekiel 39:20; 2 Samuel 17:10; Psalms 33:16; Psalms 120:4; Psalms 127:4; Daniel 11:3; Genesis 6:4; Jeremiah 51:30).

So far as the “word” is concerned, it might be applied either to Saul or to any other warrior or man of rank, and Professor Alexander supposes that it refers to Saul himself. The connection, however, seems to require us to understand that it refers to Doeg, and not to Saul. This appears to be clear:

1. from the general character here given to the person referred to—a character not particularly applicable to Saul, but applicable to an informer like Doeg (Psalms 52:2–4); and
2. from the fact that he derived his power, not from his rank and office, as Saul did, but mainly from his wealth (Psalms 52:7).

This would seem to imply that someone other than Saul was referred to.

The goodness of God endureth continually. — literally, “all the day.” That is, the wicked man could not hope to prevent the exercise of the divine goodness toward him whom he persecuted and whom he sought to injure.

David means to say that the goodness of God was so great and so constant that he would protect his true friends from such machinations, or that it was so unceasing and watchful that the informer and accuser could not hope to find an interval of time when God would intermit his care, and when, therefore, he might hope for success.

Against the goodness of God, the devices of a wicked man to injure the righteous could not ultimately prevail.

Your tongue devises mischiefs - The word rendered “mischiefs” means:

• Desire, cupidity (Proverbs 10:3); then
• Fall, ruin, destruction, wickedness (Psalms 5:9; Psalms 38:12).

The meaning here is that he used his tongue to ruin others. . The particular thing referred to here is the fact that Doeg sought the ruin of others by giving “information” about them. He “informed” Saul of what Ahimelech had done; he informed him where David had been, thus also giving him information on how he might be found and apprehended. All this was “designed” to bring ruin upon David and his followers. It “actually” brought ruin on Ahimelech and those associated with him (1 Samuel 22:17–19).

Like a sharp razor - See the notes on Isaiah 7:20. His slanders were like a sharp knife with which one stabs another. So we say of a slanderer that he “stabs” another in the dark.

Working deceitfully - literally, making deceit. That is, it was by deceit that he accomplished his purpose. There was no open and fair dealing in what he did.

Thou lovest evil more than good - You prefer to do injury to others, rather than to do them good. In the case referred to, instead of aiding the innocent, the persecuted, and the wronged, he had attempted to reveal the place where he might be found, and where an enraged enemy might have an opportunity of wreaking his vengeance upon him.

And lying rather than to speak righteousness - He preferred a lie to the truth; and, when he supposed that his own interest would be served by it, he preferred a falsehood that would promote that interest, rather than a simple statement of the truth. The “lying” in this case was that which was “implied” in his being desirous of giving up David, or betraying him to Saul - as if David was a bad man, and as if the suspicions of Saul were well-founded. He preferred to give his support to a falsehood in regard to him, rather than to state the exact truth in reference to his character.

His conduct in this was strongly in contrast with that of Ahimelech, who, when arraigned before Saul, declared his belief that David was innocent; his firm conviction that David was true and loyal. For that fidelity he lost his life (1 Samuel 22:14). Doeg was willing to lend support to the suspicions of Saul, and practically to represent David as a traitor to the king. The word “Selah” here is doubtless a mere musical pause. See the notes at (Psalms 3:2). It determines nothing in regard to the sense of the passage.

You love all devouring words - All words that tend to devour or “swallow up” reputation and happiness. Luther, “You speak gladly all things (anything) that will serve to destruction.” Anything, everything, that will serve to ruin people.

The word rendered “devouring” - בלע bela‛ - occurs only here and in Jeremiah 51:44, though the verb from which it is derived occurs frequently: Isaiah 28:4; Exodus 7:12; Jonah 2:1; Jonah 1:17; Genesis 41:7; Genesis 41:24, and others. The verb means to swallow, and then, to consume or destroy.

O you deceitful tongue - Margin, “and the deceitful tongue.” The sense is best expressed in the text. It is an address to the tongue as loving deceit or fraud.

God shall likewise destroy thee for ever - Margin, “beat thee down.” The Hebrew word means “to tear, to break down, to destroy” (Leviticus 14:45; Judges 6:30). The reference here is not to the “tongue” alluded to in the previous verses, but to Doeg himself.

The language in the verse is intensive and emphatic. The main idea is presented in a variety of forms, all designed to denote utter and absolute destruction—a complete and entire sweeping away, so that nothing should be left.

The word used here would suggest the idea of “pulling down”—as one pulls down a house, a fence, or a wall; that is, the idea of completely “demolishing” it. The meaning is that destruction would come upon the informer and slanderer like the destruction that comes upon a house, wall, or fence when it is entirely pulled down.

He shall take thee away - This is an expression indicating in another form that he would be certainly destroyed. The verb used here—חתה châthâh—is elsewhere used only in the sense of taking up and carrying fire or coals (Isaiah 30:14; Proverbs 6:27; Proverbs 25:22). The idea here may be that he would be seized and carried away with haste, as when one takes up fire or coals, he does it as rapidly as possible, lest he should be burned.

And shall pluck thee out of thy dwelling-place - Literally, “out of the tent.” The reference is to his abode. The allusion here in the verb that is used—נסח nâsach—is to the act of pulling up plants. The idea is that he would be plucked up as a plant is torn from its roots.

And root thee out of the land of the living - As a tree is torn up from the roots and thus destroyed. He would be no more among the living. Compare Psalm 27:13. All these phrases are intended to denote that such a man would be utterly destroyed.