Verse-by-Verse Bible Commentary
Psalms 52:5

Clarke's Commentary

Verse Psalms 52:5. 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.

Bridgeway Bible Commentary

Psalms 52-54 Those who act treacherously

When David fled from Saul he obtained urgently needed provisions from the priests at Nob (1 Samuel 21:1-9). He was seen by Doeg, an Edomite and a servant of Saul, who reported the matter to Saul. In a typical fit of mad vengeance, Saul ordered Doeg to kill all the priests at Nob, something that Doeg was very willing to do (1 Samuel 22:6-23). On hearing of Doeg’s butchery, David wrote a poem against him, which has been preserved in the Bible as Psalms 52:0 (see heading).

David denounces Doeg for his pride, treachery and hatred of all that is good (52:1-4). Doeg will surely meet a terrible death, which good people will recognize as a just punishment from God (5-7). His impending ruin is in contrast to the fruitfulness of the believer, who lives his life in the fellowship of God and his people (8-9).

Psalms 53:0 is a repetition of Psalms 14:0 with minor adjustments. The purpose in repeating it here was probably to add further comment on the character of Doeg described in the previous psalm. For notes on the psalm see commentary on Psalms 14:0.

Psalms 54:0 also belongs to the time of David’s flight from Saul. It was written against the people of the town of Ziph, who betrayed David to Saul when they found that he was hiding in the wooded hills nearby (1 Samuel 23:19-24). David prays to God to save him and punish his enemies (54:1-5). Confident that God will hear him, he looks forward to the day when he can show his gratitude to God by sacrifice (6-7).

Coffman's Commentaries on the Bible

PROPHECY OF GOD’S PUNISHMENT OF DOEG

“God will likewise destroy thee forever; He will take thee up, and pluck thee out of thy tent, And root thee out of the land of the living. (Selah) The righteous also shall see it and fear, And shall laugh at him, saying, Lo, this is the man that made not God his strength, But trusted in the abundance of his riches, And strengthened himself in his wickedness.”

“God will likewise destroy thee” “The word `likewise’ introduces the corresponding behavior of another. Destroyers shall be destroyed. `With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again’“ (Matthew 7:2).Wilson Jones, p. 264.

“Pluck thee out of thy tent” This is another sarcastic word in the psalm. Saul’s mighty deputy, in all probability, was not living in a tent, but in a palace; but it was as vulnerable to the judgment of God as the flimsiest kind of a tent could have been. “This is a reference to the psalmist’s own dwelling.”F. Delitzsch, Vol. V-B, p. 145.

“The righteous shall laugh at him” “Laugh over him” is the rendition favored by some. “These words indicate delight in God’s moral government of the world, rather than personal vindictiveness.”Anthony L. Ash, Jeremiah and Lamentations (Abilene, Texas: A.C.U. Press, 1987), p. 186.

“Trusted in the abundance of his riches” This is a recurring theme in the psalms, anticipating, as it does the teaching of the New Testament. We observed in Psalms 49 that riches can last only until certain and impending death, and not always that long. The apostle’s warning on riches is as follows:

“They that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. The love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows” (1 Timothy 6:9-10). “Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us all things richly to enjoy; that they do good, that they be rich in good works, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed” (1 Timothy 6:17-19).

“And strengthened himself in his wickedness” “Doeg’s high position under Saul led to an excessive trust in riches and greediness for more gain. To procure wealth he became Saul’s unscrupulous tool, the willing instrument of his cruelty. Saul no doubt richly rewarded him; and thus, `He strengthened himself in his wickedness.’“The Pulpit Commentary, Vol. 8, p. 408.

Barnes' Notes on the Whole Bible

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

He shall take thee away - 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; and 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 Psalms 27:13. All these phrases are intended to denote that such a man would be utterly destroyed.

Calvin's Commentary on the Bible

5God 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.

(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, יחתך, yachtecha, Bythner explains, “will snatch thee away, as one snatches fire from a hearth. From חתה,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. “מאהל,meohel, ” says Hammond, “is literally ‘from the tabernacle,’ not ‘from thy dwelling-place:’ and so the LXX. render it, ‘Απὸ σκηνώματος,’ ‘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.”

Smith's Bible Commentary

Shall we turn now in our Bibles to Psalms 51:1-19 .

David is surely one of the most outstanding characters of the Old Testament. He was greatly hated and greatly loved. He had the capacity to inspire tremendous emotions in people, on both ends of the spectrum. He is always talking about his enemies that are trying to do him in. But yet, there was a great number of people who really followed David with a great devotion. David was called a man after God's own heart. And this appellation was given to David, not because he was sinless, but because his heart was always open towards God. Pliable. God could work with David. God could deal with him. When David was wrong, God could deal with him. Inasmuch as none of us are sinless too, it is important that God is able to deal with us when we are in our faults, when we are in our sins, that we be open to the dealings of God.

The fifty-first psalm has as its background God's dealing with David concerning his sin. For David, one day while on his roof, which over there they have flat roofs, and they have their gardens and couches and hammocks and all out on their roofs. As he was walking on his rooftop, he spied over on a neighboring roof a beautiful lady bathing. And the lust of David's flesh got the better of him. He sent a message to her to come on over. She responded, and as the result of their encounter, she became pregnant. David tried to cover it by having her husband come home from the service for a while. But he did not cooperate in that he did not go home to be with his wife during his leave of absence from active duty. So David compounded his sin of adultery by ordering Joab to put the fellow in the place of jeopardy in the battle where he would be sure to be killed. And as a result, he was put to death by the enemy.

And at this time, Nathan the prophet came to David with a parable in which David was the character, only in a different setting. "David, there is a man in your kingdom, very wealthy, had all kinds of sheep and goods, possessions, servants. And next door to him there lived a very poor man who had only one lamb. He loved it like his own daughter. It ate at his own table. The rich man had company come. He ordered his servants to by force go to his neighbor's house and take away the lamb by force that they might kill it and feed it to his company." David became angry, and he said to Nathan, "That man shall surely be put to death." And Nathan pointed his finger at David and said, "David, you are the man."

The application was very clear. David had many wives, concubines, all that a person could desire. Yet, he took away the wife, the only wife of his neighbor. And upon hearing this, upon the sense of his own guilt, David wrote this fifty-first psalm in which he cries out for mercy. Mercy is not getting what you deserve. Justice is getting what you deserve. He's got it coming, that's justice. He has it coming; he doesn't get it, that's mercy. And David is crying out now to God for mercy.

Have mercy upon me, O God ( Psalms 51:1 ),

Not according to the fact that I am a good guy and I deserve it, but

according to your loving-kindness: according [to the abundance or] to the multitudes of thy tender mercies, blot out my transgressions ( Psalms 51:1 ).

David's prayer for forgiveness, casting himself upon the mercy of God. The Bible teaches us much about God's mercy. He declares that He is a merciful God; He will abundantly pardon. "According to the multitude of Thy tender mercies," David said, "blot out my transgressions."

Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me ( Psalms 51:2-3 ).

Now David was trying to hide his guilt, but yet, you can't hide it from yourself. And David speaks about his sin being, "ever before me. I am ever conscious of my guilt." You can't run from guilt, you can't hide from guilt. It is there.

David said, "I acknowledge my transgressions." Now you are on the road back. The Bible says, "If we confess our sins, He is faithful and just to forgive us and to cleanse us from all unrighteousness" ( 1 John 1:9 ). But I have to be honest with God. I have to confess my sin. I have to acknowledge my transgression if God is going to be able to deal with me. As long as I am trying to hide my sin, as long as I am trying to justify myself, and this is one of the things that we are constantly having to deal with in our own lives, is that endeavor to justify our actions. But there isn't forgiveness in justifying your actions. The forgiveness comes when you confess your transgressions. "I acknowledge my transgressions." Good. Now God can deal with it. But as long as you are trying to hide it, cover it, excuse it, God can't deal with it. So important that we be totally open and honest with God, in order that He might deal with the issues of our lives.

Then David said,

Against thee, and thee only, have I sinned, and done this evil in thy sight ( Psalms 51:4 ):

God is the one who has established the law. Sin is against the holy law of God, the holy nature of God. Now, if we would look at this, it would seem to us that he had sinned against Uriah, the husband of Bathsheba. It would even seem that he sinned against Bathsheba, inviting her to this kind of a relationship. But David declares, "Against Thee, and Thee only have I sinned and done this evil in Thy sight."

Now, if David had been conscious of God and of the fact that God sees, if he had been more conscious of the presence of God, it could very well be that he never would have gotten into this. I think that one of the real problems that we have is our lack of the sense of God's presence with us. We forget that He's right there. Now, we oftentimes do things that suddenly we find that someone was there and watching, and we get so embarrassed because we thought that nobody knew us, or that nobody was watching. And when we suddenly find someone there.

I've had occasions in the past to have to make calls on the homes. And sometimes as I would be walking up to the door, I would hear all kinds of screaming and yelling in the house. And then, you know, you ring the doorbell and you hear a flurry of motion and all, and pretty soon the door is open and they see you and they just, you know. There have been times that I never rung the doorbell; I've just gone. I was too embarrassed. I didn't want to embarrass them. And you know, they say, "Oh, you know, we didn't know it was you." And start into all that kind of stuff. But you see, who am I? Man, I know what it is to yell and get angry. Who am I? What we need to realize is that God is there. "In Him we live and move and have our being," Paul said. We need to become more conscious of the fact that God is with us.

"Against Thee, and Thee only have I done this sin and this evil in Thy sight." God was watching. God knew all about it. David thought that he had cleverly covered his guilt. After all, Uriah has been killed in battle, so who is going to object to David taking a pretty young widow into his harem? After all, her husband was killed out fighting in one of David's wars. And David thought he had covered his tracks, but God saw. And when the prophet came to him and said, "David, you are the man," David realized that he had not hid anything from God. "I have done this evil in Your sight."

[in order] that you might be justified when you speak, and be clear when you judge ( Psalms 51:4 ).

Now David confesses, actually, the nature of sin.

Behold, I was shapen in iniquity; and in sin did my mother conceive me. Behold, you desire truth in the inward parts: and in the hidden parts thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean ( Psalms 51:5-7 ):

The hyssop was a little shrub that grows over there in the Holy Land and in Egypt, in those areas. And it was the little bush that they used to sprinkle the blood. When in Egypt they were to sprinkle the blood upon the lentils of the doorposts of the house, they used the hyssop bush in the sprinkling of the blood. And so, because it was the little bush that was used to sprinkle the blood, he said, "Purge me with hyssop." That would be referring to the blood of the sacrifice. "And I shall be clean."

wash me, and I shall be whiter than snow ( Psalms 51:7 ).

David's concept of God's total and complete forgiveness. And it is important that we also have that same concept of God's total and complete forgiveness. God said in Isaiah, "Come now, let us reason together, saith the Lord. Though your sins be as scarlet, they shall be as white as snow. Though they be red as crimson, they shall be as white as wool" ( Isaiah 1:18 ). "Wash me, and I shall be as white as snow."

You know, there is nothing in all the world that can remove your guilt complex like just confessing to God and receiving the cleansing and the forgiveness from Him. Guilt complex is a weird thing. The guilt complex does create a subconscious desire for punishment. That subconscious desire for punishment is manifested in neurotic behavior patterns. The neurotic behavior patterns are designed to bring punishment to you. You start doing weird things. People start saying, "What is wrong with you? Why are you doing that? That is weird, man!" Well, I don't know why I am doing it, because it is a subconscious thing. I am feeling guilty over something, and I need to be punished. So I am going now into an abnormal behavior that is going to bring disapproval and punishment upon me. And I continue with this neurotic behavior pattern until someone really tells me what a nut I am, how weird, and how I belong ostracized from society or something. And I feel great because they have punished me and I feel the relief of my guilt. But there is nothing in the world like coming to God and letting Him wash you and He takes away completely that guilt complex that has been plaguing you.

David said,

Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all my iniquities. Create in me a clean heart, O Lord ( Psalms 51:8-10 );

And here is the problem. David is getting right down to the issue, "O God, create a clean heart within me."

renew a right spirit within me ( Psalms 51:10 ).

How easy it is when we feel guilty to have a wrong spirit, a wrong attitude towards the saints of God, and towards God Himself. Because I am feeling guilty, I start sort of closing myself in, and my spirit gets wrong. But renew a right spirit within me.

Cast me not away from thy presence; and take not thy Holy Spirit from me ( Psalms 51:11 ).

"The wages of sin is death." Spiritual death--separation from God. "Cast me not away from Thy presence, O Lord. Remove not, or take not Thy Holy Spirit from me."

Restore unto me the joy of thy salvation; and uphold me with a free Spirit [thy free Spirit] ( Psalms 51:12 ).

So the prayer for the restoring of the joy of salvation. It is amazing the way sin can just rob you. Unconfessed sin can just rob you of God's joy in your life. There are so many Christians who are borderline Christians. They try to live as close to the world and still be a Christian as they can, and they are always just trying to find out just how close that is. Always experimenting. Just living on the edge. Flirting with the other side. And they have the dilemma of having too much of Christ to be happy in the world, but too much of the world to be happy in Christ. "Restore unto me Lord, the joy of my salvation. And uphold me with Your free Spirit."

Then will I teach transgressors thy ways; and sinners shall be converted unto thee ( Psalms 51:13 ).

In other words, once you have experienced the grace and the goodness of God, then you go out and share it with others. "I'll teach transgressors Thy ways."

Deliver me from blood guiltiness ( Psalms 51:14 ),

This is, no doubt, that being guilty of the blood of Uriah. Actually, David was a conspirator in his murder. Praying now forgiveness from that.

O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall show forth thy praise. For you don't desire a sacrifice; else I would give it: you don't delight in burnt offerings. But the sacrifices of God are a broken spirit: and a broken and a contrite heart, O God, you will not despise ( Psalms 51:14-17 ).

What God really desires is only your being broken over your sin. God isn't asking or requiring sacrifice. "God, You don't want sacrifice, else I would give it. But what You really want is just a broken spirit."

Do good in your good pleasure unto Zion: build the walls of Jerusalem. Then shalt thou be pleased with the sacrifices of righteousness, with the burnt offering, with the whole burnt offering: and then shall they offer the bullocks upon your altar ( Psalms 51:18-19 ). "

Dr. Constable's Expository Notes

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

Dr. Constable's Expository Notes

Psalms 52

David contrasted his trust in the Lord with the treachery of those who have no regard for Him in this psalm of trust. The historical background appears in the title (1 Samuel 21-22). Undoubtedly Doeg the Edomite was in David’s mind as he described the wicked.

Dr. Constable's Expository Notes

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

Gill's Exposition of the Whole Bible

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, Psalms 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, Psalms 52:8- :. The Targum renders the word "Selah" here "for ever", as in Psalms 52:3.

z גם δια τουτο, Sept. "propterea", V. L. "idcirco etiam", Piscator; "ideo etiam", Michaelis. a מאהל "de tabernaculo", V. L. Pagninus, Montanus, Musculus; "e tentorio", Junius & Tremellius, Piscator, Cocceius.

Henry's Complete Commentary on the Bible

To the chief musician, Maschil. A psalm of David, when Doeg the Edomite

came and told Saul, and said unto him, David is come to the house of Ahimelech.

      1 Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.   2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.   3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.   4 Thou lovest all devouring words, O thou deceitful tongue.   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.

      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, 1 Samuel 22:9, c. In these verses,

      I. David argues the case fairly with this proud and mighty man, Psalms 52:1; Psalms 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,Psalms 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, Psalms 52:2-4; Psalms 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 (Psalms 52:4; Psalms 52:4); he loved lying (Psalms 52:3; Psalms 52:3), and this sharp razor did work deceitfully (Psalms 52:2; Psalms 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 (Psalms 52:5; Psalms 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.