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Psalm Fifty-two
Psalm 52
Chapter Contents
The enemies of the truth and the church described, Their
destruction. (1-5) The righteous rejoice. (6-9)
Commentary on Psalm 52:1-5
(Read Psalm 52:1-5)
Those that glory in sin, glory in their shame. The
patience and forbearance of God are abused by sinners, to the hardening of
their hearts in their wicked ways. But the enemies in vain boast in their
mischief, while we have God's mercy to trust in. 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
make it appear otherwise than it was. The more there is of craft and
contrivance in any wickedness, the more there is of Satan in it. When good men
die, they are transplanted from the land of the living on earth, to heaven, the
garden of the Lord, where they shall take root for ever; but when wicked men
die, they are rooted out, to perish for ever. The believer sees that God will
destroy those who make not him their strength.
Commentary on Psalm 52:6-9
(Read Psalm 52:6-9)
Those wretchedly deceive themselves, who think to support
themselves in power and wealth without God. The wicked man trusted in the
abundance of his riches; he thought his wickedness would help him to keep his
wealth. Right or wrong, he would get what he could, and keep what he had, and
ruin any one that stood in his way; this he thought would strengthen him; but
see what it comes to! Those who by faith and love dwell in the house of God,
shall be like green olive-trees there. And that we may be as green olive-trees,
we must live a life of faith and holy confidence in God and his grace. It adds
much to the beauty of our profession, and to fruitfulness in every grace, to be
much in praising God; and we never can want matter for praise. His name alone
can be our refuge and strong tower. It is very good for us to wait on that
saving name; there is nothing better to calm and quiet our spirits, when
disturbed, and to keep us in the way of duty, when tempted to use any crooked
courses for our relief, than to hope, and quietly wait for the salvation of the
Lord. None ever followed his guidance but it ended well.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 52
Verse 1
[1] Why
boastest thou thyself in mischief, O mighty man? the goodness of God endureth
continually.
Continually —
God is continually doing good: thou art continually doing mischief.
O mighty — He
speaks ironically. O valiant captain! To kill a few weak and unarmed persons.
Verse 2
[2] Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
Deviseth —
Expresses what thy wicked mind had devised.
Deceitfully —
Doeg pretended only to vindicate himself from disloyalty, 1 Samuel 22:8, but he really intended to expose
the priests, to the king's fury.
Verse 5
[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*/.
Pluck thee —
Violently and suddenly as the Hebrew word signifies, from thy house and lands,
and all the wages of thy righteousness.
Root —
Though thou seemest to have taken deep root, yet God shall pluck thee up by the
very roots, and destroy thee both root and branch.
Verse 6
[6] The
righteous also shall see, and fear, and shall laugh at him:
Fear —
Reverence God's just judgment.
Verse 8
[8] But I am like a green olive tree in the house of God: I trust in the mercy
of God for ever and ever.
The house — In
God's church, or among his people.
Verse 9
[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.
Thou hast —
Destroyed mine and thine implacable enemies, and established me in the throne,
of which I am no less assured, than if it were already done. I will continue in
thy way, placing my whole confidence in thy power and goodness, and
faithfulness.
Before — In
the presence of thy saints.
Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
Other Works
TITLE. To the
Chief Musician. Even short Psalms, if they record but one instance of the
goodness of the Lord, and rebuke but briefly the pride of man, are worthy of
our best minstrelsy. When we see that each Psalm is dedicated to "the
chief musician, "it should make us value our psalmody, and forbid us to
praise the Lord carelessly. Maschil. An Instructive. Even the malice of
a Doeg may furnish instruction to a David. A Psalm of David. He was the
prime object of Doeg's doggish hatred, and therefore the most fitting person to
draw from the incident the lesson concealed within it. When Doeg the Edomite
came and told Saul, and saith unto him, David is come to the house of
Ahimelech. By this deceitful tale bearing, he procured the death of all the
priests at Nob: though it had been a crime to have succoured David as a rebel,
they were not in their intent and knowledge guilty of the fault. David felt
much the villany of this arch enemy, and here he denounces him in vigorous
terms; it may be also that he has Saul in his eye.
DIVISION. We shall
follow the sacred pauses marked by the Selahs of the poet.
EXPOSITION
Verse
1. Why boasteth 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.
Verse
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.
Verse
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.
Verse
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.
Verse
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.
Verse
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 good theme for that deep seated
laughter which is more akin to solemnity than merriment.
Verse
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 that shall work out
their own destruction. Wherever we see today a man great in sin and substance,
we shall do well to anticipate his end, and view this verse as the divine in
memoriam.
Verse
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!
Verse
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 prayer as already answered, the promise 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.
EXPLANATORY
NOTES AND QUAINT SAYINGS
TITLE. That Maschil
means a sacred composition, is evident from Ps 47:7, where the passage which we
render, "Sing ye praises with understanding, "is literally,
"Sing ye a Maschil, "or song of instruction. This word occurs
as a title in thirteen places; and six times is prefixed to compositions of
David's. In several instances it occurs in consecutive Psalms; i.e., in
the 42nd (of which the 43rd is the sequel), the 44th and 45th, the 52nd, 53rd,
54th, and 55th, the 88th and 89th. A circumstance which favours the notion that
the term was one peculiarly used by some particular editor or collector of a
certain portion of the Psalter. John Jebb.
Verse
1. (first clause). 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 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. . . . What
art thou about to do, O, mighty man, what are thou about to do, boasting thyself
much? Thou art about to kill a man: this thing also a scorpion, this also a
fever, this also a poisonous fungus can do. To this is thy mightiness reduced,
that it be made equal to a poisonous fungus! Augustine.
Verse
1. By mischief is understood not simply what evil he had
done, but the prosperity which he now enjoyed, obtained through mischief; as is
clear both from the word boasting and from the seventh verse...Formerly
he was the chief of Saul's shepherds 1Sa 21:8, but by that wicked destruction of
the priests of God by Saul, and the execution of the cruel sentence, he
obtained the chief place near to the king 1Sa 22:9. Hermann Venema.
Verse
1. O mighty man. These words may be added by way of irony, as
if he had said, A great deal of valour and prowess you have shown in slaying a
company of unarmed men, the priests of the Lord, yea, women and children, no
way able to resist you or else to imply the ground of his vain boasting, to
wit, either his present greatness, as being a man in great place, and of great
power with Saul; or the great preferments he expected from Saul. Arthur
Jackson.
Verse
1. The goodness of God endureth continually. He contrasts the
goodness of God with the wealth and might of Doeg, and the foundation of
his own confidence as widely different from that of Doeg, his own placed upon
the goodness of God, enduring for ever and showing itself effectual. It is as
if he had said, The goodness of God to which I trust, is most powerful
and the same throughout all time, and in it I shall at all times most surely
rejoice that goodness of God, since now it sustains me, so it will exalt
me in its own good time; it therefore is, and will be above me. .
. . Not without emphasis does he say the goodness la of the strong God,
a contrast to Doeg the hero, and the ruinous foundation of his fortune. Hermann
Venema.
Verse
2. Thy tongue deviseth mischiefs, like a sharp razor, working
deceitfully. Thus our version. But I do not very well understand the
propriety of the tongue's devising mischief, and devising it like a
sharp razor. But we may easily avoid this harsh comparison by rendering the
words: You contrive mischiefs with thy tongue, as with a sharp razor, O thou
dealer in deceit: i.e., you contrive with thy smooth and flattering tongue
to wound the reputation and character of others, as though thou wast cutting
their throats with a smooth razor. Samuel Chandler.
Verse
2. Like a sharp razor, that instead of shaving the hair
lances the flesh; or missing the beard cutteth the throat. John Trapp.
Verse
2. The smooth adroit manner of executing a wicked device neither
hides not abates its wickedness. Murder with a sharp razor is as wicked
as murder with a meat axe or bludgeon. A lie very ingeniously framed and
rehearsed in an oily manner, is as great a sin, and in the end will be seen to
be as great a folly as the most bungling attempt at deception. William S.
Plumer.
Verse
3. Thou lovest evil more than good.—Thou hast loved evil,
he says, more than good, not by simply preferring it, but by substituting
it; so that in the stead of good he hath done evil, and that from the inmost
love of his soul, bent upon evil; wherefore he does not say that he admitted,
but loved evil, not moral only, but physical, for the
destruction of his neighbours; so to have loved it, that he willed
nothing but evil, being averse to all good. Hermann Venema.
Verse
4. Thou lovest all devouring words, O thou deceitful tongue.
He was all tongue; a man of words; and these the most deceitful and
injurious. Adam Clarke.
Verse
5. God shall destroy thee forever, etc. There are four words
the psalmist makes us of to denote the utter vengeance that awaited this
deceitful and bloody wretch, all of them having a very strong meaning. The
first, ksty from stn, signifies to pull down, and break utterly into
pieces; as when an altar is demolished. (Jud 6:30 8:9.) The second, kth from
the root hrh, which signifies to twist anything, or pluck it up by
twisting it round, as trees are sometimes twisted up. The third, khmy from
hmg, which properly signifies utterly to sweep away anything like dust or
chaff; and the expression lhm khm means not sweep thee away from thy
tent, but sweep thee away, that thou mayest be no longer a tent;
thyself, thy family, thy fortune, shall be wholly and entirely swept away, and
dissipated forever; to which the fourth word, ksrs, answers, eradicabit te,
he shall root thee out from the land of the living. It is impossible
words can express a more entire and absolute destruction. Samuel Chandler.
Verse
5. God shall likewise destroy thee forever. Here are quot
verba tot tonotrua, so many words, so many thunderclaps. As thou hast
destroyed the Lord's priests, and their whole city, razing and harassing it; so
God will demolish and destroy thee utterly, as an house pulled down to the
ground, so that one stone is not left upon another (Le 14:45); so shall God
pull down Doeg from that high preferment, which he by sycophancy hath got at
court. John Trapp.
Verse
5. Wonderful 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 is
eradicated from the spot on which it grew. If a farther comment be wanted, it
may be found in the history of David's enemies, and the crucifiers of the son
of David; but the passage will be fully and finally explained by the
destruction of the world of the ungodly at the last day. George Horne.
Verse
5. The poet accumulates dire and heavy words, and mingles various
metaphors that he might paint the picture of this man's destruction in more
lively colours. Three metaphors appear to be joined together, the first taken
from a building, the second from a tent, the third from a tree,
if attention is given to the force and common acceptation of the words. Hermann
Venema.
Verse
5. He shall take thee away; or, seize thee, as coals
are taken with the tongs. J. J. Stewart Perowne.
Verse
6. The righteous also shall see, etc. That is, to use the apt
words of Gejerus, "This shall not be a secret judgment, or known only
to a few, but common fame shall spread abroad throughout the kingdom, or city,
the notable punishments of the ungodly. The righteous also shall not pass by
such an event with indifference, but with earnest eyes shall contemplate it,
"etc. I add, and hence shall they take joy, and turn it to their own
use, to the greater fearing of God... The righteous, upon whose
destruction the ungodly man was intent, shall survive and spend their lives
safe in the favour of God; they shall see with attentive mind, they
shall consider; nor, as worldlings are accustomed, shall they pass it by
without reflection or improvement, they shall see and fear, namely, God
the just judge; and instructed in his judgment by this instance, they shall be
the more careful to abstain from all designs and crimes of this kind. Hermann
Venema.
Verse
6. And shall laugh at him; or, over him—over the
wicked man thus cast down—they shall laugh. Such exultation, to our
modern sensibilities, seems shocking, because we can hardly conceive of it,
apart from the gratification of personal vindictiveness. But there is such a
thing as a righteous hatred, as a righteous scorn. There is such a thing as a
shout of righteous joy at the downfall of the tyrant and the oppressor, at the
triumph of righteousness and truth over wrong and falsehood. J. J. Stewart
Perowne.
Verse
7. Lo, this is the man that made not God his strength. David
having showed (Ps 52:5-6) the wicked man, by the righteous judgment of God
rooted out of the land of the living, shows us in the next verse, the righteous
man at once fearing and laughing at this sight, as also pointing at him saying,
Lo, this is the man that made not God his strength. The words are a
divine but cutting sarcasm. The original is geber, which signifieth a
strong, valiant man: as we say in English, Lo, this is the brave and gallant
man you wot of! But who was this for a man? He was one, saith he, that trusted
in the abundance of his riches. Oh! It is hard to abound in riches and not
to trust in them. Hence that caution (Ps 62:10): If riches increase, set not
your heart upon them. Now, what is the setting the heart upon riches but
our rejoicing and trusting in them? And because the heart of man is so easily
persuaded into this sinful trust upon riches, therefore the apostle is urgent
with Timothy to persuade all rich men—not only mere worldly rich men, but godly
rich men—against it; yea, he urges Timothy to persuade rich men against two
sins, which are worse than all the poverty in the world, yet the usual
attendants of riches—pride and confidence: Charge them that are rich in this
world, that they be not highminded. 1Ti 6:17. Joseph Caryl.
Verses
7-8. Perhaps some of you have been long professors, and yet come to
little growth in love to God, humility, heavenly mindedness, mortification; and
it is worth the digging to see what lies at the root of your profession,
whether there be not a legal principle that hath too much influenced you. Have
you not thought to carry all with God from your duties and services, and too
much laid up your hopes in your own actings? Alas! this is as so much dead
earth, which must be thrown out, and gospel principles laid in the room
thereof. Try but this course, and try whether the spring of thy grace will not
come on apace. David gives an account how he came to stand and flourish when
some that were rich and mighty, on a sudden withered and came to nothing. Lo,
saith he, this is the man that made not God his strength; but trusted in the
abundance of his riches. But I am like a green olive tree in the house of God:
I trust in the mercy of God for ever and ever. While others trust in the
riches of their own righteousness and services, and make not Christ their
strength, do thou renounce all, and trust in the mercy of God in Christ, and
thou shalt be like a green olive when they fade and wither. William Gurnall.
Verse
8. (first clause):
"But
I am olive charged with fruit
In fertile soil that grows."
This
appears to express of the Hebrew words, which our translators render, like a
green olive tree, but which in reality have no reference to the colour, but
to the flourishing, vigorous, and thriving state of the plant; just as Homer
gives it the epithet of "luxuriant, "and "flourishing; "and
Ovid that of "ever flourishing." The fact is, the colour of the
leaves of this tree is not a bright lively green; but a dark, disagreeable, or
yellowish one. Scheuchzer describes the leaves, as "superne coloris
atrovirentis, vel in viridi flavescentis." An English traveller,
writing from Italy, thus expresses his disappointment about the olive
tree:—"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
have 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." I have heard other
travellers express the same feeling of disappointment. "The true way of
solving the difficulty, "as Harmer properly remarks, "is to consider
the word translated `green, 'not as descriptive of colour, but of some other
property; youthfulness, vigour, prosperity, or the like." Richard Mant.
Verse
8. Green olive tree in the house of God. Several expositors
fancifully imagine that olive trees grow in certain of the courts of the
Tabernacle; but the notion must not be endured, it would have been too near an
approach to the groves of the heathen to have been tolerated, at least in
David's time. The text should surely be read with some discretion; the poet
does not refer to olive trees in God's house, but compares himself in the
house of God to an olive tree. This reminds us of the passage, "Thy
children like olive plants around thy table, "where some whose
imaginations have been more lively than their judgments, have seen a table
surrounded, not with children, but with olive plants. Whoever, in the realms of
common sense, ever heard of olive plants round a table? If, as Thrupp supposes,
Nob was situated upon the Mount of Olives, we can, without any conjecture, see
a reason for the present reference to a flourishing olive tree. C. H. S.
Verse
9. He compares himself
1.
With an olive tree, a tree a ways green, lasting long and fruitful,
whose fruit is most useful and grateful: so he paints his future state as
joyful, glorious, lasting, and useful and pleasing to men: plainly a reference
is made to the royal and prophetic office, in both of which he
represents himself as an olive tree, by supplying others with oil
through his rule and instruction:
2.
With the olive growing luxuriantly, and abounding in spreading bough,
and so, spacious and large...
3.
But why does he add in the house of God? That he might indicate, unless
I am deceived:
(a)
That he should possess a dwelling in that place where the house of God
was, whence he was now exiled through the calumnies of Doeg and the attacks of
Saul stirred up thereby:
(b)
That he should perform distinguished service to the house of God, by adorning
it, and by restoring religion, now neglected, and practising it with zeal:
(c)
That he should derive from God and his favour, whose that house was, all his
prosperity:
(d)
That he, like a son of God, should rejoice in familiarity with him, and should
become heir to his possessions and promises. Hermann Venema.
HINTS TO THE
VILLAGE PREACHER
Verse
1. The confidence of faith.
1. The
circumstances were distressing.
(a)
David was misjudged.
(b) David exiled.
(c) A bad man in power.
(d) God's priests slain.
2. The
consolation was abiding.
(a)
There is a God.
(b) He is good.
(c) His goodness continues.
(d) Good will therefore overcome.
3. The
rejoinder was triumphant. Why boasteth thou?
(a)
The mischief did not touch the main point.
(b) It would be overruled.
(c) It would recoil.
(d) It would expose the perpetrators to scorn.
Verse
3. In what cases men clearly love evil more than good.
Verses
7-8. The worldling like an uprooted tree, the believer a vigorous well
planted olive.
Verse
8. The believer's character, position, confidence, and continuance.
Verse
9. The double duty, and the double reason: the single heart and its
single object.
Verse
9. What God has done, what we will do, and why.
WORK UPON THE
FIFTY-SECOND PSALM
CHANDLER'S
"Life of David, "contains an Exposition of this Psalm. Vol.
1., pp. 140-143.
── C.H. Spurgeon《The Treasury of David》