Sermon Tone Analysis

Psalm 52:1-9 English Standard Version

Psalm 52:title

1.

To the choirmaster.

2. A Maskil

a. Maskil

b.

Psalm 52 continues the second collection of Davidic psalms (Pss.

51–65, 68–70/71) and initiates a subgroup of this collection as the first of four consecutive psalms (Pss.

52–55) classified as maśkil.[1]

c.

The meanings usually suggested are (1) a skilled composition, or an “efficacious song” (one which is effective); (2) a psalm of understanding (wisdom); (3) a didactic psalm; (4) a meditation.

Perhaps the best clue to the meaning of the term is found in 2 Chr 30:22, where a group of Levites spoken to by Hezekiah are designated as המשׂכלים שׁכל־טוב ליהוה, “those having understanding of a good understanding as to Yahweh.”

The context indicates that they are concerned with singing and praise in worship.

This seems to strengthen the conclusion that maskil has reference to a collection of psalms (or a subsection) composed for use in worship by a group of maskilim, priests skilled in music and festival worship, especially in confession before Yahweh (note the מתודים of 2 Chr 30:22; cf.

Lev 5:5; 16:21; 26:40; Dan 9:4, 20; etc.).

It is even possible that the collection was made during the time of Hezekiah.[2]

d.

Psalm 52 presents an instructive observation of life with encouraging comments.

While not traditionally classified as a wisdom psalm, it does share with the earlier wisdom composition Psalm 49 a concern with the arrogance of the wicked and their reliance on wealth rather than on God (52:1–7; cf.

49:6–20).

Like Psalm 49 and the wisdom literature in general, the present psalm describes the contrasting lives and consequences of the wicked and the righteous.

As a result, while it is not explicitly instructive like Psalm 49, Psalm 52 does offer instructive insights by its comparison of the two ways of righteousness and wickedness.[3]

3. of David,

a.

The reference in 52:8 to the “house of God” (i.e., temple) leads some to question whether the psalm could have been written by David.[4]

b.

Psalm 52:title To the choirmaster.

A Maskil of David, when Doeg, the Edomite, came and told Saul, “David has come to the house of Ahimelech.”

4. when Doeg [DOH ehg], the Edomite, came and told Saul, “David has come to the house of Ahimelech.”

a.

The superscription of Ps 52 locates this prayer in the events narrated in 1 Sam 21–22.

[5]

b. 1 Samuel 21:1 Then David came to Nob, to Ahimelech the priest.

And Ahimelech came to meet David, trembling, and said to him, “Why are you alone, and no one with you?”

c. 1 Samuel 21:7 Now a certain man of the servants of Saul was there that day, detained before the Lord.

His name was Doeg the Edomite, the chief of Saul’s herdsmen.

d. 1 Samuel 22:9 Then answered Doeg the Edomite, who stood by the servants of Saul, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub,

e. 1 Samuel 22:17 And the king said to the guard who stood about him, “Turn and kill the priests of the Lord, because their hand also is with David, and they knew that he fled and did not disclose it to me.”

But the servants of the king would not put out their hand to strike the priests of the Lord.

f. 1 Samuel 22:18 Then the king said to Doeg, “You turn and strike the priests.”

And Doeg the Edomite turned and struck down the priests, and he killed on that day eighty-five persons who wore the linen ephod.

g. 1 Samuel 22:19 And Nob, the city of the priests, he put to the sword; both man and woman, child and infant, ox, donkey and sheep, he put to the sword.

h. 1 Samuel 22:20 But one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.

i. 1 Samuel 22:21 And Abiathar told David that Saul had killed the priests of the Lord.

Psalm 52:1

1.

Why do you boast of evil, O mighty man?

a.

You mighty man (or “hero”) contains an obvious tone of sarcasm.

[6]

b. Boast - This form is from hll(“praise”) in a reflexive stem that means “praise oneself.”[7]

2. The steadfast love of God endures all the day.

Psalm 52:2

1.

Your tongue plots destruction,

a.

The mention of plots recalls the plans of the enemies of Yahweh and his anointed in 2:1–3.[8]

2. like a sharp razor,

3. you worker of deceit.

Psalm 52:3

1.

You love evil more than good,

2. And lying more than speaking what is right.

3. Selah

Psalm 52:4

1.

You love all words that devour,

2. O deceitful tongue.

a.

In the style of a prophetic denunciation (recall Pss 50:16–21; 82:1–4), a “mighty one” or “warrior,” gibbôr, is denounced for plotting and falsehood.[9]

b.

His tongue was both deceitful and harmful, suggesting that there was not only malice in his actions but also some other factor, such as misrepresentation of David’s motives.[10]

c.

In 21:1–9 there is no reference to Ahimelech’s consulting the Lord; hence Doeg may be lying here.

Saul’s suspicions were inflamed by the fact that Doeg referred to an inquiry (often used in military situations), called the bread provisions, and mentioned Goliath’s sword.[11]

d.

The mouth speaks out of the overflow of the heart (Matt 12:34).

David shows his awareness that the tongue speaks what the heart loves when he indicts the wicked for loving evil rather than good, and as a result loving falsehood rather than speaking righteousness in 52:3 (MT 52:5).[12]

Psalm 52:5

1.

But God will break you down forever;

2. he will snatch and tear you from your tent;

a.

This contrasting parallel may imply that the “tent” (Hb.

ʾōhel) of verse 5 is God’s (not the evil person’s), as referred to in Psalm 15:1 (Hb.

ʾōhel, niv “sanctuary”).[13]

3. he will uproot you from the land of the living.

a. Proverbs 2:22 but the wicked will be cut off from the land, and the treacherous will be rooted out of it.

4. Selah

Psalm 52:6-7

1. (v.6)

The righteous shall see and fear,

2. and shall laugh at him,

a. Their ironic laughter is in tune with God’s in Psalm 2,53 and the stronghold reminds us of 2:12.[14]

3. saying,

4. (v.7) “See the man who would not make God his refuge, but trusted in the abundance of his riches and sought refuge in his own destruction!”

a. Psalm 49:6 those who trust in their wealth and boast of the abundance of their riches?

Psalm 52:8

1.

But I am like a green olive tree in the house of God.

a.

The green, flourishing olive, an emblem of prosperity, lives long and is resilient even after pruning.

[15]

b.

The olive grows around the temple (v.

8).

This is a simile of the vitality of a devout person.

The temple is the soil wherein the olive grows its roots and which nourishes its lush, green growth, in marked contrast to being yanked out by the roots.

c.

According to the superscription Psalm 52 is set in David’s life when Doeg the Edomite tattled to Saul that the fugitive had sought help from the priest Ahimelek at Nob (1 Samuel 21–22; especially 21:7 and 22:9).

This report resulted in the murder of (“devouring” of, v. 4) many of the Nob priests.[16]