TRV
Translation
King James Version
¶ 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. Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.
KJV (with Strong's)
To the chief Musician H5329 H8764, Maschil H4905 H8688, A Psalm of David H1732, when Doeg H1673 the Edomite H130 came H935 H8800 and told H5046 H8686 Saul H7586, and said H559 H8799 unto him, David H1732 is come H935 H8804 to the house H1004 of Ahimelech H288. Why boastest H1984 H8691 thou thyself in mischief H7451, O mighty H1368 man? the goodness H2617 of God H410 endureth continually H3117.
Complete Jewish Bible
For the leader. A maskil of David, when Do'eg from Edom came and told Sha'ul, "David has arrived at the house of Achimelekh": Why do you boast of your evil, you tyrant, when God's mercy is present every day?
Berean Standard Bible
Why do you boast of evil, O mighty man? The loving devotion of God endures all day long.
American Standard Version
Why boastest thou thyself in mischief, O mighty man? The lovingkindness of God endureth continually.
World English Bible Messianic
Why do you boast of mischief, mighty man? God’s loving kindness endures continually.
Geneva Bible (1599)
To him that excelleth. A Psalme of Dauid to giue instruction. When Doeg the Edomite came and shewed Saul, and saide to him, Dauid is come to the house of Abimelech. Why boastest thou thy selfe in thy wickednesse, O man of power? the louing kindenesse of God indureth dayly.
Young's Literal Translation
To the Overseer. --An instruction, by David, in the coming in of Doeg the Edomite, and he declareth to Saul, and saith to him, `David came in unto the house of Ahimelech.' What, boasteth thou in evil, O mighty one? The kindness of God is all the day.
In the KJVVerse 14,712 of 31,102
Study This Verse
Commentary on Psalms 52 verses 1–5
1 ¶ 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. 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, Sa1 22:9, etc. In these verses,
I. David argues the case fairly with this proud and mighty man, Psa 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, Psa 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, Psa 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 (Psa 52:4); he loved lying (Psa 52:3), and this sharp razor did work deceitfully (Psa 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 (Psa 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
Copy as
Eusebius of CaesareaAD 339
The 33rd Psalm was spoken by David when he "changed his countenance before Abimelech, and he sent him away, and he left." The current Psalm would be the one following that Psalm in historical sequence. For the Scripture says in Kingdoms, "And one of the servants of Saul was there that day." And this indicates the time at which David came into the house of Abimelech and ate the "loaves of offering," receiving them from the high priest. For at the very same point in time, Doeg the Syrian, the tender of Saul's mules, came to Saul and said, "I have seen the son of Jesse having come to Nob, to Abimelech the son of Ahitub, the priest, and all the sons of his father; and he inquired on his behalf through God, and he gave him provisions. And the king sent someone to call Abimelech the priest, and all the sons of his father, the priests of the Lord in Nob, and they all came before the king," at which point, on Saul's order, this same Doeg put to death the priests of the Lord—" men who bore the ephod, and he smote the city of Nob with the edge of the sword, including men and women, infants and babies, and calves and donkeys and sheep."
So when David learned that this had been done in this way, he uttered the words before us, which contain neither an ode, nor a hymn, nor anything else of that sort. For how, in the face of the disaster that happened to so many priests, could he have sung odes of theirs and psalms? Hence, nothing of the kind is written as epigraph, but it was only said "to the end" and "of understanding": ["To the end,"] since the final elements of his words recount the good things, when he says, "But I am like a fruitful olive tree," etc.; and ["of understanding," since discerning] the meaning of the words put forth here requires the understanding that comes from God. Now then, when he was with Abimelech and tasted the priestly nourishment, he changed his "taste"—or his "ways," according to the interpretation of the others—and raised blessings and thanksgivings to God, saying: "I will bless the Lord at all times; the praise of him is always in my mouth," etc. But now, when he had learned of the actions of Doeg the slanderer—how he had destroyed so many priests, doing a diabolical deed—he marshalled the words of the present passage as though against him
Augustine of HippoAD 430
Exposition on Psalm 52
"Why does he glory in malice that is mighty?" [Psalm 52:1]. Observe, my brethren, the glorying of malignity, the glorying of evil men. Where is glorying? "Why does he glory in malice that is mighty?" That is, he that in malice is mighty, why does 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 does 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, does belong to few men: with one spark any man you please can burn all the crop. To breed an infant, when born to feed him, to educate, to bring him on to youth's estate, is a great task: to kill him in one moment of time any one you please is able. Therefore those things which are done for destruction, are most easily done. "He that glories, let him glory in the Lord:" [1 Corinthians 1:31] he that glories, let him glory in goodness. Thou gloriest, because you are mighty in evil. What are you about to do, O mighty man, what are you about to do, boasting yourself much? You are about to kill a man: this thing also a scorpion, this also one fever, this also a poisonous fungus can do. To this is your mightiness reduced, that it be made equal to a poisonous fungus? This therefore do the good citizens of Jerusalem, who not in malice but in goodness glory: firstly, that not in themselves, but in the Lord they glory. Secondly, that those things which make for edification they earnestly do, and do such things as are strong to abide: but things which make for destruction they may do, for the discipline of men advancing, not for the oppression of the innocent. To this mightiness then that earthly body being compared, why may it not hear out of these words, "Why does he glory in malice that is mighty?"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Psalms 52:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 52:1 serves as the crucial superscription and opening declaration of an instructional psalm by David, directly confronting the malicious boasting of Doeg the Edomite, whose treachery led to the horrific massacre of the priests of Nob. The verse starkly contrasts Doeg's self-glorification in destructive evil with the unwavering, eternal nature of God's steadfast love and enduring goodness, establishing a foundational declaration of divine sovereignty and enduring faithfulness against the backdrop of human depravity and the temporary triumphs of wickedness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 52:1 masterfully employs several literary devices to convey its powerful message. The most prominent is Juxtaposition or Antithesis, where the "mischief" and boasting of the "mighty man" (Doeg) are placed in stark, irreconcilable opposition to "the goodness of God [that] endureth continually." This creates a dramatic tension that highlights the moral and spiritual chasm between human depravity and divine faithfulness. The verse also uses a Rhetorical Question ("Why boastest thou thyself in mischief, O mighty man?"), which is not meant to elicit an answer but to condemn and expose the absurdity and moral bankruptcy of Doeg's actions. It serves to challenge the very premise of his pride and the source of his perceived power. Furthermore, there is an element of Irony in addressing Doeg as "O mighty man." His "might" is not in courage, virtue, or righteousness but in his capacity for betrayal and destruction, a perverse and ultimately futile display of strength. This ironic address subtly undermines his perceived power and points to the ultimate futility of his wickedness in the face of God's enduring goodness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 52:1 offers a profound theological statement that resonates throughout the biblical narrative: the ultimate triumph of God's enduring goodness over fleeting human evil. In a world often marked by injustice, betrayal, and the apparent prosperity of the wicked, this verse serves as a crucial anchor. It teaches that while human malice may cause immense suffering and temporary devastation, it can never diminish or ultimately overcome the eternal, unwavering chêçêd of God. This divine goodness is not merely a passive attribute but an active, covenantal love that ensures God's ultimate justice and faithfulness to His promises. The psalm implicitly calls believers to shift their focus from the intimidating power of the wicked to the unshakeable reality of God's character, finding their security and hope not in human strength or schemes, but in the steadfast love of their Creator.
REFLECTION AND APPLICATION
In a world that often feels chaotic and unjust, where malicious individuals seem to prosper and betrayal can wound deeply, Psalms 52:1 offers a powerful and comforting truth. It challenges us to look beyond the immediate circumstances of human wickedness and to fix our gaze on the eternal, unchanging character of God. When we encounter those who boast in their destructive power, who seem to thrive on "mischief," this verse reminds us that their reign is temporary and their perceived strength is ultimately futile. Our security and hope are not found in the absence of evil, but in the unwavering presence of God's goodness. This calls us to cultivate a deep trust in God's sovereignty and His ultimate justice, knowing that His chêçêd endures continually, even when our circumstances suggest otherwise. It encourages us to boast not in our own strength or the defeat of our enemies, but in the steadfast love of the Lord, allowing His enduring goodness to be the constant anchor for our souls in every storm.
Questions for Reflection
FAQ
Who was Doeg the Edomite and why is he significant here?
Answer: Doeg the Edomite was King Saul's chief herdsman, a non-Israelite who played a pivotal and notorious role in David's life. As recounted in 1 Samuel 21-22, he witnessed David receiving aid from Ahimelech the high priest in Nob. Later, when Saul became paranoid and raged against his priests for supposedly aiding David, Doeg eagerly informed on Ahimelech. When Saul's own guards refused to harm the priests, Doeg, at Saul's command, personally carried out the massacre of 85 priests and their families. His significance in Psalms 52:1 is that he represents the epitome of malicious betrayal and boasting in destructive power, serving as the stark human foil to God's enduring goodness.
What does "Maschil" mean in the superscription?
Answer: "Maschil" (מַשְׂכִּיל, maskîyl) is a Hebrew term found in the superscriptions of several psalms. It signifies an "instructional" or "contemplative" psalm. It suggests that the psalm is intended to impart wisdom, insight, or understanding, guiding the reader in a thoughtful reflection on a particular truth or experience. In the case of Psalms 52, it indicates that David's response to Doeg's treachery is not just an emotional lament but a structured teaching designed to help others learn how to navigate similar situations and find solace in God's character.
How can God's goodness "endure continually" when evil seems to triumph?
Answer: The declaration that "the goodness of God [endureth] continually" is a profound statement of divine character and sovereignty, not a promise that believers will be exempt from suffering or that evil will never appear to win a battle. It means that God's essential nature—His steadfast love (chêçêd), faithfulness, and benevolence—remains constant and unchanging, regardless of human actions or temporary circumstances. Even when evil seems to triumph, God remains good, and His ultimate plan of justice and redemption will prevail. This truth provides an eternal anchor, reminding us that the temporary victories of "mischief" are fleeting, while God's character and His ultimate triumph are eternal. It calls us to trust in His long-term justice and His unwavering commitment to His people, even when the present moment is dark, as seen in Romans 8:28.
CHRIST-CENTERED FULFILLMENT
Psalms 52:1, with its stark contrast between the boasting of the "mighty man" in mischief and the enduring goodness of God, finds its ultimate fulfillment in Jesus Christ. Doeg's treachery and the resulting massacre foreshadow the ultimate "mischief" of sin and death, orchestrated by the true "mighty man" of evil, Satan. Yet, against this backdrop of profound human and spiritual depravity, the "goodness of God" is supremely revealed in the person and work of Jesus. He is the very embodiment of God's chêçêd, the steadfast love that endures continually. In His incarnation, God's goodness did not merely "endure" from afar but actively entered human history, taking on flesh to dwell among us, full of grace and truth (John 1:14). On the cross, Christ's sacrificial death demonstrated the pinnacle of God's goodness, where "God shows his love for us in that while we were still sinners, Christ died for us" (Romans 5:8). His resurrection is the definitive proof that God's goodness triumphs over all "mischief," including sin, death, and the powers of darkness, utterly disarming them (Colossians 2:15). Thus, the enduring goodness of God, which David clung to in the face of Doeg's evil, is not just a theological concept but a living reality made manifest and eternally secured in Christ, who will ultimately return to fully establish God's righteous reign and banish all "mischief" forever (Revelation 19:11-16).