TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 52:6–9. His three-level outline is real structure in the source text, so it is rendered as structure.
David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, Co2 2:14. David here triumphs,
I.In the fall of Doeg.
Yet, lest this should look like personal revenge, he does not speak of it as how own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them,
1.To the glory of God: They shall see and fear (Psa 52:6); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Psa 119:120; Rev 15:3, Rev 15:4.
2.To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as he that sits in heaven shall laugh at him, Psa 2:4. He shall appear ridiculous, and worthy to be laughed at. We are told how they shall triumph in God's just judgments on him (Psa 52:7): Lo, this is the man that made not God his strength. The fall and ruin of a wealthy mighty man cannot but be generally taken notice of, and every one is apt to make his remarks upon it; now this is the remark which the righteous should make upon Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power. If a newly-erected fabric tumbles down, every one immediately enquires where was the fault in the building of it. Now that which ruined Doeg's prosperity was,
(1.)That he did not build it upon a rock: He made not God his strength, that is, he did not think that the continuance of his prosperity depended upon the favour of God, and therefore took no care to make sure that favour nor to keep himself in God's love, made no conscience of his duty to him nor sought him in the least. Those wretchedly deceive themselves that think to support themselves in their power and wealth without God and religion.
(2.)That he did build it upon the sand. He thought his wealth would support itself: He trusted in the abundance of his riches, which, he imagined, were laid up for many years; nay, he thought his wickedness would help to support it. He was resolved to stick at nothing for the securing and advancing of his honour and power. Right or wrong, he would get what he could and keep what he had, and be the ruin of any one that stood in his way; and this, he thought, would strengthen him. Those may have any thing that will make conscience of nothing. But now see what it comes to; see what untempered mortar he built his house with, now that it has fallen and he is himself buried in the ruins of it.
II.In his own stability, Psa 52:8, Psa 52:9.
"This mighty man is plucked up by the roots; but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree (Psa 37:35), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing (Psa 92:14) and with its fatness honours God and man (Jdg 9:9), deriving its root and fatness from the good olive, Rom 11:17. Now what must we do that we may be as green olive-trees?
1.We must live a life of faith and holy confidence in God and his grace? "I see what comes of men's trusting in the abundance of their riches, and therefore I trust in the mercy of God for ever and ever - not in the world, but in God, not in my own merit, but in God's mercy, which dispenses its gifts freely, even to the unworthy, and has in it an all-sufficiency to be our portion and happiness." This mercy is for ever; it is constant and unchangeable, and its gifts will continue to all eternity. We must therefore for ever trust in it, and never come off from that foundation.
2.We must live a life of thankfulness and holy joy in God (Psa 52:9): "I will praise thee for ever, because thou hast done it, has avenged the blood of thy priests upon their bloody enemy, and given him blood to drink, and hast performed thy promise to me," which he was as sure would be done in due time as if it were done already. It contributes very much to the beauty of our profession, and to our fruitfulness in every grace, to be much in praising God; and it is certain that we never want matter for praise.
3.We must live a life of expectation and humble dependence upon God: "I will wait on thy name; I will attend upon thee in all those ways wherein thou hast made thyself known, hoping for the discoveries of thy favour to me and willing to tarry till the time appointed for them; for it is good before thy saints," or in the opinion and judgment of thy saints, with whom David heartily concurs. Communis sensus fidelium - All the saints are of this mind,
(1.)That God's name is good in itself, that God's manifestations of himself to his people are gracious and very kind; there is no other name given than his that can be our refuge and strong tower.
(2.)That it is very good for us to wait on that name, that there is nothing better to calm and quiet our spirits when they are ruffled and disturbed, and to keep us in the way of duty when we are tempted to use any indirect courses for our own relief, than to hope and quietly wait for the salvation of the Lord, Lam 3:26. All the saints have experienced the benefit of it, who never attended him in vain, never followed his guidance but it ended well, nor were ever made ashamed of their believing expectations from him. What is good before all the saints let us therefore abide and abound in, and in this particularly: Turn thou to thy God; keep mercy and judgment, and wait on thy God continually, Hos 12:6.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And this was said as though to Doeg, who was a Syrian by descent, but lived in the midst of Israel—and, I suppose, perhaps even entered the tabernacle of God along with the multitude, pretending to be pious. But it was also said to everyone who is powerful in wickedness, who uses his tongue instead of a sword for the destruction of souls: the "farmer of souls" would pluck him out just like some bitter and destructive root, even if he seems for some brief time to have been planted in the tabernacle of God and in his Church. Such a person, after being plucked out and cast away far from the tabernacle of the holy, will lie as a pitiable spectacle for the benefit and chastening of those who see him—they will take in with their eyes the severe judgment of God against such a person and will make every effort and guard themselves against falling into a similar situation. Later, when they recall with their memory the former boasting of the one who was powerful in wickedness, his grandeur and arrogance, but also see the humiliation and destruction that pursued him after that, they will consider him a laughing-stock, considering how he has fallen so low from such a height. And they will accept the judgment of God, confessing that it is righteous. Then, they will also go through the reasons why the impious one has suffered these things and justify God's judgment. For he ought not to have been haughty-minded over riches, nor to have been exalted over the vanity of the present life, but to have made God alone his hope and help, and not to have wavered in this hope. But he abandoned the good anchor of his own soul, and by hanging his hopes on vain wealth he made himself a joke, incurring nothing more than laughter for his vain and thoughtless boastfulness.
"And the just shall see, and shall fear; and over him they shall laugh" [Psalm 52:7]. Shall fear when? Shall laugh when? Let us therefore understand, and make a distinction between those two times of fearing and laughing, which have their several uses. For so long as we are in this world, not yet must we laugh, lest hereafter we mourn. We have read what is reserved at the end for this Doeg, we have read and because we understand and believe, we see but fear. This, therefore, has been said, "The just shall see, and shall fear." So long as we see what will result at the end to evil men, wherefore do we fear? Because the Apostle has said, "In fear and trembling work out your own salvation:" [Philippians 2:12] because it has been said in a Psalm, "Serve the Lord in fear, and exult unto Him with trembling." Wherefore "with fear"? "Wherefore let him that thinks himself to stand, see that he fall not." [1 Corinthians 10:12] Wherefore "with trembling"? Because he says in another place: "Brethren, if a man shall have been overtaken in any delinquency, you that are spiritual instruct such sort in the spirit of gentleness; heeding yourself, lest you also be tempted." [Galatians 6:1] Therefore, the just that are now, that live of faith, so see this Doeg, what to him is to result, that nevertheless they fear also for themselves: for what they are today, they know; what tomorrow they are to be, they know not. Now, therefore, "The just shall see, and they shall fear." But when shall they laugh? When iniquity shall have passed over; when it shall have flown over; as now to a great degree has flown over the time uncertain; when shall have been put to flight the darkness of this world, wherein now we walk not but by the lamp of the Scriptures, and therefore fear as though in night. For we walk by prophecy; whereof says the Apostle Peter, "We have a more sure prophetic word, to which giving heed ye do well, as to a lamp shining in a dark place, until the day shine, and the day-star arise in your hearts." [2 Peter 1:19] So long then as by a lamp we walk, it is needful that with fear we should live. But when shall have come our day, that is, the manifestation of Christ, whereof the same Apostle says, "When Christ shall have appeared, your life, then ye also shall appear with Himself in glory," [Colossians 3:4] then the just shall laugh at that Doeg....
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Summary
Psalms 52:7 serves as a potent and unequivocal declaration of the certain downfall awaiting those who deliberately reject God as their foundational source of strength and security. Instead, they choose to place their confidence in the fleeting abundance of their material wealth and to fortify themselves through their own destructive and malicious deeds. This verse powerfully pronounces divine judgment against the wicked, illustrating the inevitable ruin that follows a life built on self-reliance and moral depravity rather than on the steadfast truth and power of the Almighty.
Context
Literary Context
Psalm 52 is a Michtam of David, a psalm often interpreted as an instruction or reflection, composed in the aftermath of a profound betrayal. The preceding verses (Psalms 52:1-5) vividly describe the character of the wicked man, particularly Doeg the Edomite, highlighting his deceptive tongue, his love for evil, and his destructive nature. David contrasts Doeg's treachery with God's enduring lovingkindness (Psalms 52:8). Verse 7 functions as a climactic pronouncement of judgment, serving as a direct consequence of the character described earlier. It stands as a stark counterpoint to David's own unwavering trust in God, which he articulates in the psalm's closing verses, affirming that the wicked man's end is certain and public, a testament to God's active justice. The psalm thus moves from lament and a detailed description of evil to a confident declaration of God's justice and the psalmist's hopeful reliance on divine faithfulness.
Historical & Cultural Context
This psalm is specifically linked to the tragic events recorded in 1 Samuel 22. Doeg the Edomite, Saul's chief herdsman, informed King Saul that David had received aid from Ahimelech the priest at Nob. This act of betrayal led to Saul's horrific command to slaughter the priests of Nob and their families, a command only Doeg and his servants were willing to carry out (1 Samuel 22:18-19). In ancient Israel, a king's chief herdsman was a significant position, often implying proximity and trust, making Doeg's actions a profound violation. The concept of "strength" (Hebrew: mâʻôwz) was crucial in the ancient world, often attributed to deities, kings, or military power, signifying a fortified place or defense. To "make God his strength" meant to acknowledge divine sovereignty and rely on His protection and provision, a stark contrast to relying on one's own material accumulation or wicked influence.
Key Themes
The central message of Psalm 52 and particularly verse 7 is the profound folly and spiritual danger of trusting in anything other than God. The man described explicitly "made not God his strength," choosing instead to rely on "the abundance of his riches." This highlights a fundamental spiritual error: seeking security, power, and significance in transient, material possessions or self-generated influence rather than in the eternal, unchanging, and omnipotent God. Such reliance is ultimately revealed as a false hope that inevitably leads to downfall. The phrase "strengthened himself in his wickedness" indicates that the man actively cultivated, drew power from, and found confidence in his evil deeds and intentions. This is not merely a passive indulgence in sin but an intentional embracing of a destructive lifestyle, believing it provides advantage or power. It speaks to a hardened heart that finds perverse confidence in its own moral decay, ironically building a foundation that is inherently unstable and self-destructive. This contrasts sharply with the blessedness of the righteous, who are nourished by God's truth. The emphatic declaration, "Lo, [this is] the man," serves as a pronouncement of certain judgment, signaling the inevitable ruin awaiting those who live in defiance of God. David declares that such a person's end is certain and public, a powerful testament to God's active justice in the world. This theme resonates throughout the wisdom literature and prophetic books, affirming that while the wicked may seem to prosper for a time, their ultimate fate is sealed by their rejection of God and their embrace of evil.
Exposition and Analysis
Key Word Analysis
This term (H1397) is derived from a root meaning "to be strong" or "valiant." While it can refer generally to a person, its deeper connotation here, "a valiant man or warrior," suggests a person of perceived strength, prominence, or influence. The psalmist uses this term to highlight the tragic irony: this "man of strength" or "mighty one" chose to derive his power from sources other than God, ultimately leading to his ruin despite his perceived might.
This word (H4581) carries the meaning of a "fortified place," a "defense," or a "stronghold." Figuratively, it denotes security, refuge, and power. The phrase "made not God his strength" means that this individual deliberately refused to make God his ultimate refuge, his secure fortress, or the source of his enduring power. He actively chose to build his life's security on a different, ultimately unstable, foundation.
This significant term (H1942) is more profound than simple "evil." It denotes "desire," "ruin," "calamity," "iniquity," or "perversity." The root suggests a sense of eager coveting and rushing upon, implying destructive intent and outcome. The phrase "strengthened himself in his wickedness" is particularly potent, suggesting that the man not only committed wicked acts but actively drew power, confidence, and a perverse sense of security from his destructive nature, building his identity and perceived advantage upon actions that inherently lead to his own undoing and ruin.
Verse Breakdown
"Lo, [this is] the man [that] made not God his strength"
The opening exclamation, "Lo" (or "Behold!"), serves as a dramatic and emphatic pronouncement, drawing immediate attention to the subject. It points to a specific type of individual—one whose defining characteristic is their deliberate and active refusal to acknowledge or rely on God as their ultimate source of power, security, or refuge. This is a conscious, willful turning away from divine sustenance and protection, a fundamental misdirection of trust.
"but trusted in the abundance of his riches"
This clause reveals the alternative object of the wicked man's misplaced faith. Instead of God, his confidence and security (Hebrew: bâṭach) were placed in his material possessions. The phrase "abundance of his riches" emphasizes the sheer quantity and perceived security of his wealth, suggesting that his trust was directly proportional to his material accumulation. This highlights a profound spiritual idolatry, where transient wealth replaces the eternal God as the foundation of life and source of security.
"[and] strengthened himself in his wickedness"
This final clause describes the active cultivation and embrace of evil. The man didn't merely commit wicked acts; he "strengthened himself" in them, implying a deliberate embrace, fortification, and drawing of power from his destructive nature (Hebrew: havvâh). This suggests that his wickedness was not a weakness but, in his distorted view, a source of power and confidence, enabling him to achieve his aims through deceit, manipulation, and malice. Ironically, this self-strengthening in wickedness leads directly to his ultimate ruin and destruction.
Literary Devices
Psalm 52:7 employs several powerful literary devices to convey its message with striking impact. The opening interjection, "Lo" (or "Behold"), functions as a dramatic declaration or exclamation, immediately drawing the reader's attention to the man being described and signaling the gravity of the impending judgment. The verse is masterfully structured around a profound contrast: the man's deliberate refusal to make God his "strength" is starkly juxtaposed against his choice to trust in "riches" and strengthen himself in "wickedness." This sharp juxtaposition highlights the fundamental spiritual error and its inevitable, destructive consequences. Furthermore, there is a potent element of irony in the phrase "strengthened himself in his wickedness." What the wicked man perceives as a source of power, security, and advantage—his malicious deeds and accumulated wealth—is precisely what will lead to his ultimate downfall and ruin, underscoring the self-destructive and self-defeating nature of sin. The verse functions as a concise yet vivid character sketch, painting a clear portrait of an individual whose choices lead directly to divine judgment.
Theological and Thematic Connections
This verse resonates deeply with core biblical truths about the nature of trust, the deceptive allure of wealth, and the certainty of divine justice. It underscores the foundational theological principle that God alone is the ultimate source of all true strength, security, and blessing. To place one's confidence in anything less—be it material possessions, human ingenuity, or even one's own capacity for evil—is not only foolish but idolatrous, a direct affront to God's sovereignty. The "abundance of riches" is consistently portrayed in Scripture as a potential snare, capable of hardening the heart and diverting allegiance from God. Furthermore, the concept of "strengthening oneself in wickedness" speaks to the hardening effect of sin, where repeated transgression can lead to a perverse sense of empowerment, blinding individuals to the inevitable consequences of their actions and the righteous judgment of God. This psalm thus serves as a timeless warning against the spiritual dangers of materialism and moral depravity, affirming that true prosperity and security are found only in a relationship of trust and obedience to the Lord.
Reflection and Application
Psalm 52:7 challenges us to profoundly examine the true source of our own strength, security, and confidence in a world that constantly tempts us to place our trust in fleeting things. In an age often defined by the relentless pursuit of wealth, status, and self-sufficiency, this verse serves as a piercing reminder that genuine and lasting strength comes only from God. It calls us to assess whether our primary reliance is on our financial portfolios, career achievements, social influence, or even our own cleverness and perceived control, or if we genuinely make God our refuge and strength. The psalm warns against the spiritual danger of self-sufficiency, where one believes they can succeed and protect themselves without divine assistance, even finding a perverse confidence in their own manipulative or destructive tendencies. True wisdom lies in humility and an unwavering reliance on God, recognizing that worldly riches and power are temporary and cannot provide ultimate protection or salvation. This verse underscores the critical importance of investing in eternal values rather than temporal ones, echoing the New Testament's call to store up treasures in heaven. Ultimately, Psalm 52:7 is a timeless reminder that while the wicked may seem to prosper for a time, their foundation is built on sand, and their end is certain. The truly wise are those who build their lives on the unchanging strength and goodness of God, for He alone is our unfailing rock.
Questions for Reflection
FAQ
What does it mean to "make God his strength"?
To "make God his strength" means to consciously and actively rely on God as the ultimate source of one's power, security, and capability. It implies recognizing God's sovereignty and omnipotence, and placing one's complete trust and confidence in His character, promises, and provision. This is in stark contrast to relying on human resources, personal abilities, or material possessions. It's a spiritual posture of absolute dependence and faith, acknowledging that true might and protection come from Him alone, as seen in passages like Psalm 46:1 where God is described as "our refuge and strength, a very present help in trouble."
Why is trusting in riches considered a form of "wickedness" in this context?
While having riches is not inherently sinful, the act of "trusting in the abundance of his riches" (as opposed to God) is considered a form of spiritual wickedness because it constitutes idolatry. It elevates material wealth to the position of God, making it the object of one's ultimate confidence and security. This misplaced trust diverts allegiance from the Creator to creation, fostering self-sufficiency and a neglect of divine dependence. Such trust often leads to oppression, greed, and a hardened heart, as the pursuit and preservation of wealth become paramount, overshadowing justice, compassion, and obedience to God's commands. Jesus himself warned about the difficulty for those who trust in riches to enter the kingdom of God (Mark 10:23-25).
How does this verse relate to the broader biblical theme of divine judgment?
This verse serves as a powerful declaration of divine judgment against those who defiantly reject God and embrace wickedness. It reflects the consistent biblical theme that God is righteous and just, and He will ultimately hold all people accountable for their choices. While the wicked may appear to prosper for a time, their foundation is inherently unstable because it is built on self-reliance and moral corruption, not on God's truth. The "Lo, [this is] the man" functions as a prophetic pronouncement, signaling the inevitability of their downfall and ruin. This judgment is not arbitrary but a natural consequence of choosing a path contrary to God's design, as highlighted throughout the Psalms and prophetic literature, where God's justice is revealed in both His mercy to the righteous and His judgment upon the unrepentant wicked.
Christ-Centered Fulfillment
Psalms 52:7, with its stark portrayal of the man who makes not God his strength but trusts in riches and wickedness, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who embodies the absolute antithesis of this wicked man. Jesus, though possessing all power and authority, consistently made God His strength, submitting His will entirely to the Father (John 5:19). He rejected all earthly temptations to trust in worldly power or material abundance, famously refusing the devil's offer of all the kingdoms of the world (Matthew 4:8-10). His kingdom was not of this world, nor built on its riches or wicked schemes (John 18:36). Instead, He lived a life of perfect humility, obedience, and unwavering reliance on God, ultimately strengthening Himself not in wickedness but in righteousness, even to the point of death on the cross (Philippians 2:8). Through His atoning sacrifice, Jesus addresses the very problem of humanity's misplaced trust and self-strengthening in sin, offering forgiveness and a new life where God truly becomes our strength, and our treasures are laid up in heaven, secured by His eternal kingdom (Colossians 1:13-14). He is the righteous man whose trust in God led not to ruin, but to resurrection and eternal life for all who follow Him.