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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》