Seventh-day Adventist Bible CommentaryPsalms 53

Why boastest thou? Verse 1 states the theme of the psalm: man’s sinful scheming is futile, for God’s goodness is constantly displayed in the protection of His children. Goodness. Heb. chesed, “divine love” (see Additional Note on Ps. 36). God’s goodness and mercy are constant. God. Heb. ’El, a title thought to designate God as a powerful one (see Vol. I, p. 171). God’s majesty is contrasted with the littleness of the mischief-maker. Continually. Literally, “all the day.”

Mischiefs. Verses 2–4 describe the talebearer. Doeg’s misleading report brought about the massacre of the priests (see 1 Sam. 22:9, 10, 18). Condemnation of the evil tongue is a common topic in Psalms (see Ps. 12:3; 55:9; 78:36; 109:2).

Selah. The occurrence of this term within a compressed thought (as also in v. 5) seems to indicate that it has no relation here to thought division (see p. 629). 5. Destroy thee. The reference is to the talebearer. The idea of complete destruction is emphasized by three additional verbal phrases: “shall take thee away,” “pluck thee out,” “root thee out.” Dwelling place. Literally, “tent.” Root thee out. As a tree is torn up from the roots and left to perish, in sharp contrast with the state of the righteous depicted in vs. 8, 9. 6. Shall see. See Ps. 37:34. Shall laugh. See on Ps. 2:4; cf. Rev. 18:20; 19:1–3. 7. Man. Heb. geber, “strong man”; employed here to heighten the contrast with his fall. His strength. Doeg’s fault sprang from his lack of dependence on God. Riches. Doubtless Saul rewarded Doeg for his unscrupulous activity in dealing deceitfully with David (see PP 659). Doeg may have been wealthy in his own right, and therefore prone to depend upon his wealth rather than upon God. 8. Green olive tree. Unlike the tyrant (see v. 5), David flourishes like a live tree, and bears fruit (see on Ps. 1:3; 92:12–14). I trust. Unlike Doeg, who trusted in his riches, David made God his confidence. Mercy of God. Apparently an allusion to the second half of v. 1. 9. Thou hast done it. David expresses his faith that his prayer has been answered (see Ps. 54:7): he has been delivered from Doeg’s treachery. Wait on thy name. See Ps. 25:3, 5; 27:14. David expresses absolute trust in God and dependence on Him. Saints. Heb. chasidim (see Additional Note on Ps. 36). For the great mercy shown him in this affair, David vows to offer public praise (see Ps. 22:25; 35:18). The testimony meeting has a place of real value among God’s “saints” of the last days. PSALM 53

Divine Deliverances Through Prayer

When former friends turn away and speak with libelous tongues, and the door of escape seems securely to close, a prayer of trustful surrender will often fling open the door. Truly, “the angel of the Lord encampeth round about them that fear him.” Whether the sould is harasses by rumors from afar or by vain imaginings of an accusing conscience, God delights to send deliverence, and His help should be acknowledged by renewed dedication. Psalm 54

Historical background to 1 Samuel 23:19–29 INTRODUCTION.—Ps. 53 presents a vivid picture of general godlessness in a decadent world, with the assurance that God will save His people. The psalm is a slight variation of Ps. 14 (which see), made, perhaps, to render it suitable for other circumstances.

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Ps 52:1). Washington, D.C.: Review and Herald Publishing Association. Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Ge 1:1). Washington, D.C.: Review and Herald Publishing Association.

On the superscription see pp. 616, 628, 629. The phrases, “To the chief Musician,” “A Psalm of David,” are identical in Ps. 14 and 53. For comments on this psalm see on Ps. 14. The following comments deal only with passages where the texts differ. 1. Iniquity. Instead of “and have done abominable iniquity” Ps. 14:1 has “have done abominable works.” 2. God. Heb. ’Elohim. Ps. 14:2 reads “The Lord,” Heb. Yahweh. The same change occurs in vs. 4, 6. The name Yahweh does not appear in Ps. 53, whereas both ’Elohim and Yahweh appear in Ps. 14 (see Vol. I, pp. 170–173). 3. Gone back. Ps. 14:3 reads “they are all gone aside.” The sense is almost identical, each clause indicating a departure from God.

The workers of iniquity. The word “all” precedes this phrase in Ps. 14:4. “God” is “the Lord” in Ps. 14 (see on Ps. 53:2).

In great fear. Verse 5 shows considerable variation from Ps. 14:5, 6. Where no fear was. There was no occasion for fear, since God was on their side. Some have conjectured that this phrase was added by an inspired scribe to adapt the psalm to use at the time of some great deliverance, as at the time of the overthrow of Sennacherib’s army (see 2 Kings 19:20–36). Scattered the bones. The bodies of the invaders were left unburied (see Eze. 6:5). The idea of a dead body’s not receiving honorable burial was most abhorrent to the Oriental mind. This part of the psalm appears to indicate the background of an attack on Jerusalem, which had been repelled, or a siege of the city, which the enemy had raised. Put them to shame. The falsity of the utterance, “There is no God,” had been proved by the defeat of these mockers by an act of God, not by Israel’s superior strength. Despised. Heb. ma’as, “rejected.”