Psalms 52:5

Psa 52:5 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.

Ver. 5. God shall likewise destroy thee] Here are quot verba tot tonitrua, 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 a house pulled down to the ground, so that one stone is not left upon another, Lev 14:45. So shall God pull down Doeg from that high preferment which he by sycophancy hath got at court, Iudicium ipsum lethale describitur.

He shall take thee away] As a coal of fire is taken with the tongs, Isa 30:4, that it do no further mischief. Some render it, He shall burn thee, Exuret te (Vatab.). R. Gaon, He shall terrify thee.

And pluck thee out of thy dwelling place] Or, shall sweep thee out of thy tabernacle. R. Gaon interpreteth it, Beth hamidrash, the Lord’s tabernacle, whereinto a Doeg may set his foot as far as a David, but God will pluck him thence.

And root thee out of the land of the living] Everret et evertet te cum tota familia, He shall utterly ruin thee and thine, leaving thee neither root nor branch, chick nor child.

Selah] i.e. Veritas est, saith Aben Ezra. It is even so; think not that these things are spoken only in terrorem, for a scarebug, for they shall all be surely fulfilled upon thee.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

7. (Psa 52:5). (So) likewise shall God destroy thee for ever; he shall take thee away, and pluck thee out of (thy) tent, and root thee out of the land of life. Selah. The particle at the beginning, also, likewise, shows the dependence of this verse upon the one before it, which is really conditional though not in form. "As thou, on thy part, lovest all devouring words, so likewise God, on his part, will destroy thee." No exact translation can convey the full force of the verbs in this verse, which suggests a variety of striking figures for destruction or extermination. The first denotes properly the act of pulling down or demolishing a house (Lev 14:45), and this would also seem to be the primary meaning of the third (Pro 15:25), although somesuppose it to denote the act of pulling up, and to be the opposite of plant, as the first verb is of build. The second verb, in every other place where it occurs, has reference to the handling and carrying of fire or coals. See Pro 6:27; Pro 25:22, Isa 30:14. To a Hebrew reader, therefore, it would almost necessarily suggest, not the general idea of removal merely, but the specific one of removing or taking away like fire, i.e. as coals are swept out from a hearth, or otherwise extinguished. The remaining verb adds to these figures that of violent eradication, and is well represented by its English equivalent. The land of life, or, as it is commonly translated, and of the living, is a poetical description of life itself, or the present state of existence, under the figure of a country. See above, on Psa 27:13. The quick recurrence of the pause implies excited feeling, and invites attention to the threatening which immediately precedes.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

52:5-7 God’s judgment on the wicked will come suddenly and forcibly. The godly rejoice in God’s justice, not in the misfortunes of the wicked.

52:5 God will strike the wicked down like a pagan altar, idol, or unclean vessel (Exod 34:13; Lev 11:35; 2 Kgs 10:27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though God forbear for a time, yet at length he will recompense thy falsehood.

Albeit thou seem to be never so sure settled.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

likewise--or, "so," "also," as you have done to others God will do to you (Psa 18:27). The following terms describe the most entire ruin.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. God shall likewise destroy thee]

1. God shall set himself to destroy thee; יתצך yittotscha, "he will pull down thy building;" he shall unroof it, dilapidate, and dig up thy foundation.

2. He shall bruise or break thee to pieces for ever; thou shalt have neither strength, consistence, nor support.

3. He will mow thee down, and sweep thee away like dust or chaff, or light hay in a whirlwind, so that thou shalt be scattered to all the winds of heaven. Thou shalt have no residence, no tabernacle: that shall be entirely destroyed. Thou shalt be rooted out for ever from the land of the living. The bad fruit which it has borne shall bring God's curse upon the tree; it shall not merely wither, or die, but it shall be plucked up from the roots, intimating that such a sinner shall die a violent death. Selah. So it shall be, and so it ought to be.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5 God shall likewise destroy thee for ever. From these words it is made still more evident that his object in dwelling upon the aggravated guilt of Doeg, was to prove the certainty of his approaching doom, and this rather for his own conviction and comfort, than with a view to alarming the conscience of the offender. Accordingly, he declares his persuasion that God would not allow his treachery to pass unpunished, though he might for a time connive at the perpetration of it. The ungodly are disposed, so long as their prosperity continues, to indulge in undisturbed security; and the saint of God, when he sees the power of which they are possessed, and witnesses their proud contempt of the divine judgments, is too apt to be overwhelmed with unbelieving apprehensions. But in order to establish his mind in the truth which he announces, it is observable that the Psalmist heaps one expression upon another, — God shall destroy thee, take thee away, pluck thee out, root thee out, — as if by this multiplicity of words he would convince himself more effectually, that God was able to overthrow this adversary with all his boasted might and authority. In adding that God would root him out of his dwelling-place or tent, and out of the land of the living, he insinuates that the wicked will be destroyed by God, however securely they may seem to repose ir the nest of some comfortable mansion, and in the vain hope of living upon earth for ever. Possibly he may allude, in mentioning a tent, to the profession of Doeg, as shepherds have their dwelling in tents.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Destroy.—Better, tear down, as if of a building.

Take thee away.—Better, lay hold of thee. The Hebrew word is always used of taking a live coal from the hearth. Notice, however, that the exactly opposite is intended of our “pluck a brand from the burning.” Here the idea is of pulling the house-fire to pieces, and so extinguishing domestic life.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. likewise] We might have expected therefore, as P.B.V. following Vulg. loosely renders: but likewise is significant. There is a correspondence and equivalence between the sin and its punishment Cp. Mic_2:1-10, where the idea is worked out that the heartless oppressors who have driven the poor from their homes will be driven from the land into exile.

The doom of the wicked man is forcibly described by various figures. He fancies himself securely intrenched in the fortress of his wealth, but God will break him down (Jdg_8:9) and that for ever, so that there will be no restoration of the ruins. He is at ease in his home, but God will take him as a man takes a coal from the hearth with tongs or shovel, and plucking him out of his dwelling, drive him forth as a homeless wanderer (Deu_28:63; Pro_2:22; Job_18:14, R.V.). He is “spreading himself like a green tree in its native soil” (Psa_37:35), but God will uproot him out of the land of the living. Cp. for the phrase Jer_11:19; and note the contrast between the fate of the wicked and the future of the Psalmist (Psa_52:8).

The verbs in this verse might be rendered as in the LXX, as a prayer, “May God destroy thee” &c.; but the rendering in the future is preferable. Sentence is pronounced in a tone of prophetic authority. Cp. Isa_22:17 ff.

Selah marks the conclusion of the first part of the Psalm.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

God shall likewise destroy thee for ever,.... As a just retaliation for the mischief done to others; or, "therefore God shall destroy" (z), &c. even body and soul in hell, with an everlasting destruction, which will be the case of every wicked man, and particularly of the antichristian party, Rev 14:10; the word is used of breaking down the house in which the leprosy was, Lev 14:45; and denotes the utter extinction of Doeg's family, and the irrecoverable ruin of antichrist, Rev 18:21;

he shall take thee away; as fire from the hearth, Isa 30:14; or as burning coals from the altar: a word from the root here used signifies a censer: and the meaning is, that as his tongue was a fire, and set on fire of hell, and he was as a burning coal, he was fit for nothing but to be cast into everlasting burnings;

and pluck thee out of thy dwelling place; "tent", or "tabernacle" (a); referring to the tents of shepherds, he being the chief of Saul's shepherds, or to some stately palace he had built for himself to dwell in, upon his advancement at court; or rather to the tabernacle of the Lord, where he had been an hypocritical worshipper; but now should be cut off from the church of God, as a rotten member, and cast out of the tabernacle of Jacob, Mal 2:12; while David flourished as an olive tree in the house of the Lord, Psa 52:8;

and root thee out of the land of the living. In retaliation for his rooting out Ahimelech's family, and the inhabitants of Nob; so in like manner he and his should be destroyed root and branch, and not see the goodness of the Lord in the land of the living, nor enjoy eternal life in the world to come.

Selah; on this word; see Gill on Psa 3:2. The Targum renders the word "Selah" here "for ever", as in Psa 52:3.

(z) , Sept. "propterea", V. L. "idcirco etiam", Piscator; "ideo etiam", Michaelis. (a) "de tabernaculo", V. L. Pagninus, Montanus, Musculus; "e tentorio", Junius & Tremellius, Piscator, Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

God shall likewise destroy thee for ever - Margin, “beat thee down.” The Hebrew word means to “tear, to break down, to destroy:” Lev 14:45; Jdg 6:30. The reference here is not to the “tongue” alluded to in the previous verses, but to Doeg himself. The language in the verse is intensive and emphatic. The main idea is presented in a variety of forms, all designed to denote utter and absolute destruction - a complete and entire sweeping away, so that nothing should be left. The word “here” used would suggest the idea of “pulling down” - as a house, a fence, a wall; that is, the idea of completely “demolishing” it; and the meaning is, that destruction would come upon the informer and slanderer “like” the destruction which comes upon a house, or wall, or fence, when it is entirely pulled down.

He shall take thee away - An expression indicating in another form that he would be certainly destroyed. The verb used here - חתה châthâh - is elsewhere used only in the sense of taking up and carrying fire or coals: Isa 30:14; Pro 6:27; Pro 25:22. The idea here “may” be that he would be seized and carried away with haste, as when one takes up fire or coals, he does it as rapidly as possible, lest he should be burned.

And shall pluck thee out of thy dwelling-place - literally, “out of the tent.” The reference is to his abode. The allusion here in the verb that is used - נסח nâsach - is to the act of pulling up plants; and the idea is, that he would be plucked up as a plant is torn from its roots.

And root thee out of the land of the living - As a tree is torn up from the roots and thus destroyed. He would be no more among the living. Compare Psa 27:13. All these phrases are intended to denote that such a man would be utterly destroyed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Likewise, i.e. totally and unavoidably, as thou didst destroy the priests.

Pluck thee, i.e. violently, and irresistibly, and suddenly remove thee, as the Hebrew word signifies.

Out of thy dwelling-place; from thy house and lands, and all the wages of thy unrighteousness. Or, out of his (i.e. the Lord’s) tabernacle; in which thou didst seek and take the matter of thy slanders, and from which thou didst cut off the Lord’s priests. Therefore God shall excommunicate thee from his presence, and from the society of the faithful.

Root thee out; though thou seemest to have taken very deep rooting, and to be the more firmly settled for this barbarous cruelty, yet God shall pluck thee up by the very roots, and destroy thee both root and branch.

Out of the land of the living; out of this world, as the phrase is taken, Isa 53:8; Eze 32:32, and elsewhere; which was very terrible to him, who had all his portion in this world.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 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.

Ver. 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.

Ver. 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.

Ver. 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.

Ver. 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.

Ver. 5. He shall take thee away; or, seize thee, as coals are taken with the tongs. J. J. Stewart Perowne.

None.

Psalms 52:6*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

5-7. These verses describe the downfall of this wicked man. God shall…

destroy thee—Literally, God shall break thee down: cause thee to fall with a crash. Sudden and irretrievable ruin would end his boastful career of crime.

For ever—The fall of the wicked is without relief or hope.

Pluck thee out of thy dwellingplace… root thee out of the land—Descriptions of the utter extirpation of his plans and social standing.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

God shall likewise destroy thee for ever. As thy "devouring words" have been the destruction of many, so shall God, in return, "destroy thee" (literally, pull thee down) "for ever destroy thee, i.e. , with a complete and final destruction. He shall take thee away; rather, seize thee (Kay, Cheyne), and pluck thee out of thy dwelling-place; literally, out of thy tent. (comp. Job_18:14 1Ki_12:16) And root thee out of the land of the living. Destroy thee, root and branch, as thou didst destroy the entire house of Ahimelech. (1Sa_22:17-19)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The announcement of the divine retribution begins with גּם as in Isa 66:4; Eze 16:43; Mal 2:9. The אהל is not, as one might suppose, the holy tent or tabernacle, that he has desecrated by making it the lurking-place of the betrayer (Sa1 21:7), which would have been expressed by מאהלו, but his own dwelling. God will pull him, the lofty and imperious one, down (נתץ, like a tower perhaps, Jdg 8:9; Eze 26:9) from his position of honour and his prosperity, and drag him forth out of his habitation, much as one rakes a coal from the hearth (חתה Biblical and Talmudic in this sense), and tear him out of this his home (נסח, cf. נתק, Job 18:14) and remove him far away (Deu 28:63), because he has betrayed the homeless fugitive; and will root him out of the land of the living, because he has destroyed the priests of God (Sa1 22:18). It then proceeds in Psa 52:8 very much like Psa 40:4, Psa 40:5, just as the figure of the razor also coincides with Psalms belonging to exactly the same period (Psa 51:8; Psa 57:5, cf. לטשׁ, Psa 7:13). The excitement and indignant anger against one's foes which expresses itself in the rhythm and the choice of words, has been already recognised by us since Ps 7 as a characteristic of these Psalms. The hope which David, in Psa 52:8, attaches to God's judicial interposition is the same as e.g., in Psa 64:10. The righteous will be strengthened in the fear of God (for the play of sounds cf. Psa 40:4) and laugh at him whom God has overthrown, saying: Behold there the man, etc. According to Psa 58:11, the laughing is joy at the ultimate breaking through of justice long hidden and not discerned; for even the moral teaching of the Old Testament (Pro 24:17) reprobates the low malignant joy that glories at the overthrow of one's enemy. By ויּבטח the former trust in mammon on the part of the man who is overtaken by punishment is set forth as a consequence of his refusal to put trust in God, in Him who is the true מעוז = Arab. m‛âḏ, hiding-place or place of protection (vid., on 31;3, Psa 37:39, cf. Psa 17:7; 22:33). הוּה is here the passion for earthly things which rushes at and falls upon them (animo fertur).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)