One psalm, the fifty-second, is referred by its inscription to this period, but the correspondence between the history and the tone of the psalm is doubtful. It is a vehement rebuke and a prophecy of destruction directed against an enemy, whose hostility was expressed in "devouring words." The portrait does not apply very accurately to the Doeg of the historical books, inasmuch as it describes the psalmist's enemy as "a mighty man,"—or rather as "a hero," and as trusting "in the abundance of his riches,"—and makes the point of the reproach against him that he is a confirmed liar. But the dastardly deed of blood may be covertly alluded to in the bitterly sarcastic "hero"—as if he had said, "O brave warrior, who dost display thy prowess in murdering unarmed priests and women?" And Doeg's story to Saul was a lie in so far as it gave the impression of the priests' complicity with David, and thereby caused their deaths on a false charge. The other features of the description are not contrary to the narrative, and most of them are in obvious harmony with it. The psalm, then, may be taken as showing how deeply David's soul was stirred by the tragedy. He pours out broken words of hot and righteous indignation:
"Destructions doth thy tongue devise,
Like a razor whetted—O thou worker of deceit."
"Thou lovest all words that devour: O thou deceitful tongue!"
Literally, "words of swallowing up."
He prophesies the destruction of the cruel liar, and the exultation of the righteous when he falls, in words which do indeed belong to the old covenant of retribution, and yet convey an eternal truth which modern sentimentalism finds very shocking, but which is witnessed over and over again in the relief that fills the heart of nations and of individuals when evil men fade: "When the wicked perish, there is shouting"—
"Also God shall smite thee down for ever,
Will draw thee out, and carry thee away from the tent,
And root thee out of the land of the living;
And the righteous shall see and fear,
And over him shall they laugh."
In confident security he opposes his own happy fellowship with God to this dark tragedy of retribution:
"But I—(I am) like a green olive tree in the house of God."
The full force of the word is, "will pluck out as a glowing ember from a hearth" (Delitzsch).
The enemy was to be "rooted out;" the psalmist is to flourish by derivation of life and vigour from God. If Robinson's conjecture that Nob was on the Mount of Olives were correct (which is very doubtful), the allusion here would gain appropriateness. As the olives grew all round the humble forest sanctuary, and were in some sort hallowed by the shrine which they encompassed, so the soul grows and is safe in loving fellowship with God. Be that as it may, the words express the outlaw's serene confidence that he is safe beneath the sheltering mercy of God, and re-echo the hopes of his earlier psalm, "I will dwell in the house of the Lord for ever." The stormy indignation of the earlier verses passes away into calm peace and patient waiting in praise and trust:
"I will praise Thee for ever, for Thou hast done (it),
And wait on Thy name in the presence of Thy beloved, for it is good."
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