Psalm 52 (51):2Meaning & Commentary from the Church Fathers

Such variations compel us to reflect on the mystery within these accounts, cautioning us against getting lost in historical details while overlooking their profound spiritual significance.

We observe two categories of individuals: laborers and those among whom they toil. One group focuses on earthly matters, while the other aspires to heavenly pursuits. One set of people considers the depths of their hearts, while the other elevates their hearts in communion with angels. The former hopes for the material abundance of this world, while the latter yearns for the eternal promises of God, who is unerring in His truth. Nonetheless, these groups often intermingle. A citizen of Jerusalem, a representative of the celestial kingdom, may hold some earthly position, such as donning purple as a magistrate, an Aedile, a proconsul, or an emperor governing an earthly republic. Yet, if he is a Christian—with a heart set on what is above, if he is truly a believer and devout, altogether disregarding his earthly status, trusting in what he has yet to experience—he remains elevated.

Consider the example of Esther, a noble woman who, despite being wed to a king, bravely sought to intercede for her fellow countrymen. In her prayer, she expressed that her royal garments were merely as unclean as those of one in menstrual impurity. We need not lose hope for the citizens of heaven, even when they are involved in the affairs of Babylon or engaged in earthly matters, nor should we hastily applaud those performing heavenly deeds. Even the children of decay may sit upon the seat of Moses, of whom it was said, “Whatever they tell you to observe, that observe and do, but do not do according to their works.” Those engaged in worldly matters might lift their hearts to heaven, while those caught up in heavenly discussions may still tether their hearts to earthly things. There will come a time for sowing when a diligent separation is required to ensure that no grain is mistaken for chaff and vice versa.

As long as this mixture persists, we will hear the voice of the citizens of heaven urging us to endure the presence of the wicked here while not forsaking the righteous. We shall join that voice with our ears, tongues, hearts, and labor. Therefore, let us first turn our attention to the evil nature of the earthly kingdom.

The psalm encompasses a promise of future benedictions and the firm establishment of God's holy ones within His dwelling, for it declares, "But I am like a thriving olive tree in the house of God." Thus, the psalm's inscription includes references to the heart and signifies its purpose. A profound understanding is necessary to grasp the mystery of Him who was incarnate through David.

Upon hearing the news, Saul was enraged, summoned Abimelech along with 350 priests, and commanded Doeg to execute them; he also annihilated the entire population of Nob, sparing none, as described in 1 Samuel 21. After learning of this tragic occurrence, David composed this psalm as a lesson on patience for the wronged. The title signifies ‘in the end,’ encouraging the wronged to ponder the dire fate that awaits their oppressors, inspiring them to endure with patience and gratitude. The mention of ‘of reason’ implies that those aggrieved require discernment and diligence to cultivate patience. Theodoret and Victor suggest that this psalm prophesies Rabsaces, a Jew who compromised his principles and urged the surrender of Jerusalem to the Assyrians, claiming that God could not assist them. Gregory of Nyssa offers a remarkable allegorical interpretation of the title: the elements found within the title - the end, reason, and others - lead me to understand that I am nearing the conclusion of my triumph, governed by sound judgment, just as King David was, thus I scorn Doeg, the destroyer of my deliverance, as I seek refuge in the priest's house. Furthermore, when this steward of the flock, lacking the strength to confront me openly, conspires against me in secret, notifying my envious ally of my actions at the priest's dwelling, it discloses the true nature of those who, like this Edomite, lead a barren and duplicitous life, devoid of God's blessing—those to whom He initially granted the ability to proliferate by declaring, ‘Be fruitful and multiply.’ The proliferation of wickedness does not stem from God; just as the lineage of horses is not the result of mere interbreeding, nature inherently begets something new, countering its own laws. For if all that God has made is very good, then the hybrid (a mule or a donkey) lies beyond the original created kinds, indicating that this term is employed historically to symbolize evil, a byproduct of the duality represented in scripture as good and evil—good, as sin often masquerades under the guise of pleasure, and evil, as what one cherishes as good ultimately leads to ruin. Thus, evil does not originate from God and, once it appears, does not persist eternally; just as the horse lineage cannot sustain itself independently, evil likewise does not endure indefinitely, but rather transforms, finding its existence in another being when our noble nature deteriorates into the base appetites reminiscent of animalistic desires. Thus, the foreign Doeg, who became an accuser of David before Saul, this shepherd of a fruitless multitude, symbolizes an evil spirit who lures the human soul through various sinful inclinations. Seeing one in the presence of a true priest, and unable to strike him as a horse would, he maligns him before the prince of wickedness, the spirit operating within the children of disobedience. Yet, one firmly anchored in the house of God counters this tormentor with the words we encounter in this psalm.

When none of his servants would carry out this decree, Doeg took matters into his own hands, slaying eighty-five priests who were wearing linen ephods. Saul then commanded an assault on the city, intending to annihilate every soul, from humanity to livestock. Only Abiathar, the son of Abimelech, managed to escape and conveyed the news to David. This tragic circumstance inspired David to write a psalm wherein he expresses the malice of deceitful and flattering words that devastate the innocent, portrays God’s judgment upon the wicked, and emphasizes his refuge in God. David encourages those who are victims of slander and injustice to remain steadfast, assuring them that the Lord does not abandon those who place their trust in Him, ultimately granting them a favorable resolution in their trials. This psalm was inscribed “to the end,” signifying that God comprehends the fate of both the evildoers and those who patiently endure suffering. Take heart! David illustrated this truth in his life. St. Chrysostom notes that this psalm should follow the 33rd, which is labeled: “A psalm of David, when he feigned madness before Abimelech and departed” (Psalms 33:1). The name Doeg, derived from Hebrew, conveys a sense of restlessness, anxiety, and fear. Conversely, Abimelech represents innocence and righteousness. Meanwhile, slander and malicious speech, characterized by fear, offer no peace.

Meanwhile, Doeg, who was looking after Saul's livestock, reported to Saul, saying, "I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub, and he inquired of the Lord for him, and provided him with provisions and the sword of Goliath the Philistine." The king then summoned Ahimelech, the priest, along with all the priests from Nob, and they came to him (1 Kings 22:9-11). Following Saul’s orders, Doeg "struck down the priests, killing eighty-five men who wore the linen ephod; and he smote Nob, the city of the priests, with the sword, both men and women, children and infants, along with cattle and donkeys and sheep" (1 Sam. 22:18-19). Upon learning of this tragic outcome, David expressed these words, which do not constitute a song, psalm, or hymn. Surely, he could have composed songs or psalms in light of the suffering of so many priests. Therefore, the superscription of the psalm lacks a title; it simply states, "to the end," and "to teach," for the concluding words of the psalm offer some solace: "But I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever" (Psalms 51:10) (Ps. 33:2). Consequently, after partaking of the holy sustenance at Abimelech's abode and experiencing a transformation in his character, David praised and thanked God with the words, "I will bless the Lord forever; His praise will always be on my lips." However, upon discovering Doeg’s treachery and the despicable murder of the priests, he chastises him with the question, "Why do you boast of evil, O mighty man? All day long you practice deceit."

This event predates the reflections found in the fifty psalm since it occurred while Saul was still alive and before David became king. It was only later, after the death of Saul and near the end of his reign, that David expressed repentance in Psalm 50. Yet, due to its connection with Psalm 49, as previously clarified, he positioned this psalm before others. The psalms numbered from 51 to 70, although related to various events, were likely composed while Saul was still alive, before David became king. The psalm in question was penned when "Doeg the Edomite came and told Saul, ‘David has come to the house of Abimelech.’" The fifty-third psalm reflects a similar time, for it states (Psalms 53:1), "When the Ziphites came and said to Saul, 'Is David not hiding among us?'" (1 Samuel 23:19). Likewise, the fifty-fifth psalm is inscribed "when the Philistines seized him in Gath" (Psalms 55:1), which also occurred before David’s ascension to the throne, while Saul was still alive. The fifty-sixth psalm notes "when he fled from Saul into the cave" (Psalm 56:1), and similarly, the fifty-eighth psalm states, "when Saul sent men to watch his house in order to kill him" (Psalms 58:1). Furthermore, Psalm fifty-ninth, although composed after Saul’s death, was created during David’s reign yet before his transgression with Uriah, as indicated by the superscription: "when he had defeated the Syrians of Zobah, and Joab returned and struck down twelve thousand in the Valley of Salt" (Psalms 59:1-2). This happened prior to the repentance expressed in Psalm 50. Lastly, the sixty-second psalm is noted as being spoken by David while "in the wilderness of Judah" (Psalms 62:1), again during Saul's lifetime.

It is worth noting that almost all the psalms in the latter section of the book, following the fiftieth psalm, appear to have been delivered prior to David's sin with Uriah. However, the initial portion of the book, ranging from the first psalm to the forty-ninth, encompasses events that occur after his repentance in the fiftieth psalm. For instance, the third psalm was expressed by David "when he fled from Absalom his son" (Psalms 3:1), and this flight took place subsequent to the incident with Uriah. The sixth psalm expresses sorrow for the same offense: "I am weary with my groaning; every night I flood my bed with tears; I drench my couch with my weeping" (Psalms 6:7). Additionally, the seventh psalm, "concerning the words of Cush, a Benjaminite" (Psalms 7:1), may have also been spoken amidst those circumstances, where Hushai, David's loyal friend, was then allied with Absalom. Moreover, the seventeenth psalm addresses the final days of David's life (Psalms 17:1-2). The thirty-seventh psalm bears the inscription "for the memorial" (Psalms 37:1) and concludes with thoughts resonating with the sixth psalm, beginning similarly: "O Lord, do not rebuke me in Your anger, nor chasten me in Your wrath." Thus, this psalm precedes the fiftieth psalm in expressing similar themes of repentance, notably in stating, "My iniquities have gone over my head; they are like a heavy burden; they are too heavy for me. My wounds stink and fester because of my foolishness" (Psalms 37:4-5).

As you engage with this material, you may observe that the majority of the psalms in the first section of the book were articulated after the event involving Uriah, while those in the subsequent section occurred prior to that transgressive act. It raises the question of why the psalms composed chronologically earlier are not placed first, and those written later are found subsequently. The chronological order seems to have been adjusted to avoid a transition from the best to the worst experiences. The few psalms noted with the titles "for the end" or "destroy not" (Psalms 56:1, 74:1) retain their placements within the overall order of the psalms. Generally, the psalms that delve into sorrow are placed at the beginning, allowing for a contrast with the more uplifting psalms that follow, aiming to mitigate the negative impact of the early psalms with the positive messages of those that come afterward. It is plausible that David intended to temper the weight of his later transgressions by contrasting them with his earlier deeds. Alternatively, one might consider that he wisely included his penitential psalms at the forefront, for "A man’s conduct will be judged by his own mouth" (Proverbs 18:18). Having thoroughly examined this arrangement of the psalms, we can now turn our focus to the aforementioned passages from the fifty-first Psalm.