Psalm 52:7
"Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction."
Here is the man
This phrase introduces a direct and vivid depiction of an individual who embodies the characteristics that the psalmist is about to describe. In the Hebrew text, the word for "man" is "geber," which often denotes a strong or mighty man. This sets the stage for a contrast between the perceived strength of this individual and the ultimate futility of his actions. Historically, this could be seen as a reference to Doeg the Edomite, who betrayed David, highlighting the theme of misplaced trust in human strength.

who did not make God his refuge
The phrase underscores a critical spiritual failure: the refusal to seek safety and security in God. The Hebrew word for "refuge" is "maoz," which conveys a sense of a stronghold or fortress. This imagery is rich in biblical tradition, where God is often depicted as a protective fortress for those who trust in Him. The failure to make God one's refuge is a central theme in the wisdom literature, emphasizing the folly of relying on anything other than divine protection.

but trusted in the abundance of his wealth
Here, the psalmist contrasts the misplaced trust in material wealth with the security found in God. The Hebrew word for "trusted" is "batach," which implies a sense of confidence or reliance. The "abundance of his wealth" suggests a false sense of security derived from material possessions. This reflects a common biblical warning against the deceitfulness of riches, as seen in the teachings of Jesus and throughout the Proverbs.

and strengthened himself by destruction
This phrase reveals the destructive nature of the man's actions. The Hebrew word for "strengthened" is "amatz," which can mean to make oneself strong or to harden oneself. The term "destruction" is "havvah," which can imply ruin or calamity. This suggests that the man not only relied on wealth but also engaged in harmful actions to maintain his power. This is a sobering reminder of the moral and spiritual decay that accompanies a life built on anything other than God's righteousness.

Persons / Places / Events
1. David
- The author of Psalm 52, who wrote this psalm as a reflection on the treachery of Doeg the Edomite.

2. Doeg the Edomite
- A servant of King Saul who betrayed David by reporting to Saul about David's visit to Ahimelech the priest, leading to the massacre of the priests at Nob.

3. King Saul
- The first king of Israel, who was in pursuit of David, viewing him as a threat to his throne.

4. Ahimelech the Priest
- The priest who assisted David, unaware of the conflict between David and Saul, and was subsequently killed by Saul's order.

5. Nob
- The city of priests where Doeg's betrayal led to the slaughter of the priests.
Teaching Points
Trust in God, Not Wealth
The psalm warns against placing trust in material wealth or human strength. True security is found in God alone.

Consequences of Betrayal
Doeg's actions serve as a cautionary tale about the destructive power of betrayal and the moral decay that comes from prioritizing personal gain over righteousness.

God as Refuge
Emphasize the importance of making God our refuge, especially in times of trouble, rather than relying on worldly resources or schemes.

Moral Integrity
Upholding integrity and righteousness is crucial, even when faced with opportunities for personal advancement through unethical means.

Eternal Perspective
Encourage believers to focus on eternal values rather than temporary, earthly gains, aligning with Jesus' teachings on treasures in heaven.
Bible Study Questions
1. How does the account of Doeg the Edomite illustrate the dangers of trusting in wealth and power rather than in God?

2. In what ways can we ensure that God is our refuge in today's world, where material wealth is often prioritized?

3. Reflect on a time when you were tempted to compromise your integrity for personal gain. How can Psalm 52:7 guide you in similar situations in the future?

4. How do the teachings of Jesus in Matthew 6:19-21 reinforce the message of Psalm 52:7 regarding the futility of trusting in earthly treasures?

5. What practical steps can you take to cultivate a heart that trusts in God rather than in human strength or resources?
Connections to Other Scriptures
1 Samuel 21-22
These chapters provide the historical background of Doeg's betrayal and the events that led to the writing of Psalm 52.

Proverbs 11:28
This verse warns about trusting in riches, similar to the warning in Psalm 52:7.

Jeremiah 17:5-8
These verses contrast the cursed man who trusts in man and the blessed man who trusts in the Lord, paralleling the themes of trust and refuge in God.

Matthew 6:19-21
Jesus teaches about the futility of storing up earthly treasures, echoing the warning against trusting in wealth.
A BetrayerW. Forsyth Psalm 52:1-9
A Challenge to the Mighty SinnerBritish WeeklyPsalm 52:1-9
A Social BetrayerHomilistPsalm 52:1-9
A Stern UpbraidingC. Short Psalm 52:1-9
On the Character of DoegG. Goldie.Psalm 52:1-9
The Goodness of God Infinite and EverlastingW. Culverwell.Psalm 52:1-9
Covetousness a Misdirected WorshipJohn Caird, D. D.Psalm 52:6-7
More Money than We Can UsePsalm 52:6-7
The Folly of not Depending on GodN. Hill.Psalm 52:6-7
The Folly of Trusting in RichesW. Jones.Psalm 52:6-7
The Righteous Observe the Teachings of LifeA. Maclaren, D. D.Psalm 52:6-7
People
Ahimelech, David, Doeg, Mahalath, Psalmist, Saul
Places
Jerusalem
Topics
Abundance, Avarice, Behold, Confidence, Desire, Destroying, Didn't, Evil, Faith, Goods, Grew, Maketh, Mischiefs, Property, Refuge, Riches, Sought, Strength, Strengthened, Strong, Stronghold, Trusted, Trusteth, Wealth, Wickedness
Dictionary of Bible Themes
Psalm 52:7

     1240   God, the Rock
     5413   money, attitudes
     5956   strength, human
     8032   trust, lack of
     8354   trustworthiness
     8779   materialism, nature of
     8812   riches, ungodly use
     8820   self-confidence

Psalm 52:5-7

     5973   unreliability

Psalm 52:6-7

     5503   rich, the
     8810   riches, dangers

Library
The Life of Mr. James Mitchel.
Mr. James Mitchel[152] was educated at the university of Edinburgh, and was, with some other of his fellow-students, made master of arts anno 1656. Mr. Robert Leighton (afterwards bishop Leighton), being then principal of that college, before the degree was conferred upon them, tendered to them the national and solemn league and covenant; which covenants, upon mature deliberation, he took, finding nothing in them but a short compend of the moral law, binding to our duty towards God and towards
John Howie—Biographia Scoticana (Scots Worthies)

Vehicles of Revelation; Scripture, the Church, Tradition.
(a) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation (de Incarn. 40. 2) of the destined reality, and along with the latter (ib. 12. 2 and 5) for all the world a holy school of the knowledge of God and the conduct of the soul.' After it there is the history of the life and teaching of Christ and the writings
Athanasius—Select Works and Letters or Athanasius

The Exile.
David's first years at the court of Saul in Gibeah do not appear to have produced any psalms which still survive. "The sweetest songs are those Which tell of saddest thought." It was natural, then, that a period full of novelty and of prosperous activity, very unlike the quiet days at Bethlehem, should rather accumulate materials for future use than be fruitful in actual production. The old life shut to behind him for ever, like some enchanted door in a hill-side, and an unexplored land lay beckoning
Alexander Maclaren—The Life of David

Introduction. Chapter i. --The Life and Writings of St. Hilary of Poitiers.
St. Hilary of Poitiers is one of the greatest, yet least studied, of the Fathers of the Western Church. He has suffered thus, partly from a certain obscurity in his style of writing, partly from the difficulty of the thoughts which he attempted to convey. But there are other reasons for the comparative neglect into which he has fallen. He learnt his theology, as we shall see, from Eastern authorities, and was not content to carry on and develop the traditional teaching of the West; and the disciple
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4.
John Calvin—The Institutes of the Christian Religion

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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