The Faithful Love of God’s Adoption

The Faithful Love of God’s Adoption

Psalm 52

Main Idea: People can trust God to love orphans faithfully, adopt them compassionately, and stand by them permanently.

My heart is always so encouraged and inspired when I run across families who have adopted children, mothers and families who courageously have chosen life by placing a child for adoption instead of choosing abortion, and children who have been placed for adoption by parents who either preceded them in death or for whatever reason didn’t feel like they could care for them adequately. One of the reasons those stories bless me so much is that—while I’m confident those journeys are accompanied by feelings of abandonment, fear, loneliness, and anxiety on the parts of both parents and children—the adoption journey is a beautiful picture of how God addresses those feelings when he lovingly adopts us into his family and cares for us. Adoption is such a beautiful picture of the gospel of God’s faithful love in Christ.

I think we see that picture here. Psalm 52 is rooted in one of David’s most bitter experiences on his way to becoming king of Israel. In 1 Samuel 21–22—while running for his life from King Saul—he ducked in to see a priest named Ahimelech and asked for a few provisions and a sword. When Saul found out about it, he ordered the massacre of Ahimelech, his family, and his entire community. One of Ahimelech’s sons, Abiathar, somehow escaped the merciless slaughter. When David heard about it, he extended a gracious invitation to the orphaned and defenseless son: “Stay with me. Don’t be afraid, for the one who wants to take my life wants to take your life. You will be safe with me” (1 Sam 22:23). In Psalm 52 David unpacks the nature of this compassionate offer.

To understand David’s offer we need to see two themes that prop up this psalm. First, this psalm is about God’s character. The repeated phrase God’s faithful love bookends this song in verses 1 and 8. “Faithful love” is loving-kindness, or love that is loyal and steadfast. That’s God’s character—he loves with a love that never shrinks back, gives up, cops out, or lets down. It can be trusted. Second, this psalm is about our choice.

We can choose to reject or accept God’s faithful love. Rejection is reflected in the guy who’s described in verse 7. Acceptance is reflected in the author of this psalm in verse 8.

What we find in this psalm is an offer for all spiritual orphans—people who have been abandoned, who are afraid, who feel alone, who are anxious about the future—to trust a heavenly Father who loves them faithfully, adopts them compassionately, and stands by them permanently, just as David promised to do for Abiathar. This psalm is about our choice either to trust God’s faithful love that will never fail and reaps glorious benefits or to trust in our own capacity that lasts a short time and has grave eternal consequences. David develops this choice in three major segments.

The Rejection of God’s Faithful Love

Psalm 52:1-4

The informant and executioner who orchestrated Saul’s massacre was an Edomite named Doeg. In verses 1-4 David takes this murderous snitch as his case study of one who rejects God’s faithful love. The psalmist calls him out as “evil” and immediately offers the superior alternative. The meaning of the phrase faithful love and its context indicate “constant” means eternity. So David’s question here implies the utter foolishness of choosing evil in this brief life when Doeg could have God’s faithful love forever! To further magnify Doeg’s folly, David sarcastically refers to him as a “hero,” as if he earned the title by his exploit in butchery. The once modest shepherd of Saul’s sheep (1 Sam 21:7) became the mighty executioner of Saul’s enemies (1 Sam 22:18).

Doeg obviously took great pride in his loyalty to Saul and his obedience to carry out his diabolical orders. These verses indicate he wasn’t at all shy about publicizing his self-perceived status and newfound fame. The clear theme of these first few verses is the proud speech that flows from Doeg’s wicked heart. Terms sprinkled through the verses like “tongue” (vv. 2,4), “lying” (v. 3), “speaking” (v. 3), and “words” (v. 4) describe the oral vehicles that exploited his wickedness. Every time he spoke, he revealed the depths of his evil boasts (v. 1), destructive plots (v. 2), lacerating deceit (v. 2), preference for evil over good and falsehood over truth (v. 3), and devouring motives (v. 4). And the phrase repeated in verses 3-4—You love—suggests Doeg not only was attracted to these sins, but he intentionally chose them as the course of his life.

Doeg’s egotistical swagger is no different from that of any human being. What we find in him is a fairly good picture of what we find in ourselves outside of God’s faithful love. Jesus said, “The mouth speaks from the overflow of the heart” (Matt 12:34), and, “What comes out of the mouth comes from the heart” (Matt 15:18). Our self-exaltation reflects the wickedness that corrodes our hearts, including our love for self and sin. And our love for self and sin is rejection of God’s lovingkindness. We can’t have both. The two are mutually exclusive and can’t coexist. So the psalmist starts with an example of the poor choice of rejecting God’s faithful love—a clear portrayal of us all.

The Vindication of God’s Faithful Love

Psalm 52:5-7

God is characterized not only by faithful love but also by justice. And justice can’t allow something as good as God’s everlasting loving-kindness to be trampled forever. So the psalmist announces that Doeg’s self-exaltation will be relatively short-lived. God will vindicate himself and his children by condemning those who reject his faithful love. Doeg consciously chose to trust himself—his fleeting power, position, and possessions—for his security (“refuge”), as opposed to God’s faithful love. This foolish choice is amplified by a string of strong verbs graphically picturing God’s future judgment on Doeg’s rebellion. This judgment will be violent (“bring down . . . take . . . uproot”), permanent (“forever”), swift and unexpected (“ripping”), and ultimately resulting in eternal death (“from the land of the living”).

The horrible nature of this judgment can only be understood rightly in juxtaposition with the celebrative worship of the righteous. Their response to the judgment is one of both awe (“see and fear”) and ridicule (“derisively”). This language may at first surprise us when we read it on this side of the cross. It seems to advocate an attitude in which the righteous rub victory in the face of those facing judgment, contrary to the Christian ethic. After all, the New Testament is clear that Christians are to love their enemies and pray for their persecutors (Matt 5:44; Rom 12:14; 1 Pet 3:9). We should not assume an attitude of malicious and vindictive contempt (Job 31:29; Prov 24:17).

So what do we make of this laughter that’s coming on the day of God’s justice? First, on that day the forgiveness of sin will inspire greater worship. Right now we are only conscious of our forgiveness by faith; but when we see our forgiveness in contrast to the literal judgment against the unforgiven, and we fully and functionally realize we’ve escaped God’s wrath, it will prompt outbursts of jubilation like this one. Second, on that day the judgment against sin will involve greater consequences. Right now it seems as if the unrighteous always prosper and the righteous always get kicked in the teeth! However, the final judgment against sin will be so horrible that it can only be described rightly in contrast to the hyperbolic language of the laughter of the righteous (cf. Luke 14:26), with whom the unrighteous will be forced to switch places (Luke 16:19-31).

The Application of God’s Faithful Love

Psalm 52:8-9

The little conjunction but indicates a sharp contrast between the testimony of the psalmist and that of Doeg. David gives witness, not as one who rejects God’s loving-kindness but as one who receives it and extends it to others, just as he did to the orphan Abiathar. It’s here we see the gospel, God’s gracious adoption of us into his family. And we see its implications for our lives, not just in the future but right now while we wait in faith for God to vindicate his faithful love, and while there’s often nothing to laugh about. In the midst of our abandonment, loneliness, fear, and anxiety, we find joy and security in the good news of God’s loving-kindness. Our lives have four characteristics when we embrace the faithful love of God.

We Flourish in God’s Presence

The psalmist likens himself to an olive plant in verse 8, one of the longest living and most resilient of all trees. It was invaluable to the Hebrews not only as a sign of security and well-being but also as a source of food, medicine, and ointments. It’s no wonder they often domesticated it, bringing it into their homes and nurturing it as we do potted plants. However, this olive plant isn’t growing in your average Hebrew house. It’s “in the house of God”—the sacred courtyard—where it’s sure to get the best nourishment and protection. What a difference from the fate of the wicked who will be snatched away, torn from his tent, and uprooted from nourishing soil! We who trust in God’s faithful love will be planted deep in the life-giving soil of his dwelling, flourishing with abundant life.

In the Old Testament the house of God was first the tabernacle and later the temple, both representing where God dwelled. But when Jesus came, God stopped living in houses made by people and started living with people (John 1:14). God’s life-giving, eternal presence with his people through Jesus Christ is the ultimate expression of these Old Testament houses of worship (John 2:18-22; 1 Cor 3:16-17; Eph 2:19-22; Rev 21:22). So we flourish forever in God’s presence through Jesus! This truth informs our responsibility as believers to bear fruit as well as our assurance of eternal security (John 10:10; 15:7). We flourish and bear fruit wherever we are because of Jesus, and we are secure for all of eternity because we are in relationship with him!

We Trust in God’s Nature

The psalmist expresses “trust” (v. 8). To trust in something is to depend on it, rest in it, hope in it, put confidence in it, bank everything on it. David was completely reliant on God’s faithful love in a way that stood in pointed contrast to Doeg, who trusted in “riches” and “destructive behavior” (v. 7). And David said he would trust God’s love “forever and ever.” How could he be sure? Because—by definition—God’s faithful love is eternal! Doeg’s trust was in something tangible yet transient. So his trust would peter out. David’s trust was in something unseen yet eternal. So his trust would last forever! The trust of God’s children is forever because the object of their trust is eternal—his faithful love!

And why would anyone trust in anything else, especially when they see God’s nature from this side of the cross. The New Testament indicates that God ultimately has manifested himself in his Son, Jesus Christ (John 1:1,14). The repeated references to Jesus being the very nature of God all associate that nature with the gospel (see 2 Cor 4:1-6; Col 1:15-20; Heb 1:1-4). Above everything, the divine nature is reflected in the one who came to incur God’s wrath and die for our sins that we might be reconciled to him. This is the gospel: God in faithful love pursued us in our sin and did everything necessary to bring us into his household. I appeal to you, if you’ve yet to trust Jesus, to cry out to God now in repentance and faith that you might be saved! Trust in the nature of God to be your refuge.

We Give Thanks Because of God’s Grace

Verse 9 straightforwardly mentions what God has “done.” David’s “I” statements in verses 8-9 (“am . . . trust . . . praise . . . put my hope”) are in such direct contrast with Doeg’s “you” statements in verses 1-4 (“boast . . . devises destruction . . . love evil . . . love any words that destroy”). What makes the difference? It’s the “this is why God” statement that opens verse 5! The unrighteous are exalted right now, but God—in due time—will do what’s necessary as the righteous Judge to levy justice and to vindicate his faithful love and his children. He loves us, assures us of justice, and promises us safekeeping and care. And nowhere in this text do you find any reference to the merit or capacity of the psalmist. It’s all God’s grace, and it merits the loudest and longest of thanksgivings!

On our side of the cross, thanksgiving remains the natural response to God’s unmerited actions and favor toward us. When God became flesh in Jesus Christ, we saw his glory “full of grace and truth” and “received grace upon grace” (John 1:14,16). In John’s Gospel the phrase grace and truth parallels the Old Testament ideas of faithful love and truth, which together convey the same idea of God’s grace that we find in Psalm 52 (cf. Exod 33:18-19; 34:6-7). While God’s grace is evident in Psalm 52 and throughout the whole Old Testament, the greatness of his grace is seen only in the person of Jesus Christ! So if God’s grace is fully manifest in Christ, then our thanksgiving should be fully rooted in Christ as well. And that means thanksgiving must permeate all we do (Col 3:15-17).

We Live Differently Because of God’s Goodness

There’s some debate about what the psalmist says he will do in the last part of verse 9. Some translations read, “I will wait,” indicating hope and trust in something. Others render it, “I will proclaim,” suggesting a verbal witness. Anytime this uncertainty happens it’s always best for us to start with what we know. Whatever David says he will do, it will be invested in God’s name, inspired by God’s goodness, and intended for God’s people. When we get that right, the first part is easily reconciled: people who trust in God’s faithful love live differently, in both word and action, as a witness to the truth that God is good!

And so it must be among the people of God on this side of the cross. In James’s letter he identifies God as the only and unchanging source of goodness (Jas 1:17). Then he describes God’s supreme act of goodness in all of history: “By his own choice, he gave us birth by the word of truth so that we would be a kind of firstfruits of his creatures” (Jas 1:18). He was referring to God’s glorious gift of salvation in Jesus. And immediately he launches into five chapters calling on believers to live out their faith before one another in tangible ways, including caring for widows and orphans, taming their tongues, speaking well of one another, suffering patiently, and praying a lot. God’s goodness in Christ demands we live differently, and that the difference is seen in the covenant community through the demonstration of our faith by our works.

Conclusion

Life can be fairly complex sometimes. Sin opens a Pandora’s box of messy variables. There are lots of gray areas. But in all of its complexity, life does have simple choices. Some things are black-and-white, a matter of two simple options. Psalm 52 presents one of those situations. One choice is to trust in God’s faithful love in Jesus Christ. It will never fail, and it reaps glorious benefits. The other choice is to trust in yourself. That lasts a short time and has grave eternal consequences. Hear our Lord’s gracious, compassionate offer in this psalm to give you rest in his presence: “Stay with me. Don’t be afraid. You will be safe with me.” Be careful to choose wisely.

Reflect and Discuss

1. In verse 1 David speaks of evil in the context of eternity (“constant”). How does a right view of eternity affect our avoidance of sin? How does it affect our pursuit of holiness?
2. In what ways does David’s description of Doeg reflect the natural human heart? In what ways can it even reflect a regenerate heart?
3. The Bible’s witness, as expressed explicitly in this psalm, proclaims that God is just. Why, though, does God not judge immediately? How can we have peace in God when his justice seems delayed?
4. David envisions a day when the righteous will laugh at the unrighteous while they are facing judgment by God. What are we to make of this? Is this an un-Christian attitude?
5. How should a vision of God’s future judgment press us toward mission?
6. What Hebraic symbolism stands behind the olive tree? What could be a similar metaphor that we use today?
7. To be in God’s house was comfort and peace in David’s day. As Christians, what is our relationship to the “house of God”?
8. David trusts “in God’s faithful love forever and ever.” Could you characterize your life as one that trusts in God? At what moments in life do you still trust in self?
9. David says in verse 9, “I will praise you forever for what you have done.” What has God done? How do we, in the new covenant, have an even greater understanding of God’s having done it?
10. How does the goodness of God’s name change the way we, his children, live?