1 The fool has said in his heart, “There is no God.” They are corrupt, and have done abominable iniquity. There is no one who does good.
2 God looks down from heaven on the children of men, to see if there are any who understood, who seek after God.
3 Every one of them has gone back. They have become filthy together. There is no one who does good, no, not one.
KJVKing James Version
1 The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.
2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.
3 Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one.
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JPSJPS Tanakh (1917)
1 (53-1) For the Leader; upon Mahalath. Maschil of David. (53-2) The fool hath said in his heart: 'There is no God'; they have dealt corruptly, and have done abominable iniquity; there is none that doeth good.
2 (53-3) God looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after God.
3 (53-4) Every one of them is unclean, they are together become impure; there is none that doeth good, no, not one.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Is it OK to call someone a fool?Psalm 14:1 and 53:1 — same text, double-edited — open with "the fool has said in his heart, there is no God." Calling someone a fool there is fine; the Psalmis…
Does anyone ever do anything good?Psalm 14:3, Psalm 53:3, and Paul quoting them at Romans 3:12 say absolutely no one does good — not one.
Isaiah 55:6(v2)Seek Yahweh while he may be found. Call on him while he is near.
2 Chronicles 15:2(v2)and he went out to meet Asa, and said to him, “Hear me, Asa, and all Judah and Benjamin! Yahweh is with you, while you are with him; and if…
Romans 3:12(v3)They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”
Psalms 27:8(v2)When you said, “Seek my face,” my heart said to you, “I will seek your face, Yahweh.”
Jeremiah 16:17(v2)For my eyes are on all their ways. They are not hidden from my face. Their iniquity isn’t concealed from my eyes.
Show all 46 cross-references
Psalms 10:4(vv1–2)The wicked, in the pride of his face, has no room in his thoughts for God.
Psalms 14:1-7(v1)The fool has said in his heart, “There is no God.” They are corrupt. They have done abominable deeds. There is no one who does good. Yahweh…
Psalms 111:10(v2)The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever!
Isaiah 64:6(v3)For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our…
Jeremiah 23:24(v2)Can anyone hide himself in secret places so that I can’t see him?” says Yahweh. “Don’t I fill heaven and earth?” says Yahweh.
2 Chronicles 19:3(v2)Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek…
Psalms 14:3(v3)They have all gone aside. They have together become corrupt. There is no one who does good, no, not one.
Psalms 33:13-14(v2)Yahweh looks from heaven. He sees all the sons of men. From the place of his habitation he looks out on all the inhabitants of the earth,
Isaiah 53:6(v3)All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
Psalms 102:19(v2)For he has looked down from the height of his sanctuary. From heaven, Yahweh saw the earth;
1 Chronicles 28:9(v2)You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all…
Job 28:28(v2)To man he said, ‘Behold, the fear of the Lord, that is wisdom. To depart from evil is understanding.’ ”
Psalms 11:4(v2)Yahweh is in his holy temple. Yahweh is on his throne in heaven. His eyes observe. His eyes examine the children of men.
Jeremiah 8:5-6(v3)Why then have the people of Jerusalem fallen back by a perpetual backsliding? They cling to deceit. They refuse to return. I listened and…
Deuteronomy 4:6(v2)Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes…
Luke 12:20(v1)“But God said to him, ‘You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?’
Romans 3:10-31(v1)As it is written, “There is no one righteous; no, not one. There is no one who understands. There is no one who seeks after God. They have…
Romans 1:28(v1)Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;
3 John 1:11(v3)Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
Job 15:16(vv1, 3)how much less one who is abominable and corrupt, a man who drinks iniquity like water!
1 Kings 14:24(v1)There were also sodomites in the land. They did according to all the abominations of the nations which Yahweh drove out before the children…
Psalms 10:11(v1)He says in his heart, “God has forgotten. He hides his face. He will never see it.”
Psalms 10:13(v1)Why does the wicked person condemn God, and say in his heart, “God won’t call me into account?”
Genesis 6:5-6(v1)Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man’s heart was continually…
Genesis 6:11-13(v1)The earth was corrupt before God, and the earth was filled with violence. God saw the earth, and saw that it was corrupt, for all flesh had…
Leviticus 18:24-30(v1)“ ‘Don’t defile yourselves in any of these things; for in all these the nations which I am casting out before you were defiled. The land…
Deuteronomy 12:31(v1)You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn…
2 Samuel 20:2(v3)So all the men of Israel went up from following David, and followed Sheba the son of Bichri; but the men of Judah joined with their king,…
1 Kings 12:26(v1)Jeroboam said in his heart, “Now the kingdom will return to David’s house.
Job 14:4(v1)Who can bring a clean thing out of an unclean? Not one.
Psalms 10:6(v1)He says in his heart, “I shall not be shaken. For generations I shall have no trouble.”
Psalms 88:1(v1)Yahweh, the God of my salvation, I have cried day and night before you.
Ezekiel 36:25(v3)I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness, and from all your idols.
Zephaniah 1:6(v3)those who have turned back from following Yahweh, and those who haven’t sought Yahweh nor inquired after him.
Matthew 5:22(v1)But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother,…
Romans 1:21(v1)Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart…
2 Corinthians 7:1(v3)Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear…
Ephesians 5:12(v1)For it is a shame even to speak of the things which are done by them in secret.
1 Peter 4:3(v1)For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies,…
1 John 2:29(v3)If you know that he is righteous, you know that everyone who practices righteousness has been born of him.
Revelation 22:11(v3)He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness…
46 distinct cross-references across this passage (48 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv1–2Whereas no regard is had of honesty or dishonesty,…
Whereas no regard is had of honesty or dishonesty, of virtue nor of vice, there the Prophet pronounceth that the people have no God.
Which was an instrument or kind of note.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–3Psa 53:1 « To the chief Musician upon Mahalath,…
Psa 53:1 « To the chief Musician upon Mahalath, Maschil, [A Psalm] of David. » The fool hath said in his heart, [There is] no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good.
Maschil, a Psalm of David] Purposely set down here the second time {see Psa 6:1} to instruct what every man is by nature, and that he who is scholar to his own carnal reason is sure to have a fool to his master. The heathens are very obstinate in propugning man’s nature, witness Cicero, and both the Senecas, saying, that if men would but follow the bent of their own natures they could not do amiss. And we have much ado to persuade people that their natures are so foul, their ways so wicked, &c. Twice, therefore, is this psalm recorded, that all may be convinced that there is no safety in such a condition; nothing better than to hasten out of it.
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Ver. 1. The fool, &c.] {See Trapp on "Psa 14:1"}
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.
Matthew Poole1685 · Public DomainOn v1Mahalath seems to be the name of a musical…
Mahalath seems to be the name of a musical instrument, or tune; wherein, as in the rest of them, it is better to confess our ignorance, as the Hebrew doctors themselves do, than to give way to vain and groundless conjectures about them.
David describeth the atheism and corruption of men, &c. See Psa 10; Psa 14.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1This psalm was opened before, and therefore we shall…
This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, Psa 53:2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (Psa 53:1, Psa 53:4); it is an unrighteous thing; it is that which there is no good in (Psa 53:1, Psa 53:3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, Psa 53:3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because there is no fear of God before their eyes: they say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion. The workers of iniquity, whatever they pretend to, have no knowledge; those may truly be said to know nothing that do not know God, Psa 53:4. 5. The filthiness of sin. Sinners are corrupt (Psa 53:1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels. Corruptio optimi est pessima - The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone - because they will not run with them to the same excess of riot, they eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time. They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (Psa 53:5): There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear. The wicked flees when none pursues. See the ground of this fear; it is because God has formerly scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those scattered at the grave's mouth, Psa 141:7. Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev 20:9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them, because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, Psa 53:6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name - Jesus, for he shall save his people from their sins, Mat 1:21.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–3The fool hath said in his heart, there is…
The fool hath said in his heart, there is no God,.... The Targum adds, "of whom is revenge"; or there is no God to punish and avenge the wicked;
corrupt are they; the Chaldee paraphrase is, "the wicked have corrupted their ways"; as all flesh had done in the old world, Gen 6:12;
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and have done abominable iniquity; iniquity is the abominable thing that God hates, and makes men abominable in his sight; in Psa 11:1, it is read, "abominable worlds": the Targum paraphrases the words, "they are far from good, for iniquity is found in them"; see Rev 21:8;
there is none that doeth good; See Gill on Psa 14:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v1David here describes the wickedness of mankind, nearly in…
David here describes the wickedness of mankind, nearly in the same words as in chap. xiv. To the chief musician upon Mahalath, Maschil, A psalm of David. Title of the psalm. Mahalath - This also seems to be the name of a musical instrument, or tune.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v1The sentiments of atheists and deists, who deny Divine
PSALM LIII
The sentiments of atheists and deists, who deny Divine
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Providence; their character: they are corrupt, foolish,
abominable, and cruel, 1-4;
God fills them with terror, 5;
reproaches these for their oppression of the poor, 5.
The psalmist prays for the restoration of Israel, 6.
NOTES ON PSALM LIII
The title, To the chief Musician upon Mahalath, an instructive Psalm of David. The word מחלת machalath, some translate the president; others, the master or leader of the dance; others, hollow instruments; others, the chorus. A flute pipe, or wind instrument with holes, appears to be what is intended. "To the chief player on the flute;" or, "To the master of the band of pipers."
Verse 1. The fool hath said in his heart] The whole of this Psalm, except a few inconsiderable differences, is the same as the fourteenth; and, therefore, the same notes and analysis may be applied to it; or, by referring to the fourteenth, the reader will find the subject of it amply explained. I shall add a few short notes.
Have done abominable iniquity] Instead of עול avel, evil or iniquity, eight of Kennicott's and De Rossi's MSS. have עלילה alilah, work, which is nearly the same as in Ps 14:1, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes1834 · Public DomainOn vv1–3The fool hath said in his heart ... -…
The fool hath said in his heart ... - For the meaning of this verse, see the notes at Psa 14:1. The only change in this verse - a change which does not affect the sense - is the substitution of the word “iniquity,” in Psa 53:1-6, for “works,” in Psa 14:1-7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 53
Psalms 53
To the chief Musician upon Mahalath, Maschil, A Psalm of David
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The fool hath said in his heart, There is no God.
Corrupt are they, and have done abominable iniquity:
There is none that doeth good.
2 God looked down from heaven upon the children of men,
To see if there were any that did understand,
That did seek God.
3 Every one of them is gone back; they are altogether become filthy.
There is none that doeth good,
No, not one.
4 Have the workers of iniquity no knowledge?
Who eat up my people as they eat bread:
They have not called upon God.
5 There were they in great fear, where no fear was:
For God hath scattered the bones of him that encampeth against thee:
Thou hast put them to shame, because God hath despised them.
6 Oh that the salvation of Israel were come out of Zion!
When God bringeth back the captivity of his people,
Jacob shall rejoice, and Israel shall be glad.
EXEGETICAL AND CRITICAL
Its relation to Psalms 14—The double addition to the title, which designates this Psalm as an instructive Psalm, to be sung in a sorrowful manner, (vid. Introduct.) shows that the compiler recognized this Psalm as having an independent value along side of Psalms 14. At the same time its position among the Elohim-Psalms, and between Psalms 52, 54, which is analogous to that of Psalms 14, shows that the differences of the two texts, which are entirely similar in most strophes, were regarded as designed. It is manifest that the sevenfold use of the name of God corresponding with the number of the strophes was to have been marked by the fact that here Elohim is constantly used, whilst in Psalms 14 Elohim is only used three times, and Jehovah four times, and indeed with an accurate discrimination of the characteristic differences of these two names. This is at once partly against the supposition that Psalms 53 is the more ancient, (Clericus, Ewald, Hitzig), partly against the conjecture that David himself revised Psalms 14 (Hengst. and most of the older interpreters after the Rabbins). The following circumstances favor a remodelling of the Psalm (and not merely another recension of the same text); thus: In Psa_53:1 b, the advance in thought is obscured by the insertion of “and” between the two verbs, but is then restored by placing instead of that noun, which in Psa_14:1 designates human actions and doings in the good sense as well as in the bad, a word which characterizes evil as unwillingness. Furthermore instead of the “whole,” Psa_14:3, we have here Psa_53:3, “every one of them,” which is followed directly by סג, which is preferred to סר; and in Psa_53:4 a the word “all,” which is so characteristic in Psa_14:4, is missing. In Psa_53:6 a, moreover, the expression designating deliverance has been strengthened by the plural. Finally and chiefly, instead of the two distiches, Psa_14:5-6, there is here a tristich, which renders the thought expressed there in general terms more definite, by connecting it with a historical event. That a historical event is presupposed, particularly the catastrophe of Sennacherib, is accepted by Hitzig, Baur, et al. Hitzig finds the original text here, whilst he regards Psa_14:6 as only a retouching of faded features in the style, which has succeeded badly, whilst Hupfeld recognizes in both texts merely the ruins of an original identity. Delitzsch, however, reminds us that such a dependence upon the very letters of the original, and such an alteration of the original by means of a change of letters is found elsewhere likewise, especially in Jeremiah. He also refers to the relation of 2 Peter to Jude, and conjectures that a later poet composed it somewhere about the time of Jehoshaphat or Hezekiah.
Str. V. Psa_53:5. Where no terror was.—This does not mean blind alarm or unnecessary fear, but the sudden and unexpected breaking in of judgment at a time, when the enemies of the Israelites saw no reason to be terrified, and felt themselves entirely secure, and were without fear or care (Calvin, Venema, Hengst., Delitzsch). Examples of such ruin are: the confederates under Jehoshaphat (2Ch_20:22 sq.), the host of Sennacherib (Isa_37:36). Parallel cases are: Job_15:21; 1Th_5:3. Some supply after Aben Ezra “as this one,” which would express that it surpassed all others, was unheard of.—Scattered.—This is the consequence of the overthrow. It was the greatest disgrace that the bones which had not been gathered and buried, should be scattered (Psa_141:7; Eze_6:5), to become the prey of wild beasts, or manure of the field (Jer_8:3; Jer_9:21; Jer_14:4; Jer_25:33). The enemy is here designated by the collective in the singular, and as the besieger of the people of Israel, which leads to an external enemy. It is otherwise with Psalms 14. The participle might in itself, connected with Elohim, mean: who surrounds thee protecting, Psa_34:7; Zec_9:8. But this reference is here prevented partly by the position of the participle, partly by the fact that it is not said then, whose bones, etc. Another reading is followed by the Sept., Vulg., Syr.: the bones “of those who please men,” by which Arab. and Æthiop understand hypocrites. But Aquil., Symm., Jerome, have our text.—Many interpreters, without any reason, refer these words to a future judgment.
DOCTRINAL AND ETHICAL
1. “Those devour the people who derive only their own profit from those over whom they are placed, and do not use their office for the glory of God and their salvation,” (Augustine).
2. The prosperity of the ungodly is partly only apparent, partly without duration. They may sometimes gain external success, and even for a while oppress and afflict the people of God. But although it may seem for a time as if God did not trouble Himself for His people, or those who devour them, yet both parties will soon experience the watchfulness and the activity of God. Even in the days of their prosperity the ungodly cannot escape the curse which God has imposed upon evil doers, Lev_26:17; Lev_26:36; Pro_28:1. God gives them a cowardly heart so that they flee when no one pursues, and are frightened with the noise of falling leaves; whilst the righteous are courageous as a lion.—His hand, moreover, overtakes the secure, so that “terror is in their ears, and the destroyer comes upon them whilst at peace,” Job_15:21; 1Th_5:3, and the overthrow is the more complete, the more unexpectedly it comes, and the more definitely it has the character of a Divine Judgment.
3. Such experiences should warn and urge to humiliation under the mighty hand of God. God breaks the rod which He uses to chastise; and when He receives His chastened people into favor again, and raises them up from their fall, they should not forget that the victory was given them over their enemies, because God rejected them.
HOMILETICAL AND PRACTICAL
Ungodly people are proud, presumptuous and defiant, but they are neither so wise as they think, nor so brave as they regard themselves, nor so strong as they make themselves to be.—He who boasts that he fears neither God nor man, will soon enough be found out to be not only a, fool and a transgressor, but likewise a liar.—In misfortune think not that God has forgotten thee, and in prosperity think not that thou hast accomplished it without God.—Your failures attribute to your guilt, your victories to God’s favor.—Forget not what thou owest to God in bad as well as in good times.
Starke: It is not enough to say with the mouth that there is a God, but we must show by our conversation that we are really convinced of it in our hearts.—God is not an idle observer of the world, but what He sees, and He sees all, He records in His book.—The ungodly are like the weather-cocks on the towers, very changeable; now they are altogether courageous, soon altogether despondent.
[Matt. Henry: 1). The fact of sin; 2) the fault of sin; 3) the fountain of sin; 4) the folly of sin; 5) the filthiness of sin; 6) the fruit of sin; 7) the fear and shame that attend sin; 8) the faith of the saints, and their hope and power touching the cure of this great evil.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn v33. Every one of them—The distributive, each one, denoted…
3. Every one of them—The distributive, each one, denoted by the suffix pronoun instead of the collective, the all, the totality, denoted by the prefix article in Psa_14:3. The two passages, taken together, furnish the most literal declaration of universal, total, depravity, that words can give.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–31. The fool] A class of men, not a…
1. The fool] A class of men, not a particular individual. The word nâbâl here used for fool denotes moral perversity, not mere ignorance or weakness of reason. ‘Folly’ is the opposite of ‘wisdom’ in its highest sense. It may be predicated of forgetfulness of God or impious opposition to His will (Deu_32:6; Deu_32:21; Job_2:10; Job_42:8; Psa_74:18; Psa_74:22): of gross offences against morality (2Sa_13:12-13): of sacrilege (Jos_7:15): of ungenerous churlishness (1Sa_25:25). For a description of the ‘fool’ in his ‘folly’ see Isa_32:5-6 (A.V. vile person, villany).
hath said in his heart] Or, said. This was the deliberate conclusion of men, upon which they acted. Cp. Psa_10:6; Psa_10:11; Psa_10:13.
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There is no God] Cp. Psa_10:4. This is not to be understood of a speculative denial of the existence of God; but of a practical denial of His moral government. It is rightly paraphrased by the Targum on Psa_14:1, ‘There is no government of God in the earth.’ Cp. Psa_73:11; Jer_5:12; Zep_1:12; Rom_1:28 ff.
Corrupt are they &c.] Render, They did corrupt and abominable iniquity; there was none doing good. The subject of the sentence is mankind in general. Abandoning a practical belief in God, they depraved their nature, and gave themselves up to practices which God abhors (Psa_5:6). ‘Corrupt’ describes the self-degradation of their better nature; ‘abominable’ the character of their conduct in the sight of God. Such was the condition of the world before the Flood. See Gen_6:11-12; and with the last line of the verse cp. Gen_6:5. Rom_1:18-32 is a commentary on this verse. Men “refused to have God in their knowledge” … “their senseless heart was darkened” … “professing themselves to be wise, they became fools.” For iniquity Psalms 14 reads doings.
1–3. The universal depravity of mankind, and its cause.
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1, 3(1) And.—The conjunction is wanting in Psa_14:1.
(1) And.—The conjunction is wanting in Psa_14:1.
Iniquity.—Instead of the general term, “doings,” in Psalms 14, as if the adapter of the Psalm felt that a word applicable to good as well as evil was not strong enough to express the hideousness of the profanity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1, 3THIS psalm is a repetition of Psalm 45, with…
THIS psalm is a repetition of Psalm 45, with certain not very important variations. The most remarkable is the substitution throughout of" Elohim" for "Jehovah." The only variations which alter the sense are in ver. 5. These cannot be accounted for by corruption, and seem to indicate a retouching of the original composition in order to adapt it to a special occasion.
The expression, "upon Mahalath," or, "set to Mahalath," in the title, is thought to be a musical direction, and is explained by Dr. Kay as equivalent to the modem Maestoso.
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Vers. 1 and 2 are identical with the same verses of Ps 14, with the single exception that "Jehovah "is replaced by" Elohim," as the first word of ver. 2.
HOMILIES BY W. FORSYTH Vers. 1, 2. Atheism contrasted with godliness.
I ATHEISM. "No God." This implies:
1. Denial of God"s existence This is folly. The assertion proves nothing. Negatives are not arguments. Besides, there may be a God, though you, the denier, have not found him. You have not yet explored the universe.
2. Denial of God"s moral government of the world. "No God!" if so, then there is nothing but chance. There can be no law without a lawgiver, no order without a controlling mind. "No God!" then we are free to do our own pleasure. "Let us eat and drink; for tomorrow we die.
3. Denial of God"s grace in the redemption of sinners by Jesus Christ. "No God!" then the Bible is a fable, heaven and hell are dreams, the benefits of the gospel are a delusion, faith in Christ and the resurrection is a mockery and a lie.
II GODLINESS. "The fool hath said in his heart, There is no God;" but the wise man says that there is a God, and that "he is the Rewarder of all who diligently seek him." Godliness implies:
1. Faith in God as revealed in Christ Jesus. Here is the satisfaction of the soul.
2. Life ruled by the law of Christ, which is holy, just, and good. Here is the true ideal, and the Spirit, by the gospel, shows how it may be realized.
3. Prayer and holy endeavour to the end. We are not left to struggle alone, but have the Word to guide us, the promises to cheer us, the love of Christ to inspire us, that we may go from strength to strength, and that when called hence we may enter upon the blessed and perfect life beyond this world. Thus the godly witness for God. They testify to his being, for in him they live; to his character, for their aim is to be holy as he is holy; to his will and government, for they strive to do justly as he does justly, and to be merciful as he is merciful, who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." All the good in themselves, in society, in the world, is from God. What has been is in agreement with what is now. The progress of all things is towards a perfect end. The cross, which overthrew paganism, and triumphed over the eagles of Rome, is destined to win greater and vet greater victories. Yet a little while, and the great voices of heaven shall cry, "The kingdoms of this world arc become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever". W.F. (Rev_11:15)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–3Title. To the Chief Musician. If the leader of…
Title. To the Chief Musician. If the leader of the choir is privileged to sing the jubilates of divine grace, he must not disdain to chant the miseries of human depravity. This is the second time he has had the same Psalm entrusted to him (see Psalm 14.), and he must, therefore, be the more careful in singing it. Upon Mahalath. Here the tune is chosen for the musician, probably some mournfully solemn air; or perhaps a musical instrument is here indicated, and the master of the choir is requested to make it the prominent instrument in the orchestra; at any rate, this is a direction not found in the former copy of the Psalm, and seems to call for greater care. The word "Mahalath" appears to signify, in some forms of it, "disease, "and truly this Psalm is THE SONG OF MAN'S DISEASE-- the mortal, hereditary taint of sin. Maschil. This is a second additional note not found in Psalm 14, indicating that double attention is to be given to this most instructive song. A Psalm of David. It is not a copy of the fourteenth Psalm, emended and revised by a foreign hand; it is another edition by the same author, emphasised in certain parts, and rewritten for another purpose.
Subject. The evil nature of man is here brought before our view a second time, in almost the same inspired words. All repetitions are not vain repetitions. We are slow to learn, and need line upon line. David after a long life, found men no better than they were in his youth. Holy Writ never repeats itself needlessly, there is good cause for the second copy of this Psalm; let us read it with more profound attention than before. If our age has advanced from fourteen to fifty-three, we shall find the doctrine of this Psalm more evident than in our youth.
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The reader is requested to peruse Psalm 14, "Treasury of David, "Vol.
1.
Ver. 1. The fool hath said in his heart, There is no God. And this he does because he is a fool. Being a fool he speaks according to his nature; being a great fool he meddles with a great subject, and comes to a wild conclusion. The atheist is, morally as well as mentally, a fool, a fool in the heart as well as in the head; a fool in morals as well as in philosophy. With the denial of God as a starting point, we may well conclude that the fool's progress is a rapid, riotous, raving, ruinous one. He who begins at impiety is ready for anything.
No God, being interpreted, means no law, no order, no restraint to lust, no limit to passion. Who but a fool would be of this mind? What a Bedlam, or rather what an Aceldama, would the world become if such lawless principles came to be universal! He who heartily entertains an irreligious spirit, and follows it out to its legitimate issues is a son of Belial, dangerous to the commonwealth, irrational, and despicable. Every natural man is, more or less a denier of God. Practical atheism is the religion of the race.
Corrupt are they. They are rotten. It is idle to compliment them as sincere doubters, and amiable thinkers--they are putrid. There is too much dainty dealing nowadays with atheism; it is not a harmless error, it is an offensive, putrid sin, and righteous men should look upon it in that light. All men being more or less atheistic in spirit, are also in that degree corrupt; their heart is foul, their moral nature is decayed.
And have done abominable iniquity. Bad principles soon lead to bad lives. One does not find virtue promoted by the example of your Voltaires and Tom Paines. Those who talk so abominably as to deny their Maker will act abominably when it serves their turn. It is the abounding denial and forgetfulness of God among men which is the source of the unrighteousness and crime which we see around us. If all men are not outwardly vicious it is to be accounted for by the power of other and better principles, but left to itself the "No God" spirit so universal in mankind would produce nothing but the most loathsome actions.
There is none that doeth good. The one typical fool is reproduced in the whole race; without a single exception men have forgotten the right way. This accusation twice made in the Psalm, and repeated a third time by the inspired apostle Paul, is an indictment most solemn and sweeping, but he who makes it cannot err, he knows what is in man; neither will he lay more to man's charge than he can prove.
Whole Psalm. Probably the two Psalms refer to different periods; the fourteenth to the earlier portion of the world, or of Jewish history; the fifty-third to a later, perhaps a still future time. Jehovah, through Christ, is frequently said to turn to the world to see what its condition is, and always with the same result. "All flesh had corrupted its way" in the days of Noah, and, "when the Son of Man cometh" again, it is intimated that he will scarcely "find faith on the earth." The two Psalms also apply to different persons. The former refers to the enemies of God, who tremble when his presence is made known; they are in great fear, because vengeance is about to be inflicted on them for their sins. Here the Supreme Being is called Jehovah. In the fifty-third Psalm the interests of God's people are principally kept in view. The ungodly are regarded as plotting against the righteous, and it is in this relation their case is considered. The fear that was just and reasonable in the fourteenth Psalm, because it concerned the unrighteous under a sense of impending judgment, is said to be unfounded in the fifty-third, because God was in the midst of his people, scattering the bones of their enemies, and showing himself, not as Jehovah, but as the Elohim of his redeemed children. The fourteenth Psalm contemplates judgment; the fifty-third deliverance; and thus, though seemingly alike, a different lesson is conveyed in each. The Psalm, then, descriptive of the universal and continuous corruption of man's nature, very properly occupies an introductory place in a series intended to represent the enemies of Messiah, who oppose his church during his absence, and who are to attempt to resist his power when he comes again. Before entering upon an examination of the character of these opponents, this Psalm teaches that, until changed by grace, all are gone astray; "there is none righteous, no, not one, "and that for all there is but one remedy, the Deliverer coming out of Zion, who shall turn away ungodliness from Jacob. R. H. Ryland, M.A., in "The Psalms restored to Messiah, "1853.
Whole Psalm. The state of earth ought to be deeply felt by us. The world lying in wickedness should occupy much of our thoughts. The enormous guilt, the inconceivable pollution, the ineffably provoking Atheism of this fallen province of God's dominion, might be a theme for our ceaseless meditation and mourning. To impress it the more on us, therefore, the Psalm repeats what has been already sung in Psalm
14. It is the same Psalm, with only a few words varied; it is "line upon line, precept upon precept; "the harp's most melancholy, most dismal notes again sounded in our ear. Not that the Lord would detain us always, or disproportionately long, amid scenes of sadness; for elsewhere he repeats in like manner that most triumphant melody, Ps 40:6-12 108: 6-13; but it is good to return now and then to the open field on which we all were found, cast out in loathsome degradation. Andrew A. Bonar, in "Christ and his Church in the Book of Psalms, "
1859.
Whole Psalm. A second edition of the fourteenth Psalm, with variations more or less important, in each verse. That either of these compositions is an incorrect copy of the other is highly improbable, because two such copies of the same Psalm would not have been retained in the collection, and because the variations are too uniform, consistent, and significant, to be the work of chance or mere traditional corruption. That the changes were deliberately made by a later writer is improbable, because such a liberty would hardly have been taken with a Psalm of David, and because the latter form, in that case, would either have been excluded from the Psalter or substituted for the first form, or immediately connected with it. The only satisfactory hypothesis is, that the original author afterwards rewrote it, with such modifications as were necessary to bring out certain points distinctly, but without any intention to supersede the use of the original composition, which therefore still retains its place in the collection. Thus supposition is confirmed by the titles, which ascribe both Psalms to David... As a general fact, it may be stated, that the variations in the Psalm before us are such as render the expression stronger, bolder, and in one or two cases more obscure and difficult. J. A. Alexander, 1850.
Whole Psalm. This Psalm is a variation of Psalm 14. In each of these two Psalms the name of God occurs seven times. In Psalm 14, it is three times Elohim, and four times Jehovah; in the present Psalm it is seven times Elohim. Christopher Wordsworth, 1868.
Whole Psalm. God, in this Psalm, "speaketh twice, "for this is the same almost verbatim with the fourteenth Psalm. The scope of it is to convince us of our sins, to set us blushing, and to set us trembling because of them: there is need of "line upon line" to this purpose. God, by the psalmist, here shows--
I. The fact of sin. God is a witness to it. He
looks down from heaven and sees all the sinfulness of
men's hearts and lives. All this is open and naked
before him.
II. The fault of sin. It is iniquity (Ps 53:1, 4);
it is an unrighteous thing; it is that in which there
is no good (Ps 53:1, 3); it is going back from God
(Ps 53:3).
III. The fountain of sin. How comes it that men are
so bad? Surely, it is because there is no fear of
God before their eyes; they say in their hearts,
there is no God at all to call us to account,
none that we need to stand in awe of. Men's bad
practices flow from their bad principles.
IV. The folly of sin. He is a fool (in the
account of God, whose judgment we are sure is right)
who harbours such corrupt thoughts. The "workers of
iniquity, "whatever they pretend to, "have no
knowledge; "they may truly be said to know nothing
that do not know God. Ps 53:4.
V. The filthiness of sin. Sinners are "corrupt"
(Ps 53:1); their nature is vitiated and spoiled;
their iniquity is "abominable; "it is odious to the
holy God, and renders them so; whereas, otherwise he
"hates nothing that he has made." What neatness
soever proud sinners pretend to, it is certain that
wickedness is the greatest nastiness in the world.
VI. The fruit of sin. See to what a degree of
barbarity it brings men at last! See their cruelty
to their brethren! They "eat them up as they eat
bread." As if they had not only become beasts, but
beasts of prey. See their contempt of God at the
same time--they have not called upon him, but
scorn to be beholden to him.
VII. The fear and shame that attends sin (Ps 53:5).
"There were they in great fear" who had made God
their enemy; their own guilty consciences frightened
them and filled them with horror. This enables the
virgin, the daughter of Zion, to put them to shame
and expose them, "because God hath despised them" VIII. The faith of the saints, and their hope and power
touching this great evil (Ps 53:6). There will come
a Saviour, a great salvation, a salvation from sin.
O that it might be hastened! for it will bring in
glorious and joyful times. There were those in Old
Testament times that looked and hoped, that prayed
and waited for this redemption. Such salvations were
often wrought, and all typical of the everlasting
triumphs of the glorious church. Condensed from Matthew Henry, 1662-1714.
Ver. 1. The fool hath said in his heart, etc. It is in his heart he says this; this is the secret desire of every unconverted bosom. If the breast of God were within the reach of men, it would be stabbed a million of times in one moment. When God was manifest in the flesh, he was altogether lovely; he did no sin; he went about continually doing good: and yet they took him and hung him on a tree; they mocked him and spat upon him. And this is the way men would do with God again. Learn--First. The fearful depravity of your heart. I venture to say there is not an unconverted man present, who has the most distant idea of the monstrous wickedness that is now within his breast. Stop till you are in hell, and it will break out unrestrained. But still let me tell you what it is--you have a heart that would kill God if you could. If the bosom of God were nor within your reach, and one blow would rid the universe of God, you have a heart fit to do the deed. Second. The amazing love of Christ-- "While we were enemies, Christ died for us." Robert Murray Macheyne, 1813-1843.
Ver. 1. There is no God. ny'is properly a noun, and means nonentity, or nonexistence: "nothing of God, "or "no such thing as God." It cannot be explained as a wish--"No God!" i.e., O that there were no God! --because ny'in usage always includes the substantive verb, and denies the existence, or at least the presence, of the person or thing to which it is prefixed. This is also clear from the use of the same word in the last clause, where its sense is unambiguous. J. A. Alexander on Psalm XIV.
Ver. 1. There is no God. Thus denying the agency of Providence, for the word Elohim, here translated God, means judge (compare Ex 22:28), and has reference not to the essence, but to the providence of the Deity. Daniel Cresswell, 1776-1844.
Ver. 1. It is to be noted that Scripture saith, The fool hath said in his heart, and not "thought in his heart; "that is to say, he doth not so fully think it in judgment, as he hath a good will to be of that belief; for seeing that it makes not for him that there should be a God, he doth seek by all means accordingly to persuade and resolve himself, and studies to affirm, prove, and verify it to himself as some theme or position, all which labour, notwithstanding that sparkle of our creation light, whereby men acknowledge a Deity, burneth still within; and in vain doth he strive utterly to alienate it or put it out, so that it is out of the corruption of his heart and will, and not out of the natural apprehension of his brain and conceit, that he doth set down his opinion, as the comical poet saith, "Then came my mind to be of my opinion, "as if himself and his mind had been two diverse things; therefore, the atheist hath rather said, and held it in his heart, than thought or believed in his heart that there is no God. Francis Bacon (1560-1626), in "Thoughts on Holy Scripture".
See the hints on Psalm 14.
Ver. 1. The fool's inside and outside.
Ver. 1.
I. The folly of atheism. He who says there is no God is
a fool.
1. No reason for the assertion.
2. All reason against it. II. The seat of atheism is the heart; it is a moral unbelief not an intellectual, the language of the will not of the understanding. III. Cause of atheism.
1. Loving evil.
2. Hating good. G. R.
Psalms 53:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1–2The fool hath said in his heart, There is…
Psa_53:1-3
The fool hath said in his heart, There is no God.
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The folly of unbelief
There were Atheists in Davids days, practical Atheists at least, as there have been in all days, and probably ever will be, and the general bearing of this psalm teaches us pretty clearly the judgment which David formed of them. David at once goes off into a description of the abominably wicked lives of those who said so; the man who says there is no God is declared by David to be a fool, a man wanting in judgment, in clearness of head, in powers of reasoning; this is an imputation upon his mind, his intellect: but the matter does not rest there, for David does not proceed to deplore the weakness of the Atheists faculties, but the rottenness of the Atheists heart; he says they are corrupt, altogether become abominable. He clearly sees the cause of the mans infidelity in his wicked course of life. He would not leave off sinning, that were too great a sacrifice, but at length a light opens upon his mind, but it is a light such as in swampy places sometimes tempts a traveller from the right way--no light of the sun, no guiding star. And what is the light? It is this, that after all perhaps all this about God is a cunning fable, an invention of priests, a mere bugbear to frighten children. And to a man who is determined to sin this is right comfortable doctrine. It is easy to believe true what we wish to be true. And what could a man who has become corrupt and abominable wish to be truer than that there should be no God? This is evidently Davids judgment upon the matter. But the man is a fool who says there is no God! His wickedness is lost in his folly. For what folly is his who says there is no God! There is the argument unanswerable, Who hath made all these things?. . . The heavens declare the glory of God, etc. And equally unreasonable is the denial of Gods moral government. A kind of denial this which is alluded to in the psalm, and yet they say, Tush, God shall not see it. Yet this view also may, I think, without much difficulty, be convicted of folly; for let us consider, is it possible to think of God as being otherwise than perfect? Surely not--an imperfect God is no God at all; if perfect, then He must be perfect in goodness, in holiness and truth. Can He smile equally on the false and the true, the murderer and the saint? is it conceivable that St. John and Judas Iscariot should be equally pleasing to their Maker, differing from each other merely as two stones of different colour differ? Surely all this is monstrous; it is not merely contrary to the Bible, or to the inventions of priests, but it is utterly opposed to the plainest dictates of reason. Therefore I find no difficulty in agreeing with the expression of the text that he who in this way denies God by making Him only the Creator and Preserver, and not the righteous Ruler and Judge, gives evidence thereby of his folly. There is, however, one other manner in which a man may deny God. He may allow all that I have contended for hitherto, and may agree with me that it is contrary to sound reason to deny it; but he may still refuse homage to that God whom we worship as revealed to us in the Lord Jesus Christ. We know that there are such persons, that there always have been such; and we know that the leaders of such a party have accounted themselves as clearsighted beyond others, men of great freedom of thought, not slaves to vulgar prejudices, but rather men who have risen above all vulgar prejudices into an atmosphere of their own. Well, men may be wise in their own conceits without being really wise, and it seems very possible that these infidels may after all be of the class of Davids fool. If this be so, it will not take long to show it. For--
1. The holiest and wisest men have found in the revelation of God in Christ the satisfaction of all their spiritual wants.
2. Then in estimating the reality of the revelation which God has made to us in Jesus Christ, it is necessary to observe the wonderful power that the revelation has had; how it has broken up kingdoms and formed others, how it has reduced whole nations to its dominion and then civilized and informed them; how it has unquestionably been the mainspring, the chief mover of all the history of the world since the time that Christ came. Once more, it is to be noted that if Christ be not the way, the truth, and the life, at least there is no other; either God has revealed Himself in Christ, or He has not revealed Himself at all; for there is no other religion in this world which any one will pretend to substitute. David, as I have already observed, passes abruptly from the speech of the fools heart to the state of his heart corrupt are they, and become abominable in their wickedness. What are we to learn from this part of the text? Surely this most true and valuable lesson, that the denial of God generally proceeds from the heart more than from the intellect. I do not say that this is so in all cases; for when systematic attempts are made to destroy the faith of mankind, it is not to be wondered at if in some instances the belief of simple men should be disturbed; but depend upon it, the fear of a future judgment, and the wish to get free from the thought of it, is the root of much unbelief. And yet doubts and fears do sometimes trouble the mind; the best of men have sometimes felt them; it may be that to experience them is part of our appointed discipline in this world: if, then, any person should be so tempted and tried, I should remind him of our blessed Lords promise, He that will do the will of God shall know of My doctrine, whether it be of God or whether I speak of Myself. You see that our Lord gives an essentially practical rule for strengthening our faith; He does not say, shut yourself up in your study and go carefully through all the evidences and weigh them with an unbiased mind--but go and do Gods will. And so when He heard the Pharisees disbelieving, He did not say, how can ye believe who will not look into evidences, but, how can ye believe which receive honour one of another, and seek not the honour which cometh of God only? Here was the defect: the Pharisees were well read in the law, men of acute minds, cultivated intellects: if Christ were the Messiah, why could not they, who were actually looking for Him, recognize His true character? because they were seeking their own glory, seeking honour one of another, and not that which comes of God. What a strange reproof was this to those who piqued themselves upon their wisdom! Christian brethren, let us do Gods will, and then we shall know of the doctrine that is of God. (Bishop Harvey Goodwin.)
Cause of infidelity
In Scripture the fool and the sinner often mean the same person, and infidelity is therefore usually found connected with great depravity. Its progress is gradual; it begins by opposing those doctrines that impose restraint upon a mans favorite vices, and from denying these it proceeds to deny others, and, finally, all the rest. This subject is very important to the age in which we live, Europe being deluged with impiety. What, then, are the causes of infidelity? And we name--
1. Vice. It is not the difficulties of Scripture, but its forbidding of their sin that men dislike. All experience proves this. At first conscience remonstrates, but, unable to secure obedience, conscience is soon silenced, and the sinner seeks to justify those propensities which he declares himself unable to subdue. For it is necessary that men should reconcile their conduct to their opinions, or else there will be continual misery through self-reproach. And they soon succeed in the endeavour, for when a man studies to deceive himself he always can do so. His wishes, not his reason, decide upon the truth. The libertine hates the purity of religion; the dissolute, its temperance; the proud, its meekness; the gay worldling, its piety. But if they cannot get rid of the authority of religion, the thought of the future will make them tremble. Hence they labour to destroy that authority, so that conscience may have no more ground for her reproaches. They represent death as an eternal sleep, and, that men may indulge unrestrainedly the passions of brutes, they labour to show that his end is as theirs. Another proof that infidelity springs from vice is that it usually keeps pace with the passions. When these are strong it is strong. It flourishes in prosperity, but loses its confidence in adversity. Many instances might be adduced in proof that to the infidel the approach of death is terrible. Such is one chief source of infidelity. (S. Smith, D. D.)
Theoretical Atheism
We cannot converse with any human being without instinctively judging of his intellectual capacity. We cannot help assigning him a place either amongst those superior or inferior in intellect. But sometimes we meet with those who will believe what, to all others, is absurd; or disbelieve what, to all others, is evident. Such a man we designate as a fool. And they, also, deserve to be so regarded who, when convinced of the truth of a physical or moral law, yet act as if they knew that which they believe to be certainly false. They will learn wisdom neither from observation or experience. The profligate, the inebriate, the frivolous, are of these fools. The former class may be termed theoretical, the latter, practical fools. In proportion to our respect and reverence for a powerful understanding is our contempt for him who says there is no God. Now, such denial of the existence of God may be either theoretical or practical. It is theoretical when we affirm that no such being exists, but practical when, admitting His existence, we act, in all respects, as though we believed that He did not exist. Let us speak, at present, of the first of these errors--the theoretical. It may show itself in either of two forms.
I. That of absurd credulity. For surely it is such credulity to believe an assertion when no evidence is brought forward to sustain it, and especially when, from the necessity of the case, the evidence, if it did exist, is beyond the reach of the human understanding. Now the Atheist declares to us that there is no God. What is the proof of his assertion? There is none. It is no proof to say that nothing exists but what manifests itself either to the senses or to consciousness. How does he know but that, among the truths which have thus far escaped his notice, one may be the existence of God? See this argument drawn out at length in Fosters Essays.
II. Absurd incredulity. Its unbelief is as unreasonable as its belief. For--
1. The idea of power, of cause and effect, is the universal and spontaneous suggestion of the human intelligence. We cannot imagine an effect without a cause. And that the Creator, shown to be infinite in power and wisdom, is also a holy God. We have ample proof that He loves virtue and hates vice. Socrates, from an observation of the works of creation and Providence, arrived at very nearly this conception of the Divine character. Now, the Atheist, in the face of all this evidence, affirms that there is no God. But this is to deny the existence of the elementary principles of human intelligence. And this Atheistic belief is absurd because it wholly fails in the purpose for which it is intended. He would seek to get rid of the idea of immortality and of future moral retribution. But we do exist, whether there be a God or not: why, then, may we not continue to exist? And there is a moral government, with its penalties and rewards, now: why may it not continue to be? Even if there be no God, that government is; why, then, may it not be carried on through eternity? Such is the absurdity of Atheism. It asserts that which cannot be known by any finite intelligence, and it denies that which cannot be disbelieved without denying the essential laws of human thought, and this for a reason which would remain unaffected whether Atheism be true or false. (F. Nayland.)
Practical Atheism
We may not be theoretical Atheists, but yet we may be such in practice. Now, many are so. They admit the existence of God, bat they live as if they denied it, and thus they are guilty of practical Atheism. To show this, let us--
I. Unfold the conception we have formed of God. We all conceive of Him--
1. As a person. We cannot have the idea of qualities as existing without a subject in which they exist.
2. And to God we ascribe self-existence. He must be the cause of causes, or else there must be an infinite succession of causes, which is absurd.
3. To this conception we add on the idea of eternity, both in the past and in the future.
4. And also infinite and absolute power.
5. Omniscient wisdom, as contrasted with the limited wisdom of even the greatest of men.
6. And every moral attribute in infinite perfection. He is a rock, His way is perfect: a God of truth and without iniquity, just and right is He.
7. And He is not only the Judge, but the Father of us all. This shown not only in His providence, but yet more in our redemption.
II. How important to us, then, must be the fact of His existence. No other fact is comparable to it. It is by far the most practical truth that we can conceive. And what must be the condition of the man who believes in the existence of such a God, and yet suffers not this belief to exert any practical influence upon his conduct? What folly can be compared with his? And yet, are not many of you chargeable with it? Some pass whole months without even thinking, in any devout way, of God. Others, under the influence of passion, or fear of being thought precise, will knowingly disobey God. The reason of all such practical Atheism is that they did not like to retain God in their knowledge. Hence are they given over to their evil ways. Think what must be the end of this. But God, in the Gospel of His Son, is offering to us reconciliation. I will, saith He, take from you the heart of stone, and give you a heart of flesh. Give Him now your hearts. (F. Nayland.)
Unkindness of scepticism
The Philadelphia Inquirer tells this story of the late Washington McLean: One terribly snowy, sleety day in Washington, he was sitting in the Riggs House reading-room, looking out upon the dreary scene on Pennsylvania Avenue. Presently, in came Colonel Bob Ingersoll, the great agnostic. As he entered the apartment he held out his hand, saying, Hello, Wash., how do you do? Mr. McLean took his hand, and, as he did so, said, Bob, I wish you could have been here a little while ago. I saw a scene out there that made me wish I was twenty years younger. A poor, old, crippled soldier was limping across the Avenue, when a young, lusty fellow ran by him, and, as he did so, kicked the crutch from him, and tumbled him down into the slush. The villain, said Ingersoll, he should have been sent to the penitentiary. Do you really think so? said McLean. Why, certainly! replied the colonel. What else could I think? And yet, Bob, said McLean, that is what you are doing every week in the year. Here are poor, old, infirm Christians, with nothing to aid or support them but their belief in religion, nothing to keep them out of the mire of despair but faith, and yet you go about kicking the crutch from under them worse than even this fictitious fellow did to this fictitious soldier. Very true, with the one exception that our faith is a living thing, and can never be knocked away. (Sword and Trowel.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 53
Psalms 53
IN this psalm we have an Elohistic recast of Psalms 14, differing from its original in substituting Elohim for Jehovah (four times) and in the language of Psa_53:5. There are also other slight deviations not affecting the sense. For the exposition the reader is referred to that of Psalms 14. It is only necessary here to take note of the divergences.
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The first of these occurs in Psa_53:1. The forcible rough construction "they corrupt, they make abominable," is smoothed down by the insertion of "and." The editor apparently thought that the loosely piled words needed a piece of mortar to hold them together, but his emendation weakens as well as smooths. On the other hand, he has aimed at increased energy of expression by substituting "iniquity" for "doings" in the same clause, which results in tautology and is no improvement. In Psa_53:3 the word for "turned aside" is varied, without substantial difference of meaning. The alteration is very slight, affecting only one letter, and may be due to error in transcription or to mere desire to amend. In Psa_53:4 "all," which in Psalms 14 precedes "workers of iniquity," is omitted, probably as unnecessary.
The most important changes are in Psa_53:5, which stands for Psa_14:5 and Psa_14:6 of Psalms 14. The first is the insertion of "where no fear was." These words may be taken as describing causeless panic, or, less probably, as having a subjective reference, and being equal to "while in the midst of careless security." They evidently point to some fact, possibly the destruction of Sennacheribs army. Their insertion shows that the object of the alterations was to adapt an ancient psalm as a hymn of triumph for recent deliverance, thus altering its application from evil-doers within Israel to enemies without. The same purpose is obvious in the transformations effected in the remainder of this verse. Considerable as these are, the recast most ingeniously conforms to the sound of the original. If we could present the two versions in tabular form, the resemblance would appear more strikingly than we can here bring it out. The first variation-i.e., "scatters" instead of "in the generation"-is effected by reading "pizzar" for "bdhor," a clear case of intentional assonance. Similarly the last word of the verse, "has rejected them," is very near in consonants and sound to "his refuge" in Psa_14:6. The like effort at retaining the general sound of the earlier psalm runs through the whole verse. Very significantly the complaint of the former singer is turned into triumph by the later, who addresses the delivered Israel with "Thou hast put them to shame," while the other psalm could but address the "fools" with "Ye would put to shame the counsel of the afflicted." In like manner the tremulous hope of the original, "God is his refuge," swells into commemoration of an accomplished fact in "God has rejected them." The natural supposition is that some great deliverance of Israel had just taken place, and inspired this singular attempt to fit old words to new needs. Whatever the historical occasion may have been, the two singers unite in one final aspiration, a sigh of longing for the coming of Israels full salvation, which is intensified in the recast by being put in the plural ("salvations") instead of the singular, as in Psalms 14, to express the completeness and manifoldness of the deliverance thus yearned for of old, and not yet come in its perfection.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1According to the superscription this Psalm was composed by…
INTRODUCTION
According to the superscription this Psalm was composed by David and dedicated “To the Chief Musician;” to be used in public worship under his direction. The term “upon Mahalath” is variously interpreted. In the Geneva version it is rendered, “To him that excelleth on Mahalath;” which is explained in the margin to be “an instrument or kind of note.” “This expresses the opinions of most commentators. Aben Ezra understands by it the name of a melody to which the Psalm was sung. Calvin and J. H. Michaelis, among others, regarded it as an instrument of music, or the commencement of a melody. Fuerst explains Mahalath as the name of a musical corps dwelling at Abel-Meholah, just as by Gittith he understands the band of Levite minstrels at Gath Rimmon. On the other hand, the opinion that Mahalath contains an enigmatical indication of the subject of the Psalm is adopted by Hengstenberg to the exclusion of every other. He translates ‘on Mahalath’ by ‘on sickness, referring to the spiritual malady of the sons of men. A third theory is that of Delitzsch, who considers Mahalath as indicating to the choir the manner in which the Psalm was to be sung, and compares the modern terms mesto, andante mesto” (Smith’s Dict. of the Bible). The term “Maschil” shows that the Psalm was designed to afford instruction.
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This Psalm is almost exactly similar to Psalms 14. The only difference which requires notice here is between Psa_53:5-6 of Psalms 14. and Psa_53:5 of this one.
“There were they in great fear; for God is in the generation of the righteous. Ye have shamed the counsel of the poor, because the Lord is his refuge” (Psa_14:5-6.)
“There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them.”
For the chief exposition we refer the reader to “The Hom. Com.” on Psalms 14. We add, as supplementary to that, a few Homiletic suggestions.
GOD INSPECTING MAN
(Psa_53:2.)
“The original word here—שָׁקַף,” says Barnes, “conveys the idea of bending forward, and hence of an intense and anxious looking, as we bend forward when we wish to examine anything with attention, or when we look out for one who is expected to come. The idea is, that God looked intently, or so as to secure a close examination, upon the children of men, for the express purpose of ascertaining whether there were any that were good. He looked at all men; He examined all their pretensions to goodness, and He saw none who could be regarded as exempt from the charge of depravity.” The text suggests—
I. God’s profound interest in humanity. He bows Himself forward, and, with zeal and concern, examines man’s moral state. Such is the form in which important truths are represented—this amongst others, that the Most High is deeply interested in man’s moral condition? Why is He so?
1. Because of the dignity of man’s nature. To God nothing is unimportant—nothing mean. But man is the noblest of His creations in this world. “God created man in His own image.”
2. Because of the peculiarity of man’s moral condition. By disobedience man entered into the dread knowledge of evil. Unfallen angels are entirely holy. Fallen angels are utterly depraved. In human nature the battle between good and evil is being waged.
3. Because of the capabilities of man’s nature. Man is capable of rising to the highest or sinking to the lowest position in the universe of God. It would be passing strange if God were not deeply interested in man. Nothing that concerns thee, my brother, is unimportant in the Divine estimation.
II. God’s searching scrutiny of humanity. The poet represents him as earnestly examining “the children of men.” His is the scrutiny of—
1. An all-seeing Being. Nothing can be hidden from His all-searching eye (Psa_139:11-16; Eze_11:5; Heb_4:13).
2. An infinitely holy Being. He hates sin with awful and unappeasable hatred. His dwelling, His ways, His works, His essential nature, are all holy (Isa_57:15; Hab_1:12-13; 1Jn_1:5; Rev_4:8).
3. An infinitely merciful Being. “A God ready to pardon, gracious and merciful, slow to anger, and of great kindness.” If there be in us any sincere efforts after truth and righteousness, He sees and approves them. In His judgment of His creatures He makes allowance for their weakness, for the force of temptation, &c. He is not harsh, &c. His holiness which leads Him to hate sin leads Him also to seek the salvation of the sinner. Such is the Being who is ever earnestly observing man, examining man. How solemn and sacred should our life be, since it is ever under His inspection! What an inspiration and encouragement does this inspection afford to the godly! What a restraint it should prove to the workers of iniquity! “For His eyes are upon the ways of man, and He seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.”
III. The supreme concern of humanity. Why does God so earnestly examine man? “To see if there were any that did understand, that did seek God.” As these are the things which God desires to discover in man, man’s great concern should be to have and to exercise them. We should seek—
1. Moral intelligence. “Understand,” or act prudently—the antithesis of the fool in Psa_53:1. Not intellectual attainment, but practical wisdom.
“Knowledge and wisdom, far from being one,
Have ofttimes no connection. Knowledge dwells
In heads replete with thoughts of other men;
Wisdom in minds attentive to their own.
Knowledge, a rude unprofitable mass,
The mere materials with which wisdom builds,
Till smooth’d, and squared, and fitted to its place,
Does but encumber whom it seems t’enrich.
Knowledge is proud that he has learn’d so much;
Wisdom is humble that he knows no more.”—Cowper.
“The wisdom of the prudent is to understand his way.”
2. Divine aspiration. “Seek God.” Hengstenberg: “To seek God, designates the desire of the heart after Him, the longing directed towards Him.” Where there is any true wisdom, or any spiritual life, it will manifest itself in seeking fellowship and union with God. Only through the mediation of Jesus Christ can this union be obtained. Our well-being is impossible apart from Him.
CONCLUSION.—
1. He who now scrutinises will one day judge man.
2. His judgment of man is infallible. He deliberately, patiently, and thoroughly examines into every case before pronouncing judgment.
3. He is also the merciful Saviour of men.
4. Our supreme interest is to seek to know Him as our Saviour.
THE SALVATION OF THE CHURCH AND THE DESTRUCTION OF HER ENEMIES
(Psa_53:5-6.)
The poet here represents the destruction of the wicked—
I. As utter and irreversible. “God hath scattered the bones of thy besiegers.” The figure points to the most complete and terrible destruction of the enemies of the Church. Not only is their power broken and their forces dispersed, but they are slain, and their bones, unburied, are scattered upon the earth. Moll: “It was the greatest disgrace that the bones which had not been gathered and buried should be scattered to become the prey of wild beasts, or manure of the field” (Psa_141:7; Jer_8:2; Jer_9:22; Jer_16:4; Jer_25:33; Eze_6:5). The wicked must either submit themselves unto God, or suffer irretrievable overthrow. If any one will resist Him to the uttermost, by so doing he will bring upon himself utter destruction (Job_9:4; Job_40:9).
II. As effected by God. “God hath scattered,” &c. Doubtless there is an historical allusion here. Most probably the allusion is to the destruction of the vast and mighty host of Sennacherib before Jerusalem. In one night one hundred and eighty-five thousand Assyrians were slain by “the angel of the Lord.” “I will defend this city to save it,” said the Lord, “for Mine own sake, and for My servant David’s sake.” There was no battle. He needed no assistance. With the breath of his nostrils he slew them. How insane for any creature to battle against Him! He can crush the mightiest with a word, or wither the most vigorous with one glance of His eye!
III. As overtaking them when they regarded themselves as quite secure. “There were they in great fear where no fear was.” It is incorrect to interpret this as groundless alarm or unnecessary fear. The meaning is, that when the enemies of the Israelites saw no reason to be terrified, and felt themselves entirely safe, suddenly and utterly contrary to their expectation, destruction overtook them. “A sound of terrors is in his ears; in prosperity,” &c. (Job_15:21). “When they shall say, Peace and safety,” &c. (1Th_5:3). In opposition to God there can be no safety, under any circumstances. In alliance with Him there can be no real peril, however threatening the aspect of affairs may be. (Comp. 2Ch_20:1-30.)
IV. As inflicted because of their hostility to the people of God. The enemy was utterly overthrown because he was besieging the chosen people. No one can attempt to injure even the least of the people of God without calling forth His interposition.
1. He is in covenant relation with His people, and is pledged to help them. He is ever true to His covenant engagements. “He abideth faithful; He cannot deny Himself.”
2. He is profoundly and tenderly interested in His people (Isa_49:14-16; Mat_18:5-6; Mat_25:40; Mat_25:45; Act_9:4). From these portions of Scripture it is quite clear that He identifies Himself with them: what is done against them He regards as done against Him; what is done for them, as done for Him. In this we have—
(1) An inspiring and strengthening consideration for the people of God.
(2) Motive and encouragement to those who would aid them.
(3) Warning to those who would injure them.
V. The destruction of the wicked in former times as an encouragement to the good to expect salvation from present dangers. This we take to be the connecting link between Psa_53:5-6. “Oh that the salvation of Israel were come out of Zion,” &c. Notice—
1. The poetic view of salvation. It is here represented as deliverance from captivity. Captivity is a figure to represent restraint, misery, &c. “Turning the captivity” is a figure for the turning of an unhappy condition into a restoration to former prosperity. A state of sin is a state of bondage and misery. The Lord Jesus introduces man to freedom and joy.
2. The grand source of salvation. “Out of Zion,” &c., because there the Lord was enthroned in the sanctuary as in His habitation. The salvation of man from the sins and sorrows of life can come only from God. It is His to “proclaim liberty to the captives,” &c.
3. The earnest desire of salvation. “Oh that the salvation of Israel,” &c. Our fervent desires are our true prayers. Through all ages the prayers of true hearts have been offered for the redemption of the world from sin and misery.
4. The anticipated result of salvation. “Jacob shall rejoice, Israel shall be glad.” To the individual the realisation of salvation is a joyous experience. And when its blessings shall be enjoyed by all mankind, the exultation will be universal in its extent, and enthusiastic and reverent in its character. And unto God shall all the glory be ascribed.
5. The encouragement to expect salvation. Past deliverances inspire the poet with confident hope of salvation from present difficulties and dangers. God is unchangeable. What He has done in the past He is able to do in the present. He is faithful. What He has promised that will He perform. Every new deliverance is an additional reason for trusting Him. “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.”
“His love in time past
Forbids me to think
He’ll leave me at last
In trouble to sink:
Each sweet Ebenezer
I have in review,
Confirms His good pleasure
To help me quite through.”—Newton.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1Psa 53:1-2
Psa 53:1-2
There seems to be something intentionally emphatic about the charge against the atheist in the text, as though the wickedness of a man in saying, "There is no God," were lost in the folly of it, as though when David heard a man sneeringly remark that there was no God he forgot for a moment the man’s sensuality and licentiousness in his astonishment at his weakness.
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I. Suppose a man to say absolutely, "There is no God," thus going beyond the heathen, as some few profess to have done, then in this case the folly is so palpable that all nature seems to protest against it. The question, Who made all these things? confounds such miserable atheism.
II. The denial that God rules and governs the world by just laws, punishing the wicked and rewarding the just, may also, without much difficulty, be convicted of folly, for consider, is it possible to think of God as being otherwise than perfect? An imperfect God is no God at all; if perfect, then He must be perfect in goodness, in holiness, in truth.
III. There is one other manner in which a man may deny God. He may refuse homage to that God whom we worship as revealed to us in the Lord Jesus Christ. Notice two or three points from which the folly of such a man may appear open and manifest. (1) Most holy and thoughtful men have found in the revelation which God has made to man through the Lord Jesus Christ the satisfaction of all their spiritual wants. (2) Observe the wonderful power that this revelation has had: how it has unquestionably been the mainspring, the chief mover, of all the history of the world since the time that Christ came. (3) If Christ be not "the Way, the Truth, and the Life,’’ at least there is no other. Either God has revealed Himself in Christ, or He has not revealed Himself at all, for there is no other religion in the world which any one will pretend to substitute.
Bishop Harvey Goodwin, Parish Sermons, 2nd series, p. 165.
Reference: Psa 53:5.—J. G. Rogers, Christian World Pulpit, vol. xiv., p. 273.
Psa 53:6
I. The salvation of Israel is needed.
II. It is promised.
III. Christians are bound to seek it by personal effort and prayer.
W. M. Punshon, Sermons, p. 118.
References: Psalm 54—A. Maclaren, Life of David, p. 100. Psa 55:4.—J. E. Vaux, Sermon Notes, 1st series, p. 58. Psa 55:5.—W. M. Statham, Christian World Pulpit, vol. xv., p. 248.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1The progress of evil and the throwing off of…
The progress of evil and the throwing off of God.
To the chief musician, upon Mahalath: Maskil of David.
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The fifty-third psalm shows us the growth of the evil, both in breadth and intensity. God is here altogether thrown off, and the wicked one gathers after him a multitude of followers.
The title is a peculiar and significant one: "It is prefixed to two psalms, the fifty-third and the eighty-eighth: ’To the chief musician upon Mahalath.’ Some Hebraists have supposed it to intend that the psalm was to be accompanied by an ancient musical instrument which bore such a name; or that, being derived from ’Machol,’ it denoted a choral song to be sung in the Levitical service. But this last interpretation would be very unsuitable to the psalms in the inscriptions of which the word occurs. Since psalm eighty-eight is the gloomiest of all the psalms, and psalm fifty-three, although having a bright border, is still also a dark picture, the signification of Mahalath, -’sickness, sorrow,’ -which is capable of being supported by Exo 15:26, must be retained. ’Upon Mahalath’ signifies after a sad tone or manner, whether it be that Mahalath itself is a name for such an elegiac kind of melody, or that it was thereby designed to indicate the initial word of some popular song. So that we may regard Mahalath as equivalent to mesto, and piano, or andante."* The best reason for this strangely sad title is found, indeed, in its mystical fitness to the psalms of which it is the inspired prefix.
{* Delitzsch on the Psalms.}
"It is to be interpreted, therefore, ’upon Sickness,’ a title of direction that the words should be accompanied by some soft, sad, melancholy flow of sound, in accord with their deeply sorrowful tone."*
{*"Christ the Key of the Psalter." By an Oxford Graduate.}
The fifty-third psalm is, for the most part, a repetition of the fourteenth; and as such has provoked various criticism. In both psalms the divine Name is found seven times; but in the former one four times it is Jehovah, while in the present Elohim (God) is used in every case. This is, of course, in keeping with the general character of the second book. In either case the sevenfold affirmation of God in the presence of the multitude of the ungodly who deny Him, surely has significance.
(1) As in the fourteenth psalm, the general mass of men, and not merely Israelites, are seen to be deniers of God. As to Antichrist, the man of sin, it is said of him that "he opposeth and exalteth himself above all that is called God, or that is worshiped." (2Th 2:4.) And of the lawless one in Daniel, that "he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, . . . neither shall he regard the God of his fathers, . . . nor regard any god: for he shall magnify himself above all" (Dan 11:36-37). John also declares that he shall deny "the Father and the Son." This does not prevent him honoring, instead of the true God, "the God of forces" (Dan 11:38); even as the second "beast" of Rev 13:1-18 (who is the same person) causes men to worship the first beast (the head of the revived Roman empire) and his image in the temple. This last -idolatry set up in the temple -is the fullest challenge to Him whose throne is there.
Thus he does not abandon all worship of God openly, but uses it for his purpose, and is, of course, atheist in heart. The mass who follow him have the same character. Even the Comtist has his worship of the Grand Etre; but he knows perfectly well that this "Great Being" of Humanity is only a play of imagination, -a concession to the emotional side of his nature, and no real god. So also may the followers of the "beast" have their political god and yet be godless. Their works show what they are at heart, and that to dethrone God there is much easier than to make another.
(2) All the time while they regard not God, He is regarding them. Patiently He searches among them so as to know if there be one that understands or seeks after Him. This anthropomorphism as to God is beautiful. Put it how you will, you must not believe that the living God is careless of His creatures. He will not judge hastily, or in a lump, but with careful discrimination.
(3) But there is not one that can be found: they have turned aside, all of them; they have together become corrupt; none doeth good, no, not one. These statements the apostle applies, as (apart from the grace of God) they must be applied, to the whole human race. That does not show that the design here is not more limited than this. The psalm as a whole, -each psalm as a whole -has plainly indeed such a limited application; but "as in water, face answereth to face, so the heart of man to man;" and this abundantly justifies the apostle’s "no difference" doctrine. The place of the psalm in this series it is that shows the prophetic application.
(4) The next verse accordingly speaks of those whom God calls His people, and who are not to be confounded with these. They are being eaten up like bread by these scornful men here depicted. Yet are these workers of vanity merely, -without knowledge, not knowing even the feebleness, which would have brought them to call upon God.
(5) But the panic of their doom at last and as in a moment falls upon them; and here the present psalm turns away from the fourteenth, which speaks of the general principle, to announce, as if it were accomplished, the doom of those encamped against Jerusalem. "God hath scattered the bones of those that encamped against thee." The feeble remnant also become the executors of divine judgment "thou hast put them to shame, because God hath despised them."
(6) The psalm ends, as the fourteenth does, with the expression of longing desire that the salvation of Israel had indeed come; and that what faith foresees and declares were already a fact in experience.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1This is a second version of Psalms 14 with…
This is a second version of Psalms 14 with the important difference that God (Elohim) is everywhere substituted for the Lord (Jehovah). There are a few other variations and additions, especially in Psa_53:5 (= Psa_14:5-6). The changes are interesting chiefly as an illustration of the process of editing which was applied to many Pss. and many portions of the OT., and in particular of the consistent preferences, on the part of separate writers, for one divine name rather than another.
Title.—Mahalath] variously interpreted: (1) as a corruption of Alamoth (see Psalms 46), (2) as the first word of the song to the tune of which the Ps. was set, and (3) as an instrument such as the flute or cithern. For Maschil see on Psalms 32.
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5. God hath scattered the bones of him that encampeth against thee] This is the most important addition in the Ps., and seems to point to some definite historical occasion for which Psalms 14 was adapted by the editor.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v1Mahalath Mahalath, apparently a temple choir.
Mahalath Mahalath, apparently a temple choir.
Maschil Maschil, "instruction."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 53
Psalm 53
The Apostasy Under the Man of Sin
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This Psalm is in greater part the same as the fourteenth. It is the description of the apostasy, the complete turning away from God and opposition to God, which will hold sway when Satan’s mighty man is on the earth. Then the godly remnant will sigh for the coming of salvation out of Zion.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1Of the Corruption and Salvation of Men.
Of the Corruption and Salvation of Men.
To the chief musician, for use in the liturgical part of public worship, upon Mahalath, in a sorrowful manner, agreeing with the general tone of the hymn, Maschil, a didactic poem, a psalm of David. This psalm, under the direction of the Holy Spirit, was evidently recast from Psalms 14, probably for a special occasion, and was for that reason included in the Psalter for the second time. Cf Psalms 14 for the general explanation.
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v. 1. The fool hath said in his heart, There is no God. Corrupt are they and have done abominable iniquity; there is none that doeth good.
v. 2. God looked down from heaven upon the children of men to see if there were any that did understand, that did seek God.
v. 3. Every one of them is gone back; they are altogether become filthy. There is none that doeth good, no, not one.
v. 4. Have the workers of iniquity no knowledge, who eat up My people as they eat bread? They have not called upon God.
v. 5. There were they in great fear, filled with the terror of the Lord’s judgment, where no fear was, when they had seen no reason to be terrified. The enemies had considered themselves secure, they were without fear or care, when the judgment of God suddenly broke upon them. For God hath scattered the bones of him that encampeth against thee, in a complete overthrow and ruin; thou hast put them to shame, because God hath despised them, this, by God’s promise, being the glorious security of the children of Israel, of the congregation of believers, of all times: Because God is on their side, all enemies are confounded and disgraced; that is their eventual fate.
v. 6. Oh, that the salvation of Israel were come out of Zion! When God bringeth back the captivity of His people, Jacob shall rejoice, and Israel shall be glad. This longing for deliverance by the hand of Messiah is found throughout the Old Testament, just as a similar longing for the final revelation of the last Great Day of the Lord characterizes the New Testament, 1Co 16:22; Rev 22:20.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v1General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship"
set to Mahalath
This may refer to a style of music. (See: Copy or Borrow Words)
A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1.
the children of mankind
This refers to all people.
who seek after him
Seeking God as a person would look for someone is spoken of as "seeking" God. Possible meanings are 1) wanting to know God. AT: "who want to know him" or 2) worshiping God. AT: "who worship him" (See: Metaphor)
They have all turned away
Rejecting God and what is right is spoken of as turning away. AT: "They have all turned away from doing what is right" or "They have all rejected God" (See: Metaphor)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv1–2 Whereas no regard is had of honesty or dishonesty,…
Whereas no regard is had of honesty or dishonesty, of virtue nor of vice, there the Prophet pronounceth that the people have no God.
Which was an instrument or kind of note.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–3 Psa 53:1 « To the chief Musician upon Mahalath,…
Psa 53:1 « To the chief Musician upon Mahalath, Maschil, [A Psalm] of David. » The fool hath said in his heart, [There is] no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good.
Maschil, a Psalm of David] Purposely set down here the second time {see Psa 6:1} to instruct what every man is by nature, and that he who is scholar to his own carnal reason is sure to have a fool to his master. The heathens are very obstinate in propugning man’s nature, witness Cicero, and both the Senecas, saying, that if men would but follow the bent of their own natures they could not do amiss. And we have much ado to persuade people that their natures are so foul, their ways so wicked, &c. Twice, therefore, is this psalm recorded, that all may be convinced that there is no safety in such a condition; nothing better than to hasten out of it.
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Ver. 1. The fool, &c.] {See Trapp on "Psa 14:1"}
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.
Matthew Poole 1685 · Public Domain On v1 Mahalath seems to be the name of a musical…
Mahalath seems to be the name of a musical instrument, or tune; wherein, as in the rest of them, it is better to confess our ignorance, as the Hebrew doctors themselves do, than to give way to vain and groundless conjectures about them.
David describeth the atheism and corruption of men, &c. See Psa 10; Psa 14.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 This psalm was opened before, and therefore we shall…
This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, Psa 53:2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (Psa 53:1, Psa 53:4); it is an unrighteous thing; it is that which there is no good in (Psa 53:1, Psa 53:3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, Psa 53:3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because there is no fear of God before their eyes: they say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion. The workers of iniquity, whatever they pretend to, have no knowledge; those may truly be said to know nothing that do not know God, Psa 53:4. 5. The filthiness of sin. Sinners are corrupt (Psa 53:1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels. Corruptio optimi est pessima - The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone - because they will not run with them to the same excess of riot, they eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time. They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (Psa 53:5): There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear. The wicked flees when none pursues. See the ground of this fear; it is because God has formerly scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those scattered at the grave's mouth, Psa 141:7. Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev 20:9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them, because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, Psa 53:6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name - Jesus, for he shall save his people from their sins, Mat 1:21.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 The fool hath said in his heart, there is…
The fool hath said in his heart, there is no God,.... The Targum adds, "of whom is revenge"; or there is no God to punish and avenge the wicked;
corrupt are they; the Chaldee paraphrase is, "the wicked have corrupted their ways"; as all flesh had done in the old world, Gen 6:12;
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and have done abominable iniquity; iniquity is the abominable thing that God hates, and makes men abominable in his sight; in Psa 11:1, it is read, "abominable worlds": the Targum paraphrases the words, "they are far from good, for iniquity is found in them"; see Rev 21:8;
there is none that doeth good; See Gill on Psa 14:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v1 David here describes the wickedness of mankind, nearly in…
David here describes the wickedness of mankind, nearly in the same words as in chap. xiv. To the chief musician upon Mahalath, Maschil, A psalm of David. Title of the psalm. Mahalath - This also seems to be the name of a musical instrument, or tune.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v1 The sentiments of atheists and deists, who deny Divine
PSALM LIII
The sentiments of atheists and deists, who deny Divine
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Providence; their character: they are corrupt, foolish,
abominable, and cruel, 1-4;
God fills them with terror, 5;
reproaches these for their oppression of the poor, 5.
The psalmist prays for the restoration of Israel, 6.
NOTES ON PSALM LIII
The title, To the chief Musician upon Mahalath, an instructive Psalm of David. The word מחלת machalath, some translate the president; others, the master or leader of the dance; others, hollow instruments; others, the chorus. A flute pipe, or wind instrument with holes, appears to be what is intended. "To the chief player on the flute;" or, "To the master of the band of pipers."
Verse 1. The fool hath said in his heart] The whole of this Psalm, except a few inconsiderable differences, is the same as the fourteenth; and, therefore, the same notes and analysis may be applied to it; or, by referring to the fourteenth, the reader will find the subject of it amply explained. I shall add a few short notes.
Have done abominable iniquity] Instead of עול avel, evil or iniquity, eight of Kennicott's and De Rossi's MSS. have עלילה alilah, work, which is nearly the same as in Ps 14:1, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv1–3 The fool hath said in his heart ... -…
The fool hath said in his heart ... - For the meaning of this verse, see the notes at Psa 14:1. The only change in this verse - a change which does not affect the sense - is the substitution of the word “iniquity,” in Psa 53:1-6, for “works,” in Psa 14:1-7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 53
Psalms 53
To the chief Musician upon Mahalath, Maschil, A Psalm of David
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The fool hath said in his heart, There is no God.
Corrupt are they, and have done abominable iniquity:
There is none that doeth good.
2 God looked down from heaven upon the children of men,
To see if there were any that did understand,
That did seek God.
3 Every one of them is gone back; they are altogether become filthy.
There is none that doeth good,
No, not one.
4 Have the workers of iniquity no knowledge?
Who eat up my people as they eat bread:
They have not called upon God.
5 There were they in great fear, where no fear was:
For God hath scattered the bones of him that encampeth against thee:
Thou hast put them to shame, because God hath despised them.
6 Oh that the salvation of Israel were come out of Zion!
When God bringeth back the captivity of his people,
Jacob shall rejoice, and Israel shall be glad.
EXEGETICAL AND CRITICAL
Its relation to Psalms 14—The double addition to the title, which designates this Psalm as an instructive Psalm, to be sung in a sorrowful manner, (vid. Introduct.) shows that the compiler recognized this Psalm as having an independent value along side of Psalms 14. At the same time its position among the Elohim-Psalms, and between Psalms 52, 54, which is analogous to that of Psalms 14, shows that the differences of the two texts, which are entirely similar in most strophes, were regarded as designed. It is manifest that the sevenfold use of the name of God corresponding with the number of the strophes was to have been marked by the fact that here Elohim is constantly used, whilst in Psalms 14 Elohim is only used three times, and Jehovah four times, and indeed with an accurate discrimination of the characteristic differences of these two names. This is at once partly against the supposition that Psalms 53 is the more ancient, (Clericus, Ewald, Hitzig), partly against the conjecture that David himself revised Psalms 14 (Hengst. and most of the older interpreters after the Rabbins). The following circumstances favor a remodelling of the Psalm (and not merely another recension of the same text); thus: In Psa_53:1 b, the advance in thought is obscured by the insertion of “and” between the two verbs, but is then restored by placing instead of that noun, which in Psa_14:1 designates human actions and doings in the good sense as well as in the bad, a word which characterizes evil as unwillingness. Furthermore instead of the “whole,” Psa_14:3, we have here Psa_53:3, “every one of them,” which is followed directly by סג, which is preferred to סר; and in Psa_53:4 a the word “all,” which is so characteristic in Psa_14:4, is missing. In Psa_53:6 a, moreover, the expression designating deliverance has been strengthened by the plural. Finally and chiefly, instead of the two distiches, Psa_14:5-6, there is here a tristich, which renders the thought expressed there in general terms more definite, by connecting it with a historical event. That a historical event is presupposed, particularly the catastrophe of Sennacherib, is accepted by Hitzig, Baur, et al. Hitzig finds the original text here, whilst he regards Psa_14:6 as only a retouching of faded features in the style, which has succeeded badly, whilst Hupfeld recognizes in both texts merely the ruins of an original identity. Delitzsch, however, reminds us that such a dependence upon the very letters of the original, and such an alteration of the original by means of a change of letters is found elsewhere likewise, especially in Jeremiah. He also refers to the relation of 2 Peter to Jude, and conjectures that a later poet composed it somewhere about the time of Jehoshaphat or Hezekiah.
Str. V. Psa_53:5. Where no terror was.—This does not mean blind alarm or unnecessary fear, but the sudden and unexpected breaking in of judgment at a time, when the enemies of the Israelites saw no reason to be terrified, and felt themselves entirely secure, and were without fear or care (Calvin, Venema, Hengst., Delitzsch). Examples of such ruin are: the confederates under Jehoshaphat (2Ch_20:22 sq.), the host of Sennacherib (Isa_37:36). Parallel cases are: Job_15:21; 1Th_5:3. Some supply after Aben Ezra “as this one,” which would express that it surpassed all others, was unheard of.—Scattered.—This is the consequence of the overthrow. It was the greatest disgrace that the bones which had not been gathered and buried, should be scattered (Psa_141:7; Eze_6:5), to become the prey of wild beasts, or manure of the field (Jer_8:3; Jer_9:21; Jer_14:4; Jer_25:33). The enemy is here designated by the collective in the singular, and as the besieger of the people of Israel, which leads to an external enemy. It is otherwise with Psalms 14. The participle might in itself, connected with Elohim, mean: who surrounds thee protecting, Psa_34:7; Zec_9:8. But this reference is here prevented partly by the position of the participle, partly by the fact that it is not said then, whose bones, etc. Another reading is followed by the Sept., Vulg., Syr.: the bones “of those who please men,” by which Arab. and Æthiop understand hypocrites. But Aquil., Symm., Jerome, have our text.—Many interpreters, without any reason, refer these words to a future judgment.
DOCTRINAL AND ETHICAL
1. “Those devour the people who derive only their own profit from those over whom they are placed, and do not use their office for the glory of God and their salvation,” (Augustine).
2. The prosperity of the ungodly is partly only apparent, partly without duration. They may sometimes gain external success, and even for a while oppress and afflict the people of God. But although it may seem for a time as if God did not trouble Himself for His people, or those who devour them, yet both parties will soon experience the watchfulness and the activity of God. Even in the days of their prosperity the ungodly cannot escape the curse which God has imposed upon evil doers, Lev_26:17; Lev_26:36; Pro_28:1. God gives them a cowardly heart so that they flee when no one pursues, and are frightened with the noise of falling leaves; whilst the righteous are courageous as a lion.—His hand, moreover, overtakes the secure, so that “terror is in their ears, and the destroyer comes upon them whilst at peace,” Job_15:21; 1Th_5:3, and the overthrow is the more complete, the more unexpectedly it comes, and the more definitely it has the character of a Divine Judgment.
3. Such experiences should warn and urge to humiliation under the mighty hand of God. God breaks the rod which He uses to chastise; and when He receives His chastened people into favor again, and raises them up from their fall, they should not forget that the victory was given them over their enemies, because God rejected them.
HOMILETICAL AND PRACTICAL
Ungodly people are proud, presumptuous and defiant, but they are neither so wise as they think, nor so brave as they regard themselves, nor so strong as they make themselves to be.—He who boasts that he fears neither God nor man, will soon enough be found out to be not only a, fool and a transgressor, but likewise a liar.—In misfortune think not that God has forgotten thee, and in prosperity think not that thou hast accomplished it without God.—Your failures attribute to your guilt, your victories to God’s favor.—Forget not what thou owest to God in bad as well as in good times.
Starke: It is not enough to say with the mouth that there is a God, but we must show by our conversation that we are really convinced of it in our hearts.—God is not an idle observer of the world, but what He sees, and He sees all, He records in His book.—The ungodly are like the weather-cocks on the towers, very changeable; now they are altogether courageous, soon altogether despondent.
[Matt. Henry: 1). The fact of sin; 2) the fault of sin; 3) the fountain of sin; 4) the folly of sin; 5) the filthiness of sin; 6) the fruit of sin; 7) the fear and shame that attend sin; 8) the faith of the saints, and their hope and power touching the cure of this great evil.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On v3 3. Every one of them—The distributive, each one, denoted…
3. Every one of them—The distributive, each one, denoted by the suffix pronoun instead of the collective, the all, the totality, denoted by the prefix article in Psa_14:3. The two passages, taken together, furnish the most literal declaration of universal, total, depravity, that words can give.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–3 1. The fool] A class of men, not a…
1. The fool] A class of men, not a particular individual. The word nâbâl here used for fool denotes moral perversity, not mere ignorance or weakness of reason. ‘Folly’ is the opposite of ‘wisdom’ in its highest sense. It may be predicated of forgetfulness of God or impious opposition to His will (Deu_32:6; Deu_32:21; Job_2:10; Job_42:8; Psa_74:18; Psa_74:22): of gross offences against morality (2Sa_13:12-13): of sacrilege (Jos_7:15): of ungenerous churlishness (1Sa_25:25). For a description of the ‘fool’ in his ‘folly’ see Isa_32:5-6 (A.V. vile person, villany).
hath said in his heart] Or, said. This was the deliberate conclusion of men, upon which they acted. Cp. Psa_10:6; Psa_10:11; Psa_10:13.
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There is no God] Cp. Psa_10:4. This is not to be understood of a speculative denial of the existence of God; but of a practical denial of His moral government. It is rightly paraphrased by the Targum on Psa_14:1, ‘There is no government of God in the earth.’ Cp. Psa_73:11; Jer_5:12; Zep_1:12; Rom_1:28 ff.
Corrupt are they &c.] Render, They did corrupt and abominable iniquity; there was none doing good. The subject of the sentence is mankind in general. Abandoning a practical belief in God, they depraved their nature, and gave themselves up to practices which God abhors (Psa_5:6). ‘Corrupt’ describes the self-degradation of their better nature; ‘abominable’ the character of their conduct in the sight of God. Such was the condition of the world before the Flood. See Gen_6:11-12; and with the last line of the verse cp. Gen_6:5. Rom_1:18-32 is a commentary on this verse. Men “refused to have God in their knowledge” … “their senseless heart was darkened” … “professing themselves to be wise, they became fools.” For iniquity Psalms 14 reads doings.
1–3. The universal depravity of mankind, and its cause.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3 (1) And.—The conjunction is wanting in Psa_14:1.
(1) And.—The conjunction is wanting in Psa_14:1.
Iniquity.—Instead of the general term, “doings,” in Psalms 14, as if the adapter of the Psalm felt that a word applicable to good as well as evil was not strong enough to express the hideousness of the profanity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 3 THIS psalm is a repetition of Psalm 45, with…
THIS psalm is a repetition of Psalm 45, with certain not very important variations. The most remarkable is the substitution throughout of" Elohim" for "Jehovah." The only variations which alter the sense are in ver. 5. These cannot be accounted for by corruption, and seem to indicate a retouching of the original composition in order to adapt it to a special occasion.
The expression, "upon Mahalath," or, "set to Mahalath," in the title, is thought to be a musical direction, and is explained by Dr. Kay as equivalent to the modem Maestoso.
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Vers. 1 and 2 are identical with the same verses of Ps 14, with the single exception that "Jehovah "is replaced by" Elohim," as the first word of ver. 2.
HOMILIES BY W. FORSYTH Vers. 1, 2. Atheism contrasted with godliness.
I ATHEISM. "No God." This implies:
1. Denial of God"s existence This is folly. The assertion proves nothing. Negatives are not arguments. Besides, there may be a God, though you, the denier, have not found him. You have not yet explored the universe.
2. Denial of God"s moral government of the world. "No God!" if so, then there is nothing but chance. There can be no law without a lawgiver, no order without a controlling mind. "No God!" then we are free to do our own pleasure. "Let us eat and drink; for tomorrow we die.
3. Denial of God"s grace in the redemption of sinners by Jesus Christ. "No God!" then the Bible is a fable, heaven and hell are dreams, the benefits of the gospel are a delusion, faith in Christ and the resurrection is a mockery and a lie.
II GODLINESS. "The fool hath said in his heart, There is no God;" but the wise man says that there is a God, and that "he is the Rewarder of all who diligently seek him." Godliness implies:
1. Faith in God as revealed in Christ Jesus. Here is the satisfaction of the soul.
2. Life ruled by the law of Christ, which is holy, just, and good. Here is the true ideal, and the Spirit, by the gospel, shows how it may be realized.
3. Prayer and holy endeavour to the end. We are not left to struggle alone, but have the Word to guide us, the promises to cheer us, the love of Christ to inspire us, that we may go from strength to strength, and that when called hence we may enter upon the blessed and perfect life beyond this world. Thus the godly witness for God. They testify to his being, for in him they live; to his character, for their aim is to be holy as he is holy; to his will and government, for they strive to do justly as he does justly, and to be merciful as he is merciful, who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." All the good in themselves, in society, in the world, is from God. What has been is in agreement with what is now. The progress of all things is towards a perfect end. The cross, which overthrew paganism, and triumphed over the eagles of Rome, is destined to win greater and vet greater victories. Yet a little while, and the great voices of heaven shall cry, "The kingdoms of this world arc become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever". W.F. (Rev_11:15)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–3 Title. To the Chief Musician. If the leader of…
Title. To the Chief Musician. If the leader of the choir is privileged to sing the jubilates of divine grace, he must not disdain to chant the miseries of human depravity. This is the second time he has had the same Psalm entrusted to him (see Psalm 14.), and he must, therefore, be the more careful in singing it. Upon Mahalath. Here the tune is chosen for the musician, probably some mournfully solemn air; or perhaps a musical instrument is here indicated, and the master of the choir is requested to make it the prominent instrument in the orchestra; at any rate, this is a direction not found in the former copy of the Psalm, and seems to call for greater care. The word "Mahalath" appears to signify, in some forms of it, "disease, "and truly this Psalm is THE SONG OF MAN'S DISEASE-- the mortal, hereditary taint of sin. Maschil. This is a second additional note not found in Psalm 14, indicating that double attention is to be given to this most instructive song. A Psalm of David. It is not a copy of the fourteenth Psalm, emended and revised by a foreign hand; it is another edition by the same author, emphasised in certain parts, and rewritten for another purpose.
Subject. The evil nature of man is here brought before our view a second time, in almost the same inspired words. All repetitions are not vain repetitions. We are slow to learn, and need line upon line. David after a long life, found men no better than they were in his youth. Holy Writ never repeats itself needlessly, there is good cause for the second copy of this Psalm; let us read it with more profound attention than before. If our age has advanced from fourteen to fifty-three, we shall find the doctrine of this Psalm more evident than in our youth.
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The reader is requested to peruse Psalm 14, "Treasury of David, "Vol.
1.
Ver. 1. The fool hath said in his heart, There is no God. And this he does because he is a fool. Being a fool he speaks according to his nature; being a great fool he meddles with a great subject, and comes to a wild conclusion. The atheist is, morally as well as mentally, a fool, a fool in the heart as well as in the head; a fool in morals as well as in philosophy. With the denial of God as a starting point, we may well conclude that the fool's progress is a rapid, riotous, raving, ruinous one. He who begins at impiety is ready for anything.
No God, being interpreted, means no law, no order, no restraint to lust, no limit to passion. Who but a fool would be of this mind? What a Bedlam, or rather what an Aceldama, would the world become if such lawless principles came to be universal! He who heartily entertains an irreligious spirit, and follows it out to its legitimate issues is a son of Belial, dangerous to the commonwealth, irrational, and despicable. Every natural man is, more or less a denier of God. Practical atheism is the religion of the race.
Corrupt are they. They are rotten. It is idle to compliment them as sincere doubters, and amiable thinkers--they are putrid. There is too much dainty dealing nowadays with atheism; it is not a harmless error, it is an offensive, putrid sin, and righteous men should look upon it in that light. All men being more or less atheistic in spirit, are also in that degree corrupt; their heart is foul, their moral nature is decayed.
And have done abominable iniquity. Bad principles soon lead to bad lives. One does not find virtue promoted by the example of your Voltaires and Tom Paines. Those who talk so abominably as to deny their Maker will act abominably when it serves their turn. It is the abounding denial and forgetfulness of God among men which is the source of the unrighteousness and crime which we see around us. If all men are not outwardly vicious it is to be accounted for by the power of other and better principles, but left to itself the "No God" spirit so universal in mankind would produce nothing but the most loathsome actions.
There is none that doeth good. The one typical fool is reproduced in the whole race; without a single exception men have forgotten the right way. This accusation twice made in the Psalm, and repeated a third time by the inspired apostle Paul, is an indictment most solemn and sweeping, but he who makes it cannot err, he knows what is in man; neither will he lay more to man's charge than he can prove.
Whole Psalm. Probably the two Psalms refer to different periods; the fourteenth to the earlier portion of the world, or of Jewish history; the fifty-third to a later, perhaps a still future time. Jehovah, through Christ, is frequently said to turn to the world to see what its condition is, and always with the same result. "All flesh had corrupted its way" in the days of Noah, and, "when the Son of Man cometh" again, it is intimated that he will scarcely "find faith on the earth." The two Psalms also apply to different persons. The former refers to the enemies of God, who tremble when his presence is made known; they are in great fear, because vengeance is about to be inflicted on them for their sins. Here the Supreme Being is called Jehovah. In the fifty-third Psalm the interests of God's people are principally kept in view. The ungodly are regarded as plotting against the righteous, and it is in this relation their case is considered. The fear that was just and reasonable in the fourteenth Psalm, because it concerned the unrighteous under a sense of impending judgment, is said to be unfounded in the fifty-third, because God was in the midst of his people, scattering the bones of their enemies, and showing himself, not as Jehovah, but as the Elohim of his redeemed children. The fourteenth Psalm contemplates judgment; the fifty-third deliverance; and thus, though seemingly alike, a different lesson is conveyed in each. The Psalm, then, descriptive of the universal and continuous corruption of man's nature, very properly occupies an introductory place in a series intended to represent the enemies of Messiah, who oppose his church during his absence, and who are to attempt to resist his power when he comes again. Before entering upon an examination of the character of these opponents, this Psalm teaches that, until changed by grace, all are gone astray; "there is none righteous, no, not one, "and that for all there is but one remedy, the Deliverer coming out of Zion, who shall turn away ungodliness from Jacob. R. H. Ryland, M.A., in "The Psalms restored to Messiah, "1853.
Whole Psalm. The state of earth ought to be deeply felt by us. The world lying in wickedness should occupy much of our thoughts. The enormous guilt, the inconceivable pollution, the ineffably provoking Atheism of this fallen province of God's dominion, might be a theme for our ceaseless meditation and mourning. To impress it the more on us, therefore, the Psalm repeats what has been already sung in Psalm
14. It is the same Psalm, with only a few words varied; it is "line upon line, precept upon precept; "the harp's most melancholy, most dismal notes again sounded in our ear. Not that the Lord would detain us always, or disproportionately long, amid scenes of sadness; for elsewhere he repeats in like manner that most triumphant melody, Ps 40:6-12 108: 6-13; but it is good to return now and then to the open field on which we all were found, cast out in loathsome degradation. Andrew A. Bonar, in "Christ and his Church in the Book of Psalms, "
1859.
Whole Psalm. A second edition of the fourteenth Psalm, with variations more or less important, in each verse. That either of these compositions is an incorrect copy of the other is highly improbable, because two such copies of the same Psalm would not have been retained in the collection, and because the variations are too uniform, consistent, and significant, to be the work of chance or mere traditional corruption. That the changes were deliberately made by a later writer is improbable, because such a liberty would hardly have been taken with a Psalm of David, and because the latter form, in that case, would either have been excluded from the Psalter or substituted for the first form, or immediately connected with it. The only satisfactory hypothesis is, that the original author afterwards rewrote it, with such modifications as were necessary to bring out certain points distinctly, but without any intention to supersede the use of the original composition, which therefore still retains its place in the collection. Thus supposition is confirmed by the titles, which ascribe both Psalms to David... As a general fact, it may be stated, that the variations in the Psalm before us are such as render the expression stronger, bolder, and in one or two cases more obscure and difficult. J. A. Alexander, 1850.
Whole Psalm. This Psalm is a variation of Psalm 14. In each of these two Psalms the name of God occurs seven times. In Psalm 14, it is three times Elohim, and four times Jehovah; in the present Psalm it is seven times Elohim. Christopher Wordsworth, 1868.
Whole Psalm. God, in this Psalm, "speaketh twice, "for this is the same almost verbatim with the fourteenth Psalm. The scope of it is to convince us of our sins, to set us blushing, and to set us trembling because of them: there is need of "line upon line" to this purpose. God, by the psalmist, here shows--
I. The fact of sin. God is a witness to it. He
looks down from heaven and sees all the sinfulness of
men's hearts and lives. All this is open and naked
before him.
II. The fault of sin. It is iniquity (Ps 53:1, 4);
it is an unrighteous thing; it is that in which there
is no good (Ps 53:1, 3); it is going back from God
(Ps 53:3).
III. The fountain of sin. How comes it that men are
so bad? Surely, it is because there is no fear of
God before their eyes; they say in their hearts,
there is no God at all to call us to account,
none that we need to stand in awe of. Men's bad
practices flow from their bad principles.
IV. The folly of sin. He is a fool (in the
account of God, whose judgment we are sure is right)
who harbours such corrupt thoughts. The "workers of
iniquity, "whatever they pretend to, "have no
knowledge; "they may truly be said to know nothing
that do not know God. Ps 53:4.
V. The filthiness of sin. Sinners are "corrupt"
(Ps 53:1); their nature is vitiated and spoiled;
their iniquity is "abominable; "it is odious to the
holy God, and renders them so; whereas, otherwise he
"hates nothing that he has made." What neatness
soever proud sinners pretend to, it is certain that
wickedness is the greatest nastiness in the world.
VI. The fruit of sin. See to what a degree of
barbarity it brings men at last! See their cruelty
to their brethren! They "eat them up as they eat
bread." As if they had not only become beasts, but
beasts of prey. See their contempt of God at the
same time--they have not called upon him, but
scorn to be beholden to him.
VII. The fear and shame that attends sin (Ps 53:5).
"There were they in great fear" who had made God
their enemy; their own guilty consciences frightened
them and filled them with horror. This enables the
virgin, the daughter of Zion, to put them to shame
and expose them, "because God hath despised them" VIII. The faith of the saints, and their hope and power
touching this great evil (Ps 53:6). There will come
a Saviour, a great salvation, a salvation from sin.
O that it might be hastened! for it will bring in
glorious and joyful times. There were those in Old
Testament times that looked and hoped, that prayed
and waited for this redemption. Such salvations were
often wrought, and all typical of the everlasting
triumphs of the glorious church. Condensed from Matthew Henry, 1662-1714.
Ver. 1. The fool hath said in his heart, etc. It is in his heart he says this; this is the secret desire of every unconverted bosom. If the breast of God were within the reach of men, it would be stabbed a million of times in one moment. When God was manifest in the flesh, he was altogether lovely; he did no sin; he went about continually doing good: and yet they took him and hung him on a tree; they mocked him and spat upon him. And this is the way men would do with God again. Learn--First. The fearful depravity of your heart. I venture to say there is not an unconverted man present, who has the most distant idea of the monstrous wickedness that is now within his breast. Stop till you are in hell, and it will break out unrestrained. But still let me tell you what it is--you have a heart that would kill God if you could. If the bosom of God were nor within your reach, and one blow would rid the universe of God, you have a heart fit to do the deed. Second. The amazing love of Christ-- "While we were enemies, Christ died for us." Robert Murray Macheyne, 1813-1843.
Ver. 1. There is no God. ny'is properly a noun, and means nonentity, or nonexistence: "nothing of God, "or "no such thing as God." It cannot be explained as a wish--"No God!" i.e., O that there were no God! --because ny'in usage always includes the substantive verb, and denies the existence, or at least the presence, of the person or thing to which it is prefixed. This is also clear from the use of the same word in the last clause, where its sense is unambiguous. J. A. Alexander on Psalm XIV.
Ver. 1. There is no God. Thus denying the agency of Providence, for the word Elohim, here translated God, means judge (compare Ex 22:28), and has reference not to the essence, but to the providence of the Deity. Daniel Cresswell, 1776-1844.
Ver. 1. It is to be noted that Scripture saith, The fool hath said in his heart, and not "thought in his heart; "that is to say, he doth not so fully think it in judgment, as he hath a good will to be of that belief; for seeing that it makes not for him that there should be a God, he doth seek by all means accordingly to persuade and resolve himself, and studies to affirm, prove, and verify it to himself as some theme or position, all which labour, notwithstanding that sparkle of our creation light, whereby men acknowledge a Deity, burneth still within; and in vain doth he strive utterly to alienate it or put it out, so that it is out of the corruption of his heart and will, and not out of the natural apprehension of his brain and conceit, that he doth set down his opinion, as the comical poet saith, "Then came my mind to be of my opinion, "as if himself and his mind had been two diverse things; therefore, the atheist hath rather said, and held it in his heart, than thought or believed in his heart that there is no God. Francis Bacon (1560-1626), in "Thoughts on Holy Scripture".
See the hints on Psalm 14.
Ver. 1. The fool's inside and outside.
Ver. 1.
I. The folly of atheism. He who says there is no God is
a fool.
1. No reason for the assertion.
2. All reason against it. II. The seat of atheism is the heart; it is a moral unbelief not an intellectual, the language of the will not of the understanding. III. Cause of atheism.
1. Loving evil.
2. Hating good. G. R.
Psalms 53:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1–2 The fool hath said in his heart, There is…
Psa_53:1-3
The fool hath said in his heart, There is no God.
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The folly of unbelief
There were Atheists in Davids days, practical Atheists at least, as there have been in all days, and probably ever will be, and the general bearing of this psalm teaches us pretty clearly the judgment which David formed of them. David at once goes off into a description of the abominably wicked lives of those who said so; the man who says there is no God is declared by David to be a fool, a man wanting in judgment, in clearness of head, in powers of reasoning; this is an imputation upon his mind, his intellect: but the matter does not rest there, for David does not proceed to deplore the weakness of the Atheists faculties, but the rottenness of the Atheists heart; he says they are corrupt, altogether become abominable. He clearly sees the cause of the mans infidelity in his wicked course of life. He would not leave off sinning, that were too great a sacrifice, but at length a light opens upon his mind, but it is a light such as in swampy places sometimes tempts a traveller from the right way--no light of the sun, no guiding star. And what is the light? It is this, that after all perhaps all this about God is a cunning fable, an invention of priests, a mere bugbear to frighten children. And to a man who is determined to sin this is right comfortable doctrine. It is easy to believe true what we wish to be true. And what could a man who has become corrupt and abominable wish to be truer than that there should be no God? This is evidently Davids judgment upon the matter. But the man is a fool who says there is no God! His wickedness is lost in his folly. For what folly is his who says there is no God! There is the argument unanswerable, Who hath made all these things?. . . The heavens declare the glory of God, etc. And equally unreasonable is the denial of Gods moral government. A kind of denial this which is alluded to in the psalm, and yet they say, Tush, God shall not see it. Yet this view also may, I think, without much difficulty, be convicted of folly; for let us consider, is it possible to think of God as being otherwise than perfect? Surely not--an imperfect God is no God at all; if perfect, then He must be perfect in goodness, in holiness and truth. Can He smile equally on the false and the true, the murderer and the saint? is it conceivable that St. John and Judas Iscariot should be equally pleasing to their Maker, differing from each other merely as two stones of different colour differ? Surely all this is monstrous; it is not merely contrary to the Bible, or to the inventions of priests, but it is utterly opposed to the plainest dictates of reason. Therefore I find no difficulty in agreeing with the expression of the text that he who in this way denies God by making Him only the Creator and Preserver, and not the righteous Ruler and Judge, gives evidence thereby of his folly. There is, however, one other manner in which a man may deny God. He may allow all that I have contended for hitherto, and may agree with me that it is contrary to sound reason to deny it; but he may still refuse homage to that God whom we worship as revealed to us in the Lord Jesus Christ. We know that there are such persons, that there always have been such; and we know that the leaders of such a party have accounted themselves as clearsighted beyond others, men of great freedom of thought, not slaves to vulgar prejudices, but rather men who have risen above all vulgar prejudices into an atmosphere of their own. Well, men may be wise in their own conceits without being really wise, and it seems very possible that these infidels may after all be of the class of Davids fool. If this be so, it will not take long to show it. For--
1. The holiest and wisest men have found in the revelation of God in Christ the satisfaction of all their spiritual wants.
2. Then in estimating the reality of the revelation which God has made to us in Jesus Christ, it is necessary to observe the wonderful power that the revelation has had; how it has broken up kingdoms and formed others, how it has reduced whole nations to its dominion and then civilized and informed them; how it has unquestionably been the mainspring, the chief mover of all the history of the world since the time that Christ came. Once more, it is to be noted that if Christ be not the way, the truth, and the life, at least there is no other; either God has revealed Himself in Christ, or He has not revealed Himself at all; for there is no other religion in this world which any one will pretend to substitute. David, as I have already observed, passes abruptly from the speech of the fools heart to the state of his heart corrupt are they, and become abominable in their wickedness. What are we to learn from this part of the text? Surely this most true and valuable lesson, that the denial of God generally proceeds from the heart more than from the intellect. I do not say that this is so in all cases; for when systematic attempts are made to destroy the faith of mankind, it is not to be wondered at if in some instances the belief of simple men should be disturbed; but depend upon it, the fear of a future judgment, and the wish to get free from the thought of it, is the root of much unbelief. And yet doubts and fears do sometimes trouble the mind; the best of men have sometimes felt them; it may be that to experience them is part of our appointed discipline in this world: if, then, any person should be so tempted and tried, I should remind him of our blessed Lords promise, He that will do the will of God shall know of My doctrine, whether it be of God or whether I speak of Myself. You see that our Lord gives an essentially practical rule for strengthening our faith; He does not say, shut yourself up in your study and go carefully through all the evidences and weigh them with an unbiased mind--but go and do Gods will. And so when He heard the Pharisees disbelieving, He did not say, how can ye believe who will not look into evidences, but, how can ye believe which receive honour one of another, and seek not the honour which cometh of God only? Here was the defect: the Pharisees were well read in the law, men of acute minds, cultivated intellects: if Christ were the Messiah, why could not they, who were actually looking for Him, recognize His true character? because they were seeking their own glory, seeking honour one of another, and not that which comes of God. What a strange reproof was this to those who piqued themselves upon their wisdom! Christian brethren, let us do Gods will, and then we shall know of the doctrine that is of God. (Bishop Harvey Goodwin.)
Cause of infidelity
In Scripture the fool and the sinner often mean the same person, and infidelity is therefore usually found connected with great depravity. Its progress is gradual; it begins by opposing those doctrines that impose restraint upon a mans favorite vices, and from denying these it proceeds to deny others, and, finally, all the rest. This subject is very important to the age in which we live, Europe being deluged with impiety. What, then, are the causes of infidelity? And we name--
1. Vice. It is not the difficulties of Scripture, but its forbidding of their sin that men dislike. All experience proves this. At first conscience remonstrates, but, unable to secure obedience, conscience is soon silenced, and the sinner seeks to justify those propensities which he declares himself unable to subdue. For it is necessary that men should reconcile their conduct to their opinions, or else there will be continual misery through self-reproach. And they soon succeed in the endeavour, for when a man studies to deceive himself he always can do so. His wishes, not his reason, decide upon the truth. The libertine hates the purity of religion; the dissolute, its temperance; the proud, its meekness; the gay worldling, its piety. But if they cannot get rid of the authority of religion, the thought of the future will make them tremble. Hence they labour to destroy that authority, so that conscience may have no more ground for her reproaches. They represent death as an eternal sleep, and, that men may indulge unrestrainedly the passions of brutes, they labour to show that his end is as theirs. Another proof that infidelity springs from vice is that it usually keeps pace with the passions. When these are strong it is strong. It flourishes in prosperity, but loses its confidence in adversity. Many instances might be adduced in proof that to the infidel the approach of death is terrible. Such is one chief source of infidelity. (S. Smith, D. D.)
Theoretical Atheism
We cannot converse with any human being without instinctively judging of his intellectual capacity. We cannot help assigning him a place either amongst those superior or inferior in intellect. But sometimes we meet with those who will believe what, to all others, is absurd; or disbelieve what, to all others, is evident. Such a man we designate as a fool. And they, also, deserve to be so regarded who, when convinced of the truth of a physical or moral law, yet act as if they knew that which they believe to be certainly false. They will learn wisdom neither from observation or experience. The profligate, the inebriate, the frivolous, are of these fools. The former class may be termed theoretical, the latter, practical fools. In proportion to our respect and reverence for a powerful understanding is our contempt for him who says there is no God. Now, such denial of the existence of God may be either theoretical or practical. It is theoretical when we affirm that no such being exists, but practical when, admitting His existence, we act, in all respects, as though we believed that He did not exist. Let us speak, at present, of the first of these errors--the theoretical. It may show itself in either of two forms.
I. That of absurd credulity. For surely it is such credulity to believe an assertion when no evidence is brought forward to sustain it, and especially when, from the necessity of the case, the evidence, if it did exist, is beyond the reach of the human understanding. Now the Atheist declares to us that there is no God. What is the proof of his assertion? There is none. It is no proof to say that nothing exists but what manifests itself either to the senses or to consciousness. How does he know but that, among the truths which have thus far escaped his notice, one may be the existence of God? See this argument drawn out at length in Fosters Essays.
II. Absurd incredulity. Its unbelief is as unreasonable as its belief. For--
1. The idea of power, of cause and effect, is the universal and spontaneous suggestion of the human intelligence. We cannot imagine an effect without a cause. And that the Creator, shown to be infinite in power and wisdom, is also a holy God. We have ample proof that He loves virtue and hates vice. Socrates, from an observation of the works of creation and Providence, arrived at very nearly this conception of the Divine character. Now, the Atheist, in the face of all this evidence, affirms that there is no God. But this is to deny the existence of the elementary principles of human intelligence. And this Atheistic belief is absurd because it wholly fails in the purpose for which it is intended. He would seek to get rid of the idea of immortality and of future moral retribution. But we do exist, whether there be a God or not: why, then, may we not continue to exist? And there is a moral government, with its penalties and rewards, now: why may it not continue to be? Even if there be no God, that government is; why, then, may it not be carried on through eternity? Such is the absurdity of Atheism. It asserts that which cannot be known by any finite intelligence, and it denies that which cannot be disbelieved without denying the essential laws of human thought, and this for a reason which would remain unaffected whether Atheism be true or false. (F. Nayland.)
Practical Atheism
We may not be theoretical Atheists, but yet we may be such in practice. Now, many are so. They admit the existence of God, bat they live as if they denied it, and thus they are guilty of practical Atheism. To show this, let us--
I. Unfold the conception we have formed of God. We all conceive of Him--
1. As a person. We cannot have the idea of qualities as existing without a subject in which they exist.
2. And to God we ascribe self-existence. He must be the cause of causes, or else there must be an infinite succession of causes, which is absurd.
3. To this conception we add on the idea of eternity, both in the past and in the future.
4. And also infinite and absolute power.
5. Omniscient wisdom, as contrasted with the limited wisdom of even the greatest of men.
6. And every moral attribute in infinite perfection. He is a rock, His way is perfect: a God of truth and without iniquity, just and right is He.
7. And He is not only the Judge, but the Father of us all. This shown not only in His providence, but yet more in our redemption.
II. How important to us, then, must be the fact of His existence. No other fact is comparable to it. It is by far the most practical truth that we can conceive. And what must be the condition of the man who believes in the existence of such a God, and yet suffers not this belief to exert any practical influence upon his conduct? What folly can be compared with his? And yet, are not many of you chargeable with it? Some pass whole months without even thinking, in any devout way, of God. Others, under the influence of passion, or fear of being thought precise, will knowingly disobey God. The reason of all such practical Atheism is that they did not like to retain God in their knowledge. Hence are they given over to their evil ways. Think what must be the end of this. But God, in the Gospel of His Son, is offering to us reconciliation. I will, saith He, take from you the heart of stone, and give you a heart of flesh. Give Him now your hearts. (F. Nayland.)
Unkindness of scepticism
The Philadelphia Inquirer tells this story of the late Washington McLean: One terribly snowy, sleety day in Washington, he was sitting in the Riggs House reading-room, looking out upon the dreary scene on Pennsylvania Avenue. Presently, in came Colonel Bob Ingersoll, the great agnostic. As he entered the apartment he held out his hand, saying, Hello, Wash., how do you do? Mr. McLean took his hand, and, as he did so, said, Bob, I wish you could have been here a little while ago. I saw a scene out there that made me wish I was twenty years younger. A poor, old, crippled soldier was limping across the Avenue, when a young, lusty fellow ran by him, and, as he did so, kicked the crutch from him, and tumbled him down into the slush. The villain, said Ingersoll, he should have been sent to the penitentiary. Do you really think so? said McLean. Why, certainly! replied the colonel. What else could I think? And yet, Bob, said McLean, that is what you are doing every week in the year. Here are poor, old, infirm Christians, with nothing to aid or support them but their belief in religion, nothing to keep them out of the mire of despair but faith, and yet you go about kicking the crutch from under them worse than even this fictitious fellow did to this fictitious soldier. Very true, with the one exception that our faith is a living thing, and can never be knocked away. (Sword and Trowel.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 53
Psalms 53
IN this psalm we have an Elohistic recast of Psalms 14, differing from its original in substituting Elohim for Jehovah (four times) and in the language of Psa_53:5. There are also other slight deviations not affecting the sense. For the exposition the reader is referred to that of Psalms 14. It is only necessary here to take note of the divergences.
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The first of these occurs in Psa_53:1. The forcible rough construction "they corrupt, they make abominable," is smoothed down by the insertion of "and." The editor apparently thought that the loosely piled words needed a piece of mortar to hold them together, but his emendation weakens as well as smooths. On the other hand, he has aimed at increased energy of expression by substituting "iniquity" for "doings" in the same clause, which results in tautology and is no improvement. In Psa_53:3 the word for "turned aside" is varied, without substantial difference of meaning. The alteration is very slight, affecting only one letter, and may be due to error in transcription or to mere desire to amend. In Psa_53:4 "all," which in Psalms 14 precedes "workers of iniquity," is omitted, probably as unnecessary.
The most important changes are in Psa_53:5, which stands for Psa_14:5 and Psa_14:6 of Psalms 14. The first is the insertion of "where no fear was." These words may be taken as describing causeless panic, or, less probably, as having a subjective reference, and being equal to "while in the midst of careless security." They evidently point to some fact, possibly the destruction of Sennacheribs army. Their insertion shows that the object of the alterations was to adapt an ancient psalm as a hymn of triumph for recent deliverance, thus altering its application from evil-doers within Israel to enemies without. The same purpose is obvious in the transformations effected in the remainder of this verse. Considerable as these are, the recast most ingeniously conforms to the sound of the original. If we could present the two versions in tabular form, the resemblance would appear more strikingly than we can here bring it out. The first variation-i.e., "scatters" instead of "in the generation"-is effected by reading "pizzar" for "bdhor," a clear case of intentional assonance. Similarly the last word of the verse, "has rejected them," is very near in consonants and sound to "his refuge" in Psa_14:6. The like effort at retaining the general sound of the earlier psalm runs through the whole verse. Very significantly the complaint of the former singer is turned into triumph by the later, who addresses the delivered Israel with "Thou hast put them to shame," while the other psalm could but address the "fools" with "Ye would put to shame the counsel of the afflicted." In like manner the tremulous hope of the original, "God is his refuge," swells into commemoration of an accomplished fact in "God has rejected them." The natural supposition is that some great deliverance of Israel had just taken place, and inspired this singular attempt to fit old words to new needs. Whatever the historical occasion may have been, the two singers unite in one final aspiration, a sigh of longing for the coming of Israels full salvation, which is intensified in the recast by being put in the plural ("salvations") instead of the singular, as in Psalms 14, to express the completeness and manifoldness of the deliverance thus yearned for of old, and not yet come in its perfection.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 According to the superscription this Psalm was composed by…
INTRODUCTION
According to the superscription this Psalm was composed by David and dedicated “To the Chief Musician;” to be used in public worship under his direction. The term “upon Mahalath” is variously interpreted. In the Geneva version it is rendered, “To him that excelleth on Mahalath;” which is explained in the margin to be “an instrument or kind of note.” “This expresses the opinions of most commentators. Aben Ezra understands by it the name of a melody to which the Psalm was sung. Calvin and J. H. Michaelis, among others, regarded it as an instrument of music, or the commencement of a melody. Fuerst explains Mahalath as the name of a musical corps dwelling at Abel-Meholah, just as by Gittith he understands the band of Levite minstrels at Gath Rimmon. On the other hand, the opinion that Mahalath contains an enigmatical indication of the subject of the Psalm is adopted by Hengstenberg to the exclusion of every other. He translates ‘on Mahalath’ by ‘on sickness, referring to the spiritual malady of the sons of men. A third theory is that of Delitzsch, who considers Mahalath as indicating to the choir the manner in which the Psalm was to be sung, and compares the modern terms mesto, andante mesto” (Smith’s Dict. of the Bible). The term “Maschil” shows that the Psalm was designed to afford instruction.
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This Psalm is almost exactly similar to Psalms 14. The only difference which requires notice here is between Psa_53:5-6 of Psalms 14. and Psa_53:5 of this one.
“There were they in great fear; for God is in the generation of the righteous. Ye have shamed the counsel of the poor, because the Lord is his refuge” (Psa_14:5-6.)
“There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them.”
For the chief exposition we refer the reader to “The Hom. Com.” on Psalms 14. We add, as supplementary to that, a few Homiletic suggestions.
GOD INSPECTING MAN
(Psa_53:2.)
“The original word here—שָׁקַף,” says Barnes, “conveys the idea of bending forward, and hence of an intense and anxious looking, as we bend forward when we wish to examine anything with attention, or when we look out for one who is expected to come. The idea is, that God looked intently, or so as to secure a close examination, upon the children of men, for the express purpose of ascertaining whether there were any that were good. He looked at all men; He examined all their pretensions to goodness, and He saw none who could be regarded as exempt from the charge of depravity.” The text suggests—
I. God’s profound interest in humanity. He bows Himself forward, and, with zeal and concern, examines man’s moral state. Such is the form in which important truths are represented—this amongst others, that the Most High is deeply interested in man’s moral condition? Why is He so?
1. Because of the dignity of man’s nature. To God nothing is unimportant—nothing mean. But man is the noblest of His creations in this world. “God created man in His own image.”
2. Because of the peculiarity of man’s moral condition. By disobedience man entered into the dread knowledge of evil. Unfallen angels are entirely holy. Fallen angels are utterly depraved. In human nature the battle between good and evil is being waged.
3. Because of the capabilities of man’s nature. Man is capable of rising to the highest or sinking to the lowest position in the universe of God. It would be passing strange if God were not deeply interested in man. Nothing that concerns thee, my brother, is unimportant in the Divine estimation.
II. God’s searching scrutiny of humanity. The poet represents him as earnestly examining “the children of men.” His is the scrutiny of—
1. An all-seeing Being. Nothing can be hidden from His all-searching eye (Psa_139:11-16; Eze_11:5; Heb_4:13).
2. An infinitely holy Being. He hates sin with awful and unappeasable hatred. His dwelling, His ways, His works, His essential nature, are all holy (Isa_57:15; Hab_1:12-13; 1Jn_1:5; Rev_4:8).
3. An infinitely merciful Being. “A God ready to pardon, gracious and merciful, slow to anger, and of great kindness.” If there be in us any sincere efforts after truth and righteousness, He sees and approves them. In His judgment of His creatures He makes allowance for their weakness, for the force of temptation, &c. He is not harsh, &c. His holiness which leads Him to hate sin leads Him also to seek the salvation of the sinner. Such is the Being who is ever earnestly observing man, examining man. How solemn and sacred should our life be, since it is ever under His inspection! What an inspiration and encouragement does this inspection afford to the godly! What a restraint it should prove to the workers of iniquity! “For His eyes are upon the ways of man, and He seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.”
III. The supreme concern of humanity. Why does God so earnestly examine man? “To see if there were any that did understand, that did seek God.” As these are the things which God desires to discover in man, man’s great concern should be to have and to exercise them. We should seek—
1. Moral intelligence. “Understand,” or act prudently—the antithesis of the fool in Psa_53:1. Not intellectual attainment, but practical wisdom.
“Knowledge and wisdom, far from being one,
Have ofttimes no connection. Knowledge dwells
In heads replete with thoughts of other men;
Wisdom in minds attentive to their own.
Knowledge, a rude unprofitable mass,
The mere materials with which wisdom builds,
Till smooth’d, and squared, and fitted to its place,
Does but encumber whom it seems t’enrich.
Knowledge is proud that he has learn’d so much;
Wisdom is humble that he knows no more.”—Cowper.
“The wisdom of the prudent is to understand his way.”
2. Divine aspiration. “Seek God.” Hengstenberg: “To seek God, designates the desire of the heart after Him, the longing directed towards Him.” Where there is any true wisdom, or any spiritual life, it will manifest itself in seeking fellowship and union with God. Only through the mediation of Jesus Christ can this union be obtained. Our well-being is impossible apart from Him.
CONCLUSION.—
1. He who now scrutinises will one day judge man.
2. His judgment of man is infallible. He deliberately, patiently, and thoroughly examines into every case before pronouncing judgment.
3. He is also the merciful Saviour of men.
4. Our supreme interest is to seek to know Him as our Saviour.
THE SALVATION OF THE CHURCH AND THE DESTRUCTION OF HER ENEMIES
(Psa_53:5-6.)
The poet here represents the destruction of the wicked—
I. As utter and irreversible. “God hath scattered the bones of thy besiegers.” The figure points to the most complete and terrible destruction of the enemies of the Church. Not only is their power broken and their forces dispersed, but they are slain, and their bones, unburied, are scattered upon the earth. Moll: “It was the greatest disgrace that the bones which had not been gathered and buried should be scattered to become the prey of wild beasts, or manure of the field” (Psa_141:7; Jer_8:2; Jer_9:22; Jer_16:4; Jer_25:33; Eze_6:5). The wicked must either submit themselves unto God, or suffer irretrievable overthrow. If any one will resist Him to the uttermost, by so doing he will bring upon himself utter destruction (Job_9:4; Job_40:9).
II. As effected by God. “God hath scattered,” &c. Doubtless there is an historical allusion here. Most probably the allusion is to the destruction of the vast and mighty host of Sennacherib before Jerusalem. In one night one hundred and eighty-five thousand Assyrians were slain by “the angel of the Lord.” “I will defend this city to save it,” said the Lord, “for Mine own sake, and for My servant David’s sake.” There was no battle. He needed no assistance. With the breath of his nostrils he slew them. How insane for any creature to battle against Him! He can crush the mightiest with a word, or wither the most vigorous with one glance of His eye!
III. As overtaking them when they regarded themselves as quite secure. “There were they in great fear where no fear was.” It is incorrect to interpret this as groundless alarm or unnecessary fear. The meaning is, that when the enemies of the Israelites saw no reason to be terrified, and felt themselves entirely safe, suddenly and utterly contrary to their expectation, destruction overtook them. “A sound of terrors is in his ears; in prosperity,” &c. (Job_15:21). “When they shall say, Peace and safety,” &c. (1Th_5:3). In opposition to God there can be no safety, under any circumstances. In alliance with Him there can be no real peril, however threatening the aspect of affairs may be. (Comp. 2Ch_20:1-30.)
IV. As inflicted because of their hostility to the people of God. The enemy was utterly overthrown because he was besieging the chosen people. No one can attempt to injure even the least of the people of God without calling forth His interposition.
1. He is in covenant relation with His people, and is pledged to help them. He is ever true to His covenant engagements. “He abideth faithful; He cannot deny Himself.”
2. He is profoundly and tenderly interested in His people (Isa_49:14-16; Mat_18:5-6; Mat_25:40; Mat_25:45; Act_9:4). From these portions of Scripture it is quite clear that He identifies Himself with them: what is done against them He regards as done against Him; what is done for them, as done for Him. In this we have—
(1) An inspiring and strengthening consideration for the people of God.
(2) Motive and encouragement to those who would aid them.
(3) Warning to those who would injure them.
V. The destruction of the wicked in former times as an encouragement to the good to expect salvation from present dangers. This we take to be the connecting link between Psa_53:5-6. “Oh that the salvation of Israel were come out of Zion,” &c. Notice—
1. The poetic view of salvation. It is here represented as deliverance from captivity. Captivity is a figure to represent restraint, misery, &c. “Turning the captivity” is a figure for the turning of an unhappy condition into a restoration to former prosperity. A state of sin is a state of bondage and misery. The Lord Jesus introduces man to freedom and joy.
2. The grand source of salvation. “Out of Zion,” &c., because there the Lord was enthroned in the sanctuary as in His habitation. The salvation of man from the sins and sorrows of life can come only from God. It is His to “proclaim liberty to the captives,” &c.
3. The earnest desire of salvation. “Oh that the salvation of Israel,” &c. Our fervent desires are our true prayers. Through all ages the prayers of true hearts have been offered for the redemption of the world from sin and misery.
4. The anticipated result of salvation. “Jacob shall rejoice, Israel shall be glad.” To the individual the realisation of salvation is a joyous experience. And when its blessings shall be enjoyed by all mankind, the exultation will be universal in its extent, and enthusiastic and reverent in its character. And unto God shall all the glory be ascribed.
5. The encouragement to expect salvation. Past deliverances inspire the poet with confident hope of salvation from present difficulties and dangers. God is unchangeable. What He has done in the past He is able to do in the present. He is faithful. What He has promised that will He perform. Every new deliverance is an additional reason for trusting Him. “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.”
“His love in time past
Forbids me to think
He’ll leave me at last
In trouble to sink:
Each sweet Ebenezer
I have in review,
Confirms His good pleasure
To help me quite through.”—Newton.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Psa 53:1-2
Psa 53:1-2
There seems to be something intentionally emphatic about the charge against the atheist in the text, as though the wickedness of a man in saying, "There is no God," were lost in the folly of it, as though when David heard a man sneeringly remark that there was no God he forgot for a moment the man’s sensuality and licentiousness in his astonishment at his weakness.
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I. Suppose a man to say absolutely, "There is no God," thus going beyond the heathen, as some few profess to have done, then in this case the folly is so palpable that all nature seems to protest against it. The question, Who made all these things? confounds such miserable atheism.
II. The denial that God rules and governs the world by just laws, punishing the wicked and rewarding the just, may also, without much difficulty, be convicted of folly, for consider, is it possible to think of God as being otherwise than perfect? An imperfect God is no God at all; if perfect, then He must be perfect in goodness, in holiness, in truth.
III. There is one other manner in which a man may deny God. He may refuse homage to that God whom we worship as revealed to us in the Lord Jesus Christ. Notice two or three points from which the folly of such a man may appear open and manifest. (1) Most holy and thoughtful men have found in the revelation which God has made to man through the Lord Jesus Christ the satisfaction of all their spiritual wants. (2) Observe the wonderful power that this revelation has had: how it has unquestionably been the mainspring, the chief mover, of all the history of the world since the time that Christ came. (3) If Christ be not "the Way, the Truth, and the Life,’’ at least there is no other. Either God has revealed Himself in Christ, or He has not revealed Himself at all, for there is no other religion in the world which any one will pretend to substitute.
Bishop Harvey Goodwin, Parish Sermons, 2nd series, p. 165.
Reference: Psa 53:5.—J. G. Rogers, Christian World Pulpit, vol. xiv., p. 273.
Psa 53:6
I. The salvation of Israel is needed.
II. It is promised.
III. Christians are bound to seek it by personal effort and prayer.
W. M. Punshon, Sermons, p. 118.
References: Psalm 54—A. Maclaren, Life of David, p. 100. Psa 55:4.—J. E. Vaux, Sermon Notes, 1st series, p. 58. Psa 55:5.—W. M. Statham, Christian World Pulpit, vol. xv., p. 248.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The progress of evil and the throwing off of…
The progress of evil and the throwing off of God.
To the chief musician, upon Mahalath: Maskil of David.
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The fifty-third psalm shows us the growth of the evil, both in breadth and intensity. God is here altogether thrown off, and the wicked one gathers after him a multitude of followers.
The title is a peculiar and significant one: "It is prefixed to two psalms, the fifty-third and the eighty-eighth: ’To the chief musician upon Mahalath.’ Some Hebraists have supposed it to intend that the psalm was to be accompanied by an ancient musical instrument which bore such a name; or that, being derived from ’Machol,’ it denoted a choral song to be sung in the Levitical service. But this last interpretation would be very unsuitable to the psalms in the inscriptions of which the word occurs. Since psalm eighty-eight is the gloomiest of all the psalms, and psalm fifty-three, although having a bright border, is still also a dark picture, the signification of Mahalath, -’sickness, sorrow,’ -which is capable of being supported by Exo 15:26, must be retained. ’Upon Mahalath’ signifies after a sad tone or manner, whether it be that Mahalath itself is a name for such an elegiac kind of melody, or that it was thereby designed to indicate the initial word of some popular song. So that we may regard Mahalath as equivalent to mesto, and piano, or andante."* The best reason for this strangely sad title is found, indeed, in its mystical fitness to the psalms of which it is the inspired prefix.
{* Delitzsch on the Psalms.}
"It is to be interpreted, therefore, ’upon Sickness,’ a title of direction that the words should be accompanied by some soft, sad, melancholy flow of sound, in accord with their deeply sorrowful tone."*
{*"Christ the Key of the Psalter." By an Oxford Graduate.}
The fifty-third psalm is, for the most part, a repetition of the fourteenth; and as such has provoked various criticism. In both psalms the divine Name is found seven times; but in the former one four times it is Jehovah, while in the present Elohim (God) is used in every case. This is, of course, in keeping with the general character of the second book. In either case the sevenfold affirmation of God in the presence of the multitude of the ungodly who deny Him, surely has significance.
(1) As in the fourteenth psalm, the general mass of men, and not merely Israelites, are seen to be deniers of God. As to Antichrist, the man of sin, it is said of him that "he opposeth and exalteth himself above all that is called God, or that is worshiped." (2Th 2:4.) And of the lawless one in Daniel, that "he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, . . . neither shall he regard the God of his fathers, . . . nor regard any god: for he shall magnify himself above all" (Dan 11:36-37). John also declares that he shall deny "the Father and the Son." This does not prevent him honoring, instead of the true God, "the God of forces" (Dan 11:38); even as the second "beast" of Rev 13:1-18 (who is the same person) causes men to worship the first beast (the head of the revived Roman empire) and his image in the temple. This last -idolatry set up in the temple -is the fullest challenge to Him whose throne is there.
Thus he does not abandon all worship of God openly, but uses it for his purpose, and is, of course, atheist in heart. The mass who follow him have the same character. Even the Comtist has his worship of the Grand Etre; but he knows perfectly well that this "Great Being" of Humanity is only a play of imagination, -a concession to the emotional side of his nature, and no real god. So also may the followers of the "beast" have their political god and yet be godless. Their works show what they are at heart, and that to dethrone God there is much easier than to make another.
(2) All the time while they regard not God, He is regarding them. Patiently He searches among them so as to know if there be one that understands or seeks after Him. This anthropomorphism as to God is beautiful. Put it how you will, you must not believe that the living God is careless of His creatures. He will not judge hastily, or in a lump, but with careful discrimination.
(3) But there is not one that can be found: they have turned aside, all of them; they have together become corrupt; none doeth good, no, not one. These statements the apostle applies, as (apart from the grace of God) they must be applied, to the whole human race. That does not show that the design here is not more limited than this. The psalm as a whole, -each psalm as a whole -has plainly indeed such a limited application; but "as in water, face answereth to face, so the heart of man to man;" and this abundantly justifies the apostle’s "no difference" doctrine. The place of the psalm in this series it is that shows the prophetic application.
(4) The next verse accordingly speaks of those whom God calls His people, and who are not to be confounded with these. They are being eaten up like bread by these scornful men here depicted. Yet are these workers of vanity merely, -without knowledge, not knowing even the feebleness, which would have brought them to call upon God.
(5) But the panic of their doom at last and as in a moment falls upon them; and here the present psalm turns away from the fourteenth, which speaks of the general principle, to announce, as if it were accomplished, the doom of those encamped against Jerusalem. "God hath scattered the bones of those that encamped against thee." The feeble remnant also become the executors of divine judgment "thou hast put them to shame, because God hath despised them."
(6) The psalm ends, as the fourteenth does, with the expression of longing desire that the salvation of Israel had indeed come; and that what faith foresees and declares were already a fact in experience.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This is a second version of Psalms 14 with…
This is a second version of Psalms 14 with the important difference that God (Elohim) is everywhere substituted for the Lord (Jehovah). There are a few other variations and additions, especially in Psa_53:5 (= Psa_14:5-6). The changes are interesting chiefly as an illustration of the process of editing which was applied to many Pss. and many portions of the OT., and in particular of the consistent preferences, on the part of separate writers, for one divine name rather than another.
Title.—Mahalath] variously interpreted: (1) as a corruption of Alamoth (see Psalms 46), (2) as the first word of the song to the tune of which the Ps. was set, and (3) as an instrument such as the flute or cithern. For Maschil see on Psalms 32.
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5. God hath scattered the bones of him that encampeth against thee] This is the most important addition in the Ps., and seems to point to some definite historical occasion for which Psalms 14 was adapted by the editor.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 Mahalath Mahalath, apparently a temple choir.
Mahalath Mahalath, apparently a temple choir.
Maschil Maschil, "instruction."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 53
Psalm 53
The Apostasy Under the Man of Sin
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This Psalm is in greater part the same as the fourteenth. It is the description of the apostasy, the complete turning away from God and opposition to God, which will hold sway when Satan’s mighty man is on the earth. Then the godly remnant will sigh for the coming of salvation out of Zion.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Of the Corruption and Salvation of Men.
Of the Corruption and Salvation of Men.
To the chief musician, for use in the liturgical part of public worship, upon Mahalath, in a sorrowful manner, agreeing with the general tone of the hymn, Maschil, a didactic poem, a psalm of David. This psalm, under the direction of the Holy Spirit, was evidently recast from Psalms 14, probably for a special occasion, and was for that reason included in the Psalter for the second time. Cf Psalms 14 for the general explanation.
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v. 1. The fool hath said in his heart, There is no God. Corrupt are they and have done abominable iniquity; there is none that doeth good.
v. 2. God looked down from heaven upon the children of men to see if there were any that did understand, that did seek God.
v. 3. Every one of them is gone back; they are altogether become filthy. There is none that doeth good, no, not one.
v. 4. Have the workers of iniquity no knowledge, who eat up My people as they eat bread? They have not called upon God.
v. 5. There were they in great fear, filled with the terror of the Lord’s judgment, where no fear was, when they had seen no reason to be terrified. The enemies had considered themselves secure, they were without fear or care, when the judgment of God suddenly broke upon them. For God hath scattered the bones of him that encampeth against thee, in a complete overthrow and ruin; thou hast put them to shame, because God hath despised them, this, by God’s promise, being the glorious security of the children of Israel, of the congregation of believers, of all times: Because God is on their side, all enemies are confounded and disgraced; that is their eventual fate.
v. 6. Oh, that the salvation of Israel were come out of Zion! When God bringeth back the captivity of His people, Jacob shall rejoice, and Israel shall be glad. This longing for deliverance by the hand of Messiah is found throughout the Old Testament, just as a similar longing for the final revelation of the last Great Day of the Lord characterizes the New Testament, 1Co 16:22; Rev 22:20.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v1 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship"
set to Mahalath
This may refer to a style of music. (See: Copy or Borrow Words)
A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1.
the children of mankind
This refers to all people.
who seek after him
Seeking God as a person would look for someone is spoken of as "seeking" God. Possible meanings are 1) wanting to know God. AT: "who want to know him" or 2) worshiping God. AT: "who worship him" (See: Metaphor)
They have all turned away
Rejecting God and what is right is spoken of as turning away. AT: "They have all turned away from doing what is right" or "They have all rejected God" (See: Metaphor)
translationWords
David
fool
heart
God
corrupt
abomination
iniquity
heaven
son
understand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v1 Ps 53 This psalm parallels Ps 14, differing only…
Ps 53 This psalm parallels Ps 14, differing only in verse 5.
53:1-3 Paul uses the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.