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.
1 [[To the chief Musician H5329 upon Mahalath, H4257 Maschil, H4905 A Psalm of David.]] H1732 The fool H5036 hath said H559 in his heart, H3820 There is no God. H430 Corrupt H7843 are they, and have done abominable H8581 iniquity: H5766 there is none that doeth H6213 good. H2896
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.
1 To the Overseer. -- `On a disease.' -- An instruction, by David. A fool said in his heart, `There is no God.' They have done corruptly, Yea, they have done abominable iniquity, There is none doing good.
1 {To the chief Musician. On Mahalath: an instruction. Of David.} The fool hath said in his heart, There is no God! They have corrupted themselves, and have done abominable iniquity: there is none that doeth good.
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.
1 <To the chief music-maker; put to Mahalath. Maschil. Of David.> The foolish man has said in his heart, God will not do anything. They are unclean, they have done evil works; there is not one who does good.
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. 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. Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you: And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: (For all these abominations have the men of the land done, which were before you, and the land is defiled;) That the land spue not you out also, when ye defile it, as it spued out the nations that were before you. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the LORD your God.
The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Psalms 53
Commentary on Psalms 53 John Gill's Exposition of the Bible
INTRODUCTION TO PSALM 53
To the chief Musician upon Mahalath, Maschil, cf15I A Psalm of David. The word "mahalath" is only used here and in Psalm 88:1. Some, with Aben Ezra, take it to be the first word of a song, to the tune of which this psalm was set; others, with Jarchi, that it is the name of a musical instrument on which it was sung; a hollow instrument; of the same nature with "nehiloth", See Gill on Psalm 5:1, title. Though it may relate to the argument or subject matter of the psalm, and be rendered, "concerning sickness" or "infirmity"F5צל מחלת "de miseria", Tigurine version, "vel infirmitate"; so Ainsworth. ; and, as Jarchi observes, some interpret it, "concerning the sickness or weakness of Israel", when the temple was destroyed. But it seems much better to understand it of the sickness and disease of sin, and the weakness following upon that, to which all mankind are subject; since the psalm manifestly treats of the general corruption and depravity of human nature. This psalm is the same with Psalm 14:1, and is expressed in the same words, with some little difference; the reason of its repetition is variously conjectured. Some think that the compiler of the book of Psalms, observing various readings in it occasioned by copying, thought fit to insert it both ways; but it is most likely to be composed by David himself, at different times, and it may be on different occasions, and with different views. Some think the former, namely the fourteenth psalm, was written concerning Nabal, and this concerning Doeg; according to Jarchi, that was concerning Nebuchadnezzar, this concerning Titus Vespasian; or, as others think, Antiochus Epiphanes. Kimchi is of opinion that this psalm, being placed between one that relates to Doeg, and another that refers to the Ziphites, points at the likeness there is between the case of David and the Messiah; that as David had many who sought to ensnare him, yet God rewarded them, and established him in the kingdom; so it will be with the Messiah: but it is much more reasonable with others to conclude, that it is repeated either because of the importance of it; because that as the former may refer to the corruption of the Jews in the times of David, this to the corruption of men in the times of Christ and his apostles, and under the Gospel dispensation, until the second coming of Christ, especially under the reign of antichrist. The argument of the psalm, according to the Syriac version, is concerning Ahithophel, who gave counsel to Absalom to pursue his father David and kill him: and, according to the Arabic version, it is a prophecy concerning Babel and Sennacherib; so Theodoret: but rather concerning mystical Babylon, and the man of sin.
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, Genesis 6:12;
and have done abominable iniquity; iniquity is the abominable thing that God hates, and makes men abominable in his sight; in Psalm 11:1, it is read, "abominable worlds": the Targum paraphrases the words, "they are far from good, for iniquity is found in them"; see Revelation 21:8;
there is none that doeth good; See Gill on Psalm 14:1.
God looked down from heaven upon the children of men,.... In Psalm 14:2, it is read, "the Lord" or "Jehovah"; in everything else there is an agreement in this verse; See Gill on Psalm 14:2;
to see if there were any that did understand; the Targum is, "that were understanding" in the law; it doubtless means understanding in divine and spiritual things;
that did seek God; the above paraphrase is, "seeking doctrine from before the Lord".
Every one of them is gone back,.... From God, and the way of his commandments. In Psalm 14:3, it is, "they are all gone aside"; See Gill on Psalm 14:3;
they are altogether become filthy; there is none that doeth good,
no, not one. What follows in this verse is the same as Psalm 14:3.
Have the workers of iniquity no knowledge?.... In Psalm 14:4, it is, "have all the workers", &c. There are none of them but what have, unless given up to judicial blindness, and hardness of heart, to believe a lie, as antichrist and his followers, 2 Thessalonians 2:10; See Gill on Psalm 14:4;
who eat up my people, as they eat bread; and drink their blood, and are drunken with it, Revelation 17:6;
they have not called upon God; but upon their idols, upon the Virgin Mary, and saints departed. In Psalm 14:4, it is, "upon the Lord".
There were they in great, fear, where no fear was,.... Before; neither of God nor man, nor any dread of punishment, but the utmost security, Revelation 18:7; also See Gill on Psalm 14:5;
for God hath scattered the bones of him that encampeth against thee; either against Christ, or against his church and people; who set themselves against the person, office, and grace of Christ, and seek to distress and destroy his interest: "the bones of such God will scatter": that is, he will destroy antichrist and his armies, which are his strength, as the bones are the strength of the human body; and make such a carnage of them, that the fowls of the air shall eat their flesh, and their bones shall be scattered here and there; see Revelation 19:17. So the Targum,
"for God scatters the strength of the armies of the wicked.'
Kimchi interprets it of the bones of the nations that shall encamp against Jerusalem, in the days of Gog; see Revelation 20:8; and Aben Ezra observes, that "thee" respects either God or the Messiah;
thou hast put them to shame; this is either an address of the psalmist unto God, declaring what he had done; or rather of God the Father to his Son Christ Jesus; and so Kimchi and Ben Melech say this refers to the Messiah: and it may be expressive of the shame and confusion that antichrist and his followers will be thrown into, when they shall make war with the Lamb, and he shall overcome them, Revelation 17:14;
because God hath despised them; or rejected them as reprobates; given them up to a reprobate mind; and being ungodly men, has before ordained them to this condemnation. The Targum is,
"for the Word of the Lord hath rejected them;'
as filthy, loathsome, and abominable, and cast them alive into the lake of fire, Revelation 19:20.
O that the salvation of Israel were come out of Zion!.... Or, "who will giveF6מי יתן "quis dabit", V. L. Pagninus, Montanus, &c. out of Zion the salvation of Israel?" The Targum adds, "except the Lord"; and this is a request to him for it: and, as in Psalm 14:7, it may be a wish for the first coming of Christ, to work out salvation for his people; here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign; to destroy antichrist, and deliver his people from bondage and oppression by him; when the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved; see Romans 11:25. It is in the original text, "salvations"F7ישעות "salutes", Pagninus, Montanus, Cocceius; so Ainsworth. ; denoting the complete salvation of the church; when all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her; See Gill on Psalm 14:6.
when God bringeth back the captivity of his people: who have been carried into it by antichrist, Revelation 13:10;
Jacob shall rejoice, and Israel shall be glad; for now the kingdoms of this world will become Christ's; the marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews; which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty, and cause many voices to be heard in heaven, expressing great joy on this occasion, Revelation 11:15.