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.
To the Overseer. -- By David. A fool hath said in his heart, `God is not;' They have done corruptly, They have done abominable actions, There is not a doer of good. Jehovah from the heavens Hath looked on the sons of men, To see if there is a wise one -- seeking God. The whole have turned aside, Together they have been filthy: There is not a doer of good, not even one. Have all working iniquity not known? Those consuming my people have eaten bread, Jehovah they have not called. There they have feared a fear, For God `is' in the generation of the righteous. The counsel of the poor ye cause to stink, Because Jehovah `is' his refuge. `Who doth give from Zion the salvation of Israel? When Jehovah doth turn back `To' a captivity of His people, Jacob doth rejoice -- Israel is glad!
The wicked according to the height of his face, inquireth not. `God is not!' `are' all his devices.
according as it hath been written -- `There is none righteous, not even one; There is none who is understanding, there is none who is seeking after God. All did go out of the way, together they became unprofitable, there is none doing good, there is not even one. A sepulchre opened `is' their throat; with their tongues they used deceit; poison of asps `is' under their lips. Whose mouth is full of cursing and bitterness. Swift `are' their feet to shed blood. Ruin and misery `are' in their ways. And a way of peace they did not know. There is no fear of God before their eyes.' And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God; wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin. And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, and the righteousness of God `is' through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, for all did sin, and are come short of the glory of God -- being declared righteous freely by His grace through the redemption that `is' in Christ Jesus, whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God -- for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who `is' of the faith of Jesus. Where then `is' the boasting? it was excluded; by what law? of works? no, but by a law of faith: therefore do we reckon a man to be declared righteous by faith, apart from works of law. The God of Jews only `is He', and not also of nations? yes, also of nations; since one `is' God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith. Law then do we make useless through the faith? let it not be! yea, we do establish law.
A brutish man doth not know, And a fool understandeth not this; --
for sufficient to us `is' the past time of life the will of the nations to have wrought, having walked in lasciviousnesses, desires, excesses of wines, revelings, drinking-bouts, and unlawful idolatries,
And, according as they did not approve of having God in knowledge, God gave them up to a disapproved mind, to do the things not seemly;
because, having known God they did not glorify `Him' as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened,
but I -- I say to you, that every one who is angry at his brother without cause, shall be in danger of the judgment, and whoever may say to his brother, Empty fellow! shall be in danger of the sanhedrim, and whoever may say, Rebel! shall be in danger of the gehenna of the fire.
As to Samaria, as the half of thy sins -- she hath not sinned, And thou dost multiply thine abominations more than they, And dost justify thy sisters by all thy abominations that thou hast done.
And Jehovah seeth that abundant `is' the wickedness of man in the earth, and every imagination of the thoughts of his heart only evil all the day; and Jehovah repenteth that He hath made man in the earth, and He grieveth Himself -- unto His heart.
A Song, a Psalm, by sons of Korah, to the Overseer, `Concerning the Sickness of Afflictions.' -- An instruction, by Heman the Ezrahite. O Jehovah, God of my salvation, Daily I have cried, nightly before Thee,
He said in his heart, `God hath forgotten, He hath hid His face, He hath never seen.'
He hath said in his heart, `I am not moved,' To generation and generation not in evil.
and also a whoremonger hath been in the land; they have done according to all the abominations of the nations that Jehovah dispossessed from the presence of the sons of Israel.
`Thou dost not do so to Jehovah thy God; for every abomination of Jehovah which He is hating they have done to their gods, for even their sons and their daughters they burn with fire to their gods.
`Ye are not defiled with all these, for with all these have the nations been defiled which I am sending away from before you; and the land is defiled, and I charge its iniquity upon it, and the land vomiteth out its inhabitants: and ye -- ye have kept My statutes and My judgments, and do not `any' of all these abominations, the native and the sojourner who is sojourning in your midst, (for all these abominations have the men of the land done who `are' before you, and the land is defiled), and the land doth not vomit you out in your defiling it, as it hath vomited out the nation which `is' before you; for any one who doth `any' of all these abominations -- even the persons who are doing `so', have been cut off from the midst of their people; and ye have kept My charge, so as not to do `any' of the abominable statutes which have been done before you, and ye do not defile yourselves with them; I `am' Jehovah your God.'
And the earth is corrupt before God, and the earth is filled `with' violence. And God seeth the earth, and lo, it hath been corrupted, for all flesh hath corrupted its way on the earth. And God said to Noah, `An end of all flesh hath come before Me, for the earth hath been full of violence from their presence; and lo, I am destroying 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.