Teks -- Psalms 14:1-7 (NET)

Psalm 14

14:1 For the music director; by David. Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right. 14:2 The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. 14:3 Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one! 14:4 All those who behave wickedly do not understand– those who devour my people as if they were eating bread, and do not call out to the Lord. 14:5 They are absolutely terrified, for God defends the godly. 14:6 You want to humiliate the oppressed, even though the Lord is their shelter. 14:7 I wish the deliverance of Israel would come from Zion! When the Lord restores the well-being of his people, may Jacob rejoice, may Israel be happy!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 14:1 - The fool

The wicked man.

Wesley: Psa 14:1 - Good

That is, actions really good or pleasing to God.

Wesley: Psa 14:2 - Looked

God knoweth all things without any enquiry: but he speaks after the manner of men.

Wesley: Psa 14:2 - Upon

Upon the whole Israelitish nation, and upon all mankind for he speaks of all except his people, and the righteous ones, who are opposed to these, Psa 14:4-5.

Wesley: Psa 14:3 - Gone

From God, and from the rule which he hath given them.

Wesley: Psa 14:3 - Filthy

Loathsome and abominable to God.

Wesley: Psa 14:4 - Bread

With as little remorse, and with as much greediness.

Wesley: Psa 14:4 - Call not

They are guilty not only of gross injustice towards men, but also of horrid impiety and contempt of God.

Wesley: Psa 14:5 - There

Upon the spot, where they practised these insolences, God struck them with a panick fear.

Wesley: Psa 14:5 - For

God is on their side, and therefore their enemies have cause to tremble.

Wesley: Psa 14:6 - Because

This was the ground of their contempt, that he lived by faith in God's promise and providence.

Wesley: Psa 14:7 - O that

These words immediately concern the deliverance of Israel out of that sinful state, in which they now were; which having described, he concludes, with a prayer to God to help them out of Zion, where the ark then was, but principally they design the spiritual redemption and salvation of all God's Israel by the Messiah.

Wesley: Psa 14:7 - The captivity

His captive people. The children of Jacob, as Aaron is named for his sons, 1Ch 12:27.

JFB: Psa 14:1

The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power. (Psa 14:1-7)

Sinners are termed "fools," because they think and act contrary to right reason (Gen 34:7; Jos 7:15; Psa 39:8; Psa 74:18, Psa 74:22).

JFB: Psa 14:1 - in his heart

To himself (Gen 6:12).

JFB: Psa 14:2 - looked

In earnest enquiry.

JFB: Psa 14:2 - understand

As opposed to "fool" [Psa 14:1].

JFB: Psa 14:3 - filthy

Literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Rom 3:12).

JFB: Psa 14:4-6

Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear.

JFB: Psa 14:4-6 - who eat up my people

To express their beastly fury (Pro 30:14; Hab 3:14). To "call on the Lord" is to worship Him.

JFB: Psa 14:7 - captivity

Denotes any great evil.

JFB: Psa 14:7 - Zion

God's abode, from which He revealed His purposes of mercy, as He now does by the Church (compare Psa 3:4; Psa 20:2), and which He rules and in which He does all other things for the good of His people (Eph 1:22).

Clarke: Psa 14:1 - The fool hath said in his heart, There is no God

The fool hath said in his heart, There is no God - נבל nabal , which we render fool, signifies an empty fellow, a contemptible person, a villain. One who has a muddy head and an unclean heart; and, in his darkness and folly, says in his heart, "There is no God.""And none,"says one, "but a fool would say so."The word is not to be taken in the strict sense in which we use the term atheist, that is, one who denies the being of a God, or confounds him with matter. 1. There have been some, not many, who have denied the existence of God. 2. There are others who, without absolutely denying the Divine existence, deny his providence; that is, they acknowledge a Being of infinite power, etc., but give him nothing to do, and no world to govern. 3. There are others, and they are very numerous, who, while they profess to acknowledge both, deny them in their heart, and live as if they were persuaded there was no God either to punish or reward

Clarke: Psa 14:1 - They are corrupt

They are corrupt - They are in a state of putrescence and they have done abominable works - the corruption of their hearts extends itself through all the actions of their lives. They are a plague of the most deadly kind; propagate nothing but destruction; and, like their father the devil, spread far and wide the contagion of sin and death. Not one of them does good. He cannot, for he has no Divine influence, and he denies that such can be received.

Clarke: Psa 14:2 - The Lord looked down from heaven

The Lord looked down from heaven - Words spoken after the manner of men. From this glorious eminence God is represented as looking down upon the habitable globe, to see if there were any that did understand that there was a Supreme Being, the governor and judge of men; and, in consequence, seek God for his mercy, support, and defense.

Clarke: Psa 14:3 - They are all gone aside

They are all gone aside - They will not walk in the straight path. They seek crooked ways; and they have departed from truth, and the God of truth

Clarke: Psa 14:3 - They are all together become filthy

They are all together become filthy - נאלחו neelachu . They are become sour and rancid; a metaphor taken from milk that has fermented and turned sour, rancid, and worthless

Clarke: Psa 14:3 - There is none that doeth good, no, not one

There is none that doeth good, no, not one - This is not only the state of heathen Babylon! but the state of the whole inhabitants of the earth, till the grace of God changes their heart. By nature, and from nature, by practice, every man is sinful and corrupt. He feels no good; he is disposed to no good; he does no good. And even God himself, who cannot be deceived, cannot find a single exception to this! Lord, what is man

The Vulgate, the Roman copy of the Septuagint, the Athtopic, and the Arabic, add those six verses here which are quoted by St. Paul, Rom 3:13-18 (note). See the observations at the end of this Psalm.

Clarke: Psa 14:4 - Have all the workers of iniquity no knowledge?

Have all the workers of iniquity no knowledge? - Is there not one of them who takes this dreadful subject into consideration? To their deeply fallen state they add cruelty; they oppress and destroy the poor, without either interest or reason

Clarke: Psa 14:4 - Who eat up my people as they eat bread

Who eat up my people as they eat bread - Ye make them an easy and unresisting prey. They have no power to oppose you, and therefore you destroy them. That this is the meaning of the expression, is plain from the speech of Joshua and Caleb relative to the Canaanites. Num 14:9 : "Neither fear ye the people or the land; for they are bread for us.

Clarke: Psa 14:4 - And call not upon the Lord

And call not upon the Lord - They have no defense, for they invoke not the Lord. They are all either atheists or idolaters.

Clarke: Psa 14:5 - There were they in great fear

There were they in great fear - This is a manifest allusion to the history of the Canaanitish nations; they were struck with terror at the sight of the Israelites, and by this allusion the psalmist shows that a destruction similar to that which fell upon them, should fall on the Babylonians. Several of the versions add, from Psa 53:5, "Where no fear was."They were struck with terror, where no real cause of terror existed. Their fears had magnified their danger

Clarke: Psa 14:5 - For God is in the generation

For God is in the generation - They feared the Israelites, because they knew that the Almighty God was among them.

Clarke: Psa 14:6 - Ye have shamed the counsel of the poor

Ye have shamed the counsel of the poor - Instead of תבישו tabishu , "Ye have shamed,"Bishop Horsley proposes to read תבישם tabishem , and translates the clause thus: "The counsel of the helpless man shall put them to shame."But this is not authorized by MS. or version. There is no need for any change: the psalmist refers to the confidence which the afflicted people professed to have in God for their deliverance, which confidence the Babylonians turned into ridicule. The poor people took counsel together to expect help from God and to wait patiently for it; and this counsel ye derided, because ye did not know - did not consider, that God was in the congregation of the righteous.

Clarke: Psa 14:7 - O that the salvation

O that the salvation - Or, more literally, Who will give from Zion salvation to Israel? From Zion the deliverance must come; for God alone can deliver them; but whom will he make his instruments

Clarke: Psa 14:7 - When the Lord bringeth back

When the Lord bringeth back - For it is Jehovah alone who can do it. Jacob shall rejoice and Israel shall be glad. That is, according to Calmet, the remains of the kingdom of Israel and those of Judah, shall be rejoined, to their mutual satisfaction, and become one people, worshipping the same God; and he has endeavoured to prove, in a dissertation on the subject, that this actually took place after the return from the Babylonish captivity

Many of the fathers have understood this verse as referring to the salvation of mankind by Jesus Christ; and so it is understood by my old MS. Psalter, as the following paraphrase will show: Qwa sal gyf of Syon hele til Israel? qwen Lord has turned a way the captyfte of his folk, glad sal Jacob, and fayne be Israel. Qwa bot Crist that ge despyse, qwen ge wit nout do his counsaile of Syon fra heven, sal gyf hele til Israel? that es, sal saf al trew cristen men, noght als ge er that lufs noght God. And qwen our Lord has turned o way the captyfte of his folk: that es, qwen he has dampned the devel, and al his Servaundes, the qwilk tourmentes gude men, and makes tham captyfs in pyne. Then glade sal Jacob; that es, al that wirstils o gayns vices and actyf: and fayne sal be Israel: that es, al that with the clene egh of thair hert, sees God in contemplatyf lyf. For Jacob es als mikil at say als, Wrestler, or suplanter of Syn. Israel es, man seand God

Of the two chief opinions relative to the design of this Psalm

1.    That it refers to Absalom’ s rebellion

2.    That it is a complaint of the captives in Babylon; I incline to the latter, as by far the most probable

I have referred, in the note on Psa 14:3, to that remarkable addition of no less than six verses, which is found here in the Vulgate, the Vatican copy of the Septuagint, the Ethiopic, and the Arabic, and also in St. Paul’ s Epistle to the Romans, Rom 3:13-18, which he is supposed to have quoted from this Psalm as it then stood in the Hebrew text; or in the version of the Seventy, from which it has been generally thought he borrowed them. That they are not interpolations in the New Testament is evident from this, that they are not wanting in any MS. yet discovered; and they exist in all the ancient versions, the Vulgate, Syriac, Ethiopic, and Arabic. Yet it has been contended, particularly by St. Jerome, that St. Paul did not quote them from this Psalm; but, being intent on showing the corruption and misery of man, he collected from different parts several passages that bore upon the subject, and united them here, with his quotation from Psa 14:3, as if they had all belonged to that place: and that succeeding copyists, finding them in Romans, as quoted from that Psalm, inserted them into the Septuagint, from which it was presumed they had been lost. It does not appear that they made a part of this Psalm in Origen’ s Hexapla. In the portions that still exist of this Psalm there is not a word of these additional verses referred to in that collection, neither here nor in the parallel Psa 53:1-6

The places from which Jerome and others say St. Paul borrowed them are the following: -

Rom 3:13 : "Their mouth is an open sepulchre; with their tongues they have used deceit."Borrowed from Psa 5:10. "The poison of asps is under their lips."From Psa 140:3

Rom 3:14 : "Whose mouth is full of cursing and bitterness."From Psa 10:7

Rom 3:15 : "Their feet are swift to shed blood."From Pro 1:16, or Isa 59:7

Rom 3:16-18 : "Destruction and misery are in their ways, the way of peace they have not known, and there is no fear of God before their eyes."From Isa 59:7, Isa 59:8

When the reader has collated all these passages in the original, he will probably feel little satisfaction relative to the probability of the hypothesis they are summoned to support

These verses are not found in the best copies of the Vulgate, though it appears they were in the old Itala or Antehieronymain version. They are not in the Codex Alexandrinus of the Septuagint; nor are they in either the Greek or Latin text of the Complutenstan Polyglot. They are wanting also in the Antwerp and Parisian Polyglots. They are neither in the Chaldee nor Syriac versions. They are not acknowledged as a part of this Psalm by Theodoret, Chrysostom, Euthymius, Arnobius, Apollinaris, the Greek Catena, Eusebius, of Caesarea, nor Jerome. The latter, however, acknowledges that they were in his time read in the churches. I have seen no Latin MS. without them; and they are quoted by Justin Martyr and Augustine. They are also in the Editio Princeps of the Vulgate, and in all the ancient Psalters known. They are in that Psalter which I have frequently quoted, both in the Latino - Scotico - English version and paraphrase

Of this version the following is a faithful copy, beginning with the third verse of the fourteenth Psalm: -

Al tha helddid togyher; thai er made unprofytable

Thar es none that dos gude; thar es none til one

A grave opynnand, es the throte of tham

With thaire tunges trycherusly thai wrogh

Venym of snakes undir the lippis of tham

Qwhas mouth es ful of werying and bitternes

Swyft thaire fete to spil blode

Brekyng and wikednes in thair waies

And the way of pees thai knew noght

The drede of God es noght byfore the eghen of thaim

There is a good deal of difference between this, and that version attributed to Wiclif, as it stands in my large MS. Bible, quoted in different parts of the New Testament, particularly in 1Co 13:1, etc. I shall give it here line for line with the above

Alle boweden aweye to gydre: thei ben maad unprofitable

There is not that doith good thing, ther is not to oon

A Sepulcre opnyng is the throote of hem

With her tungis thei diden gylinly; or trecherously

The venym of eddris, that is clepid Aspis, under her lippis

The mouth of whom is ful of cursing, or worrying and bittrenesse

The feet of hem ben swift to schede out blood

Contricion or defouling to God, and infelicite or cursidnesse, the wayes of hem

And thei knewen not the weyes of pees

The dreed of God is not bifore her ygen

The words underlined in the above are added by the translator as explanatory of the preceding terms. It is worthy of remark that Coverdale inserts the whole of the addition in this Psalm, and Cardmarden has inserted it in his Bible, but in a letter different from the text

It is now time to state what has been deemed of considerable importance to the authenticity of these verses; viz., that they are found in a Hebrew MS., numbered by Kennicott in his catalogue 649. It is in the public library at Leyden; contains the Psalms with a Latin version and Scholia; and appears to have been written about the end of the fourteenth century and probably by some Christian. I shall give the text with a literal translation, as it stands in this MS., line for line with the preceding: -

קבר פתוח גרונם

An open sepulcher is their throat

לשונם יחליקיו

With their tongues they flatter

חמת עכשוב תחת לשונם

The venom of the asp is under their tongue

אשר פיהם אלה ומרמה מלא

Whose mouth of cursing and bitterness is full

קלו רגליהם לשפוך דם

Swift are their feet to shed blood

מזל רע ופגע רע בדרכיהם

An evil aspect, and an evil event, in their ways

ודרך שלום לא ידעו

And the way of peace they know not

אי פחד אלהים לנגר עיניהם

No fear of God before their eyes

It would be easy to criticise upon the Hebrew In this long quotation. I shall content myself with what Calmet, who received his information from others that had inspected the Leyden MS., says of this addition: "Les seavans, qui ont examine ce manuscrit, y ont remarque un Hebreu barbare en cet endroit; et des facons de parler, qui ne sentent point les siecles ou la langue Hebraique etoit en usage.""Learned men, who have examined this MS., have remarked a barbarous Hebraism in this place, and modes of speech which savor not of those ages in which the Hebrew language was in use.

If this be an interpolation in the Psalm, it is very ancient; as we have the testimony of Jerome, who was prejudiced against it, that it was read in all the churches in his time, and how long before we cannot tell. And that these verses are a valuable portion of Divine revelation, as they stand in Rom 3:13-18, none can successfully deny. See Rosenmuller, Kennicott, and De Rossi

Calvin: Psa 14:1 - The fool hath said

Many of the Jews are of opinion that in this psalm there is given forth a prediction concerning the future oppression of their nation: as if David, by the revelation of the Holy Spirit, bewailed the afflicted condition of the Church of God under the tyranny of the Gentiles. They therefore refer what is here spoken to the dispersed condition in which we see them at the present day, as if they were that precious heritage of God which the wild beasts devour. But it is very apparent, that in wishing to cover the disgrace of their nation, they wrest and apply to the Gentiles, without any just ground, what is said concerning the perverse children of Abraham. ²⁷⁹ We cannot certainly find a better qualified interpreter than the Apostle Paul, and he applies this psalm expressly to the people who lived under the law, (Rom 3:19.) Besides, although we had not the testimony of this Apostle, the structure of the psalm very clearly shows that David means rather the domestic tyrants and enemies of the faithful than foreign ones; a point which it is very necessary for us to understand. We know that it is a temptation which pains us exceedingly, to see wickedness breaking forth and prevailing in the midst of the Church, the good and the simple unrighteously afflicted, while the wicked cruelly domineer according to their pleasure. This sad spectacle almost completely disheartens us; and, therefore, we have much need to be fortified from the example which David here sets before us: so that, in the midst of the greatest desolations which we behold in the Church, we may comfort ourselves with this assurance, that God will finally deliver her from them. I have no doubt that there is here described the disordered and desolate state of Judea which Saul introduced when he began to rage openly. Then, as if the remembrance of God had been extinguished from the minds of men, all piety had vanished, and with respect to integrity or uprightness among men, there was just as little of it as of godliness.

The fool hath said As the Hebrew word נבל , nabal, signifies not only a fool, but also a perverse, vile, and contemptible person, it would not have been unsuitable to have translated it so in this place; yet I am content to follow the more generally received interpretation, which is, that all profane persons, who have cast off all fear of God and abandoned themselves to iniquity, are convicted of madness. David does not bring against his enemies the charge of common foolishness, but rather inveighs against the folly and insane hardihood of those whom the world accounts eminent for their wisdom. We commonly see that those who, in the estimation both of themselves and of others, highly excel in sagacity and wisdom, employ their cunning in laying snares, and exercise the ingenuity of their minds in despising and mocking God. It is therefore important for us, in the first place, to know, that however much the world applaud these crafty and scoffing characters, who allow themselves to indulge to any extent in wickedness, yet the Holy Spirit condemns them as being fools; for there is no stupidity more brutish than forgetfulness of God. We ought, however, at the same time, carefully to mark the evidence on which the Psalmist comes to the conclusion that they have cast off all sense of religion, and it is this: that they have overthrown all order, so that they no longer make any distinction between right and wrong, and have no regard for honesty, nor love of humanity. David, therefore, does not speak of the hidden affection of the heart of the wicked, except in so far as they discover themselves by their external actions. The import of his language is, How does it come to pass, that these men indulge themselves in their lusts so boldly and so outrageously, that they pay no regard to righteousness or equity; in short, that they madly rush into every kind of wickedness, if it is not because they have shaken off all sense of religion, and extinguished, as far as they can, all remembrance of God from their minds? When persons retain in their heart any sense of religion, they must necessarily have some modesty, and be in some measure restrained and prevented from entirely disregarding the dictates of their conscience. From this it follows, that when the ungodly allow themselves to follow their own inclinations, so obstinately and audaciously as they are here represented as doing, without any sense of shame, it is an evidence that they have cast off all fear of God.

The Psalmist says that they speak in their heart They may not utter this detestable blasphemy, There is no God, with their mouths; but the unbridled licentiousness of their life loudly and distinctly declares that in their hearts, which are destitute of all godliness, they soothingly sing to themselves this song. Not that they maintain, by drawn out arguments or formal syllogisms, as they term them, that there is no God, (for to render them so much the more inexcusable, God from time to time causes even the most wicked of men to feel secret pangs of conscience, that they may be compelled to acknowledge his majesty and sovereign power;) but whatever right knowledge God instils into them they partly stifle it by their malice against him, and partly corrupt it, until religion in them becomes torpid, and at last dead. They may not plainly deny the existence of a God, but they imagine him to be shut up in heaven, and divested of his righteousness and power; and this is just to fashion an idol in the room of God. As if the time would never come when they will have to appear before him in judgment, ²⁸⁰ they endeavor, in all the transactions and concerns of their life, to remove him to the greatest distance, and to efface from their minds all apprehension of his majesty. ²⁸¹ And when God is dragged from his throne, and divested of his character as judge, impiety has come to its utmost height; and, therefore, we must conclude that David has most certainly spoken according to truth, in declaring that those who give themselves liberty to commit all manner of wickedness, in the flattering hope of escaping with impunity, deny in their heart that there is a God. As the fifty-third psalm, with the exception of a few words which are altered in it, is just a repetition of this psalm, I will show in the proper places, as we proceed, the difference which there is between the two psalms. David here complains that they have done abominable work; but for the word work, the term there employed is iniquity. It should be observed that David does not speak of one work or of two; but as he had said, that they have perverted or corrupted all lawful order, so now he adds, that they have so polluted their whole life, as to make it abominable, and the proof of this which he adduces is, that they have no regard to uprightness in their dealings with one another, but have forgotten all humanity, and all beneficence towards their fellow-creatures.

Calvin: Psa 14:2 - Jehovah looked down from heaven // To see if there were any that did understand

2.Jehovah looked down from heaven God himself is here introduced as speaking on the subject of human depravity, and this renders the discourse of David more emphatic than if he had pronounced the sentence in his own person. When God is exhibited to us as sitting on his throne to take cognisance of the conduct of men, unless we are stupified in an extraordinary degree, his majesty must strike us with terror. The effect of the habit of sinning is, that men grow hardened in their sins, and discern nothing, as if they were enveloped in thick darkness. David, therefore, to teach them that they gain nothing by flattering and deceiving themselves as they do, when wickedness reigns in the world with impunity, testifies that God looks down from heaven, and casts his eyes on all sides, for the purpose of knowing what is done among men. God, it is true, has no need to make inquisition or search; but when he compares himself to an earthly judge, it is in adaptation to our limited capacity, and to enable us gradually to form some apprehension of his secret providence, which our reason cannot all at once comprehend. Would to God that this manner of speaking had the effect of teaching us to summon ourselves before his tribunal; and that, while the world are flattering themselves, and the reprobate are trying to bury their sins in forgetfulness by their want of thought, hypocrisy, or shamelessness, and are blinded in their obstinacy as if they were intoxicated, we might be led to shake off all indifference and stupidity by reflecting on this truth, that God, notwithstanding, looks down from his high throne in heaven, and beholds what is going on here below!

To see if there were any that did understand As the whole economy of a good and righteous life depends upon our being governed and directed by the light of understanding, David has justly taught us in the beginning of the psalm, that folly is the root of all wickedness. And in this clause he also very justly declares, that the commencement of integrity and uprightness of life consists in an enlightened and sound mind. But as the greater part misapply their intellectual powers to deceitful purposes, David immediately after defines, in one word, what true understanding is, namely, that it consists in seeking after God; by which he means, that unless men devote themselves wholly to God, their life cannot be well ordered. Some understand the word משכיל , maskil, which we translated, that did understand, in too restricted a sense; whereas David declares that the reprobate are utterly destitute of all reason and judgment.

Calvin: Psa 14:3 - Every one of them has gone aside

Every one of them has gone aside Some translate the word סר , sar, which is here used, to stink, ²⁸² as if the reading were, Every one of them emits an offensive odour, that it may correspond in meaning with the verb in the next clause, which in Hebrew signifies to become putrid or rotten. But there is no necessity for explaining the two words in the same way, as if the same thing were repeated twice. The interpretation is more appropriate, which supposes that men are here condemned as guilty of a detestable revolt, inasmuch as they are estranged from God, or have departed far from him; and that afterwards there is pointed out the disgusting corruption or putrescence of their whole life, as if nothing could proceed from apostates but what smells rank of rottenness and infection. The Hebrew word סר , sar, is almost universally taken in this sense. In the 53^rd Psalm, the word סג , sag, is used, which signifies the same thing. In short, David declares that all men are so carried away by their capricious lusts, that nothing is to be found either of purity or integrity in their whole life. This, therefore, is defection so complete, that it extinguishes all godliness. Besides, David here not only censures a portion of the people, but pronounces them all to be equally involved in the same condemnation. This was, indeed, a prodigy well fitted to excite abhorrence, that all the children of Abraham, whom God had chosen to be his peculiar people, were so corrupt from the least to the greatest.

But it might be asked, how David makes no exception, how he declares that not a righteous person remains, not even one, when, nevertheless, he informs us, a little after, that the poor and afflicted put their trust in God? Again, it might be asked, if all were wicked, who was that Israel whose future redemption he celebrates in the end of the psalm? Nay, as he himself was one of the body of that people, why does he not at least except himself? I answer: It is against the carnal and degenerate body of the Israelitish nation that he here inveighs, and the small number constituting the seed which God had set apart for himself is not included among them. This is the reason why Paul, in his Epistle to the Rom 3:10, extends this sentence to all mankind. David, it is true, deplores the disordered and desolate state of matters under the reign of Saul. At the same time, however, he doubtless makes a comparison between the children of God and all who have not been regenerated by the Spirit, but are carried away according to the inclinations of their flesh. ²⁸³ Some give a different explanation, maintaining that Paul, by quoting the testimony of David, did not understand him as meaning that men are naturally depraved and corrupt; and that the truth which David intended to teach is, that the rulers and the more distinguished of the people were wicked, and that, therefore, it was not surprising to behold unrighteousness and wickedness prevailing so generally in the world. This answer is far from being satisfactory. The subject which Paul there reasons upon is not, what is the character of the greater part of men, but what is the character of all who are led and governed by their own corrupt nature. It is, therefore, to be observed, that when David places himself and the small remnant of the godly on one side, and puts on the other the body of the people, in general, this implies that there is a manifest difference between the children of God who are created anew by his Spirit, and all the posterity of Adam, in whom corruption and depravity exercise dominion. Whence it follows, that all of us, when we are born, bring with us from our mother’s womb this folly and filthiness manifested in the whole life, which David here describes, and that we continue such until God make us new creatures by his mysterious grace.

Calvin: Psa 14:4 - NO PHRASE

This question is added to give a more amplified illustration of the preceding doctrine. The prophet had said that God observed from heaven the doings of men, and had found all of them gone out of the way; and now he introduces him exclaiming with astonishment, What madness is this, that they who ought to cherish my people, and assiduously perform to them every kind office, are oppressing and falling upon them like wild beasts, without any feeling of humanity? He attributes this manner of speaking to God, not because any thing can happen which is strange or unexpected to him, but in order the more forcibly to express his indignation. The Prophet Isaiah, in like manner, (Isa 59:16,) when treating of almost the same subject, says,

“And God saw that there was no man, and wondered that there was no intercessor.” (Isa 59:16)

God, it is true, does not actually experience in himself such affections, but he represents himself as invested with them, that we may entertain the greatest horror and dread on account of our sins, when he declares them to be of so monstrous a character, that he is as it were thrown into agitation and disorder by them. And were we not harder than the stones, our horror at the wickedness which prevails in the world would make the hair of our head to stand on end, ²⁸⁵ seeing God exhibits to us in his own person such a testimony of the detestation with which he regards it. Moreover, this verse confirms what I have said in the commencement, that David does not speak in this psalm of foreign tyrants, or the avowed enemies of the church, but of the rulers and princes of his people, who were furnished with power and honor. This description would not apply to men who were altogether strangers to the revealed will of God; for it would be nothing wonderful to see those who do not possess the moral law, the rule of life, devoting themselves to the work of violence and oppression. But the heinousness of the proceedings condemned is not a little aggravated from this circumstance, that it is the shepherds themselves, whose office it is to feed and to take care of the flock, ²⁸⁶ who cruelly devour it, and who spare not even the people and heritage of God. There is a similar complaint in Mic 3:1,

“And I said, Hear I pray you, O heads of Jacob, and ye princes of the house of Israel: Is it not for you to know judgment? Who hate the good and love the evil; who pluck off their skin from off them; and their flesh from off their bones; who also eat the flesh of my people, and flay their skin from off them,”

etc. If those who profess to know and to serve God were to exercise such cruelty towards the Babylonians or Egyptians, it would be a piece of injustice which could admit of no excuse; but when they glut themselves with the blood and flesh of the saints, as they devour bread, this is such monstrous iniquity, that it may well strike both angels and men with astonishment. Had such persons a particle of sound understanding remaining in them, it would restrain them from conduct so fearfully infatuated. They must, therefore, be completely blinded by the devil, and utterly bereft of reason and understanding, seeing they knowingly and willingly flay and devour the people of God with such inhumanity. This passage teaches us how displeasing to God, and how abominable is the cruelty which is exercised against the godly, by those who pretend to be their shepherds. In the end of the verse, where he says that they call not upon the Lord, he again points out the source and cause of this unbridled wickedness, namely, that such persons have no reverence for God. Religion is the best mistress for teaching us mutually to maintain equity and uprightness towards each other; and where a concern for religion is extinguished, then all regard for justice perishes along with it. With respect to the phrase, calling upon God, as it constitutes the principal exercise of godliness, it includes by synecdoche, (a figure of rhetoric, by which a part is put for the whole,) not only here, but in many other passages of Scripture, the whole of the service of God.

Calvin: Psa 14:5 - There did they tremble with fear,

5.There did they tremble with fear, The prophet now encourages himself and all the faithful with the best of all consolations, namely, that God will not forsake his people even to the end, but will at length show himself to be their defender. Some explain the adverb of place there, as meaning that God will take vengeance on the wicked in the presence of his saints, because they exercised their tyranny upon them. But I rather think that by this word there is expressed the certainty of their punishment, ²⁸⁹ as if the Psalmist pointed to it with the finger. ²⁹⁰ It may also intimate what we may gather from Psa 53:0, that the judgment of God would come upon them suddenly, and when they were not thinking about it; for it is there added, where no fear is, or, where no fear was. ²⁹¹ Expositors, I am aware, differ in their interpretation of these words. Some supply the word equal or like, and read, There is no fear equal to it. Others refer them to those secret alarms with which the ungodly are tormented, even when there may be no ground for apprehension. God threatens the transgressors of his law with such mental torment that they “shall flee when none pursueth them,” (Lev 26:17, and Pro 28:1) and that “the sound of a shaking leaf shall chase them,” (Lev 26:36) just as we see that they are themselves their own tormentors, and are agitated with mental trouble even when there is no external cause to create it. But I think the meaning of the prophet is different, namely, that when their affairs are in a state of the greatest tranquillity and prosperity, God will suddenly launch against them the bolts of his vengeance.

“For when they shall say, Peace and safety, then sudden destruction cometh upon them,” (1Th 5:3.)

The prophet, therefore, encourages and supports the faithful with this prospect, that the ungodly, when they think themselves free from all danger, and are securely celebrating their own triumphs, shall be overwhelmed with sudden destruction.

The reason of this is added in the last clause of the verse, namely, because God is determined to defend the righteous, and to take in hand their cause: For God is in the generation of the righteous Now, in order to preserve them safe, he must necessarily thunder in his wrath from heaven against their enemies, who unjustly oppress and waste them by violence and extortion. ²⁹² There is, however, some ambiguity in the word דור , dor, which we have translated generation. As this noun in Hebrew sometimes signifies an age, or, the course of human life, the sentence might be explained as follows: Although God for a time may seem to take no notice of the wrongs inflicted upon his servants by the wicked, yet he is ever present with them, and exercises his grace towards them during their whole life. But it seems to me a more simple and natural exposition to interpret the clause thus: That God is on the side of the righteous, and takes their part, as we say, ²⁹³ so that דור , dor, will have the same signification here which the word natio, [nation,] sometimes has among the Latins.

In Psa 53:5, the Psalmist adds a sentence which does not occur in this psalm, For God hath scattered the bones of him that besiegeth thee, thou shalt put them to shame; because God hath rejected them. By these words the prophet explains more clearly how God protects the righteous, that it is by delivering them from the jaws of death, just as if one were to put to flight those who had laid siege to a town, and were to set at liberty its inhabitants, who before were in great extremity and quite shut up. ²⁹⁴ Whence it follows, that we must patiently bear oppression, if we desire to be protected and preserved by the hand of God, at the time of our greatest danger. The expression, bones, is used metaphorically for strength or power. The prophet particularly speaks of their power; for if the wicked were not possessed of riches, ammunition, and troops, which render them formidable, it would not appear, with sufficient evidence, that it is the hand of God which at length crushes them. The Psalmist next exhorts the faithful to a holy boasting, and bids them rest assured that an ignominious destruction hangs over the heads of the wicked. The reason of this is, because God hath rejected them; and if he is opposed to them, all things must ultimately go ill with them. As מאס , maäs, which we have translated to reject, sometimes signifies to despise, some render it thus, Because God hath despised them; but this, I think, does not suit the passage. It would be more appropriate to read, — He hath rendered them contemptible, or, subjected them to disgrace and ignominy. Whence it follows, that they only draw down upon themselves dishonor and infamy while they strive to elevate themselves, as it were, in despite of God.

Calvin: Psa 14:6 - Ye deride the counsel of the poor

6.Ye deride the counsel of the poor He inveighs against those giants who mock at the faithful for their simplicity, in calmly expecting, in their distresses, that God will show himself to be their deliverer. And, certainly, nothing seems more irrational to the flesh than to betake ourselves to God when yet he does not relieve us from our calamities; and the reason is, because the flesh judges of God only according to what it presently beholds of his grace. Whenever, therefore, unbelievers see the children of God overwhelmed with calamities, they reproach them for their groundless confidence, as it appears to them to be, and with sarcastic jeers laugh at the assured hope with which they rely upon God, from whom, notwithstanding, they receive no sensible aid. David, therefore, defies and derides this insolence of the wicked, and threatens that their mockery of the poor and the wretched, and their charging them with folly in depending upon the protection of God, and not sinking under their calamities, will be the cause of their destruction. At the same time, he teaches them that there is no resolution to which we can come which is better advised than the resolution to depend upon God, and that to repose on his salvation, and on the assistance which he hath promised us, even although we may be surrounded with calamities, is the highest wisdom.

Calvin: Psa 14:7 - When the Lord shall have brought back the captivity of his people,

David, after having laid down the doctrine of consolation, again returns to prayers and groanings. By this he teaches us, that although God may leave us for a long time to languish, yet we ought not to weary, or lose courage, but should always glory in him; and, again, that while our troubles continue, the most effectual solace we can have is often to return to the exercise of prayer. When he asks the question, Who shall give salvation? this does not imply, that he was looking either to the right hand or to the left, or that he turned away his eyes from God in search of another deliverer; he intends only to express the ardor of his desire, as if he had said, When will the time at length come when God will display his salvation, and make it fully manifest? By the word Sion, which he adds, he testifies that his hope is fixed on God; for Sion was the holy place from which God had promised to hear the prayers of his servants; and it was the dwelling-place of the ark of the covenant, which was an external pledge and symbol of the presence of God. He does not, therefore, doubt who would be the author of his salvation; but he asks, with a sorrowful heart, when at length that salvation will come forth which is to be expected from no other source than from God alone. The question may, however, be put, if this prayer refers to the time of Saul, how can Sion, with propriety, be named as being already the sanctuary of God? I will not deny that the Psalmist, by the spirit of prophecy, may have predicted what had not yet actually taken place; but I think it highly probable, that this psalm was not composed until the ark of the covenant had been placed on mount Sion. David, as we know, employed his leisure hours in committing to writing, for the benefit of posterity, events which had happened long before. Besides, by expressing his desire for the deliverance of Israel, we are taught that he was chiefly anxious about the welfare of the whole body of the Church, and that his thoughts were more occupied about this than about himself individually. This is worthy of being the more carefully marked when we consider, that, while our attention is engrossed with our own particular sorrows, we are in danger of almost entirely neglecting the welfare of our brethren. And yet the particular afflictions with which God visits each of us are intended to admonish us to direct our attention and care to the whole body of the Church, and to think of its necessities, just as we see David here including Israel with himself.

When the Lord shall have brought back the captivity of his people, In these words, David concludes, that God will not suffer the faithful to languish under continual sorrow, according as it is said in another psalm, (Psa 126:5) “They that sow in tears shall reap in joy.” He doubtless aims at confirming and encouraging himself and all the godly to hope for the promised deliverance. He therefore says, in the first place, that although God may delay, or at least may not make so much haste as we would wish, he will, nevertheless, show himself to be the defender of his people, by redeeming them from captivity. And, in the next place, he assuages their sorrow, by setting forth that the issue of it will be joyful, seeing it will at length be turned into gladness. The captivity, of which he makes mention, is not the Babylonish, or the dispersion of his people among the heathen nations; it rather refers to an oppression at home, when the wicked exercise dominion like tyrants in the Church. We are, therefore, taught by these words, that when such furious enemies waste and destroy the flock of God, or proudly tread it under foot, we ought to have recourse to God, whose peculiar office it is to gather together his Israel from all places whither they have been dispersed. And the term captivity, which he employs, implies, that when the wicked overthrow at their pleasure all good and lawful order in the midst of the Church, it is converted into a Babylon or Egypt. Farther, although David defers the joy of the holy people, to the time of their deliverance, yet the consolatory prospect of this should serve not only to moderate our grief, but also to mix and season it with joy.

Defender: Psa 14:1 - The fool

Atheists and pantheists are fools in the sight of omniscient God, regardless of their intellect.

Defender: Psa 14:1 - They are corrupt

Psa 53:1-6 is almost an exact replica of this psalm. Also Psa 14:1-3 is quoted (in effect, not verbatim) in Rom 3:10-12. Evidently the Holy Spirit considers it important to emphasize that those who seek to replace the God of creation with a humanistic or pantheistic philosophy - no matter how wise they profess themselves to be - are really fools in God's sight (Rom 1:21-23)."

Defender: Psa 14:7 - salvation of Israel

This prayer of David is answered in the promise of Rom 11:26, "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.""

TSK: Psa 14:1 - fool // no // They are // abominable // there

fool : Psa 73:3, Psa 92:6, Psa 107:17; 1Sa 25:25; Pro 1:7, Pro 1:22, Pro 13:19, Pro 27:22; Luk 12:20

no : Psa 10:4 *marg. Psa 52:1-6; Job 22:13; Rom 1:28; Eph 2:12

They are : Psa 36:1-4, Psa 94:4-8; Gen 6:5, Gen 6:11, Gen 6:12; Isa 1:4

abominable : Job 15:16; Mat 12:34, Mat 15:19; Joh 3:19, Joh 3:20; Rom 1:21-32; Tit 1:16, Tit 3:3; Rev 21:8

there : Rom 3:10-12; Eph 2:1-3

TSK: Psa 14:2 - The Lord // any // seek

The Lord : Psa 33:13, Psa 33:14, Psa 102:19, Psa 102:20; Gen 6:12, Gen 11:5, Gen 18:21; Isa 63:15, Isa 64:1; Lam 3:50

any : Psa 82:5, Psa 107:43; Pro 2:9, Pro 8:5, Pro 9:4, Pro 9:16; Isa 27:11; Jer 4:22; Dan 12:10; Mat 13:15; Rom 3:11

seek : Psa 69:32; 2Ch 19:3, 2Ch 30:19; Isa 8:19, Isa 55:6; Heb 11:6

TSK: Psa 14:3 - all gone // filthy // there

all gone : Psa 119:176; Ecc 7:29; Isa 53:6, Isa 59:7, Isa 59:8, Isa 59:13-15; Jer 2:13; Rom 3:10-12, Rom 3:23; Eph 2:3; 2Pe 2:13-15

filthy : Heb. stinking, Psa 38:5; Job 15:16; Isa 64:6; Eze 36:25; 2Co 7:1

there : Psa 14:1; Exo 8:31, Exo 12:30; Deu 1:35; Job 14:4; Rom 3:10; 1Co 6:5

TSK: Psa 14:4 - Have // eat up // and

Have : Psa 94:8, Psa 94:9; Isa 5:13, Isa 27:11, Isa 29:14, Isa 44:19, Isa 44:20, Isa 45:20; Rom 1:21, Rom 1:22, Rom 1:28; 2Co 4:3, 2Co 4:4; Eph 4:17, Eph 4:18

eat up : Jer 10:25; Amo 8:4; Mic 3:2, Mic 3:3; Gal 5:15

and : Psa 79:6; Job 21:15, Job 27:10; Isa 64:7

TSK: Psa 14:5 - were // God // the generation

were : etc. Heb. they feared a fear, Psa 53:5; Exo 15:16; Est 8:7; Pro 1:26, Pro 1:27, Pro 28:1

God : Psa 46:5, Psa 46:7, Psa 46:11; Isa 8:10, Isa 12:6, Isa 41:10, Isa 43:1, Isa 43:2; Mat 1:23

the generation : Psa 22:30, Psa 24:6, Psa 73:15, Psa 112:2; 1Pe 2:9

TSK: Psa 14:6 - Ye // Lord

Ye : Psa 3:2, Psa 4:2, Psa 22:7, Psa 22:8, Psa 42:10; Neh 4:2-4; Isa 37:10, Isa 37:11; Eze 35:10; Dan 3:15; Mat 27:40-43

Lord : Psa 9:9; Heb 6:18

TSK: Psa 14:7 - Oh

Oh : etc. Heb. Who will give, etc. Psa 53:6

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 14:1 - The fool // In his heart // They are corrupt // There is none // that doeth good

The design of this Psalm is to describe and bewail the terrible wickedness and corruption of mankind, and especially of ungodly men, and of his own enemies.

David showeth the atheism and corruption of men, Psa 14:1-3 . He convinceth the wicked by the light of conscience, Psa 14:4-6 ; and longeth for the salvation of God, Psa 14:7 .

The fool i.e. the wicked man; for such are commonly and justly called fools every where in Scripture, and that purposely to meet with their false, yet, common, conceit of themselves, as if they were the only wise men, and all others were fools.

In his heart i.e. in his secret thoughts, or within himself, being afraid and ashamed to utter it with his mouth. Not that it was his fixed and constant opinion and judgment, but this he saith by construction, because he heartily wisheth there were no God, and lives as if there were none. So this text may be explained by comparing it with Psa 36:1 Tit 1:16 . There is no God : he denies not God’ s being or existence, but only his providence. He saith not, There is no Jehovah , which name of God notes his being; but no Elohim, which expresseth God as the Judge and Governor of the world, who observes and recompenseth all the actions of all men according to their several qualities.

They are corrupt Heb. they have corrupted , to wit, themselves, or their ways, as this word commonly signifies. Their great and wilful wickedness is alleged as a ground of their atheism or infidelity.

There is none to wit, of the fools here described,

that doeth good none of their actions are really and thoroughly good or pleasing to God; for if some of them be materially good, as when they do an act of justice or charity, yet they are poisoned with bad principles or ends, not being performed by them out of a good conscience, and serious care to please God, for then they would do one good action as well as another, but in hypocrisy, or with vain-glory, or some sinister and unworthy design.

Poole: Psa 14:2 - The Lord looked down from heaven // Upon the children of men // That did understand, and seek God

The Lord looked down from heaven to search out the truth. God knoweth all things without any inquiry; but this is a figure called anthropopathia, whereby Scripture oft speaks of God after the manner of men.

Upon the children of men upon the whole body of the Israelitish nation, and upon the generality of mankind under heaven; for he speaks of all except his people , and the righteous ones, who are here opposed to these, Psa 14:4,5 .

That did understand, and seek God that did truly know God, to wit, so as to love, and fear, and trust, and obey him, (for all these are frequently signified in Scripture by this expression of knowing God ) and that did diligently seek him, i.e. study his mind and will, that they might do it, and seek his grace and favour.

Poole: Psa 14:3 - Gone aside // Filthy

Gone aside to wit, from God, whom they should have sought, Psa 14:2 , and from the rule which he hath given them, and by which they sometimes professed and seemed to govern themselves. Or, are grown sour , as this word signifies, Hos 4:18 . And so this is a metaphor from corrupted drinks, as the next is taken from rotten meat.

Filthy Heb. stinking i.e. loathsome and abominable to God, and to all wise and sober men.

Poole: Psa 14:4 - Have the workers of iniquity // Who eat up // My people // As they eat bread // Call not upon the Lord

Have the workers of iniquity lost their wits? have they neither religion nor common discretion? either of which would teach them not to make themselves so hateful to the all-seeing and almighty God, and to all men. The words may be rendered thus, Do not all the workers of iniquity know it ? So it is only an ellipsis of the pronoun, which is frequent, as I have showed before. Are they not conscious to themselves of the truth of what I say? I dare appeal to their own consciences. But this I propound with submission.

Who eat up or, they eat up , i.e. devour and destroy, as this word signifies, Deu 7:16 Pro 30:14 Jer 1:17 Nah 3:15 .

My people i.e. the poor and godly Israelites, of whom he principally speaks; whom he calleth my people. Either,

1. God’ s people, as they were in many respects; or rather,

2. David’ s people; for David speaks both these words, and all the rest of this Psalm, in his own name and person. And David might well call them his people , either because they were his friends and favourers; or because he being anointed their king, they were consequently his people; or because he was now actually their king, and so they were actually his people; for some conceive that this Psalm was made in the time and upon the occasion of Absalom’ s rebellion.

As they eat bread i.e. with as little regret or remorse, and with as much greediness, and delight, and constancy too, as they use to eat their meat. The particle as is here understood, as it is Psa 125:2 Pro 26:9 , and in many other places.

Call not upon the Lord they are guilty not only of gross injustice, and oppression towards men, but also of horrid impiety and contempt of God, whose providence they deny, and whose worship they wholly neglect and despise.

Poole: Psa 14:5 - There // In great fear // For // In the generation of the righteous

There i.e. in the place, or upon the spot, where they practised these insolences, God struck them with a panic fear. Or, then , i.e. in the height of their tyranny and prosperous impiety, when they seemed to have no cause for it. An adverb of place for an adverb of time, of which there want not examples in Scripture and other authors, as hath been noted before. Or, thence , as this particle is rendered, Gen 2:10 49:24 Isa 65:20 ; i.e. from that time; or for that cause, as some take it, and it may be taken, Job 35:12 Psa 36:12 , i.e. for this their contempt of God and manifest injury to men.

In great fear from their own guilty consciences, and the just expectation of Divine vengeance. Heb. they feared with fear , i.e. vehemently, where there was no cause of fear , as is here implied, (for they are now supposed to be in a state of power and tyranny,) as is expressed in the parallel place, Psa 53:5 . Or, they shall be greatly afraid , the past tense being put for the future prophetically.

For for they remembered what a potent adversary they had, and therefore had cause enough to fear. Or, but , as this particle is taken, Gen 45:8 Psa 37:20 Ecc 2:10 6:2 . So he describes the contrary and safe condition of the righteous. Or, when , as it oft signifies, and so it answers to the then in the beginning of the verse, when God shall once appear for his people, a dreadful horror shall seize upon their wicked enemies.

In the generation of the righteous i.e. among them, with his gracious and powerful presence to defend them, and to fight against their enemies. Or, God is for , &c., as the Hebrew beth oft signifies, that is, God is on their side, and therefore their enemies have great cause to tremble.

Poole: Psa 14:6 - Shamed // The counsel of the poor // Because

Shamed i.e. desired and endeavoured to bring it to shame, or disappoint it. Compare Psa 6:10 . Or, ye have reproached or derided it, as a foolish thing.

The counsel of the poor i.e. the cause which he hath taken to defend himself, which is not by lying, and, flattery, and violence, and all manner of wickedness, which is your counsel and usual practice, but by trusting in God, and keeping his way, and calling upon his name.

Because this was the ground of their contempt and scorn, that he lived by faith in God’ s promise and providence. Or, but , as in the foregoing verse. So there seems to be an elegant and fit opposition. You reproach them, but God will own and protect them, and justify their counsel which you deride.

Poole: Psa 14:7 - Oh that the salvation of Israel were come out of Zion! // The captivity of his people

Oh that the salvation of Israel were come out of Zion! These words directly and immediately concern the deliverance of the people of Israel out of that sinful and deplorable estate in which they now were; which having described in the body of the Psalm, he concludes, after his manner, with a prayer to God to hear and help them out of Zion , where the ark then was, whence God used to hear and answer his people’ s prayers. But ultimately and principally they design a further, even the spiritual, redemption and salvation of all God’ s Israel by the Messias, as may appear by divers considerations:

1. That the ancient Jews did thus understand it, and among others Jonathan’ s Targum or Paraphrase on the Bible expound it thus; I do not expect Gideon’ s salvation, which was but corporeal, nor that of Samson— but the salvation of the Messias . With whom agrees the Targum of Jerusalem.

2. That the doctrine of Israel’ s redemption or salvation by Christ was very well known, as to other ancient patriarchs, Joh 8:56 1Pe 1:10-12 , so particularly to David, of whom it is expressly said that he knew and foresaw this mystery, Act 2:30,31 , in whose Book of Psalms there are divers and very distinct and clear prophecies of it, as we have in part seen upon Ps 2 Ps 8 , and shall see more fully and evidently hereafter.

3. That David and other holy prophets, in the midst of their sad thoughts, and fears, and troubles, did usually comfort themselves with the promise and expectation of the Messias, by whom, and by whom alone, they should receive that plenary salvation for which they groaned; of which it is thought we have one instance, Gen 49:18 ; but we have many unquestionable instances in the prophecy of Isaiah, as Isa 7:14 9:6 , &c. And this course might be the more seasonable for David, because he speaks here of his troubles after he was settled in his kingdom, (as may be gathered from the mention of Zion, where the ark was not till that time,) and possibly of the sad and sinful state of his kingdom during Absalom’ s rebellion; and therefore finding himself so strangely disappointed of that peace and happiness which he confidently expected when once he came to the kingdom, and wisely and justly presaging that his children and the following generations of Israelites for the same causes were likely to meet with the same or greater calamities than this, he wearieth himself with the expression of his belief and desire of the coming of the Messias to save his people.

4. To this also suits the mention of Zion, because the prophets knew and foretold that the Messias or Deliverer should first come to Zion, and should set up his throne there, and from thence send forth his laws and edicts to the Gentile world; as is positively affirmed, Psa 2:6 110:2 Isa 2:3 59:20 , compared with Rom 11:26 , and in many other places.

5. The following words agree only to this time, wherein he speaks of bringing back the captivity of his people with the universal joy of all Jacob and Israel; which cannot agree to David’ s time, wherein there was no such captivity of the people, but only a civil war and mutual slaughter, which is quite another thing; nor to the time of Israel’ s return from Babylon, when there was no such return of all Israel, but only of Judah and Benjamin, and some few of the other tribes, and the joy which the returning Israelites then had was but low, and mixed with many fears, and dangers, and reproaches, as we see in the books of Ezra and Nehemiah. And therefore they must belong to the times of the Messias, by whom this promise was fulfilled to the true Israel of God, who were brought back from that most real and dreadful, though spiritual, captivity of sin and Satan, as is declared, Luk 4:18 Eph 4:8 , and shall be literally accomplished to the natural seed of Jacob or Israel according to the expectation and belief of all the Jews in their several ages, and of most Christian writers.

The captivity of his people i.e. his captive people; captivity being oft put for captives , as Deu 21:10 30:3 Psa 126:1,4 . Or, his people from captivity, of which see the former note. Jacob , i.e. the seed or children of Jacob, as Aaron is named for his sons, 1Ch 12:27 27:17 , and David for his sons, and the like.

Haydock: Psa 14:1

What kind of men shall dwell in the heavenly Sion.

Haydock: Psa 14:1 - David // Hill

David. The word psalm being appropriated to some, while others are styled hymns, &c., does not hinder the latter from being also psalms or spiritual songs, to be set to music: so the insertion of David, "the beloved's name," in some of these divine canticles, is no proof that the rest were not written by him. (Worthington) ---

The author describes the perfection of priests, &c., contrasts the sanctity of those who shall inherit Jerusalem with that of the wicked mentioned in the last psalm. Some copies have To the end in the title, while others omit it, with the Hebrew, St. Chrysostom, &c. ---

Hill. The Jews comforted themselves with the hopes of seeing Jerusalem rebuilt, Psalm cxxxi. 1. The prophets describe those who should return from captivity, as holy people, (Isaias xxvi. 3., and Sophonias iii. 13.; Calmet) a figure of the Church. (Haydock) ---

Heaven is also styled a tabernacle and mountain, (Apocalypse xv. 5., and Hebrews xii. 22.; Berthier) and is here chiefly (Haydock) meant. See ver. 5. (Worthington)

Haydock: Psa 14:2 - Justice

Justice. These two things characterize the true Israelites. (Calmet) ---

We must avoid sin, and do good, in thought, word and deed, ver. 3. (Worthington)

Haydock: Psa 14:3 - Heart // Up // Reproach

Heart, as he thinks. (Haydock) ---

Those who sincerely love truth, will not deceive others. (Calmet) ---

We must be attached to all revealed truths, and avoid all the disorders of the tongue. ---

Up, which would otherwise have fallen to the ground, &c. (Berthier) ---

Reproach. Rashly giving credit to injurious reports, (Calmet; St. Augustine; Exodus xxiii. 1.) or speaking with insult, (Theodoret) even in giving correction, (St. Hilary) or listening to detraction. (Worthington)

Haydock: Psa 14:4 - Nothing // Lord // Neighbour

Nothing. He despises all wickedness, though done by kings, whose power he considers as the means of destruction, 1 Kings xv. 26., and Luke xxiii. 9. The wicked dares not appear before an upright judge, like David, Psalm c. 2. Hebrew may be "the wicked is despised." (St. Jerome) (Haydock) ---

Those who follow the Jews, have "he thinks meanly of himself," which is very good; but the sense of the Vulgate seems more pointed, (Calmet) though the other contains a noble maxim of the gospel. (Berthier) ---

Protestants, "in whose eyes a vile person is contemned." The sinner is the only person who is truly vile, in the opinion of the just, who forms not his opinion on outward appearances. (Haydock) ---

Lord. Glory is the reward of good works. (Worthington) ---

Neighbour. This sense is conformable to the Hebrew without points, (Geneb.) and more beautiful than that of the Rabbins, "against his own interest," (Junius) "to do evil," (Ainsworth) "friendship," (Symmachus) or "to afflict himself." (St. Jerome) ---

We find such vows strongly enforced, Number xxx. 3., and Deuteronomy xxiii. 21. (Calmet) ---

Protestants, "that sweareth to his own hurt, and changeth not." (Haydock) ---

It were to be wished that oaths were not necessary. (Calmet) ---

But when they are, the Lord must be the arbiter of truth, and not idols; as by swearing, we testify that we believe God is the sovereign truth, and thus honour his name. See Leviticus xix 12., and Matthew v. 33. (Haydock)

Haydock: Psa 14:5 - Usury // Bribes // For ever

Usury. This was always blameable, though Moses tolerated it with respect to the Jews lending to the Chanaanites, Deuteronomy xxiii. 19., and Luke vi. 35. The Roman law condemned the guilty to pay double as much as the thief, who was to restore twice the value of what he had stolen. (Cato 1.) ---

Under the semblance of kindness it does a real injury; (St. Hilary) etiam his invisa quibus succurrere videtur. (Columella, præf.) (Calmet) ---

Bribes, ( munera ) "presents." Even these are dangerous, as they tend to prepossess the judge. (Haydock) ---

Both usury and doing wrong for bribes exclude from heaven. (Worthington) ---

A judge must shake such things from his hands, (Isaias xxxiii. 15.) as he cannot take them to give either a just or a wrong sentence. His duty requires him to give the former; so that the innocent would thus be purchasing what was his own. (Calmet) ---

The same maxims must be applied to all in authority, (Haydock) to witnesses, &c. (Calmet) ---

Those who have not failed in any of these respects, must be possessed of faith, and all other necessary virtues, before they can enter heaven. For when the scripture attributes salvation to any one virtue in particular, it does not mean to exclude the rest. ---

For ever. All terrestrial things are mutable; and of course, the psalmist speaks of heaven. If so great perfection was required, to appear in the tabernacle, how much more must be expected of the candidate for heaven! (Worthington) ---

The good Christian who has not yielded to temptation, may there enjoy undisturbed repose. Isaias (xxiii. 15.) uses similar expressions, when describing the state of Jerusalem, after the defeat of Sennacherib. (Calmet)

Gill: Psa 14:1 - 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 fool hath said in his heart,.... This is to be understood not of a single individual person, as Nabal, which is the word here used; nor of some Gentile king, as Sennacherib, or Rabshakeh his general, as Theodoret; nor of Nebuchadnezzar, nor of Titus, as some Jewish writers ^y interpret it, making one to be here intended, and the other in the fifty third psalm: the same with this; but of a body, a set of men, who justly bear this character; and design not such who are idiots, persons void of common sense and understanding; but such who are fools in their morals, without understanding in spiritual things; wicked profligate wretches, apostates from God, alienated from the life of God; and whose hearts are full of blindness and ignorance, and whose conversations are vile and impure, and they enemies of righteousness, though full of all wicked subtlety and mischief: these say in their hearts, which are desperately wicked, and out of which evil thoughts proceed, pregnant with atheism and impiety; these endeavour to work themselves into such a belief, and inwardly to conclude, at least to wish,

there is no God; though they do not express it with their mouths, yet they would fain persuade their hearts to deny the being of God; that so having no superior to whom they are accountable, they may go on in sin with impunity; however, to consider him as altogether such an one as themselves, and to remove such perfections from him, as may render him unworthy to be regarded by them; such as omniscience, omnipresence, &c. and to conceive of him as entirely negligent of and unconcerned about affairs of this lower world, having nothing to do with the government of it: and thus to deny his perfections and providence, is all one as to deny his existence, or that there is a God: accordingly the Targum paraphrases it,

"there is no שולטנא, "government" of God in the earth;''

so Kimchi interprets it,

"there is no governor, nor judge in the world, to render to man according to his works;''

they are corrupt; that is, everyone of these fools; and it is owing to the corruption of their hearts they say such things: they are corrupt in themselves; they have corrupt natures, they are born in sin, and of the flesh, and must be carnal and corrupt: or "they do corrupt", or "have corrupted" ^z: they corrupt themselves by their atheistic thoughts and wicked practices, Jud 1:10; or their works, as the Chaldee paraphrase adds; or their ways, their manner and course of life, Gen 6:12; and they corrupt others with their evil communications, their bad principles and practices, their ill examples and wicked lives;

they have done abominable works: every sinful action is abominable in the sight of God; but there are some sins more abominable than others; there are abominable idolatries, and abominable lusts, such as were committed in Sodom; and it may be these are pointed at here, and which are usually committed by such who like not to retain God in their knowledge; see Rom 1:24;

there is none that doeth good; anyone good work in a spiritual manner; not in faith, from love, in the name and strength of Christ, and with a view to the glory of God: nor can any man do a good work without the grace of God, and strength from Christ, and the assistance of the Spirit of God: hence, whatsoever a wicked man does, whether in a civil or in a religious way, is sin; see Pro 21:4. Arama takes these to be the words of the fool, or atheist, saying, there is no God that does good, like those in Zep 1:12.

Gill: Psa 14:2 - The Lord looked down from heaven upon the children of men // to see if there were any that did understand // and seek God

The Lord looked down from heaven upon the children of men,.... As he did when all flesh had corrupted its way, and before he brought a flood upon the world of the ungodly, Gen 6:12. This is said in direct opposition to the atheistic thoughts and reasonings of wicked men, in Psa 14:1. There is a God, and he takes notice of the children of men, and of what is done by them; though his throne is in the heavens, and his dwelling there, yet he looks down from thence, and takes cognizance of all human affairs. This must be understood consistent with the omniscience and omnipresence of God; it is an anthropopathy, or a speaking after the manner of men; and denotes the exact notice which God takes, and distinct observation he makes, and the perfect and accurate knowledge he has of men and their actions; see Gen 11:5;

to see if there were any that did understand: not things natural, civil, and moral, but things spiritual as the Apostle Paul interprets the words, Rom 3:11. For though man has not lost the natural faculty of his understanding, and may have an understanding of the things of nature, yet not of the things of God, until a supernatural light is put into him; not any spiritual experimental knowledge of God in Christ, nor of the way of salvation by Christ, nor of the work of the Spirit of God upon the heart, nor of the doctrines of the Gospel, nor any true sight and sense of his own state and condition;

and seek God; that is, "after God"; as the apostle in the same place explains it; after the knowledge of him and his ways, and communion with him; after the things of God, his interest and his glory: they do not seek after him in prayer, or by an attendance on his worship and ordinances; at least with their whole hearts, earnestly, diligently, constantly, and in the first place; nor do they seek after him in Christ, where he is only to be found; nor under the influence, and with the assistance of the blessed Spirit.

Gill: Psa 14:3 - They are all gone aside // they are all together become filthy // there is none that doeth good, no, not one

They are all gone aside,.... As bankrupts, having run out their whole stock, and into debt, and have nothing to pay, nor make composition with, and are obliged to abscond, as Adam, Gen 3:8. The words in Psa 53:3 are, "everyone of them is gone back"; from God; have revolted from him, and turned their backs upon him, and have gone back from his commandment, despised his law, and cast away his word. The Apostle Paul interprets it, "they are all gone out of the way"; out of God's way, into their own way; out of the path of truth, righteousness, and holiness, into the way of sin, error, darkness, and death; and with this agrees the interpretation of Aben Ezra, who adds, "out of the right way"; and of Kimchi and Ben Melech, whose gloss is, "out of the good way"; which is God's way, or the way of his commandments;

they are all together become filthy, or "stinking" ^a, like putrid and corrupt flesh; see Psa 38:5; and so "unprofitable", useless, and good for nothing, as the apostle renders it, Rom 3:12. Mankind are universally filthy and unclean; they are all of them defiled with sin, both in soul and body, in all the faculties of their souls and members of their bodies; and they are originally and naturally so; nor can anything cleanse them from their pollution but the blood of Christ;

there is none that doeth good, no, not one: this is repeated partly to asseverate more strongly the depravity of mankind, and partly to express the universality of it; that there is no exception to it in any that descend from Adam by ordinary generation. Here follows in the Septuagint version, according to the Vatican copy, all those passages quoted by the apostle, Rom 3:13; which have been generally supposed to have been taken from different parts of Scripture; so the Syriac scholiast says, in some ancient Greek copies are found eight more verses, and these are they, "Their throat", &c.

Gill: Psa 14:4 - Have all the workers of iniquity no knowledge // who eat up my people as they eat bread // and call not upon the Lord

Have all the workers of iniquity no knowledge?.... Of the being of God, of the nature of sin, and of the punishment due unto it? This question is put either by way of admiration, as Kimchi and Aben Ezra observe; the psalmist, or rather God speaking after the manner of men, wondering that there should be such ignorance and stupidity among men, as before expressed; or rather, as denying this to be the case, and affirming that they have knowledge, notwithstanding they think, and say, and do, as before related, as in Rom 9:21. Do not they know that there is a God? and that they are accountable to him for their actions? Verily they do: for this is said, not of sinners of the Gentiles; though even they, by the light of nature, know there is a God, and show the work of the law written in their hearts; and have a consciousness in them of good and evil; but of sinners in Zion, of the profligate part of mankind among the Jews, who had a divine revelation, by which they knew the one God of Israel; and a law, by which was the knowledge of sin, and whose sanctions were rewards and punishments. And it seems to design the chief among them, who had power over others, to eat them up and devour them; even their political and ecclesiastical governors see Mic 3:1, who, though they had no spiritual understanding, nor experimental knowledge of things, yet had a theoretical and speculative one; so that their sins were attended with this aggravation, that they were against light and knowledge, particularly what follows:

who eat up my people as they eat bread: not David's people, but the Lord's people: see Psa 14:2; whom he chose for his people, who were his covenant people, and who professed his name, and were called by it; these the workers of iniquity ate up, devoured, and consumed; see Jer 10:25; by reproaching and persecuting them, doing injury to their persons, property, and character: they devoured their persons, by using them cruelly and putting them to death; they devoured their substance, by spoiling them of it, and converting it to their own use, as the Pharisees are said to devour widows' houses and they destroyed their good names and characters with their devouring words: and this they did with as much ease, delight, and pleasure, and without any remorse of conscience, and as constantly, as a man eats his bread. Or the words may be rendered, "they eat up my people, they eat bread"; that is, though they act such a wicked and cruel part, yet they have bread to eat, and fulness of it; they are not in straits, nor afflicted and punished; and because they are not, they are hardened in their impiety and iniquity: or "they eat bread", after they have persecuted and devoured the Lord's people, with peace of mind, without remorse of conscience, as if they had done no iniquity, like the adulterous woman in Pro 30:20;

and call not upon the Lord; or pray to him, or serve and worship him; for invocation includes the whole worship of God; and this they do not, though they know him, and are daily supplied by him, and eat his bread. Some read this clause with the former, "they eat bread, and call not on the Lord"; as if their sin was, that when they eat bread, they did not ask a blessing upon it, nor return thanks to God for it, which ought to be done; but the accent "athnach" under לחמ, "bread", will not admit of this sense, though it seems to be countenanced by the Targum.

Gill: Psa 14:5 - There were they in great fear // for God is in the generation of the righteous

There were they in great fear,.... This, shows that they had some knowledge of God, and consciousness of guilt, which they endeavoured to banish out of their minds by their fears of punishment; and these fears men of the most atheistic principles cannot get rid of. In Psa 53:5 it is added, "where no fear was": that is, any cause or reason for it: such men are often frightened at their own shadows, afraid to be in the dark alone, as Hobbes the atheist was. The wicked flee when no man pursues, and are chased by the sound of a shaken leaf; see Pro 28:1; or where there was no fear of God before their eyes, nor on their hearts, as well as no regard to men; or where before there were perfect peace and security, and no apprehension or dread of any calamity, ruin, and destruction;

for God is in the generation of the righteous, or "of the righteous One" ^b; which some understood of Jesus Christ the righteous: and though the age or generation in which he lived was a very wicked one, yet God was with him; as was seen by the doctrines he taught, and the miracles he wrought; and which filled the Jews with panic fears, lest the Romans should come and take away their place and nation: but rather this is to be understood of the generation of the saints, who are righteous through the righteousness of Christ, and have the new man in them, which is created in righteousness and true holiness, and live soberly and righteously; these are sometimes called the generation of the upright, and of the children of God, and of them that seek him, Psa 112:2; in the midst of these God is, among them he affords his gracious presence, and is with them, for their help and assistance against their enemies: and as this makes them fearless of them, it fills their enemies with dread and terror; see Jos 2:9. The Targum renders it,

"the Word of the Lord is in the generation of the righteous.''

Gill: Psa 14:6 - You have shamed the counsel of the poor // because the Lord is his refuge

You have shamed the counsel of the poor,.... The poor saints, the Lord's people, the generation of the righteous, who are generally the poor of this world; poor in spirit, and an afflicted people: and the counsel of them intends not the counsel which they give to others, but the counsel which they receive from the Lord, from the Spirit of counsel, which rests upon them, and with which they are guided; and this is to trust in the Lord, and to make him their refuge; and which is good advice, the best of counsel. Happy and safe are they that take it! But this is derided by wicked and ungodly men; they mock at the poor saints for it, and endeavour to shame them out of it; but hope makes not ashamed; see Psa 22:7;

because the Lord is his refuge: he betakes himself to him when all others fail; and finds him to be a refuge from the storm of impending calamities, and from all enemies.

Gill: Psa 14:7 - O 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

O that the salvation of Israel were come out of Zion!.... By whom is meant the Messiah, the Saviour of Israel, of all the elect of God, whether Jews or Gentiles; and who is so called, because the salvation of them was put into his hands, and he undertook it; and because he is the Captain and Author of it, and it is in him, and in no other. He was to come out of Zion, out of Judea, from among the Jews; Zion being, as Kimchi observes, the head of the kingdom of Israel; see Rom 11:26. Accordingly Christ did come of the Jews, and salvation was of them, Rom 9:4; and for his coming from hence, or for his incarnation, the psalmist most earnestly wishes: he was one of those kings, prophets, and righteous men, that desired to see the days of the Messiah, Mat 13:17. And what might move him so vehemently to wish for it, at this time, might be the sad corruption and depravity of mankind he had been describing, and the afflicted and distressed state of the saints;

when the Lord bringeth back the captivity of his people. The people of God are, in their unregeneracy, in a state of captivity to sin, Satan, and the law; the work of the Messiah, when he came, was to proclaim liberty to the captives, to set them free, to deliver them from their spiritual bondage: and this Christ has done; he has redeemed his people from all their sins, and from the curse of the law, and from the power of Satan, and has led captivity captive; and which has justly occasioned great joy in the redeemed ones, according to this prophecy:

Jacob shall rejoice, and Israel shall be glad; that is, the posterity of Jacob and Israel; not his natural, but spiritual seed, such who are the true sons of Jacob, Israelites indeed; these having faith and hope in the plenteous redemption of Christ, rejoice in the view of their interest in it; they the song of redeeming love now, and these ransomed ones will hereafter come to Zion with joy, and everlasting joy upon their heads. The Jews refer this to the times of the Messiah ^c.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 14:1

¹ sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.

² tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

³ sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

⁴ tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.

⁵ tn Heb “there is none that does good.”

NET Notes: Psa 14:2

¹ sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.

² tn Heb “upon the sons of man.”

³ tn Or “acts wisely.” The Hiphil is exhibitive.

⁴ sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.

NET Notes: Psa 14:3

¹ tn Heb “everyone turns aside.”

² tn Heb “together they are corrupt.”

³ tn Heb “there is none that does good.”

NET Notes: Psa 14:4

¹ tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.

² tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).

NET Notes: Psa 14:5

¹ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

² tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.

NET Notes: Psa 14:6

¹ tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).

² tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).

³ tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).

NET Notes: Psa 14:7

¹ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

² tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

³ tn The verb form is jussive.

⁴ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

Geneva Bible: Psa 14:1

"To the chief Musician, [A Psalm] of David." The fool hath said in his heart, ^{( a )} [There is] no God. They are ^{( b )} corrupt, they have done abominable works, [there is] none that doeth good.

^{( a )} He shows that the cause of all wickedness if forgetting God.

^{( b )} There is nothing but disorder and wickedness among them.

Geneva Bible: Psa 14:3

They are ^{( c )} all gone aside, they are [all] together become filthy: [there is] none that doeth good, no, not one.

^{( c )} David here makes comparisons between the faithful and the reprobate, but Paul speaks the same of all men naturally, (Rom 3:10).

Geneva Bible: Psa 14:5

^{( d )} There were they in great fear: for God [is] in the generation of the righteous.

^{( d )} Where they think themselves most sure.

Geneva Bible: Psa 14:6

Ye have ^{( e )} shamed the counsel of the poor, because the LORD [is] his refuge.

^{( e )} You mock them who put their trust in God.

Geneva Bible: Psa 14:7

Oh that the salvation of ^{( f )} Israel [were come] out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad.

^{( f )} He prays for the whole Church whom he is assured God will deliver: for no one else but he can do it.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Psa 14:1-7

The fool hath said in his heart, There is no God. The sinner here described is an atheist, one that saith there is no Judge or Governor of the world, no Providence ruling over the affairs of men. He says this in his heart. He cannot satisfy himself that there is none, but wishes there were none, and pleases himself that it is possible there may be none; he is willing to think there is none. This sinner is a fool; he is simple and unwise, and this is evidence of it: he is wicked and profane, and this is the cause. The word of God is a discerner of these thoughts. No man will say, There is no God, till he is so hardened in sin, that it is become his interest that there should be none to call him to an account. The disease of sin has infected the whole race of mankind. They are all gone aside, there is none that doeth good, no, not one. Whatever good is in any of the children of men, or is done by them, it is not of themselves, it is God's work in them. They are gone aside from the right way of their duty, the way that leads to happiness, and are turned into the paths of the destroyer. Let us lament the corruption of our nature, and see what need we have of the grace of God: let us not marvel that we are told we must be born again. And we must not rest in any thing short of union with Christ, and a new creation to holiness by his Spirit. The psalmist endeavours to convince sinners of the evil and danger of their way, while they think themselves very wise, and good, and safe. Their wickedness is described. Those that care not for God's people, for God's poor, care not for God himself. People run into all manner of wickedness, because they do not call upon God for his grace. What good can be expected from those that live without prayer? But those that will not fear God, may be made to fear at the shaking of a leaf. All our knowledge of the depravity of human nature should endear to us salvation out of Zion. But in heaven alone shall the whole company of the redeemed rejoice fully, and for evermore. The world is bad; oh that the Messiah would come and change its character! There is universal corruption; oh for the times of reformation! The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to do away the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy of every Israelite indeed. With this assurance we should comfort ourselves and one another, under the sins of sinners and sufferings of saints.

Matthew Henry: Psa 14:1-3

If we apply our hearts as Solomon did (Ecc 7:25) to search out the wickedness of folly, even of foolishness and madness, these verses will assist us in the search and will show us that sin is exceedingly sinful. Sin is the disease of mankind, and it appears here to be malignant and epidemic.

1. See how malignant it is (Psa 14:1) in two things: -

(1.) The contempt it puts upon the honour of God: for there is something of practical atheism at the bottom of all sin. The fool hath said in his heart, There is no God. We are sometimes tempted to think, "Surely there never was so much atheism and profaneness as there is in our days;"but we see the former days were no better; even in David's time there were those who had arrived at such a height of impiety as to deny the very being of a God and the first and self-evident principles of religion. Observe, [1.] The sinner here described. He is one that saith in his heart, There is no God; he is an atheist. "There is no Elohim, no Judge or governor of the world, no providence presiding over the affairs of men."They cannot doubt of the being of God, but will question his dominion. He says this in his heart; it is not his judgment, but his imagination. He cannot satisfy himself that there is none, but he wishes there were none, and pleases himself with the fancy that it is possible there may be none. He cannot be sure there is one, and therefore he is willing to think there is none. He dares not speak it out, lest he be confuted, and so undeceived, but he whispers it secretly in his heart, for the silencing of the clamours of his conscience and the emboldening of himself in his evil ways. [2.] The character of this sinner. He is a fool; he is simple and unwise, and this is an evidence of it; he is wicked and profane, and this is the cause of it. Note, Atheistical thoughts are very foolish wicked thoughts, and they are at the bottom of a great deal of the wickedness that is in this world. The word of God is a discerner of these thoughts, and puts a just brand on him that harbours them. Nabal is his name, and folly is with him; for he thinks against the clearest light, against his own knowledge and convictions, and the common sentiments of all the wise and sober part of mankind. No man will say, There is no God till he is so hardened in sin that it has become his interest that there should be none to call him to an account.

(2.) The disgrace and debasement it puts upon the nature of man. Sinners are corrupt, quite degenerated from what man was in his innocent estate: They have become filthy (Psa 14:3), putrid. All their faculties are so disordered that they have become odious to their Maker and utterly incapable of answering the ends of their creation. They are corrupt indeed; for, [1.] They do no good, but are the unprofitable burdens of the earth; they do God no service, bring him no honour, nor do themselves any real kindness. [2.] They do a great deal of hurt. They have done abominable works, for such all sinful works are. Sin is an abomination to God; it is that abominable thing which he hates (Jer 44:4), and, sooner or later, it will be so to the sinner; it will be found to be hateful (Psa 36:2), an abomination of desolation, that is, making desolate, Mat 24:15. This follows upon their saying, There is no God; for those that profess they know God, but in works deny him, are abominable, and to every good work reprobate, Tit 1:16.

2. See how epidemic this disease is; it has infected the whole race of mankind. To prove this, God himself is here brought in for a witness, and he is an eye-witness, Psa 14:2, Psa 14:3. Observe, (1.) His enquiry: The Lord looked down from heaven, a place of prospect, which commands this lower world; thence, with an all-seeing eye, he took a view of all the children of men, and the question was, Whether there were any among them that did understand themselves aright, their duty and interests, and did seek God and set him before them. He that made this search was not only one that could find out a good man if he was to be found, though ever so obscure, but one that would be glad to find out one, and would be sure to take notice of him, as of Noah in the old world. (2.) The result of this enquiry, Psa 14:3. Upon search, upon his search, it appeared, They have all gone aside, the apostasy is universal, there is none that doeth good, no, not one, till the free and mighty grace of God has wrought a change. Whatever good is in any of the children of men, or is done by them, it is not of themselves; it is God's work in them. When God had made the world he looked upon his own work, and all was very good (Gen 1:31); but, some time after, he looked upon man's work, and, behold, all was very bad (Gen 6:5), every operation of the thought of man's heart was evil, only evil, and that continually. They have gone aside from the right of their duty, the way that leads to happiness, and have turned into the paths of the destroyer.

In singing this let us lament the corruption of our own nature, and see what need we have of the grace of God; and, since that which is born of the flesh is flesh, let us not marvel that we are told we must be born again.

Matthew Henry: Psa 14:4-7

In these verses the psalmist endeavours,

I. To convince sinners of the evil and danger of the way they are in, how secure soever they are in that way. Three things he shows them, which, it may be, they are not very willing to see - their wickedness, their folly, and their danger, while they are apt to believe themselves very wise, and good, and safe. See here,

1. Their wickedness. This is described in four instances: - (1.) They are themselves workers of iniquity; they design it, they practise it, and take as much pleasure in it as ever any man did in his business. (2.) They eat up God's people with as much greediness as they eat bread, such an innate and inveterate enmity they have to them, and so heartily do they desire their ruin, because they really hate God, whose people they are. It is meat and drink to persecutors to be doing mischief; it is as agreeable to them as their necessary food. They eat up God's people easily, daily, securely, without either check of conscience when they do it or remorse of conscience when they have done it; as Joseph's brethren cast him into a pit and then sat down to eat bread, Gen 37:24, Gen 37:25. See Mic 3:2, Mic 3:3. (3.) They call not upon the Lord. Note, Those that care not for God's people, for God's poor, care not for God himself, but live in contempt of him. The reason why people run into all manner of wickedness, even the worst, is because they do not call upon God for his grace. What good can be expected from those that live without prayer? (4.) They shame the counsel of the poor, and upbraid them with making God their refuge, as David's enemies upbraided him, Psa 11:1. Note, Those are very wicked indeed, and have a great deal to answer for, who not only shake off religion, and live without it themselves, but say and do what they can to put others out of conceit with it that are well-inclined-with the duties of it, as if they were mean, melancholy, and unprofitable, and with the privileges of it, as if they were insufficient to make a man safe and happy. Those that banter religion and religious people will find, to their cost, it is ill jesting with edged-tools and dangerous persecuting those that make God their refuge. Be you not mockers, lest your bands be made strong. He shows them,

2. Their folly: They have no knowledge; this is obvious, for if they had any knowledge of God, if they did rightly understand themselves, and would but consider things as men, they would not be so abusive and barbarous as they are to the people of God.

3. Their danger (Psa 14:5): There were they in great fear. There, where they ate up God's people, their own consciences condemned what they did, and filled them with secret terrors; they sweetly sucked the blood of the saints, but in their bowels it is turned, and become the gall of asps. Many instances there have been of proud and cruel persecutors who have been made like Pashur, Magormissabibs - terrors to themselves and all about them. Those that will not fear God perhaps may be made to fear at the shaking of a leaf.

II. He endeavours to comfort the people of God, 1. With what they have. They have God's presence (Psa 14:5): He is in the generation of the righteous. They have his protection (Psa 14:6): The Lord is their refuge. This is as much their security as it is the terror of their enemies, who may jeer them for their confidence in God, but cannot jeer them out of it. In the judgment-day it will add to the terror and confusion of sinners to see God own the generation of the righteous, which they have hated and bantered. 2. With what they hope for; and that is the salvation of Israel, Psa 14:7. When David was driven out by Absalom and his rebellious accomplices, he comforted himself with an assurance that god would in due time turn again his captivity, to the joy of all his good subjects. But surely this pleasing prospect looks further. He had, in the beginning of the psalm, lamented the general corruption of mankind; and, in the melancholy view of that, wishes for the salvation which should be wrought out by the Redeemer, who was expected co come to Zion, to turn away ungodliness from Jacob, Rom 11:26. The world is bad; O that the Messiah would come and change its character! There is a universal corruption; O for the times of reformation! Those will be as joyful times as these are melancholy ones. Then shall God turn again the captivity of his people; for the Redeemer shall ascend on high, and lead captivity captive, and Jacob shall then rejoice. The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to extinguish the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy, of every Israelite indeed. With the assurance of that we should, in singing this, comfort ourselves and one another, with reference to the present sins of sinners and sufferings of saints.

Keil-Delitzsch: Psa 14:1

The perfect אמר , as in Psa 1:1; Psa 10:3, is the so-called abstract present (Ges. §126, 3), expressing a fact of universal experience, inferred from a number of single instances. The Old Testament language is unusually rich in epithets for the unwise. The simple, פּתי , and the silly, כּסיל , for the lowest branches of this scale; the fool, אויל , and the madman, הולל , the uppermost. In the middle comes the notion of the simpleton or maniac, נבל - a word from the verbal stem נבל which, according as that which forms the centre of the group of consonants lies either in נב ( Genesis S. 636), or in בל (comp. אבל , אול , אמל , קמל ), signifies either to be extended, to relax, to become frail, to wither, or to be prominent, eminere , Arab. nabula ; so that consequently נבל means the relaxed, powerless, expressed in New Testament language: πνεῦμα οὐκ ἔχοντα . Thus Isaiah (Isa 32:6) describes the נבל : "a simpleton speaks simpleness and his heart does godless things, to practice tricks and to say foolish things against Jahve, to leave the soul of the hungry empty, and to refuse drink to the thirsty."Accordingly נבל is the synonym of לץ the scoffer (vid., the definition in Pro 21:24). A free spirit of this class is reckoned according to the Scriptures among the empty, hollow, and devoid of mind. The thought, אין אלהים , which is the root of the thought and action of such a man, is the climax of imbecility. It is not merely practical atheism, that is intended by this maxim of the נבל . The heart according to Scripture language is not only the seat of volition, but also of thought. The נבל is not content with acting as though there were no God, but directly denies that there is a God, i.e., a personal God. The psalmist makes this prominent as the very extreme and depth of human depravity, that there can be among men those who deny the existence of a God. The subject of what follows are, then, not these atheists but men in general, among whom such characters are to be found: they make the mode of action, (their) doings, corrupt, they make it abominable. עלילה , a poetical brevity of expression for עלילותם , belongs to both verbs, which have Tarcha and Mercha (the two usual conjunctives of Mugrash ) in correct texts; and is in fact not used as an adverbial accusative (Hengstenberg and others), but as an object, since השׁהית is just the word that is generally used in this combination with עלילה Zep 3:7 or, what is the same thing, דּרך Gen 6:12; and התעיב (cf. 1Ki 21:26) is only added to give a superlative intensity to the expression. The negative: "there is none that doeth good"is just as unrestricted as in Psa 12:2. But further on the psalmist distinguishes between a דור צדיק , which experiences this corruption in the form of persecution, and the corrupt mass of mankind. He means what he says of mankind as κόσμος , in which, at first the few rescued by grace from the mass of corruption are lost sight of by him, just as in the words of God, Gen 6:5, Gen 6:12. Since it is only grace that frees any from the general corruption, it may also be said, that men are described just as they are by nature; although, be it admitted, it is not hereditary sin but actual sin, which springs up from it, and grows apace if grace do not interpose, that is here spoken of.

Keil-Delitzsch: Psa 14:2

The second tristich appeals to the infallible decision of God Himself. The verb השׁקיף means to look forth, by bending one's self forward. It is the proper word for looking out of a window, 2Ki 9:30 (cf. Niph . Jdg 5:28, and frequently), and for God's looking down from heaven upon the earth, Psa 102:20, and frequently; and it is cognate and synonymous with השׁגּיח , Psa 33:13, Psa 33:14; cf. moreover, Son 2:9. The perf . is used in the sense of the perfect only insofar as the divine survey is antecedent to its result as given in Psa 14:3. Just as השׁהיתוּ reminds one of the history of the Flood, so does לראות of the history of the building of the tower of Babel, Gen 11:5, cf. Psa 18:21. God's judgment rests upon a knowledge of the matter of fact, which is represented in such passages after the manner of men. God's all-seeing, all-piercing eyes scrutinise the whole human race. Is there one who shows discernment in thought and act, one to whom fellowship with God is the highest good, and consequently that after which he strives? - this is God's question, and He delights in such persons, and certainly none such would escape His longing search. On את־אלהים , τὸν Θεόν , vid., Ges. §117, 2.

Keil-Delitzsch: Psa 14:3

The third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi ); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet . but partic ., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away ( ἀποσταʀτης ). נאלח , as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד , the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד , which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Rom 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex ., in the Greco-Latin Psalterium Vernonense , and in the Syriac Psalterium Mediolanense . They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat . has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah.

(Note: Cf. Plüschke's Monograph on the Milanese Psalterium Syriacum , 1835, p. 28-39.)

Keil-Delitzsch: Psa 14:4

Thus utterly cheerless is the issue of the divine scrutiny. It ought at least to have been different in Israel, the nation of the positive revelation. But even there wickedness prevails and makes God's purpose of mercy of none effect. The divine outburst of indignation which the psalmist hears here, is applicable to the sinners in Israel. Also in Isa 3:13-15 the Judge of the world addresses Himself to the heads of Israel in particular. This one feature of the Psalm before us is raised to the consistency of a special prophetic picture in the Psalm of Asaph, Psa 82:1-8. That which is here clothed in the form of a question, הלא ידעוּ , is reversed into an assertion in Psa 82:5 of that Psalm. It is not to be translated: will they not have to feel (which ought to be ידעוּ ); but also not as Hupfeld renders it: have they not experienced. "Not to know"is intended to be used as absolutely in the signification non sapere , and consequently insipientem esse , as it is in Psa 82:5; Psa 73:22; Psa 92:7; Isa 44:18, cf. 9, Isa 45:20, and frequently. The perfect is to be judged after the analogy of novisse (Ges. §126, 3), therefore it is to be rendered: have they attained to no knowledge, are they devoid of all knowledge, and therefore like the brutes, yea, according to Isa 1:2-3 even worse than the brutes, all the workers of iniquity? The two clauses which follow are, logically at least, attributive clauses. The subordination of אכלוּ לחם to the participle as a circumstantial clause in the sense of כּאכל לחם is syntactically inadmissible; neither can אכלו לחם , with Hupfeld, be understood of a brutish and secure passing away of life; for, as Olshausen, rightly observes אכל לחם does not signify to feast and carouse, but simply to eat, take a meal. Hengstenberg correctly translates it "who eating my people, eat bread,"i.e., who think that they are not doing anything more sinful, - indeed rather what is justifiable, irreproachable and lawful to them, - than when they are eating bread; cf. the further carrying out of this thought in Mic 3:1-3 (especially Mic 3:3 extr .: "just as in the pot and as flesh within the caldron."). Instead of לא קראוּ ה Jeremiah says in Jer 10:21 (cf. however, Jer 10:25): לא דרשׁוּ ואת־ה . The meaning is like that in Hos 7:7. They do not pray as it becomes man who is endowed with mind, therefore they are like cattle, and act like beasts of prey.

Keil-Delitzsch: Psa 14:5

When Jahve thus bursts forth in scorn His word, which never fails in its working, smites down these brutish men, who are without knowledge and conscience. The local demonstrative שׁם is used as temporal in this passage just as in Psa 66:6; Hos 2:17; Zep 1:14; Job 23:7; Job 35:12, and is joined with the perfect of certainty, as in Job 36:13, where it has not so much a temporal as a local sense. It does not mean "there = at a future time,"as pointing into the indefinite future, but "there = then,"when God shall thus speak to them in His anger. Intensity is here given to the verb פּחד by the addition of a substantival object of the same root, just as is frequently the case in the more elevated style, e.g., Hab 3:9; and as is done in other cases by the addition of the adverbial infinitive. Then, when God's long-suffering changes into wrath, terror at His judgement seizes them and they tremble through and through. This judgment of wrath, however, is on the other hand a revelation of love. Jahve avenges and thus delivers those whom He calls עמּי (My people); and who are here called דּור צדּיק , the generation of the righteous, in opposition to the corrupted humanity of the time (Psa 12:8), as being conformed to the will of God and held together by a superior spirit to the prevailing spirit of the age. They are so called inasmuch as דּור passes over from the signification generatio to that of genus hominum here and also elsewhere, when it is not merely a temporal, but a moral notion; cf. Psa 24:6; Psa 83:15; Psa 112:2, where it uniformly denotes the whole of the children of God who are in bondage in the world and longing for deliverance, not Israel collectively in antithesis to the Scythians and the heathen in general (Hitzig).

Keil-Delitzsch: Psa 14:6

The psalmist himself meets the oppressed full of joyous confidence, by reason of the self-manifestation of God in judgment, of which he is now become so confident and which so fills him with comfort. Instead of the sixth tristich, which we expected, we have another distich. The Hiph . הבישׁ with a personal object signifies: to put any one to shame, i.e., to bring it about that any one must be ashamed, e.g., Psa 44:8 (cf. Psa 53:6, where the accusative of the person has to be supplied), or absolutely: to act shamefully, as in the phrase used in Proverbs, בּן מיבישׁ (a prodigal son). It appears only here with a neuter accusative of the object, not in the signification to defame (Hitz.), - a meaning it never has (not even in Pro 13:5, where it is blended with הבאישׁ to make stinking, i.e., a reproach, Gen 34:30) - but to confound, put to shame = to frustrate (Hupf.), which is at once the most natural meaning in connection with עצת . But it is not to be rendered: ye put to shame, because..., for to what purpose is this statement with this inapplicable reason in support of it? The fut . תּבישׁוּ is used with a like shade of meaning as in Lev 19:17, and the imperative elsewhere; and כּי gives the reason for the tacitly implied clause, or if a line is really lost from the strophe, the lost clause (cf. Isa 8:9.): ye will not accomplish it. עצה is whatsoever the pious man, who as such suffers reproach, plans to do for the glory of his God, or even in accordance with the will of his God. All this the children of the world, who are in possession of worldly power, seek to frustrate; but viewed in the light of the final decision their attempt is futile: Jahve is his refuge, or, literally the place whither he flees to hide himself and finds a hiding or concealment ( צל , Arab. dall , סתר , Arab. sitr , Arabic also drâ ). מחסּהוּ has an orthophonic Dag ., which obviates the necessity for the reading מחסּהוּ (cf. תּעלּים Psa 10:1, טעמּו Psa 34:1, לאסּר Psa 105:22, and similar instances).

Keil-Delitzsch: Psa 14:7

This tristich sounds like a liturgical addition belonging to the time of the Exile, unless one is disposed to assign the whole Psalm to this period on account of it. For elsewhere in a similar connection, as e.g., in Psa 126:1-6, שׁוּב שׁבוּת means to turn the captivity, or to bring back the captives. שׁוּב has here, - as in Psa 126:4; Psa 2:3 (followed by את ), cf. Eze 47:7, the Kal being preferred to the Hiph . השׁיב (Jer 32:44; Jer 33:11) in favour of the alliteration with שׁבוּת (from שׁבה to make any one a prisoner of war), - a transitive signification, which Hengstenberg (who interprets it: to turn back, to turn to the captivity, of God's merciful visitation), vainly hesitates to admit. But Isa 66:6, for instance, shows that the exiles also never looked for redemption anywhere but from Zion. Not as though they had thought, that Jahve still dwelt among the ruins of His habitation, which indeed on the contrary was become a ruin because He had forsaken it (as we read in Ezekiel); but the moment of His return to His people is also the moment when He entered again upon the occupation of His sanctuary, and His sanctuary, again appropriated by Jahve even before it was actually reared, is the spot whence issues the kindling of the divine judgment on the enemies of Israel, as well as the spot whence issues the brightness of the reverse side of this judgment, viz., the final deliverance, hence even during the Exile, Jerusalem is the point (the kibla ) whither the eye of the praying captive was directed, Dan 6:11. There would therefore be nothing strange if a psalm-writer belonging to the Exile should express his longing for deliverance in these words: who gives = oh that one would give = oh that the salvation of Israel were come out of Zion! But since שׁוב שׁבות also signifies metaphorically to turn misfortune, as in Job 42:10; Eze 16:53 (perhaps also in Psa 85:2, cf. Psa 14:5), inasmuch as the idea of שׁבוּת has been generalised exactly like the German "Elend," exile (Old High German elilenti = sojourn in another country, banishment, homelessness), therefore the inscribed לדוד cannot be called in question from this quarter. Even Hitzig renders: "if Jahve would but turn the misfortune of His people,"regarding this Psalm as composed by Jeremiah during the time the Scythians were in the land. If this rendering is possible, and that it is is undeniable, then we retain the inscription לדוד . And we do so the more readily, as Jeremiah's supposed authorship rests upon a non-recognition of his reproductive character, and the history of the prophet's times make no allusion to any incursion by the Scythians.

The condition of the true people of God in the time of Absolom was really a שׁבוּת in more than a figurative sense. But we require no such comparison with contemporary history, since in these closing words we have only the gathering up into a brief form of the view which prevails in other parts of the Psalm, viz., that the "righteous generation"in the midst of the world, and even of the so-called Israel, finds itself in a state of oppression, imprisonment, and bondage. If God will turn this condition of His people, who are His people indeed and of a truth, then shall Jacob rejoice and Israel be glad. It is the grateful duty of the redeemed to rejoice. - And how could they do otherwise!

Constable: Psa 14:1-7

Psalm 14

This psalm and Psalm 53 are almost identical.

The failures of human beings that he experienced and the knowledge that God will judge folly and corruption led David to long for the establishment of God's kingdom on the earth. The psalmist's perspective was very broad in this psalm. He spoke of the godly and the ungodly, and he noted their antagonism throughout history.

Constable: Psa 14:1-3

1. David's appraisal of humanity 14:1-3

14:1 A fool (Heb. nabal) is a person who does not take God into account as he goes about living and who is therefore morally insensitive (cf. 1 Sam. 25:25). He may or may not really be an atheist, but he lives as though there is no God. This conclusion leads him to disregard the revelations God has given of Himself attention to which are essential for wise living (cf. Prov. 1:7; Rom. 1:22). Instead he gives himself over to corrupt living and deeds that are abominable in the sight of God. Really, David observed, there is no one who does what is good in the sight of God on his own (unmoved and unaided by the Spirit of God).

14:2 God does indeed look down on people to assess our condition (cf. Gen. 11:1-9; 18:21). The arrogant materialist of verse 1 is only one example of humanity in general.

14:3 All human beings have turned aside from the wise way of fearing the Lord (cf. Gen. 6:5-6). The result is that they have become corrupt (Heb. alah, lit. sour, like milk) morally. Not one solitary individual does good in the sight of God on his own initiative and in his own strength (cf. Rom. 3:23). It is for this reason that no one can be acceptable to God on the merit of his own works. All need the goodness that only God can provide for us.

Constable: Psa 14:4-6

2. God's punishment of the wicked 14:4-6

14:4 David marvelled at the ignorance of the wicked who disregard God and consequently have no regard for His people.

14:5 The wicked are in a dangerous position because God is in the midst of His people. When evildoers persecute the godly, they bring God's punishment on themselves.

14:6 They may seek to frustrate the plans of those they afflict, but God will vindicate His own because they trust in Him. The figure of God as the refuge of His people occurs also in 14:6; 46:1; 61:3; 62:7-8; 71:7; 73:28; and 91:2 and 9.

Constable: Psa 14:7

3. David's longing for God's kingdom 14:7

In the context the enemy of God's people is all the ungodly of the world from the beginning of history. David longed for God to save His people from these wicked antagonists. Zion was the place where the ark and the Lord resided. David spoke of God Himself delivering His people from all their godless enemies. When David wrote, the godly were captive to the wicked in the sense that the wicked were devouring them (v. 4). Nevertheless the psalmist was confident that the Lord would deliver Israel from the wicked. When He did, Israel would rejoice and be glad. Premillennarians believe this will take place when Jesus Christ returns to earth and sets up His righteous rule for 1, 000 years (cf. Zeph. 3:14-16; Matt. 6:10; Rom. 11:26-27; Rev. 20:1-6).⁴⁸

The time is coming when God will put down all wickedness and judge all the ungodly. That revelation helps His people maintain hope as we continue to experience the antagonism and persecution of those who choose to disregard God.

Tafsiran/Catatan -- Lainnya

Evidence: Psa 14:1

There is no such thing as an " atheist." He is a " fool." See Psa 53:1 footnote.

Who is " good" ? As far as the world is concerned, there are many people who do good. However, here is God’s view of humanity: 1) All people are corrupt and do abominable things. 2) No one understands or seeks God. 3) All have turned away from God. 4) They have together become filthy. 5) There is no one who does good, not even one.

The world may consider it a good deed when a celebrity gives millions to charity. God, however, sees the motive for the act, which may be guilt for a past adulterous lifestyle. As long as the world is ignorant of God’s Law (which Romans 7:12 says is " good" ), it will have no idea of what " good" is.

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 14 (Pendahuluan Pasal)

Overview

Psa 14:1, David describes a natural man; Psa 14:4, He convinces the wicked by the light of their conscience; Psa 14:7, He glories in the salvation of God.

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 14 (Pendahuluan Pasal)

A description of the depravity of human nature, and the deplorable corruption of a great part of mankind.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 14 (Pendahuluan Pasal)

It does not appear upon what occasion this psalm was penned nor whether upon any particular occasion. Some say David penned it when Saul persecuted him; others, when Absalom rebelled against him. But they are mere conjectures, which have not certainty enough to warrant us to expound the psalm by them. The apostle, in quoting part of this psalm (Rom 3:10, etc.) to prove that Jews and Gentiles are all under sin (Rom 3:9) and that all the world is guilty before God (Rom 3:19), leads us to understand it, in general, as a description of the depravity of human nature, the sinfulness of the sin we are conceived and born in, and the deplorable corruption of a great part of mankind, even of the world that lies in wickedness, 1Jo 5:19. But as in those psalms which are designed to discover our remedy in Christ there is commonly an allusion to David himself, yea, and some passages that are to be understood primarily of him (as in Psa 2:1-12, Psa 16:1-11, 22, and others), so in this psalm, which is designed to discover our wound by sin, there is an allusion to David's enemies and persecutors, and other oppressors of good men at that time, to whom some passages have an immediate reference. In all the psalms from the 3rd to this (except the 8th) David had been complaining of those that hated and persecuted him, insulted him and abused him; now here he traces all those bitter streams to the fountain, the general corruption of nature, and sees that not his enemies only, but all the children of men, were thus corrupted. Here is, I. A charge exhibited against a wicked world (Psa 14:1). II. The proof of the charge (Psa 14:2, Psa 14:3). III. A serious expostulation with sinners, especially with persecutors, upon it (Psa 14:4-6). IV. A believing prayer for the salvation of Israel and a joyful expectation of it (Psa 14:7).

To the chief musician. A psalm of David.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 14 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 14

To the chief Musician, a Psalm of David. The argument of this psalm, according to Theodoret, is Sennacherib's invasion of Judea, when he sent Rabshakeh to Hezekiah, with menaces and curses; upon which Hezekiah implored divine help, and obtained it, and the Assyrian army was destroyed by an angel; of all which he thinks this psalm was prophetic.