Psalms 53.

Matthew Henry

God speaks once, yea, twice, and it were well if man would even then perceive it; God, in this psalm, speaks twice, for this is the same almost verbatim with the fourteenth psalm. The scope of it is to convince us of our sins, to set us a blushing and trembling because of them; and this is what we are with so much difficulty brought to that there is need of line upon line to this purport. The word, as a convincing word, is compared to a hammer, the strokes whereof must be frequently repeated. God, by the psalmist here, I. Shows us how bad we are (Psa 53:1). II. Proves it upon us by his own certain knowledge (Psa 53:2, Psa 53:3). III. He speaks terror to persecutors, the worst of sinners (Psa 53:4, Psa 53:5). IV. He speaks encouragement to God's persecuted people (Psa 53:6). Some little variation there is between Psa 14:1-7 and this, but none considerable, only between Psa 14:5, Psa 14:6, there, and Psa 53:5 here; some expressions there used are here left out, concerning the shame which the wicked put upon God's people, and instead of that, is here foretold the shame which God would put upon the wicked, which alteration, with some others, he made by divine direction when he delivered it the second time to the chief musician. In singing it we ought to lament the corruption of the human nature, and the wretched degeneracy of the world we live in, yet rejoicing in hope of the great salvation.
To the chief musician upon Mahalath, Maschil. A psalm of David.

1. This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, Psa 53:2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (Psa 53:1, Psa 53:4); it is an unrighteous thing; it is that which there is no good in (Psa 53:1, Psa 53:3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, Psa 53:3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because there is no fear of God before their eyes: they say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion. The workers of iniquity, whatever they pretend to, have no knowledge; those may truly be said to know nothing that do not know God, Psa 53:4. 5. The filthiness of sin. Sinners are corrupt (Psa 53:1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels. Corruptio optimi est pessima - The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone - because they will not run with them to the same excess of riot, they eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time. They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (Psa 53:5): There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear. The wicked flees when none pursues. See the ground of this fear; it is because God has formerly scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those scattered at the grave's mouth, Psa 141:7. Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev 20:9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them, because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, Psa 53:6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name - Jesus, for he shall save his people from their sins, Mat 1:21.

John Gill

INTRODUCTION TO PSALM 53

To the chief Musician upon Mahalath, Maschil, A Psalm of David. The word "mahalath" is only used here and in Psa 88:1. Some, with Aben Ezra, take it to be the first word of a song, to the tune of which this psalm was set; others, with Jarchi, that it is the name of a musical instrument on which it was sung; a hollow instrument; of the same nature with "nehiloth", See Gill on Psa 5:1, title. Though it may relate to the argument or subject matter of the psalm, and be rendered, "concerning sickness" or "infirmity" (e); and, as Jarchi observes, some interpret it, "concerning the sickness or weakness of Israel", when the temple was destroyed. But it seems much better to understand it of the sickness and disease of sin, and the weakness following upon that, to which all mankind are subject; since the psalm manifestly treats of the general corruption and depravity of human nature. This psalm is the same with Psa 14:1, and is expressed in the same words, with some little difference; the reason of its repetition is variously conjectured. Some think that the compiler of the book of Psalms, observing various readings in it occasioned by copying, thought fit to insert it both ways; but it is most likely to be composed by David himself, at different times, and it may be on different occasions, and with different views. Some think the former, namely the fourteenth psalm, was written concerning Nabal, and this concerning Doeg; according to Jarchi, that was concerning Nebuchadnezzar, this concerning Titus Vespasian; or, as others think, Antiochus Epiphanes. Kimchi is of opinion that this psalm, being placed between one that relates to Doeg, and another that refers to the Ziphites, points at the likeness there is between the case of David and the Messiah; that as David had many who sought to ensnare him, yet God rewarded them, and established him in the kingdom; so it will be with the Messiah: but it is much more reasonable with others to conclude, that it is repeated either because of the importance of it; because that as the former may refer to the corruption of the Jews in the times of David, this to the corruption of men in the times of Christ and his apostles, and under the Gospel dispensation, until the second coming of Christ, especially under the reign of antichrist. The argument of the psalm, according to the Syriac version, is concerning Ahithophel, who gave counsel to Absalom to pursue his father David and kill him: and, according to the Arabic version, it is a prophecy concerning Babel and Sennacherib; so Theodoret: but rather concerning mystical Babylon, and the man of sin.

(e) "de miseria", Tigurine version, "vel infirmitate"; so Ainsworth.

1. The fool hath said in his heart, there is no God,.... The Targum adds, "of whom is revenge"; or there is no God to punish and avenge the wicked;

corrupt are they; the Chaldee paraphrase is, "the wicked have corrupted their ways"; as all flesh had done in the old world, Gen 6:12;

and have done abominable iniquity; iniquity is the abominable thing that God hates, and makes men abominable in his sight; in Psa 11:1, it is read, "abominable worlds": the Targum paraphrases the words, "they are far from good, for iniquity is found in them"; see Rev 21:8;

there is none that doeth good; See Gill on Psa 14:1.

2. God looked down from heaven upon the children of men,.... In Psa 14:2, it is read, "the Lord" or "Jehovah"; in everything else there is an agreement in this verse; See Gill on Psa 14:2;

to see if there were any that did understand; the Targum is, "that were understanding" in the law; it doubtless means understanding in divine and spiritual things;

that did seek God; the above paraphrase is, "seeking doctrine from before the Lord".

3. Every one of them is gone back,.... From God, and the way of his commandments. In Psa 14:3, it is, "they are all gone aside"; See Gill on Psa 14:3;

they are altogether become filthy; there is none that doeth good,

no, not one. What follows in this verse is the same as Psa 14:3.

4. Have the workers of iniquity no knowledge?.... In Psa 14:4, it is, "have all the workers", &c. There are none of them but what have, unless given up to judicial blindness, and hardness of heart, to believe a lie, as antichrist and his followers, Th2 2:10; See Gill on Psa 14:4;

who eat up my people, as they eat bread; and drink their blood, and are drunken with it, Rev 17:6;

they have not called upon God; but upon their idols, upon the Virgin Mary, and saints departed. In Psa 14:4, it is, "upon the Lord".

5. There were they in great, fear, where no fear was,.... Before; neither of God nor man, nor any dread of punishment, but the utmost security, Rev 18:7; also See Gill on Psa 14:5;

for God hath scattered the bones of him that encampeth against thee; either against Christ, or against his church and people; who set themselves against the person, office, and grace of Christ, and seek to distress and destroy his interest: "the bones of such God will scatter": that is, he will destroy antichrist and his armies, which are his strength, as the bones are the strength of the human body; and make such a carnage of them, that the fowls of the air shall eat their flesh, and their bones shall be scattered here and there; see Rev 19:17. So the Targum,

"for God scatters the strength of the armies of the wicked.''

Kimchi interprets it of the bones of the nations that shall encamp against Jerusalem, in the days of Gog; see Rev 20:8; and Aben Ezra observes, that "thee" respects either God or the Messiah;

thou hast put them to shame; this is either an address of the psalmist unto God, declaring what he had done; or rather of God the Father to his Son Christ Jesus; and so Kimchi and Ben Melech say this refers to the Messiah: and it may be expressive of the shame and confusion that antichrist and his followers will be thrown into, when they shall make war with the Lamb, and he shall overcome them, Rev 17:14;

because God hath despised them; or rejected them as reprobates; given them up to a reprobate mind; and being ungodly men, has before ordained them to this condemnation. The Targum is,

"for the Word of the Lord hath rejected them;''

as filthy, loathsome, and abominable, and cast them alive into the lake of fire, Rev 19:20.

6. O that the salvation of Israel were come out of Zion!.... Or, "who will give (f) out of Zion the salvation of Israel?" The Targum adds, "except the Lord"; and this is a request to him for it: and, as in Psa 14:7, it may be a wish for the first coming of Christ, to work out salvation for his people; here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign; to destroy antichrist, and deliver his people from bondage and oppression by him; when the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved; see Rom 11:25. It is in the original text, "salvations" (g); denoting the complete salvation of the church; when all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her; See Gill on Psa 14:6.

when God bringeth back the captivity of his people: who have been carried into it by antichrist, Rev 13:10;

Jacob shall rejoice, and Israel shall be glad; for now the kingdoms of this world will become Christ's; the marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews; which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty, and cause many voices to be heard in heaven, expressing great joy on this occasion, Rev 11:15.

(f) "quis dabit", V. L. Pagninus, Montanus, &c. (g) "salutes", Pagninus, Montanus, Cocceius; so Ainsworth.

Next: Psalms Chapter 54

JFB

Upon Mahalath--(See on Psa 88:1, title). Why this repetition of the fourteenth Psalm is given we do not know. (Psa 53:1-6)

with few verbal changes, correspond with Psa 14:1-4.

5. Instead of assurances of God's presence with the pious, and a complaint of the wicked, Psa 14:5-6 portrays the ruin of the latter, whose "bones" even "are scattered" (compare Psa 141:7), and who are put to shame as contemptuously rejected of God.

Next: Psalms Chapter 54