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Text -- Psalms 14:5 (NET)

Strongs On/Off
Context
14:5 They are absolutely terrified, for God defends the godly.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: TEXT OF THE OLD TESTAMENT | JUSTIFICATION | God | GENERATION | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 14:5 - -- Upon the spot, where they practised these insolences, God struck them with a panick fear.

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

Wesley: Psa 14:5 - -- God is on their side, and therefore their enemies have cause to tremble.

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

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.

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

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

Clarke: Psa 14:5 - -- 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 ...

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

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

Calvin: Psa 14:5 - -- 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 ...

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.

TSK: Psa 14:5 - -- 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:...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 14:5 - -- There were they in great fear - Margin, as in Hebrew, "they feared a fear."The idea is, that they were in great terror or consternation. They w...

There were they in great fear - Margin, as in Hebrew, "they feared a fear."The idea is, that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavored to be. They wished to satisfy themselves that there was no God, and that they had nothing to dread. But they could not do this. In spite of all their efforts, there was such proof of his existence, and of his being the friend of the righteous, and consequently the enemy of such as they themselves were, as to fill their minds with alarm. People cannot, by an effort of will, get rid of the evidence that there is a God. In the face of all their attempts to convince themselves of this, the demonstration of his existence will press upon them, and will often fill their minds with terror.

For God is in the generation of the righteous - The word "generation"here, as applied to the righteous, seems to refer to them as a "race,"or as a "class"of people. Compare Psa 24:6; Psa 73:15; Psa 112:2. It commonly in the Scriptures refers to a certain age or duration, as it is used by us, reckoning an age or generation as about thirty or forty years (compare Job 42:16); but in the use of the term before us the idea of an "age"is dropped, and the righteous are spoken of merely as a "class"or "race"of persons. The idea here is, that there were such manifest proofs that God was among the righteous, and that he was their friend, that the wicked could not resist the force of that evidence, however much they might desire it, and however much they might wish to arrive at the conclusion that there was no God. The evidence that he was among the righteous would, of course, alarm them, because the very fact that he was the friend of the righteous demonstrated that he must be the enemy of the wicked, and, of course, that they were exposed to his wrath.

Poole: Psa 14:5 - -- 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 o...

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.

Haydock: Psa 14:5 - -- Usury. This was always blameable, though Moses tolerated it with respect to the Jews lending to the Chanaanites, Deuteronomy xxiii. 19., and Luke vi...

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 14:5 - -- 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 o...

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.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 14:5 Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here ...

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.

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Commentary -- Verse Range Notes

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

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, ...

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 wa...

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 consc...

Constable: Psa 14:1-7 - --Psalm 14 This psalm and Psalm 53 are almost identical. The failures of human bei...

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...

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Introduction / Outline

JFB: Psalms (Book Introduction) 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 ...

JFB: Psalms (Outline) 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 let...

TSK: Psalms (Book Introduction) 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 nation...

TSK: Psalms 14 (Chapter Introduction) 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 ...

Poole: Psalms (Book Introduction) 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 b...

MHCC: Psalms (Book Introduction) 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 writ...

MHCC: Psalms 14 (Chapter Introduction) A description of the depravity of human nature, and the deplorable corruption of a great part of mankind.

Matthew Henry: Psalms (Book Introduction) 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 Te...

Matthew Henry: Psalms 14 (Chapter Introduction) 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...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) 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 ...

Gill: Psalms (Book Introduction) 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 c...

Gill: Psalms 14 (Chapter Introduction) 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 ...

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