Text -- Psalms 53:1-5 (NET)

Psalm 53

53:1 For the music director; according to the machalath style; a well-written song by David. Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right. 53:2 God looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. 53:3 Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one! 53:4 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 God. 53:5 They are absolutely terrified, even by things that do not normally cause fear. For God annihilates those who attack you. You are able to humiliate them because God has rejected them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 53:5

Hath not only broken their bones, their strength, and force, but also dispersed them hither and thither, so as there is no hope of a restoration.

Wesley: Psa 53:5

Against my people.

Wesley: Psa 53:5

Thou oh Jerusalem, which they besiege.

JFB: Psa 53:1-4

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.

JFB: Psa 53:5

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.

Clarke: Psa 53:1

The fool hath said in his heart - The whole of this Psalm, except a few inconsiderable differences, is the same as the fourteenth; and, therefore, the same notes and analysis may be applied to it; or, by referring to the fourteenth, the reader will find the subject of it amply explained. I shall add a few short notes

Clarke: Psa 53:1

Have done abominable iniquity - Instead of עול avel , evil or iniquity, eight of Kennicott’ s and De Rossi’ s MSS. have עלילה alilah , work, which is nearly the same as in Psa xiv.

Clarke: Psa 53:4

Have the workers of iniquity - For פעלי, poaley , workers seventy-two of Kennicott’ s and De Rossi’ s MSS., with several ancient editions, the Chaldee, though not noticed in the Latin translation in the London Polyglot, the Syriac, Vulgate, Septuagint, Ethiopic, and the Arabic, with the Anglo-Saxon, add the word כל col , all, - All the workers of iniquity; which is the reading in the parallel place in Psa 14:1-7 : It may be necessary to observe, that the Chaldee, in the Antwerp and Paris Polyglots, and in that of Justinianus, has not the word כל col, All

Clarke: Psa 53:4

Have not Called upon God - אלהים Elohim ; but many MSS. have יהוה Jehovah , Lord.

Clarke: Psa 53:5

For God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them - The reader will see, on comparing this with the fifth and sixth verses of Psa 14:1-7, that the words above are mostly added here to what is said there; and appear to be levelled against the Babylonians, who sacked and ruined Jerusalem, and who were now sacked and ruined in their turn. The sixth verse of Psa 14:1-7, "Ye have shamed the counsel of the poor, because the Lord is his refuge,"is added here by more than twenty of Kennicott’ s and De Rossi’ s MSS.

Defender: Psa 53:3

Compare Psa 14:1, which is practically the same as Psa 53:1-6."

TSK: Psa 53:1

fool : Psa 14:1-7, Psa 92:6; Mat 5:22; Luk 12:20

said : Psa 10:4, Psa 10:6, Psa 10:11, Psa 10:13; 1Ki 12:26; Rom 1:21, Rom 1:28

Corrupt : Gen 6:5, Gen 6:6, Gen 6:11-13; Job 14:4, Job 15:16

have done : Lev 18:24-30; Deu 12:31; 1Ki 14:24; Eze 16:47, Eze 16:51; Eph 5:12; 1Pe 4:3

there is : Rom. 3:10-31

TSK: Psa 53:2

looked : Psa 11:4, Psa 33:13, Psa 33:14, Psa 102:19; Jer 16:17, Jer 23:24

any that : Psa 111:10; Deu 4:6; Job 28:28

seek : Psa 10:4, Psa 27:8; 1Ch 28:9; 2Ch 15:2, 2Ch 19:3; Isa 55:6

TSK: Psa 53:3

Every : Psa 14:3; 2Sa 20:2; Isa 53:6, Isa 64:6; Jer 8:5, Jer 8:6; Zep 1:6

filthy : Job 15:16; Eze 36:25; 2Co 7:1; Rev 22:11

none : Rom 3:12; 1Jo 2:29; 3Jo 1:11

TSK: Psa 53:4

Have : Here 70 manuscripts, several editions, and the ancient versions add kol , ""all,""as in Psa 14:1-7. Psa 94:8; Isa 27:11; Jer 4:22; Matt. 23:17-39

who eat : Psa 27:2; Jer 10:25; Rev 17:16

TSK: Psa 53:5

There : Lev 26:17, Lev 26:36; Deu 28:65-67; 1Sa 14:15; 2Ki 7:6, 2Ki 7:7; Job 15:21; Pro 28:1

were they in great fear : Heb. they feared a fear, Psa 14:5

scattered : Psa 141:7; Eze 6:5, Eze 37:1-11

thou hast : Psa 35:4, Psa 35:26, Psa 40:14, Psa 83:16, Psa 83:17

because : Psa 2:4, Psa 73:20; Isa. 37:22-38; Jer 6:30; Lam 2:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 53:1

The fool hath said in his heart ... - For the meaning of this verse, see the notes at Psa 14:1. The only change in this verse - a change which does not affect the sense - is the substitution of the word "iniquity,"in Psa 53:1-6, for "works,"in Psa 14:1-7.

Barnes: Psa 53:2

God looked down from heaven ... - See the notes at Psa 14:2. The only change which occurs in this verse is the substitution of the word אלהים 'Elohiym , rendered "God,"for "Yahweh,"rendered Lord, in Psa 14:2. The same change occurs also in Psa 14:4, Psa 14:6. It is to be observed, also, that the word "Yahweh"does not occur in this psalm, but that the term used is uniformly. אלהים 'Elohiym , God. In Psa 14:1-7 both terms are found - the word אלהים 'Elohiym three times Psa 14:1-2, Psa 14:5, and the word יהוה Yahweh four times, Psa 14:2, Psa 14:4,Psa 14:6-7. It is impossible to account for this change. There is nothing in it, however, to indicate anything in regard to the authorship of the psalm or to the time when it was written, for both these words are frequently used by David elsewhere.

Barnes: Psa 53:3

Every one of them is gone back - See the notes at Psa 14:3. The only variation here in the two psalms is in the substitution of the word - סג sâg , for סור sûr - words almost identical in form and in sense. The only difference in meaning is, that the former word - the word used here - means "to draw back,"or "to go back;"the other, the word used in Psa 14:1-7, means "to go off, to turn aside."Each of them indicates a departure from God; a departure equally fatal and equally guilty, whether people turn "back"from following him, or turn "aside"to something else. Both of these forms of apostasy occur with lamentable frequency.

Barnes: Psa 53:4

Have the workers of iniquity no knowledge? - See the notes at Psa 14:4. The only change in this verse is in the omission of the word "all."This word, as it occurs in Psa 14:1-7 ("all the workers of iniquity"), makes the sentence stronger and more emphatic. It is designed to affirm in the most absolute and unqualified manner that none of these workers of iniquity had any true knowledge of God. This has been noticed by critics as the only instance in which the expression in Psa 14:1-7 is stronger than in the revised form of the psalm before us.

Barnes: Psa 53:5

There were they in great fear ... - Margin, as in Hebrew, "they feared a fear."For the general meaning of the verse, see the notes at Psa 14:5. There is, however, an important change introduced here - the most important in the psalm. The general sentiment of two verses Psa 14:5-6 in Psa 14:1-7 is here compressed into one, and yet with such an important change as to show that it was by design, and apparently to adapt it to some new circumstance. The solution of this would seem to be that the original form Psa 14:1-7 was suited to some occasion then present to the mind of the writer, and that some new event occurred to which the general sentiment in the psalm might be easily applied (or which would express that as well as could be done by an entirely new composition), but that, in order to adapt it to this new purpose, it would be proper to insert some expression more particularly referring to the event.

The principal of these additions is found in the verse before us. In Psa 14:5-6, the language is, "There were they in great fear, for God is in the generation of the righteous; ye have shamed the counsel of the poor, because the Lord is his refuge."In the psalm before us, the language is, "There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them.""Where no fear was."The reference here, as in Psa 14:5, is to the fear or consternation of the people of God on account of the designs and efforts of the wicked. They were apprehensive of being overthrown by the wicked. The design of the psalmist in both cases is to show that there was no occasion for that fear. In Psa 14:5, he shows it by saying that "God is in the congregation of the righteous."In the psalm before us fie says expressly that there was no ground for that fear - "where no fear was,"- and he adds, as a reason, that God had "scattered the bones"of them "that encamped against"them. That is, though there seemed to be occasion for fear - though those enemies were formidable in numbers and in power - yet God was their friend, and he had now showed them that they had no real occasion for alarm by dispersing those foes.

For God hath scattered the bones of him that encampeth against thee - Of the besieger. This, as already intimated, would seem to have been introduced in order to adapt the psalm to the particular circumstances of the occasion when it was revised. From this clause, as well as others, it appears probable that the particular occasion contemplated in the revision of the psalm was an attack on Jerusalem, or a siege of the city - an attack which had been repelled, or a siege which the enemy had been compelled to raise. That is, they had been overthrown, and their bones had been scattered, unburied, on the ground. The whole language of Psa 14:1-7, thus modified, would be well suited to such an occurrence. The general description of atheism and wickedness in Psa 14:1-7 would be appropriate in reference to such an attempt on the city - for those who made the attack might well be represented as practically saying that there was no God; as being corrupt and abominable; as bent on iniquity; as polluted and defiled; and as attempting to eat up the people of God as they eat bread; and as those who did not call upon God. The verse before us would describe them as discomfited, and as being scattered in slaughtered heaps upon the earth.

Thou hast put them to shame - That is, they had been put to shame by being overthrown; by being unsuccessful in their attempt. The word "thou"here must be understood as referring to God.

Because God hath despised them - He has wholly disapproved their character, and he has "despised "their attempts; that is, he has shown that they were not formidable or to be feared. They were efforts which might be looked on with contempt, and he had evinced this by showing how easily they could be overthrown.

Poole: Psa 53:5

Where no fear was i.e. where there was no great nor sufficient cause of fear. See Lev 26:36 Deu 28:65 Job 15:21 Pro 28:1 . They who designed to secure themselves from all fear and danger by their contempt of God, and by the persecution of good men, and by other wicked courses, were by those means filled with the terrors which they sought to avoid.

Hath scattered the bones hath not only broken their bones , i.e. their strength and force, which is oft noted by the bones, as Psa 6:2 31:10 51:8 , but also dispersed them hither and thither, so as there is no hopes of a reunion and restoration.

Against thee i.e. against my people, expressed, Psa 53:4 , or Israel, or Zion, as it is in the next verse.

Thou O Zion, or Jerusalem, which they besiege,

hast put them to shame for the great and strange disappointment of their hopes and confidence. It was a great reproach to them, for such numerous and mighty forces to be baffled and conquered by those whom they thought to swallow up at a morsel.

Despised them or, rejected them ; cursed them. Therefore it is no wonder if they could not stand before thee.

Haydock: Psa 53:1

A prayer for help in distress.

Truth. To fulfil thy promises. (Haydock) ---

He foretells their destruction.

Haydock: Psa 53:2

Ziph lay to the south of Juda. (Haydock) ---

David was rescued from the most imminent danger, by an irruption of the Philistines. He then composed this canticle, expressing his sentiments in danger, and his gratitude to God. (Calmet) ---

It may also be used by any person in distress. (Worthington) ---

The Church orders it to be said by her ministers at Prime, that they may be protected from all their spiritual enemies. (Berthier) ---

The Fathers apply it to Jesus Christ, (St. Hilary) or to his persecuted members. (St. Augustine)

Haydock: Psa 53:3

Name, which is a strong tower, (Proverbs xviii. 10.; Calmet) event thyself. Hence it is so criminal to take it in vain. (Berthier) ---

Judge. Ancient psalters have, "deliver." Saul and the Zipheans persecute me unjustly. I commit my cause to thee. (Haydock) ---

Defend me for the justice of my cause. (Worthington)

Haydock: Psa 53:5

Strangers. Barbarous, (Worthington) enemies, though of the same tribe. (Calmet) ---

Hostis dicebatur quem nunc peregrinum dicimus. (Cicero, Off. i.) ---

The devil and our passions, as well as the world, are such to us. (Berthier)

Gill: Psa 53:1

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.

Gill: Psa 53:2

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".

Gill: Psa 53:3

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.

Gill: Psa 53:4

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, 2Th 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".

Gill: Psa 53:5

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 53:1

¹ sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, yÿhvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. 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 The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.

³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.

⁴ tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

⁵ sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

⁶ tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). 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.

⁷ tn Heb “there is none that does good.”

NET Notes: Psa 53:2

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 tn That is, who seeks to have a relationship with God by obeying and worshiping him.

NET Notes: Psa 53:3

¹ tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).

² tn Heb “together they are corrupt.”

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

NET Notes: Psa 53:4

¹ tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”

² tn Heb “Do they not understand?” The rhetorical question 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. 5-6).

NET Notes: Psa 53:5

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 (“absolutely”).

² tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.

³ tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.

⁴ tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”

⁵ tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.

Geneva Bible: Psa 53:1

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

^{( a )} Which was an instrument or king of note.

^{( b )} Whereas no regard is had for honesty or dishonesty, for virtue nor for vice, there the prophet pronounces that the people have no God.

Geneva Bible: Psa 53:2

God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did ^{( c )} seek God.

^{( c )} By which he condemns all knowledge and understanding that tends not to seek God.

Geneva Bible: Psa 53:4

Have the ^{( d )} workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God.

^{( d )} David pronounces God's vengeance against cruel governors who having charge to defend and preserve God's people, cruelly devour them.

Geneva Bible: Psa 53:5

There were they in great fear, [where] no ^{( e )} fear was: for God hath scattered the ^{( f )} bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them.

^{( e )} When they thought there was no opportunity to fear, the sudden vengeance of God lighted on them.

^{( f )} No matter how great the enemies power is, or fearful the danger, yet God delivers his in due time.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 53:1-6

1 David describes the corruption of a natural man.

4 He convinces the wicked by the light of their own conscience.

6 He glories in the salvation of God.

MHCC: Psa 53:1-6

This psalm is almost the same as the Psa 14:1. The scope of it is to convince us of our sins. God, by the psalmist, here shows us how bad we are, and proves this by his own certain knowledge. He speaks terror to persecutors, the worst of sinners. He speaks encouragement to God's persecuted people. How comes it that men are so bad? Because there is no fear of God before their eyes. Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. See 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. And see the fruit of sin; to what it brings men, when their hearts are hardened through the deceitfulness of sin. See also the faith of the saints, and their hope and power as to the cure of this great evil. There will come a Saviour, a great salvation, a salvation from sin. God will save his church from its enemies. He will save all believers from their own sins, that they may not be led captive by them, which will be everlasting joy to them. From this work the Redeemer had his name JESUS, for he shall save his people from their sins, Mat 1:21.

Matthew Henry: Psa 53:1-6

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.

Keil-Delitzsch: Psa 53:1

The well-grounded asyndeton השׁהיתוּ התעיבוּ is here dismissed; and the expression is rendered more bombastic by the use of עול instead of עלילה . עול (the masculine to עולה ), pravitas , is the accusative of the object (cf. Eze 16:52) to both verbs, which give it a twofold superlative attributive notion. Moreover, here השׁחיתו is accented with Mugrash in our printed texts instead of Tarcha . One Mugrash after another is contrary to all rule.

Keil-Delitzsch: Psa 53:2

In both recensions of the Psalm the name of God occurs seven times. In Psa 14:1-7 it reads three times Elohim and four times Jahve ; in the Psalm before us it is all seven times Elohim , which in this instance is a proper name of equal dignity with the name Jahve . Since the mingling of the two names in Psa 14:1-7 is perfectly intentional, inasmuch as Elohim in Psa 53:1, Psa 53:2 describes God as a Being most highly exalted and to be reverentially acknowledged, and in Psa 52:5 as the Being who is present among men in the righteous generation and who is mighty in their weakness, it becomes clear that David himself cannot be the author of this levelling change, which is carried out more rigidly than the Elohimic character of the Psalm really demands.

Keil-Delitzsch: Psa 53:3

Instead of הכּל , the totality, we have כּלּו , which denotes each individual of the whole, to which the suffix, that has almost vanished (Psa 29:9) from the genius of the language, refers. And instead of סר , the more elegant סג , without any distinction in the meaning.

Keil-Delitzsch: Psa 53:4

Here in the first line the word כּל־ , which, as in Psa 5:6; Psa 6:9, is in its right place, is wanting. In Psa 14:1-7 there then follow, instead of two tristichs, two distichs, which are perhaps each mutilated by the loss of a line. The writer who has retouched the Psalm has restored the tristichic symmetry that had been lost sight of, but he has adopted rather violent means: inasmuch as he has fused down the two distichs into a single tristich, which is as closely as possible adapted to the sound of their letters.

Keil-Delitzsch: Psa 53:5

The last two lines of this tristich are in letters so similar to the two distichs of Psa 14:1-7, that they look like an attempt at the restoration of some faded manuscript. Nevertheless, such a close following of the sound of the letters of the original, and such a changing of the same by means of an interchange of letters, is also to be found elsewhere (more especially in Jeremiah, and e.g., also in the relation of the Second Epistle of Peter to Jude). And the two lines sound so complete in themselves and full of life, that this way of accounting for their origin takes too low an estimate of them. A later poet, perhaps belonging to the time of Jehoshaphat or Hezekiah, has here adapted the Davidic Psalm to some terrible catastrophe that has just taken place, and given a special character to the universal announcement of judgment. The addition of לא־היה פּחד (supply אשׁר = אשׁר שׁם , Psa 84:4) is meant to imply that fear of judgment had seized upon the enemies of the people of God, when no fear, i.e., no outward ground for fear, existed; it was therefore חרדּת אלהים (1Sa 14:15), a God-wrought panic. Such as the case with the host of the confederates in the days of Jehoshaphat (2Ch 20:22-24); such also with the army of Sennacherib before Jerusalem (Isa 37:36). כּי gives the proof in support of this fright from the working of the divine power. The words are addressed to the people of God: Elohim hath scattered the bones (so that unburied they lie like dirt upon the plain a prey to wild beasts, Psa 141:7; Eze 6:5) of thy besieger , i.e., of him who had encamped against thee. חנך .eeht tsniaga instead of חנך = חנה עליך .

(Note: So it has been explained by Menachem; whereas Dunash wrongly takes the ך of חנך as part of the root, overlooking the fact that with the suffix it ought rather to have been חנך instead of חנך . It is true that within the province of the verb âch does occur as a pausal masculine suffix instead of écha , with the preterite (Deu 6:17; Isa 30:19; Isa 55:5, and even out of pause in Jer 23:37), and with the infinitive (Deu 28:24; Eze 28:15), but only in the passage before us with the participle. Attached to the participle this masculine suffix closely approximates to the Aramaic; with proper substantives there are no examples of it found in Hebrew. Simson ha-Nakdan, in his חבור הקונים (a MS in Leipzig University Library, fol. 29 b ), correctly observes that forms like שׁמך , עמּך , are not biblical Hebrew, but Aramaic, and are only found in the language of the Talmud, formed by a mingling of the Hebrew and Aramaic.)

By the might of his God, who has overthrown them, the enemies of His people, Israel has put them to shame, i.e., brought to nought in a way most shameful to them, the project of those who were so sure of victory, who imagined they could devour Israel as easily and comfortably as bread. It is clear that in this connection even Psa 53:5 receives a reference to the foreign foes of Israel originally alien to the Psalm, so that consequently Mic 3:3 is no longer a parallel passage, but passages like Num 14:9, our bread are they (the inhabitants of Canaan); and Jer 30:16, all they that devour thee shall be devoured .

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 53:1-6

Psalm 53

This psalm is another version of the one that appears in Book 1 as Psalm 14. David wrote it, and "mahalath" is a tune name. One interesting difference between this psalm and Psalm 14 is that this one contains the name Elohim whereas Psalm 14 has Yahweh.

David reflected on the wickedness of the entire human race and voiced confidence that God would punish sinners. He longed for God to establish His kingdom on earth (cf. Matt. 6:10).

Constable: Psa 53:1-2

1. Reflection on the human race 53:1-3

53:1 A fool in the ancient Hebrew view of life was a person who did not acknowledge God's existence either intellectually or practically (cf. Rom. 1). He lived as though God does not exist. Such a viewpoint leads to unrestrained behavior. The fool's conduct is essentially corrupt and it is abominable to God (i.e., vile). No one is completely or consistently good because everyone disregards God from time to time.

53:2-3 David pictured God looking down from His heavenly habitation and examining human beings individually. Wise people acknowledge God's presence and pursue Him because He is the source of all goodness and blessing. Fools disregard Him and go their own way. God observed that everyone turns away from Him. The whole race has become sour like milk (Heb. alah; cf. 14:3; Job 15:16). When people do not use milk for its intended purpose, namely to drink, it turns sour. Likewise when people do not use their lives for their intended purpose, namely to honor and glorify God, they spoil. No one is completely good. Every individual has fallen short of this standard of perfection (cf. Rom. 3:10-12).

Constable: Psa 53:3-4

2. Anticipation of judgment 53:4-5

53:4 David expressed amazement that those who disregard God would take advantage of His chosen people and would not even pray to Him.

53:4 The psalmist may have had some specific instance of God's deliverance in mind, or he may have spoken of His future judgment as having already taken place because of its certainty. God Himself would terrorize and shame His enemies. Evidently David saw God's people as playing some role in their enemies' defeat.

Constable: Psa 53:5

3. Yearning for God's reign 53:6

David longed for the time when God would initiate salvation for Israel from Zion. When he wrote, Israel was at least partially under a hostile foreign power's control. The psalmist believed God would one day restore His people and cause them to rejoice. Because of other revelation, we know that when Jesus Christ comes back to reign He will reestablish Israel as His favored nation and will punish her enemies (cf. Ps. 2; Isa. 27:12; 43:5-7; Jer. 12:15; Ezek. 20:34-38, 42; 28:25-26; Dan. 7:13-14; Hos. 12:9; Joel 3:1; Amos 9:14-15; Mic. 4:6; Zeph. 3:20; Zech. 10:10).¹¹⁶

It is foolish to disregard God (cf. Prov. 1:7). Those who do so will experience present vanity in their lives and future judgment for their folly.

Commentary -- Other

Critics Ask: Psa 53:5

PSALM 53:5 —Doesn’t this verse contradict itself?

PROBLEM: The psalmist said, “they are in great fear where no fear was.” But how could they be in fear if there was no fear there?

SOLUTION: The Bible critic here manifests two serious flaws—utter presumption that the biblical writer was so stupid as to contradict himself in the same sentence, and complete ignorance of the fact that the same word is often used in different senses, even in the same sentence. For example, “You knowperfectly well that you do not know anythingperfectly. ” (See also comments on Prov. 26:4-5 and Phil. 3:15 .) The meaning in this psalm is captured by the NIV : “There they were, overwhelmed with dread, where there was nothing to dread.”   

Evidence: Psa 53:1-3

Atheism . It is much more reasonable to believe that this publication had no printer than to believe that there is no God. Who in his right mind would ever believe that no one compiled its pages, no one produced the graphic art, and no one printed it. The publication happened by chance...from nothing. There was no paper, no ink, no cardboard, and no glue. The paper just came into being (from nothing), then trimmed itself into perfectly straight edges. All the words fell into place, forming coherent sentences, and then the graphic art appeared. The pages fell into numerical order, and finally the book bound itself.

The fact that there was a printer is axiomatic (self-evident), so it would be intellectually insulting to even begin to argue for the case of the printer’s existence. For the same reason, the Bible does not enter into the case for God’s existence. It simply begins by stating, " In the beginning God..." ( Gen 1:1 ). See Psa 90:2 footnote.

" It takes no brains to be an atheist. Any stupid person can deny the existence of a supernatural power because man’s physical senses cannot detect it. But there cannot be ignored the influence of conscience, the respect we feel for the Moral Law, the mystery of first life...or the marvelous order in which the universe moves about us on this earth. All these evidence the handiwork of the beneficent Deity...That Deity is the God of the Bible and Jesus Christ, His Son." Dwight Eisenhower

There are many " good" people from man’s viewpoint. However, here is God’s point of view. These verses leave no room for the self-righteous.

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 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 (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 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 (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 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 53 (Chapter Introduction)

Overview

Psa 53:1, David describes the corruption of a natural man; Psa 53:4, He convinces the wicked by the light of their own conscience; Psa 53:6, He glories in the salvation of God.

Psa 88:1 *title

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 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

Poole: Psalms 53 (Chapter Introduction)

THE ARGUMENT

This Psalm, some few words excepted, is wholly the same with Ps 14 , and therefore the reader must resort thither for the interpretation of it. And it is repeated, partly because the matter of it is so important and necessary to be known and considered; and partly because there arose some new and suitable occasion which made David sing it a second time, and that with some small alterations. And the compiler or compilers of David’ s Psalms had so great a reverence for their composer, whom they knew to be guided by Divine inspiration, that they would not lose any of his fragments, and therefore repeated this Psalm with the variations which he had made.

Mahalath seems to be the name of a musical instrument, or tune; wherein, as in the rest of them, it is better to confess our ignorance, as the Hebrew doctors themselves do, than to give way to vain and groundless conjectures about them.

David describeth the atheism and corruption of men, &c. See Ps 10 Ps 14 .

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 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 53 (Chapter Introduction)

The corruption of man by nature.

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 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 53 (Chapter Introduction)

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.

Constable: Psalms (Book Introduction)

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 (Outline)

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

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Copyright 2003 by Thomas L. Constable

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 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 (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 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 53 (Chapter Introduction)

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.