Psalm 53:7 Komentář

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.

INTRODUCTION TO PSALM 53 To the chief Musician upon Mahalath, Maschil, A Psalm of David. The word "mahalath" is only used here and in Psa 88:1. Some, with Aben Ezra, take it to be the first word of a song, to the tune of which this psalm was set; others, with Jarchi, that it is the name of a musical instrument on which it was sung; a hollow instrument; of the same nature with "nehiloth", See Gill on Psa 5:1, title. Though it may relate to the argument or subject matter of the psalm, and be rendered, "concerning sickness" or "infirmity" (e); and, as Jarchi observes, some interpret it, "concerning the sickness or weakness of Israel", when the temple was destroyed. But it seems much better to understand it of the sickness and disease of sin, and the weakness following upon that, to which all mankind are subject; since the psalm manifestly treats of the general corruption and depravity of human nature. This psalm is the same with Psa 14:1, and is expressed in the same words, with some little difference; the reason of its repetition is variously conjectured. Some think that the compiler of the book of Psalms, observing various readings in it occasioned by copying, thought fit to insert it both ways; but it is most likely to be composed by David himself, at different times, and it may be on different occasions, and with different views. Some think the former, namely the fourteenth psalm, was written concerning Nabal, and this concerning Doeg; according to Jarchi, that was concerning Nebuchadnezzar, this concerning Titus Vespasian; or, as others think, Antiochus Epiphanes. Kimchi is of opinion that this psalm, being placed between one that relates to Doeg, and another that refers to the Ziphites, points at the likeness there is between the case of David and the Messiah; that as David had many who sought to ensnare him, yet God rewarded them, and established him in the kingdom; so it will be with the Messiah: but it is much more reasonable with others to conclude, that it is repeated either because of the importance of it; because that as the former may refer to the corruption of the Jews in the times of David, this to the corruption of men in the times of Christ and his apostles, and under the Gospel dispensation, until the second coming of Christ, especially under the reign of antichrist. The argument of the psalm, according to the Syriac version, is concerning Ahithophel, who gave counsel to Absalom to pursue his father David and kill him: and, according to the Arabic version, it is a prophecy concerning Babel and Sennacherib; so Theodoret: but rather concerning mystical Babylon, and the man of sin. (e) "de miseria", Tigurine version, "vel infirmitate"; so Ainsworth.

And as though to these very persons He were turned, He says, "Who shall give out of Sion salvation to Israel?" [Psalm 53:7]. O you fools, you revile, insult, buffet, besmear with spittings, with thorns ye crown, upon the Cross ye lift up; whom? "Who shall give out of Sion salvation to Israel?" Shall not That Same of whom you have said, "He is not God"? "In God's turning away the captivity of His people." For there turns away the captivity of His people, no one but He that has willed to be a captive in your own hands. But what men shall understand this thing? "Jacob shall exult, and Israel shall rejoice." "Israel;" the true Jacob, and the true Israel, that younger, to whom the elder was servant, [Genesis 25:23] shall himself exult, for he shall himself understand.

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.