Salmi 53:2 Commento

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.

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".

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Psalms 53:1-3] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Let us advert also to that sense, which concerning Christ our Lord Himself, our Head Himself, does present itself. For when Himself in form of a servant [Philippians 2:7] appeared on earth, they that crucified Him said, "He is not God." Because Son of God He was, truly God He was. But they that are corrupted and have become abominable said what? "He is not God:" let us slay Him, "He is not God." You have the voice of these very men in the book of Wisdom. For after there had gone before the verse, "The unwise man has said in his heart, There is no God;" as if reasons were required why the unwise man could say this, he has subjoined, "Corrupted they are, and abominable have become in their iniquities" [Psalm 53:2]. Hear ye those corrupted men. "For they have said with themselves, not rightly thinking:" [Wisdom 2:1] corruption begins with evil belief, thence it proceeds to depraved morals, thence to the most flagrant iniquities, these are the grades. But what with themselves said they, thinking not rightly? "A small thing and with tediousness is our life." [Wisdom 2:1] From this evil belief follows that which also the Apostle has spoken of, "Let us eat and drink, for tomorrow we shall die." [1 Corinthians 15:32] But in the former passage more diffusely luxury itself is described: "Let us crown us with roses, before they be withered; in every place let us leave the tokens of our gladness." [Wisdom 2:8-9] After the more diffuse description of that luxury, what follows? "Let us slay the poor just man:" [Wisdom 2:10] this is therefore saying, "He is not God." Soft words they seemed but now to say: "Let us crown us with roses, before they be withered." What more delicate, what more soft? Would you expect, out of this softness, Crosses, swords? Wonder not, soft are even the roots of brambles; if any one handle them, he is not pricked: but that wherewith you shall be pricked from thence has birth. "Corrupted," therefore, are those men, "and abominable have become in their iniquities." They say, "If Son of God He is, let Him come down from the Cross." [Matthew 27:40] Behold them openly saying, "He is not God."...

"He has looked down from heaven." Here the judgment of God against the wicked is set forth. And first the consideration of the judge is introduced. Second, what the judge finds is shown: "All have turned aside." Third, the sentence is added: "Shall they not know?" The reason they deny God is that they believe that because of his loftiness God does not look upon the lowest things. Job 22: "Do you not think that God is higher than heaven?" etc. "You say, what? He judges through the darkness; he walks about the poles of heaven; and he does not consider our affairs." But it pertains to the perfection of his wisdom that he looks upon all things. Ps.: "Who is like the Lord our God, who dwells on high and looks upon the lowly in heaven and on earth?" And therefore he says that "the Lord has looked down from heaven," that is, he considers "the children of men" from his loftiness. Sir. 16: "What is my soul in so vast a creation?" Prov. 16: "All the ways of man are open to his eyes." Ps.: "The Lord has looked down from heaven upon the earth." Or "from heaven," that is, from Christ. Or from the soul of the just man. He inquires among the children of men "to see if there is one who understands, or who seeks God." There is a difference between God and man: human judges inquire into what is done outwardly, but God looks upon the heart. Ps.: "God searches the hearts and minds."

"In the heart." There are two things that must be done concerning God, namely that the intellect be fixed inwardly upon the knowledge of God and that the affection tend toward God as toward its end. Hence he says he looks down in order to see "if there is understanding." And if it is understood of the just man, in sweetness correcting; but if it is understood of the wicked man, as it is said of him, "he would not understand in order to act well," so it is "seeking," namely, intending to bring him to himself. Ps.: "Seek the Lord, and your soul shall live," etc. But the Lord, looking down to see this, finds malice abounding.

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.

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.