Salmi 53:6 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.

O that the salvation of Israel were come out of Zion!.... Or, "who will give (f) out of Zion the salvation of Israel?" The Targum adds, "except the Lord"; and this is a request to him for it: and, as in Psa 14:7, it may be a wish for the first coming of Christ, to work out salvation for his people; here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign; to destroy antichrist, and deliver his people from bondage and oppression by him; when the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved; see Rom 11:25. It is in the original text, "salvations" (g); denoting the complete salvation of the church; when all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her; See Gill on Psa 14:6. when God bringeth back the captivity of his people: who have been carried into it by antichrist, Rev 13:10; Jacob shall rejoice, and Israel shall be glad; for now the kingdoms of this world will become Christ's; the marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews; which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty, and cause many voices to be heard in heaven, expressing great joy on this occasion, Rev 11:15. (f) "quis dabit", V. L. Pagninus, Montanus, &c. (g) "salutes", Pagninus, Montanus, Cocceius; so Ainsworth. Next: Psalms Chapter 54

For this reason what follows concerning them? "There have they feared with fear, where there was no fear" [Psalm 53:6]. For is there fear, if a man lose riches? There is no fear there, and yet in that case men are afraid. But if a man lose wisdom, truly there is fear, and in that case he is not afraid....You have feared to give back money, and hast willed to lose fidelity. The Martyrs took not away property of other persons, but even their own they despised that they might not lose fidelity: and it was too little to lose money, when they were proscribed; they took also their life when they suffered: they lost life, in order that unto everlasting life they might find it. [Matthew 10:39] Therefore there they feared, where they ought to have been afraid. But they that of Christ have said, "He is not God," have there feared where was no fear. For they said, "If we shall have let Him go, there will come the Romans, and will take away from us both place and kingdom." [John 11:48] O folly and imprudence saying in its heart, "He is not God"! You have feared to lose earth, you have lost Heaven: you have feared lest there should come the Romans, and take away from you place and kingdom! Could they take away from you God? What then remains? What but that thou confess, that you have willed to keep, and by keeping ill hast lost? For you have lost both place and nation by slaying Christ. For you did will rather to slay Christ, than to lose place; and you have lost place, and nation, and Christ. In fearing, they have slain Christ: but wherefore this? "For God has scattered the bones of them that please men." Willing to please men, they feared to lose their place. But Christ Himself, of whom they said, "He is not God," willed rather to displease such men, as they were: sons of men, not sons of God, He willed rather to displease. Thence were scattered their bones, His bones no one has broken. "They were confounded, for God has despised them." In very deed, brethren, as far as regards them, great confusion has come to them. In the place where they crucified the Lord, whom for this cause they crucified, that they might not lose both place and nation, the Jews are not. "God," therefore, "has despised them:" and yet in despising He warned them to be converted. Let them now confess Christ, and say, He is God, of whom they said, "He is not God." Let them return to the inheritance of their fathers, to the inheritance of Abraham, of Isaac, and of Jacob, let them possess with these very persons life eternal: though they have lost life temporal. Wherefore this? Because out of sons of men have been made sons of God. For so long as they remain, and will not, there is not one that does good, there is not so much as one. "They were confounded, for God has despised them."

"Who shall give from Zion?" Here he treats of the good. And first the question is proposed. Second, the answer. The question is this: Who, going forth from Zion, shall save Israel? Who? Christ, because "salvation is from the Jews": therefore from Zion, that is, from the Jews, and from David, and from the upper room of Zion where the apostles received the Holy Spirit, the preachers of salvation went forth. And this none shall give but God. And in what way? "When he shall have turned back the captivity of his people." For the faithful people was held in captivity, that is, in the prison of the Devil, which God turned back when he released them. Ps.: "Turn back, O Lord, our captivity," etc. And what shall follow from this? Joy and gladness. Ps.: "When the Lord turned back the captivity of Zion, we became," etc. But there is a twofold state of the faithful, namely of struggle and of the crown, of merit and of reward; and in both there is joy. And the first is joy from the participation of grace. Rom. 14: "The kingdom is justice." And therefore he says, "Jacob shall exult." 1 Sam. 2: "My heart has exulted," etc. In the reward there is joy, says the Gloss. Is. 35: "Everlasting gladness," etc. And therefore he says, "Israel shall be glad."

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.

The two texts now again coincide. Instead of ישׁוּעת, we here have ישׁעות; the expression is strengthened, the plural signifies entire, full, and final salvation.