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It does not appear upon what occasion this psalm was penned nor whether upon any particular occasion. Some say David penned it when Saul persecuted him; others, when Absalom rebelled against him. But they are mere conjectures, which have not certainty enough to warrant us to expound the psalm by them. The apostle, in quoting part of this psalm (Ro 3:10, etc.) to prove that Jews and Gentiles are all under sin (Ro 3:9) and that all the world is guilty before God (Ro 3:19), leads us to understand it, in general, as a description of the depravity of human nature, the sinfulness of the sin we are conceived and born in, and the deplorable corruption of a great part of mankind, even of the world that lies in wickedness, 1Jo 5:19. But as in those psalms which are designed to discover our remedy in Christ there is commonly an allusion to David himself, yea, and some passages that are to be understood primarily of him (as in Ps 2:1-12,16:1-11,22:1-31, and others), so in this psalm, which is designed to discover our wound by sin, there is an allusion to David's enemies and persecutors, and other oppressors of good men at that time, to whom some passages have an immediate reference. In all the psalms from the 3rd to this (except the 8th) David had been complaining of those that hated and persecuted him, insulted him and abused him; now here he traces all those bitter streams to the fountain, the general corruption of nature, and sees that not his enemies only, but all the children of men, were thus corrupted. Here is, I. A charge exhibited against a wicked world, Ps 14:1. II. The proof of the charge, Ps 14:2,3. III. A serious expostulation with sinners, especially with persecutors, upon it, Ps 14:4-6. IV. A believing prayer for the salvation of Israel and a joyful expectation of it, Ps 14:7.

This purports to be one of David's psalms, and there is no reason to doubt the correctness of the superscription. Yet we are entirely ignorant of the time and the circumstances of its composition. There is nothing in the psalm that throws any light on this point, and conjecture would be vain. It would seem to have been composed under the influence of an affecting conviction of the depth and extent of human depravity, and in view of prevalent impiety and neglect of God; but such a state of things was not confined to any one period of the life of David, as it is not to any one country or period of the world. Unhappily there has been no country and no age in which, in view of existing facts, such a psalm as this might not have been composed; or in which the entire proof on which the psalmist relies to support his melancholy conclusions, might not have been found.

The psalm embraces the following points:

I. A statement of prevalent depravity, particularly in denying the existence of God, or in expressing the wish that there were no God, Psalm 14:1.

II. The evidence of this, Psalm 14:2-4. This is found in two things:

(a) first, in the representation that the Lord looked down from heaven for the very purpose of ascertaining whether there were any that "understood and sought after God," and that the result of this investigation was that all had gone aside, and had become defiled with sin, Psalm 14:2-3.

(b) The second proof is a prevailing disposition on the part of the wicked to judge severely of the conduct of God's people; to magnify their errors and faults; to make use of their imperfections to sustain themselves in their own course of life - represented by their "eating up the sins of God's people as they eat bread," Psalm 14:4.

There was all utter want of kindness and charity in regard to the imperfections of others; and a desire to find the people of God so offending that they could, by "their" imperfections and faults, sustain and vindicate their own conduct in neglecting religion. The idea is that, in their apprehension, the religion of such persons was not desirable - that the God whom they professed to serve could not be God.

III. Yet, the psalmist says, they were not wholly calm and satisfied with the conclusion which they were endeavoring to reach, that there was no God. Notwithstanding their expressed wish or desire Psalm 14:1, that there was, or that there might be no God, their minds were not at ease in that conclusion or desire.

They were, says the psalmist, "in great fear," for there was evidence which they could not deny or resist that God was "in the generation of the righteous," or that there was a God such as the righteous served, Psalm 14:5. This evidence was found in the manifestation of his favor toward them; in his interposition in their behalf, in the proof which could not be resisted or denied that he was their friend. These facts produced "fear" or apprehension in the minds of the wicked, notwithstanding all their efforts to be calm.

IV. The psalmist says that their course was designed to bring shame upon the counsel or purposes of the "poor" (that is, the people of God, who were mainly among the poor, or the humble and oppressed classes of the community) - because they regarded God as their refuge, Psalm 14:6. As God was their only refuge, as they had no human hope or reliance, as all their hope would fail if their hope in God failed, so the attempt to show that there was no God was adapted and designed to overwhelm them with shame and confusion - still more to aggravate their sufferings by taking away their only hope, and leaving them to die. Their religion was their only consolation and the purpose of those who wished that there were no God was to take even this last comfort away.

V. The psalm closes, in view of these thoughts, with an earnest prayer that God would interpose to deliver his poor and oppressed people, and with the statement that when this should occur, his people would rejoice, Psalm 14:7. Instead of their low and oppressed condition - a condition wherein their enemies triumphed over them, and endeavored still further to aggravate their sorrows by taking away even their faith in God - they would rejoice in him, and in the full proof of his existence and of his favor toward them.

The psalm, therefore, is designed to describe a condition of things in which wickedness abounds, and when it takes this form - an attempt to show that there is no God; that is, when there is a prevalence of atheism, and when the design of this is to aggravate the sufferings and the trials of the professed friends by unsettling their faith in the divine existence.

The title is the same as in Psalm 11:1-7; Psalm 12:1-8. Compare the note at the title to Psalm 4:1-8.

The sentiments of atheists and deists, who deny the doctrine of a Divine providence. Their character: they are corrupt, foolish, abominable, and cruel, Psalm 14:1-4. God fills them with terror, Psalm 14:5; reproaches them for their oppression of the poor, Psalm 14:6. The psalmist prays for the restoration of Israel, Psalm 14:7.

There is nothing particular in the title; only it is probable that the word לדוד ledavid, of David, is improperly prefixed, as it is sufficiently evident, from the construction of the Psalm, that it speaks of the Babylonish captivity. The author, whoever he was, (some say Haggai, others Daniel, etc)., probably lived beyond the Euphrates. He describes here, in fervid colors, the iniquity of the Chaldeans. He predicts their terror and destruction; he consoles himself with the prospect of a speedy return from his exile; and hopes soon to witness the reunion of the tribes of Israel and Judah. It may be applied to unbelievers in general.

INTRODUCTION TO Psalm 14

To the chief Musician, a Psalm of David. The argument of this psalm, according to Theodoret, is Sennacherib's invasion of Judea, when he sent Rabshakeh to Hezekiah, with menaces and curses; upon which Hezekiah implored divine help, and obtained it, and the Assyrian army was destroyed by an angel; of all which he thinks this psalm was prophetic.

XIV.

With some variations (for which see Notes), this psalm appears again as Psalms 53. The most striking variation consists in the change of Jehovah into Elohim. For this change, see General Introduction.

In this poem the dramatic element blends with the lyric. In the great drama of the world, as unfolding before the psalmist’s eyes, God is seen to look from the windows of His heaven down on the races of men, as He did before the flood, and He finds no vestige of good left, except in the oppressed nation of Israel; all the rest are hopelessly corrupt. Then (Psalm 14:4) comes His voice in some ancient oracular saying, proverbial in its form, and so associated with the visible tokens of Divine vengeance, that the foes of the chosen people are instantly cowed and thrown into panic. Possibly Babylon, the great representative of the giant powers of the heathen world, and the devourer of other nations, now itself already on the verge of ruin, was in the poet’s thought. There is nothing to indicate a date anterior to the fall of Jerusalem, even if the last verse be treated as a liturgical addition.

The rhythm is uneven, but fine in the opening verses.

The deep and universal corruption of mankind is traced to its source in their failure to seek after God (Psalm 14:1-3). This corruption is illustrated by the cruel treatment to which ‘the people of Jehovah’ have been subjected (Psalm 14:4). But He proves Himself their defender (Psalm 14:5-6); and the Psalm concludes with a prayer that He will gladden Israel with a full deliverance (Psalm 14:7).

It is commonly supposed that the Psalmist is describing the depravity of his own age and his own country. But at least in Psalm 14:1-3 it is of mankind at large (the sons of men, Psalm 14:2) that he is speaking. His words recall the great examples of corruption in the primeval world; in the days before the Flood, at Babel, in Sodom.

The reference of Psalm 14:4-6 is less clear. It depends on the meaning assigned to ‘my people’ in Psalm 14:4. (1) ‘My people’ may mean the faithful few in Israel, the godly poor, who were devoured by heartless oppressors. In this case Psalm 14:5-6 must refer to the future, prophetically anticipating the judgement which will overtake these godless tyrants. (2) If however ‘my people’ means the nation of Israel, Psalm 14:4-6 must refer either to some present oppression by foreign enemies and their anticipated discomfiture; or to a typical example of oppression and deliverance in the past, such as that of Israel in Egypt. If we are right in supposing that Psalm 14:1-3 refer to the primitive history of mankind, the latter interpretation seems preferable. The Psalmist naturally passes on to the oppression of Israel in Egypt as the next great instance of defiant antagonism to Jehovah. Psalm 14:5-6 are then to be explained as a historical allusion to the destruction of the Egyptians at the Red Sea: and the memory of that great national deliverance leads up to the concluding prayer of Psalm 14:7.

The Psalm recurs in Book ii as Psalms 53, with some variations. Elohim (God) is substituted for Jehovah (Lord) in accordance with the general practice of the editor of that book (see Introd. p. lv f.): and Psalm 14:5 differs widely from Psalm 14:5-6. Is this difference due to corruption of text or to intentional change? The curious similarity of the letters is in favour of the view that the text of Psalm 53:5 is a restoration of characters which had become partially obliterated: but it is equally possible that the editor of the collection intentionally altered the text in order to introduce a fresh historical reference, probably to the overthrow of Sennacherib.

The structure of the Psalm resembles that of Psalms 11 : two equal stanzas of three verses each, with a concluding verse.

The title of Psalms 53 runs “For the Chief Musician; set to Mahalath. Maschil of David.” Mahalath (cp. title of Psalms 88) may mean sickness, and is best explained as the initial word of some well-known song, to the melody of which the Psalm was set; rather than as denoting a mournful style of music, or some kind of instrument. On Maschil see Introd. p. xix.

Ps 14:1-7.

The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power.

1. Sinners are termed "fools," because they think and act contrary to right reason

(Ge 34:7; Jos 7:15; Ps 39:8; 74:18, 22).

in his heart--to himself

(Ge 6:12).

The fool - The word "fool" is often used in the Scriptures to denote a wicked man - as sin is the essence of folly. Compare Job 2:10; Psalm 74:18; Genesis 34:7; Deuteronomy 22:21. The Hebrew word is rendered "vile person" in Isaiah 32:5-6. Elsewhere it is rendered "fool, foolish," and "foolish man." It is designed to convey the idea that wickedness or impiety is essential folly, or to use a term in describing the wicked which will, perhaps, more than any other, make the mind averse to the sin - for there is many a man who would see more in the word "fool" to be hated than in the word "wicked;" who would rather be called a "sinner" than a "fool."

Hath said - That is, has "thought," for the reference is to what is passing in his mind.

In his heart - See the note at Psalm 10:11. He may not have said this to others; he may not have taken the position openly before the world that there is no God, but such a thought has passed through his mind, and he has cherished it; and such a thought, either as a matter of belief or of desire, is at the foundation of his conduct. He "acts" as if such were his belief or his wish.

There is no God - The words "there is" are not in the original. The literal rendering would be either "no God," "nothing of God," or "God is not." The idea is that, in his apprehension, there is no such thing as God, or no such being as God. The more correct idea in the passage is, that this was the belief of him who is here called a "fool;" and it is doubtful whether the language would convey the idea of desire - or of a wish that this might be so; but still there can be no doubt that such is the wish or desire of the wicked, and that they listen eagerly to any suggestions or arguments which, in their apprehension, would go to demonstrate that there is no such being as God. The exact state of mind, however, indicated by the languaqe here, undoubtedly is that such was the opinion or the belief of him who is here called a fool. If this is the true interpretation, then the passage would prove that there have been people who were atheists. The passage would prove, also, in its connection, that such a belief was closely linked, either as a cause or a consequent, with a corrupt life, for this statement immediately follows in regard to the character of those who are represented as saying that there is no God. As a matter of fact, the belief that there is no God is commonly founded on the desire to lead a wicked life; or, the opinion that there is no God is embraced by those who in fact lead such a life, with a desire to sustain themselves in their depravity, and to avoid the fear of future retribution. A man who wishes to lead an upright life, desires to find evidence that there is a God, and to such a man nothing would be more dark and distressing than anything which would compel him to doubt the fact of God's existence. It is only a wicked man who finds pleasure in an argument to prove that there is no God, and the wish that there were no God springs up only in a bad heart.

They are corrupt - That is, they have done corruptly; or, their conduct is corrupt. "They have done abominable works." They have done that which is to be abominated or abhorred; that which is to be detested, and which is fitted to fill the mind with horror.

There is none that doeth good - Depravity is universal. All have fallen into sin; all fail to do good. None are found who are disposed to worship their Maker, and to keep his laws. This was originally spoken, undoubtedly, with reference to the age in which the psalmist lived; but it is applied by the apostle Paul, Romans 3:10 (see the note at that passage), as an argument for the universal depravity of mankind.