Psalms 53

hem is gone back: they are altogether become filthy; there is none that doeth good, no, not one. 4 Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God. 5 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. 6 Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. 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, v. 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 ( v. 1 , 4 ); it is an unrighteous thing; it is that which there is no good in ( v. 1 , 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, v. 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, v. 4 . 5. The filthiness of sin. Sinners are corrupt ( v. 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 ( v. 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, Ps. cxli. 7 . Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev. xx. 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, v. 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, Matt. i. 21 . The key of this psalm hangs at the door, for the title tells us upon what occasion it was penned—when the inhabitants of Ziph, men of Judah (types of Judas the traitor), betrayed David to Saul, by informing him where he was and putting him in a way how to seize him. This they did twice ( 1 Sam. xxiii. 19 ;

of more than twenty of Kennicott's and De Rossi's MSS., with the Septuagint, Syriac, and Chaldee, and Justinianus' Polyglot Psalter. For larger notes and an analysis, the reader is requested to refer to Psa 14:1-7 ; and for a comparison of the two Psalms he may consult Dr. Kennicott's Hebrew Bible, where, under Psa 14:1-7 , in the lower margin, the variations are exhibited at one view. Introduction The psalmist complains that strangers were risen up against him to take away his life, Psa 54:1-3 ; expresses his confidence in God that he will uphold him, and punish his enemies, Psa 54:4 , Psa 54:5 ; on which he promises to sacrifice to God, Psa 54:6 ; he speaks of his deliverance, Psa 54:7 . The title is, "To the chief Musician upon Neginoth, an instructive Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself among us?" Ziph was a village in the southern part of Palestine. David having taken refuge in the mountains of that country, the Ziphites went to Saul, and informed him of the fact. Saul, with his army, immediately went thither, and was on one side of a mountain while David was on the other. Just when he was about to fall into the hands of his merciless pursuer, an express came to Saul that the Philistines had invaded Israel, on which he gave up the pursuit, and returned to save his country, and David escaped to En-gedi. See the account in 1Sam 23:19-29 . It is supposed to have been after this deliverance that he composed this Psalm. Neginoth, from נגן nagan to strike or play on some kind of instrument, probably signifies stringed instruments, such as were played on with a plectrum. Verse 1 Save me, O God, by thy name - Save me by thyself alone; so name here may be understood. The name of God is often God himself. David was now in such imminent danger of being taken and destroyed, that no human means were left for his escape; if God therefore had not Interfered, he must have been destroyed. See the introduction, Psa 54:1-7 (note). Verse 2 Hear my prayer - In his straits he had recourse to God; for from him alone, for the reasons alleged above, his deliverance must proceed. Verse 3 Strangers are risen up against me - The Ziphites. And oppressors - Saul, his courtiers, and his army. They have not set God before them - It is on no religious account, nor is it to accomplish any end, on which they can ask the blessing of God. Selah - This is true. Verse 4 Behold, God is mine helper - This would naturally occur to him when he saw that Saul was obliged to leave the pursuit, and go to defend his territories, when he was on the very point of seizing him. God, whose providence is ever watchful, had foreseen this danger and stirred up the Philistines to make this inroad just at the time in which Saul and his army were about to lay hands on David. Well might he then say, "Behold, God is mine helper." Is with them, that uphold my soul - נפשי naphshi, my life. This may even refer to the Philistines, who had at this time made an inroad on Israel. God was even with his own

Scattered - 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. Thee - Against my people. Thou - Thou oh Jerusalem, which they besiege.