King James Version
Psalms 14
7 verses with commentary
The Fool Says There Is No God
To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.
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The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. This opening verse makes a devastating diagnosis of humanity's fundamental problem: practical atheism that produces moral corruption. The psalm addresses not theoretical atheism but lived godlessness—behavior that denies God's existence, authority, or relevance regardless of intellectual profession.
"The fool" (naval, נָבָל) is stronger than English "fool" suggests. In Hebrew wisdom literature, naval describes moral perversity, not intellectual deficiency. This person is morally bankrupt, spiritually corrupt, insensible to truth. Nabal (1 Samuel 25), whose very name means "fool," exemplified this—churlish, evil, refusing to acknowledge David's kindness or God's anointing. The fool is not merely ignorant but willfully resistant to truth.
"Hath said in his heart" (amar belibo, אָמַר בְּלִבּוֹ) indicates internal conviction, not necessarily public profession. The heart (lev) in Hebrew thought encompasses mind, will, and affection—the entire inner person. The fool's atheism may not be articulated creed but operational philosophy revealed through behavior. This person lives as if God does not exist or does not matter, regardless of outward religious profession.
"There is no God" (ein Elohim, אֵין אֱלֹהִים) is the fool's foundational lie. This isn't sophisticated philosophical atheism but practical godlessness. The Hebrew can mean "there is no God," "God does not exist," or "there is no God [for me/here/now]." The latter captures functional atheism—living as if unaccountable to divine authority, as if divine judgment won't come, as if moral law doesn't bind.
"They are corrupt" (hishchitu, הִשְׁחִיתוּ) uses a verb meaning to destroy, ruin, act corruptly. The Hiphil form indicates they have made themselves corrupt, corrupted their ways. This moral corruption is self-inflicted degradation resulting from rejecting God. Romans 1:21-32 traces similar devolution: rejecting knowledge of God leads to futile thinking, darkened hearts, and progressive moral corruption.
"They have done abominable works" (hitabu alilah, הִתְעִיבוּ עֲלִילָה) describes detestable actions. Taav means abominable, detestable—often describing idolatrous practices that provoke divine revulsion (Deuteronomy 7:25-26, 12:31). Alilah means deeds, works, practices. Denying God produces detestable behavior—not merely neutral absence of good but active evil.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) is universal indictment. Paul quotes this verse (with surrounding verses) in Romans 3:10-12 to demonstrate universal human sinfulness—"all have sinned, and come short of the glory of God" (Romans 3:23). The Hebrew tov means good in moral, beneficial, right sense. The claim is not that humans never perform kind acts but that apart from God, no one achieves the comprehensive moral goodness God requires.
"The fool" (naval, נָבָל) is stronger than English "fool" suggests. In Hebrew wisdom literature, naval describes moral perversity, not intellectual deficiency. This person is morally bankrupt, spiritually corrupt, insensible to truth. Nabal (1 Samuel 25), whose very name means "fool," exemplified this—churlish, evil, refusing to acknowledge David's kindness or God's anointing. The fool is not merely ignorant but willfully resistant to truth.
"Hath said in his heart" (amar belibo, אָמַר בְּלִבּוֹ) indicates internal conviction, not necessarily public profession. The heart (lev) in Hebrew thought encompasses mind, will, and affection—the entire inner person. The fool's atheism may not be articulated creed but operational philosophy revealed through behavior. This person lives as if God does not exist or does not matter, regardless of outward religious profession.
"There is no God" (ein Elohim, אֵין אֱלֹהִים) is the fool's foundational lie. This isn't sophisticated philosophical atheism but practical godlessness. The Hebrew can mean "there is no God," "God does not exist," or "there is no God [for me/here/now]." The latter captures functional atheism—living as if unaccountable to divine authority, as if divine judgment won't come, as if moral law doesn't bind.
"They are corrupt" (hishchitu, הִשְׁחִיתוּ) uses a verb meaning to destroy, ruin, act corruptly. The Hiphil form indicates they have made themselves corrupt, corrupted their ways. This moral corruption is self-inflicted degradation resulting from rejecting God. Romans 1:21-32 traces similar devolution: rejecting knowledge of God leads to futile thinking, darkened hearts, and progressive moral corruption.
"They have done abominable works" (hitabu alilah, הִתְעִיבוּ עֲלִילָה) describes detestable actions. Taav means abominable, detestable—often describing idolatrous practices that provoke divine revulsion (Deuteronomy 7:25-26, 12:31). Alilah means deeds, works, practices. Denying God produces detestable behavior—not merely neutral absence of good but active evil.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) is universal indictment. Paul quotes this verse (with surrounding verses) in Romans 3:10-12 to demonstrate universal human sinfulness—"all have sinned, and come short of the glory of God" (Romans 3:23). The Hebrew tov means good in moral, beneficial, right sense. The claim is not that humans never perform kind acts but that apart from God, no one achieves the comprehensive moral goodness God requires.
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.
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The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. After diagnosing human corruption (v.1), the psalm now presents divine response—God's searching examination of humanity. The imagery parallels Genesis 6:5 (before the flood) and Genesis 11:5 (at Babel) where God surveys human wickedness. This is not omniscient God gaining new information but dramatic portrayal of divine scrutiny preceding judgment.
"The LORD looked down" (Yahweh hashqif, יְהוָה הִשְׁקִיף) uses the covenant name Yahweh (not Elohim from v.1), emphasizing God's covenantal relationship with His people. Hashqif means to look down, gaze upon, observe—often with connotation of examining with intent to act. This is not casual observation but purposeful scrutiny. The phrase "looked down from heaven" emphasizes God's transcendence and the vast moral distance between holy God and corrupt humanity.
"Upon the children of men" (al-benei adam, עַל־בְּנֵי אָדָם) uses the Hebrew adam (אָדָם), connecting to Genesis and humanity's fallen nature. These are descendants of Adam, inheritors of fallen human nature, participants in universal human rebellion. The phrase encompasses all humanity, not merely Israel or a particular nation.
"To see if there were any" (lirot hayesh, לִרְאוֹת הֲיֵשׁ) indicates purposeful examination with hoped-for result. God searches for exceptions to the diagnosis of verse 1. The construction suggests expectation that surely someone must be righteous, someone must understand, someone must seek God. This echoes Jeremiah 5:1: "Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it."
"That did understand" (maskil, מַשְׂכִּיל) uses a participle meaning one who has insight, acts wisely, comprehends. In wisdom literature, understanding means grasping moral and spiritual truth, not merely intellectual knowledge. Proverbs 1:7 establishes: "The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction." True understanding begins with proper relationship to God.
"And seek God" (doresh et-Elohim, דֹּרֵשׁ אֶת־אֱלֹהִים) describes active pursuit. Darash means to seek, inquire of, search for with diligence and desire. This is not passive acknowledgment but active pursuit of relationship with God. Those who "seek God" orient their lives around knowing Him, serving Him, and walking in His ways. The phrase implies that understanding and seeking are connected—those who truly understand seek God; those who seek God gain understanding.
"The LORD looked down" (Yahweh hashqif, יְהוָה הִשְׁקִיף) uses the covenant name Yahweh (not Elohim from v.1), emphasizing God's covenantal relationship with His people. Hashqif means to look down, gaze upon, observe—often with connotation of examining with intent to act. This is not casual observation but purposeful scrutiny. The phrase "looked down from heaven" emphasizes God's transcendence and the vast moral distance between holy God and corrupt humanity.
"Upon the children of men" (al-benei adam, עַל־בְּנֵי אָדָם) uses the Hebrew adam (אָדָם), connecting to Genesis and humanity's fallen nature. These are descendants of Adam, inheritors of fallen human nature, participants in universal human rebellion. The phrase encompasses all humanity, not merely Israel or a particular nation.
"To see if there were any" (lirot hayesh, לִרְאוֹת הֲיֵשׁ) indicates purposeful examination with hoped-for result. God searches for exceptions to the diagnosis of verse 1. The construction suggests expectation that surely someone must be righteous, someone must understand, someone must seek God. This echoes Jeremiah 5:1: "Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it."
"That did understand" (maskil, מַשְׂכִּיל) uses a participle meaning one who has insight, acts wisely, comprehends. In wisdom literature, understanding means grasping moral and spiritual truth, not merely intellectual knowledge. Proverbs 1:7 establishes: "The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction." True understanding begins with proper relationship to God.
"And seek God" (doresh et-Elohim, דֹּרֵשׁ אֶת־אֱלֹהִים) describes active pursuit. Darash means to seek, inquire of, search for with diligence and desire. This is not passive acknowledgment but active pursuit of relationship with God. Those who "seek God" orient their lives around knowing Him, serving Him, and walking in His ways. The phrase implies that understanding and seeking are connected—those who truly understand seek God; those who seek God gain understanding.
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. filthy: Heb. stinking
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They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. This verse answers the question posed in verse 2—God's searching examination finds universal corruption. The threefold emphasis ("all gone aside," "all together become filthy," "none that doeth good") leaves no exceptions, no loopholes, no grounds for self-righteousness. The diagnosis is comprehensive: total human depravity apart from divine grace.
"They are all gone aside" (hakol sar, הַכֹּל סָר) means turned aside, departed from the right way. Sur indicates deviation, apostasy, turning away from the path. This echoes Exodus 32:8 (the golden calf): "They have turned aside quickly out of the way which I commanded them." The verb suggests deliberate turning, not accidental wandering. Humanity hasn't merely drifted from God but actively turned away.
"Together" (yachdav, יַחְדָּו) emphasizes corporate unity in corruption. This isn't isolated individuals but collective human rebellion. All together, humanity has turned from God. This corporate dimension recalls Genesis 11 (Babel) where humanity united in rebellion, saying "let us build us a city and a tower" without reference to God.
"Become filthy" (neelach, נֶאֱלָח) is vivid language. Alach means to become corrupt, spoiled, turned sour—used of milk that has gone bad or meat that has rotted. The Niphal form indicates they have made themselves putrid, have allowed themselves to become corrupted. This is moral putrescence—what was intended for good purpose has turned rotten, producing stench rather than nourishment.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) repeats the indictment from verse 1, but now as result of divine examination rather than initial diagnosis. God has searched and confirmed: no one does good. The comprehensive "none" allows no exceptions based on relative morality, religious observance, or cultural sophistication.
"No, not one" (ein gam-echad, אֵין גַּם־אֶחָד) adds emphatic clarification, as if anticipating objection: "Surely someone..." No. Not even one. Gam intensifies: "not even," "not so much as." Echad means one, a single person. The repetition drives home the point: universal human corruption without exception apart from divine grace.
"They are all gone aside" (hakol sar, הַכֹּל סָר) means turned aside, departed from the right way. Sur indicates deviation, apostasy, turning away from the path. This echoes Exodus 32:8 (the golden calf): "They have turned aside quickly out of the way which I commanded them." The verb suggests deliberate turning, not accidental wandering. Humanity hasn't merely drifted from God but actively turned away.
"Together" (yachdav, יַחְדָּו) emphasizes corporate unity in corruption. This isn't isolated individuals but collective human rebellion. All together, humanity has turned from God. This corporate dimension recalls Genesis 11 (Babel) where humanity united in rebellion, saying "let us build us a city and a tower" without reference to God.
"Become filthy" (neelach, נֶאֱלָח) is vivid language. Alach means to become corrupt, spoiled, turned sour—used of milk that has gone bad or meat that has rotted. The Niphal form indicates they have made themselves putrid, have allowed themselves to become corrupted. This is moral putrescence—what was intended for good purpose has turned rotten, producing stench rather than nourishment.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) repeats the indictment from verse 1, but now as result of divine examination rather than initial diagnosis. God has searched and confirmed: no one does good. The comprehensive "none" allows no exceptions based on relative morality, religious observance, or cultural sophistication.
"No, not one" (ein gam-echad, אֵין גַּם־אֶחָד) adds emphatic clarification, as if anticipating objection: "Surely someone..." No. Not even one. Gam intensifies: "not even," "not so much as." Echad means one, a single person. The repetition drives home the point: universal human corruption without exception apart from divine grace.
Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.
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This rhetorical question exposes the wicked's moral insensitivity—they 'eat up' God's people like bread (thoughtlessly, habitually) and do not call upon God. The Hebrew 'akal' (eat/devour) suggests consuming the poor as casually as one eats food. The parallel between devouring people and not calling on God reveals that prayerlessness and oppression are connected—those who ignore God inevitably harm people.
There were they in great fear: for God is in the generation of the righteous. were: Heb. they feared a fear
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There were they in great fear: for God is in the generation of the righteous. After diagnosing human corruption (v.1-3) and confronting oppressors (v.4), verse 5 announces divine judgment—the wicked experience terror because God dwells among His people. The verse shifts from describing the wicked's behavior to declaring their fate, moving from diagnosis to consequence.
"There were they in great fear" (sham pachedu fachad, שָׁם פָּחֲדוּ פָחַד) uses emphatic construction. Sham (there) points to specific time and place—the moment when divine judgment manifests. The verb pachad (to fear, dread, be in terror) appears twice, intensifying the meaning: "they feared a fear," "they were gripped by terror." This is not mild anxiety but overwhelming dread. The construction emphasizes sudden, intense, inescapable terror.
The phrase "in great fear" translates a Hebrew cognate accusative that amplifies the verb—literally "feared fear" or "were terrified with terror." This rhetorical device appears throughout Scripture to intensify meaning (Genesis 2:17: "dying thou shalt die"; Exodus 3:7: "seeing I have seen"). The wicked who lived without fear of God (Romans 3:18: "There is no fear of God before their eyes") suddenly find themselves paralyzed by terror.
"For God is in the generation of the righteous" (ki-Elohim bedor tzaddiq, כִּי־אֱלֹהִים בְּדוֹר צַדִּיק) explains the cause of this terror. Ki (for, because) provides causal connection—the wicked fear precisely because God dwells with His people. "Generation" (dor) can mean generation in time (age, era) or generation as group/community (company, assembly). God is present among the righteous community, identified with them, defending them.
"The righteous" (tzaddiq, צַדִּיק) are those in right relationship with God—not sinless perfection but covenant faithfulness, trust in God, orientation toward His will. This is the remnant who, contrary to verses 1-3, do understand and seek God (v.2). While humanity generally is corrupt, God preserves a righteous generation for Himself.
The verse implies vindication theology—though the righteous are currently oppressed (v.4), God's presence with them guarantees ultimate victory. The oppressors' apparent success is temporary; divine judgment is certain. This assurance sustains the righteous during persecution and warns the wicked while grace remains.
"There were they in great fear" (sham pachedu fachad, שָׁם פָּחֲדוּ פָחַד) uses emphatic construction. Sham (there) points to specific time and place—the moment when divine judgment manifests. The verb pachad (to fear, dread, be in terror) appears twice, intensifying the meaning: "they feared a fear," "they were gripped by terror." This is not mild anxiety but overwhelming dread. The construction emphasizes sudden, intense, inescapable terror.
The phrase "in great fear" translates a Hebrew cognate accusative that amplifies the verb—literally "feared fear" or "were terrified with terror." This rhetorical device appears throughout Scripture to intensify meaning (Genesis 2:17: "dying thou shalt die"; Exodus 3:7: "seeing I have seen"). The wicked who lived without fear of God (Romans 3:18: "There is no fear of God before their eyes") suddenly find themselves paralyzed by terror.
"For God is in the generation of the righteous" (ki-Elohim bedor tzaddiq, כִּי־אֱלֹהִים בְּדוֹר צַדִּיק) explains the cause of this terror. Ki (for, because) provides causal connection—the wicked fear precisely because God dwells with His people. "Generation" (dor) can mean generation in time (age, era) or generation as group/community (company, assembly). God is present among the righteous community, identified with them, defending them.
"The righteous" (tzaddiq, צַדִּיק) are those in right relationship with God—not sinless perfection but covenant faithfulness, trust in God, orientation toward His will. This is the remnant who, contrary to verses 1-3, do understand and seek God (v.2). While humanity generally is corrupt, God preserves a righteous generation for Himself.
The verse implies vindication theology—though the righteous are currently oppressed (v.4), God's presence with them guarantees ultimate victory. The oppressors' apparent success is temporary; divine judgment is certain. This assurance sustains the righteous during persecution and warns the wicked while grace remains.
Ye have shamed the counsel of the poor, because the LORD is his refuge.
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The wicked 'frustrate the plans of the poor' but God is their refuge. The Hebrew 'bush' (put to shame/frustrate) indicates actively working against the vulnerable. Yet the poor have Yahweh as their 'machseh' (refuge/shelter). This anticipates the Beatitudes where the poor in spirit possess the kingdom (Matthew 5:3). Reformed theology affirms God's particular care for the marginalized as evidence of His justice.
Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Oh: Heb. Who will give
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Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. The psalm concludes with fervent longing for national redemption. After diagnosing human corruption (v.1-3), confronting oppressors (v.4), announcing divine judgment (v.5-6), David now expresses hope for comprehensive salvation. This final verse shifts from present distress to future deliverance, from lament to hope, from judgment to restoration.
"Oh that" (mi yitten, מִי יִתֵּן) literally means "who will give?" This Hebrew idiom expresses intense desire, wistful longing for something not yet realized. English equivalents include "O that," "If only," "Would that." The construction appears throughout Scripture expressing fervent hope (Deuteronomy 5:29, Job 6:8, Psalm 55:6). This is prayer as passionate yearning, not passive wishing.
"The salvation of Israel" (yeshuot Yisrael, יְשׁוּעוֹת יִשְׂרָאֵל) uses plural form yeshuot, suggesting multiple salvations or comprehensive deliverance encompassing all aspects of need—spiritual, national, political, physical. Yeshuah (salvation) derives from the same root as Joshua/Jesus, meaning "Yahweh saves." The salvation David longs for is specifically Israel's salvation—covenant people's restoration.
"Were come out of Zion" (mitziyon, מִצִּיּוֹן) locates salvation's origin in Zion—Jerusalem, the city of God, the place of temple and divine presence. Zion represents God's dwelling place, the throne from which He reigns, the source from which His salvation flows. Isaiah 2:3 prophesies: "out of Zion shall go forth the law, and the word of the LORD from Jerusalem." Salvation comes from God's presence manifested in Zion.
"When the LORD bringeth back the captivity of his people" (beshuv Yahweh shevut amo, בְּשׁוּב יְהוָה שְׁבוּת עַמּוֹ) speaks of restoration from captivity. Shevut means captivity, exile, but the phrase shuv shevut idiomatically means "restore the fortunes," "reverse the captivity," "bring back from exile." This became technical language for return from Babylonian exile but applies to any restoration from distress to prosperity, from oppression to freedom, from judgment to blessing.
"Jacob shall rejoice, and Israel shall be glad" (yagel Yaakov yismach Yisrael, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) uses parallel names for God's covenant people with parallel verbs of joy. Yagel (rejoice, exult) and samach (be glad, joy) are near synonyms emphasizing jubilant celebration. Jacob (the patriarch name) and Israel (the covenant name given at Peniel, Genesis 32:28) together encompass all God's people. The vision is corporate redemption producing corporate celebration—the entire covenant community restored and rejoicing.
"Oh that" (mi yitten, מִי יִתֵּן) literally means "who will give?" This Hebrew idiom expresses intense desire, wistful longing for something not yet realized. English equivalents include "O that," "If only," "Would that." The construction appears throughout Scripture expressing fervent hope (Deuteronomy 5:29, Job 6:8, Psalm 55:6). This is prayer as passionate yearning, not passive wishing.
"The salvation of Israel" (yeshuot Yisrael, יְשׁוּעוֹת יִשְׂרָאֵל) uses plural form yeshuot, suggesting multiple salvations or comprehensive deliverance encompassing all aspects of need—spiritual, national, political, physical. Yeshuah (salvation) derives from the same root as Joshua/Jesus, meaning "Yahweh saves." The salvation David longs for is specifically Israel's salvation—covenant people's restoration.
"Were come out of Zion" (mitziyon, מִצִּיּוֹן) locates salvation's origin in Zion—Jerusalem, the city of God, the place of temple and divine presence. Zion represents God's dwelling place, the throne from which He reigns, the source from which His salvation flows. Isaiah 2:3 prophesies: "out of Zion shall go forth the law, and the word of the LORD from Jerusalem." Salvation comes from God's presence manifested in Zion.
"When the LORD bringeth back the captivity of his people" (beshuv Yahweh shevut amo, בְּשׁוּב יְהוָה שְׁבוּת עַמּוֹ) speaks of restoration from captivity. Shevut means captivity, exile, but the phrase shuv shevut idiomatically means "restore the fortunes," "reverse the captivity," "bring back from exile." This became technical language for return from Babylonian exile but applies to any restoration from distress to prosperity, from oppression to freedom, from judgment to blessing.
"Jacob shall rejoice, and Israel shall be glad" (yagel Yaakov yismach Yisrael, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) uses parallel names for God's covenant people with parallel verbs of joy. Yagel (rejoice, exult) and samach (be glad, joy) are near synonyms emphasizing jubilant celebration. Jacob (the patriarch name) and Israel (the covenant name given at Peniel, Genesis 32:28) together encompass all God's people. The vision is corporate redemption producing corporate celebration—the entire covenant community restored and rejoicing.