King James Version
Psalms 53
6 verses with commentary
The Fool Says There Is No God
To the chief Musician upon Mahalath, Maschil, A Psalm of David. The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.
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The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. This opening verse diagnoses the root of human corruption: practical atheism that leads inevitably to moral corruption. Psalm 53 closely parallels Psalm 14, with minor variations suggesting different occasions or contexts for the same inspired message.
"The fool" (nabal, נָבָל) is not intellectually deficient but morally and spiritually corrupt. Nabal describes someone who rejects wisdom, despises God, and lives as if ultimate reality has no moral governor. First Samuel 25 features a man literally named Nabal—characterized by churlishness, selfishness, and contempt for David. His wife Abigail says: "as his name is, so is he; Nabal is his name, and folly is with him" (1 Samuel 25:25). This biblical concept of fool isn't about IQ but about fundamental life orientation away from God.
"Hath said in his heart" (amar belibbvo, אָמַר בְּלִבּוֹ) describes internal conviction, not necessarily public profession. The lev (לֵב, heart) in Hebrew thinking is the center of thought, will, and moral decision-making. The fool's atheism isn't primarily intellectual argument but volitional choice—he WANTS there to be no God because divine existence would require submission, judgment, and moral accountability. This is practical atheism: living as if God doesn't exist, regardless of theoretical belief.
"There is no God" (ein Elohim, אֵין אֱלֹהִים) is the fool's fundamental premise. Ein (אֵין) is absolute negation—there is NO God. This isn't agnosticism ("I don't know if God exists") but atheism ("God does not exist"). In biblical context, this is willful blindness. Psalm 19:1: "The heavens declare the glory of God; and the firmament sheweth his handywork." Romans 1:20: "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." The fool suppresses obvious truth.
"Corrupt are they" (hish'chitu, הִשְׁחִיתוּ) uses shachat (שָׁחַת), meaning to corrupt, destroy, ruin, act corruptly. The moral corruption is comprehensive—not isolated sins but pervasive rottenness. "Have done abominable iniquity" (hit'ibu 'avel, הִתְעִיבוּ עָוֶל) uses ta'av (תָּעַב, to abhor, be abominable) and 'avel (עָוֶל, injustice, unrighteousness, wrong). Their actions are morally repugnant, characterized by injustice. "There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) concludes with universal indictment. The fool's atheism produces universal corruption—not partial goodness but total moral failure.
"The fool" (nabal, נָבָל) is not intellectually deficient but morally and spiritually corrupt. Nabal describes someone who rejects wisdom, despises God, and lives as if ultimate reality has no moral governor. First Samuel 25 features a man literally named Nabal—characterized by churlishness, selfishness, and contempt for David. His wife Abigail says: "as his name is, so is he; Nabal is his name, and folly is with him" (1 Samuel 25:25). This biblical concept of fool isn't about IQ but about fundamental life orientation away from God.
"Hath said in his heart" (amar belibbvo, אָמַר בְּלִבּוֹ) describes internal conviction, not necessarily public profession. The lev (לֵב, heart) in Hebrew thinking is the center of thought, will, and moral decision-making. The fool's atheism isn't primarily intellectual argument but volitional choice—he WANTS there to be no God because divine existence would require submission, judgment, and moral accountability. This is practical atheism: living as if God doesn't exist, regardless of theoretical belief.
"There is no God" (ein Elohim, אֵין אֱלֹהִים) is the fool's fundamental premise. Ein (אֵין) is absolute negation—there is NO God. This isn't agnosticism ("I don't know if God exists") but atheism ("God does not exist"). In biblical context, this is willful blindness. Psalm 19:1: "The heavens declare the glory of God; and the firmament sheweth his handywork." Romans 1:20: "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." The fool suppresses obvious truth.
"Corrupt are they" (hish'chitu, הִשְׁחִיתוּ) uses shachat (שָׁחַת), meaning to corrupt, destroy, ruin, act corruptly. The moral corruption is comprehensive—not isolated sins but pervasive rottenness. "Have done abominable iniquity" (hit'ibu 'avel, הִתְעִיבוּ עָוֶל) uses ta'av (תָּעַב, to abhor, be abominable) and 'avel (עָוֶל, injustice, unrighteousness, wrong). Their actions are morally repugnant, characterized by injustice. "There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) concludes with universal indictment. The fool's atheism produces universal corruption—not partial goodness but total moral failure.
God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.
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God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. This verse presents God's comprehensive survey of humanity, searching for wisdom and spiritual seeking. The language is anthropomorphic—describing God in human terms—to communicate divine scrutiny of human hearts and actions.
"God looked down from heaven" (Elohim mishamayim hishqif, אֱלֹהִים מִשָּׁמַיִם הִשְׁקִיף) uses shaqaf (שָׁקַף), meaning to look down, look out, gaze. This isn't casual glancing but penetrating examination. Genesis 18:16 uses this word when the LORD looked toward Sodom before judging it. Psalm 14:2 (parallel passage) uses identical language. God's position "from heaven" emphasizes transcendence—He sees comprehensively what humans cannot see from earthly perspective. Nothing is hidden from His view.
"Upon the children of men" (al-bene adam, עַל־בְּנֵי אָדָם) uses bene adam (בְּנֵי אָדָם), literally "sons of Adam." This phrase emphasizes human descent from Adam—fallen humanity sharing in the corruption that entered through the first transgression. Romans 5:12: "by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." The survey is comprehensive—all humanity, not just Israel or particular groups.
"To see if there were any that did understand" (lir'ot ha-yesh maskil, לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל) uses sakal (שָׂכַל), meaning to be prudent, wise, act wisely. Maskil (מַשְׂכִּיל) is a participial form: "one who understands," "one acting wisely." This isn't abstract intellectual knowledge but practical wisdom—understanding that leads to right action. Proverbs 9:10: "The fear of the LORD is the beginning of wisdom." True understanding starts with recognizing God's reality and authority.
"That did seek God" (doresh et-Elohim, דֹּרֵשׁ אֶת־אֱלֹהִים) uses darash (דָּרַשׁ), meaning to seek, inquire, pursue. This is active pursuit of God—not passive acknowledgment but intentional movement toward divine relationship. Jeremiah 29:13: "And ye shall seek me, and find me, when ye shall search for me with all your heart." God searches for seekers—those whose hearts turn toward Him rather than away from Him. The tragedy: God's search yields negative results (next verse).
"God looked down from heaven" (Elohim mishamayim hishqif, אֱלֹהִים מִשָּׁמַיִם הִשְׁקִיף) uses shaqaf (שָׁקַף), meaning to look down, look out, gaze. This isn't casual glancing but penetrating examination. Genesis 18:16 uses this word when the LORD looked toward Sodom before judging it. Psalm 14:2 (parallel passage) uses identical language. God's position "from heaven" emphasizes transcendence—He sees comprehensively what humans cannot see from earthly perspective. Nothing is hidden from His view.
"Upon the children of men" (al-bene adam, עַל־בְּנֵי אָדָם) uses bene adam (בְּנֵי אָדָם), literally "sons of Adam." This phrase emphasizes human descent from Adam—fallen humanity sharing in the corruption that entered through the first transgression. Romans 5:12: "by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." The survey is comprehensive—all humanity, not just Israel or particular groups.
"To see if there were any that did understand" (lir'ot ha-yesh maskil, לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל) uses sakal (שָׂכַל), meaning to be prudent, wise, act wisely. Maskil (מַשְׂכִּיל) is a participial form: "one who understands," "one acting wisely." This isn't abstract intellectual knowledge but practical wisdom—understanding that leads to right action. Proverbs 9:10: "The fear of the LORD is the beginning of wisdom." True understanding starts with recognizing God's reality and authority.
"That did seek God" (doresh et-Elohim, דֹּרֵשׁ אֶת־אֱלֹהִים) uses darash (דָּרַשׁ), meaning to seek, inquire, pursue. This is active pursuit of God—not passive acknowledgment but intentional movement toward divine relationship. Jeremiah 29:13: "And ye shall seek me, and find me, when ye shall search for me with all your heart." God searches for seekers—those whose hearts turn toward Him rather than away from Him. The tragedy: God's search yields negative results (next verse).
Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one.
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Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one. This verse reports the devastating results of God's survey: universal apostasy, comprehensive corruption, total absence of goodness. The threefold emphasis—gone back, become filthy, none doing good—hammers home humanity's fallen condition apart from grace.
"Every one of them is gone back" (kullo sag, כֻּלּוֹ סָג) uses sug (סוּג), meaning to turn back, backslide, apostatize. Kullo (כֻּלּוֹ) means all of them, the whole. This is comprehensive apostasy—not some departing from God but all turning away. Romans 3:12 quotes this: "They are all gone out of the way, they are together become unprofitable." The direction is significant: gone BACK, away from God, reverting to independence from divine authority. This describes humanity's natural trajectory after the Fall.
"They are altogether become filthy" (yachdav ne'elachu, יַחְדָּו נֶאֱלָחוּ) uses alach (אָלַח), meaning to become corrupt, filthy, rotten. Yachdav (יַחְדָּו) means together, alike, all together. The corruption isn't isolated cases but universal condition. This is moral putrefaction—comprehensive rottenness affecting entire being. The word suggests something that has gone bad, decayed, become useless for its intended purpose. Humanity created for God's glory has become corrupted, no longer fulfilling original design.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) repeats verse 1's conclusion. Ein (אֵין) is absolute negation—there is NONE. Oseh-tov (עֹשֵׂה־טוֹב) means doing good—not just believing good or intending good but actually accomplishing good actions. The verdict is comprehensive moral failure.
"No, not one" (ein gam-echad, אֵין גַּם־אֶחָד) adds emphatic finality. Gam (גַּם) means also, even. Echad (אֶחָד) means one. Not even ONE person does good. This isn't suggesting that unregenerate people never perform actions that appear good externally, but that apart from God's grace, no human action achieves the moral perfection and God-glorifying motivation that constitutes genuine goodness. All fall short of divine standard (Romans 3:23).
"Every one of them is gone back" (kullo sag, כֻּלּוֹ סָג) uses sug (סוּג), meaning to turn back, backslide, apostatize. Kullo (כֻּלּוֹ) means all of them, the whole. This is comprehensive apostasy—not some departing from God but all turning away. Romans 3:12 quotes this: "They are all gone out of the way, they are together become unprofitable." The direction is significant: gone BACK, away from God, reverting to independence from divine authority. This describes humanity's natural trajectory after the Fall.
"They are altogether become filthy" (yachdav ne'elachu, יַחְדָּו נֶאֱלָחוּ) uses alach (אָלַח), meaning to become corrupt, filthy, rotten. Yachdav (יַחְדָּו) means together, alike, all together. The corruption isn't isolated cases but universal condition. This is moral putrefaction—comprehensive rottenness affecting entire being. The word suggests something that has gone bad, decayed, become useless for its intended purpose. Humanity created for God's glory has become corrupted, no longer fulfilling original design.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) repeats verse 1's conclusion. Ein (אֵין) is absolute negation—there is NONE. Oseh-tov (עֹשֵׂה־טוֹב) means doing good—not just believing good or intending good but actually accomplishing good actions. The verdict is comprehensive moral failure.
"No, not one" (ein gam-echad, אֵין גַּם־אֶחָד) adds emphatic finality. Gam (גַּם) means also, even. Echad (אֶחָד) means one. Not even ONE person does good. This isn't suggesting that unregenerate people never perform actions that appear good externally, but that apart from God's grace, no human action achieves the moral perfection and God-glorifying motivation that constitutes genuine goodness. All fall short of divine standard (Romans 3:23).
Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God.
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The ignorant workers of iniquity: 'Have the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon God.' The question is rhetorical--they should know better but act as if God doesn't see. 'Eating up' God's people as casually as bread indicates contemptuous oppression.
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. were: Heb. they feared a fear
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The coming terror: 'There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee.' Sudden, unexpected judgment produces terror among those who thought themselves secure. 'No fear was' indicates their false confidence. God scatters their bones--image of complete defeat and dishonor.
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. Oh that: Heb. Who will give salvation, etc
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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 concluding verse shifts from lament over human corruption to longing for divine deliverance. The prayer expresses Israel's hope for restoration and celebration when God intervenes to save His covenant people.
"Oh that" (mi yitten, מִי יִתֵּן) is a Hebrew idiom expressing intense longing—literally "who will give?" or "who would grant?" This is yearning prayer: "If only!" "Would that!" The phrase appears throughout Old Testament expressing deep desire for something not yet possessed. The psalmist aches for Israel's salvation with passionate intensity.
"The salvation of Israel" (yeshu'ot Yisrael, יְשׁוּעוֹת יִשְׂרָאֵל) uses yeshu'ah (יְשׁוּעָה), meaning salvation, deliverance, rescue, victory. The plural form suggests comprehensive salvation—complete deliverance from all aspects of bondage and judgment. "Israel" (Yisrael, יִשְׂרָאֵל) is God's covenant people, descendants of Jacob/Israel. Though the psalm describes universal human corruption, God has particular covenant relationship with Israel through whom salvation will come to all nations.
"Were come out of Zion" (mitziyon, מִצִּיּוֹן) identifies salvation's source. Zion is Jerusalem, the temple mount, the place God chose to dwell among His people. Isaiah 2:3: "out of Zion shall go forth the law, and the word of the LORD from Jerusalem." Salvation originates not from human effort but from God's presence dwelling in Zion. Romans 11:26 applies this messianically: "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob."
"When God bringeth back the captivity of his people" (beshuv Elohim shevut ammo, בְּשׁוּב אֱלֹהִים שְׁבוּת עַמּוֹ) uses shuv shevut (שׁוּב שְׁבוּת), meaning to restore fortunes, bring back captivity, reverse exile. This phrase appears throughout prophets promising restoration after judgment. God will reverse His people's exile and oppression, restoring them to blessing and prosperity. "His people" (ammo, עַמּוֹ) emphasizes covenant relationship—despite sin, Israel remains God's people.
"Jacob shall rejoice, and Israel shall be glad" (yagel Ya'aqov yismach Yisrael, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) concludes with celebration. Gil (גִּיל, to rejoice, exult) and samach (שָׂמַח, to be glad, joyful) express exuberant joy. Jacob and Israel are parallel names for God's covenant people. When God brings salvation, His people will celebrate with overwhelming gladness.
"Oh that" (mi yitten, מִי יִתֵּן) is a Hebrew idiom expressing intense longing—literally "who will give?" or "who would grant?" This is yearning prayer: "If only!" "Would that!" The phrase appears throughout Old Testament expressing deep desire for something not yet possessed. The psalmist aches for Israel's salvation with passionate intensity.
"The salvation of Israel" (yeshu'ot Yisrael, יְשׁוּעוֹת יִשְׂרָאֵל) uses yeshu'ah (יְשׁוּעָה), meaning salvation, deliverance, rescue, victory. The plural form suggests comprehensive salvation—complete deliverance from all aspects of bondage and judgment. "Israel" (Yisrael, יִשְׂרָאֵל) is God's covenant people, descendants of Jacob/Israel. Though the psalm describes universal human corruption, God has particular covenant relationship with Israel through whom salvation will come to all nations.
"Were come out of Zion" (mitziyon, מִצִּיּוֹן) identifies salvation's source. Zion is Jerusalem, the temple mount, the place God chose to dwell among His people. Isaiah 2:3: "out of Zion shall go forth the law, and the word of the LORD from Jerusalem." Salvation originates not from human effort but from God's presence dwelling in Zion. Romans 11:26 applies this messianically: "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob."
"When God bringeth back the captivity of his people" (beshuv Elohim shevut ammo, בְּשׁוּב אֱלֹהִים שְׁבוּת עַמּוֹ) uses shuv shevut (שׁוּב שְׁבוּת), meaning to restore fortunes, bring back captivity, reverse exile. This phrase appears throughout prophets promising restoration after judgment. God will reverse His people's exile and oppression, restoring them to blessing and prosperity. "His people" (ammo, עַמּוֹ) emphasizes covenant relationship—despite sin, Israel remains God's people.
"Jacob shall rejoice, and Israel shall be glad" (yagel Ya'aqov yismach Yisrael, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) concludes with celebration. Gil (גִּיל, to rejoice, exult) and samach (שָׂמַח, to be glad, joyful) express exuberant joy. Jacob and Israel are parallel names for God's covenant people. When God brings salvation, His people will celebrate with overwhelming gladness.