Albert Barnes Commentary Psalms 14

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; Psalms 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 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.”

Has said—That is, has “thought,” for the reference is to what is passing in his mind.

In his heart—See the note at Psalms 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. 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 “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 the one who is here called a “fool.” It is doubtful whether the language would convey the idea of desire—or of a wish that this might be so. However, 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 that, in their view, would demonstrate that there is no such being as God.

The exact state of mind, however, indicated by the language here, undoubtedly is that such was the opinion or the belief of the one 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 also prove, in its connection, that such a belief was closely linked, either as a cause or a consequence, with a corrupt life, for this statement immediately follows regarding 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. Alternatively, 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 person who wishes to lead an upright life desires to find evidence that there is a God. To such a person, nothing would be more dark and distressing than anything that would compel them to doubt the fact of God’s existence.

It is only a wicked person 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 what is to be abominated or abhorred, what is to be detested, and what 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.

The Lord looked down from heaven - The original word here, שׁקף (shâqaph) - conveys the idea of “bending forward,” and thus, of an intense and anxious looking, as we bend forward when we wish to examine anything with attention, or when we look out for one who is expected to come.

The idea is that God looked intently, or so as to secure a close examination, upon the children of men, for the express purpose of ascertaining whether there were any who were good.

He looked at all men; he examined all their pretensions to goodness, and he saw none who could be regarded as exempt from the charge of depravity.

Nothing could more clearly prove the doctrine of universal depravity than to state that an Omniscient God made an “express examination” on this very point; that he looked over all the world, and that in the multitudes which passed under the notice of his eye, not “one” could be found who could be pronounced righteous.

If God could not find such a one, surely humanity cannot.

Upon the children of men - Upon mankind; upon the human race. They are called “children,” or “sons” (Hebrew), because they are all the descendants of the man whom God created - of Adam. Indeed, the original word here is “Adam” - אדם ('âdâm). And it may be questionable whether, since this became in fact a proper name designating the first man, it would not have been proper to retain the idea in the translation - “the sons of Adam;” that is, all his descendants. The phrase occurs frequently to denote the human race (Deuteronomy 32:8; Psalms 11:4; Psalms 21:10; Psalms 31:19; Psalms 36:7; Psalms 57:4; and often).

To see if there were any that did understand - If there were one acting wisely - namely, in seeking God. “Acting wisely” here stands in contrast with the folly referred to in the first verse. Religion is always represented in the Scriptures as true wisdom.

And seek God - The knowledge of him; his favor and friendship. Wisdom is shown by a “desire” to become acquainted with the being and perfections of God, as well as in the actual possession of that knowledge. And in no way can the true character of man be better determined than by the actual interest which is felt in becoming acquainted with the character of him who made and who governs the universe. It is one of the clearest proofs of human depravity that there is no prevailing desire among people thus to ascertain the character of God.

They are all gone aside - This verse states the result of the divine investigation referred to in the previous verse. The result, as seen by God Himself, was that “all” were seen to have gone aside and to have become filthy.

The word rendered “gone aside” means properly to go off, to turn aside or away, to depart; as, for example, to turn out of the right way or path (Exodus 32:8). Then it means to turn away from God, to fall away from His worship, to apostatize (1 Samuel 12:20; 2 Kings 18:6; 2 Chronicles 25:27).

This is the idea here—that they had all apostatized from the living God. The word “all” in the circumstances makes the statement as universal as it can be made, and no term could be used more clearly affirming the doctrine of universal depravity.

They are all together become filthy - The word “all” here is supplied by the translators. It was not necessary, however, to introduce it for the idea of universal depravity to be expressed, for that is implied in the word rendered “together,” יחדו yach^edâv.

That word properly conveys the idea that the same character or conduct pervaded all, or that the same thing might be expressed of all those referred to. They were united in this thing—that they had become defiled or filthy.

The word is used with reference to “persons,” as meaning that they are all “in one place” (Genesis 13:6; Genesis 22:6), or to “events,” as meaning that they occurred at one time (Psalms 4:8). They were all as one (Compare to 1 Chronicles 10:6). The idea is that, in respect to the statement made, they were alike. What would describe one would describe all.

The word rendered “become filthy” is, in the margin, rendered “stinking.” In Arabic the word means to become “sharp,” or “sour” as milk, and hence the idea of becoming corrupt in a moral sense. Gesenius, Lexicon.

The word is found only here, and in the parallel (Psalms 53:3), and in Job 15:16, in each of which places it is rendered “filthy.” It relates here to character and means that their character was morally corrupt or defiled. The term is often used in that sense now.

There is none that doeth good, no, not one - Nothing could more clearly express the idea of universal depravity than this expression. It is not merely that no one could be found who did good, but the expression is repeated to give emphasis to the statement. This entire passage is quoted in Romans 3:10-12, in proof of the doctrine of universal depravity. See the note at that passage.

Have all the workers of iniquity no knowledge? — literally, “Do they not know, all the workers of iniquity, eating my people, they eat bread; Jehovah they call not.” The several statements in this verse confirming the fact of their depravity are:

• That they have no knowledge of God.
• That they find pleasure in the errors and imperfections of the people of God—sustaining themselves in their own wickedness by the fact that the professed friends of God are inconsistent in their lives.
• That they do not call on the name of the Lord, or that they offer no worship to him.

The whole verse might have been, and should have been, put in the form of a question. The first statement implied in the question is that they have “no knowledge.” This can be regarded as a proof of guilt only:

1. As they have opportunities of obtaining knowledge.
2. As they neglect to improve those opportunities and remain in voluntary ignorance.
3. As they do this from a design to practice wickedness.

See this argument stated at length by the apostle Paul in Romans 1:19-28. Compare the note at that passage. This proof of human depravity is still everywhere manifested in the world—in the fact that men have the opportunities of gaining the knowledge of God if they choose to do it; in the fact that they voluntarily neglect those opportunities; and in the fact that the reason for this is that they love iniquity.

Who eat up my people as they eat bread — They sustain themselves in their own course of life by the imperfections of the people of God. That is, they make use of their inconsistencies to confirm themselves in the belief that there is no God.

They argue that a religion which produces no better fruits than what is seen in the lives of its professed friends can be of no value or cannot be genuine. They also contend that if a professed belief in God produces no happier results than are found in their lives, it could be of no advantage to worship God, and that they are themselves as good as those who profess to be religious. Therefore, they conclude, there can be no evidence from the lives of the professed friends of God that religion is either true or of any value.

A significant part of the evidence in favor of religion, it is intended, should be derived from the lives of its friends; and when that evidence is not furnished, of course, a considerable part of the proof of its reality and value is lost. Hence, so much importance is attached everywhere in the Bible to the necessity of a consistent life on the part of the professed friends of religion. .

The words “my people” here are properly to be regarded as the words of the psalmist, identifying himself with the people of God and speaking of them thus as “his own people.” Thus one speaks of his own family or his own friends.

. Or this may be spoken by David, considered as the head or ruler of the nation, and he may thus speak of the people of God as his people. The connection does not allow for the construction which would refer the words to God.

And call not upon the Lord — They do not worship Yahweh. They give this evidence of wickedness: that they do not pray, that they do not invoke the blessing of their Maker, and that they do not publicly acknowledge him as God. It is remarkable that this is placed as the last or the crowning thing in the evidence of their depravity; and if rightly considered, it is so.

To one who looks at things as they are, to one who sees all the claims and obligations which rest upon mankind, to one who appreciates his own guilt, his dependence, and his exposure to death and woe, to one who understands rightly why man was made—there can be no more striking proof of human depravity than in the fact that a man in no way acknowledges his Maker: that he renders him no homage, that he never supplicates his favor nor deprecates his wrath, and that, amidst the trials, temptations, and perils of life, he endeavors to make his way through the world “as if there were no God.”

The highest crime that Gabriel could commit would be to renounce all allegiance to his Maker and henceforth to live as if there were no God. All other iniquities that he might commit would spring from that and would be secondary to that. The great sin of man consists in renouncing God and attempting to live as if there were no Supreme Being to whom he owes allegiance. All other sins spring from that and are subordinate to it.

There were they in great fear - Margin, as in Hebrew, “they feared a fear.” The idea is that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavored to be. They wished to satisfy themselves that there was no God and that they had nothing to dread.

But they could not do this. In spite of all their efforts, there was such proof of His existence and of His being the friend of the righteous—and consequently the enemy of people like themselves—as to fill their minds with alarm.

People cannot, by an effort of will, get rid of the evidence that there is a God. In the face of all their attempts to convince themselves of this, the demonstration of His existence will press upon them and will often fill their minds with terror.

For God is in the generation of the righteous - The word “generation” here, as applied to the righteous, seems to refer to them as a “race” or a “class” of people. Compare Psalm 24:6; Psalms 73:15; Psalms 112:2. In the Scriptures, it commonly refers to a certain age or duration, as it is used by us, reckoning an age or generation as about thirty or forty years ; but in the use of the term before us, the idea of an “age” is dropped, and the righteous are spoken of merely as a “class” or “race” of persons.

The idea here is that there were such manifest proofs that God was among the righteous and that He was their friend, that the wicked could not resist the force of that evidence, however much they might desire it and however much they might wish to arrive at the conclusion that there was no God. The evidence that He was among the righteous would, of course, alarm them, because the very fact that He was the friend of the righteous demonstrated that He must be the enemy of the wicked and, consequently, that they were exposed to His wrath.