C.H. Spurgeons's The Treasury of David
PSALM 14 OVERVIEW
Title. This admirable ode is simply headed, "To the Chief Musician, by David." The dedication to the Chief Musician stands at the head of fifty-three of the Psalms, and clearly indicates that such psalms were intended, not merely for the private use of believers, but to be sung in the great assemblies by the appointed choir at whose head was the overseer, or superintendent, called in our version, "the Chief Musician," and by Ainsworth, "the Master of the Music." Several of these psalms have little or no praise in them, and were not addressed directly to the Most High, and yet were to be sung in public worship; which is a clear indication that the theory of Augustine lately revived by certain hymn book makers, that nothing but praise should be sung, is far more plausible than scriptural. Not only did the ancient Church chant hallowed doctrine and offer prayer amid her spiritual songs, but even the wailing notes of complaint were put into her mouth by the sweet singer of Israel who was inspired of God. Some persons grasp at any nicety which has a gloss of apparent correctness upon it, and are pleased with being more fancifully precise than others; nevertheless it will ever be the way of plain men, not only to magnify the Lord in sacred canticles, but also, according to Paul's precept, to teach and admonish one another in psalms and hymns and spiritual songs, singing with grace in their hearts unto the Lord. As no distinguishing title is given to this Psalm, we would suggest as an assistance to the memory, the heading -- CONCERNING PRACTICAL ATHEISM. The many conjectures as to the occasion upon which it was written are so completely without foundation, that it would be a waste of time to mention them at length. The apostle Paul, in Romans 3:1-31, has shown incidentally that the drift of the inspired writer is to show that both Jews and Gentiles are all under sin; there was, therefore, no reason for fixing upon any particular historical occasion, when all of history reeks with terrible evidence of human corruption. With instructive alterations, David has given us in Psalms 53:1- 6 a second edition of this humiliating psalm, being moved of the Holy Ghost thus doubly to declare a truth which is ever distasteful to carnal minds.
Division. The world's foolish creed (Psalms 14:1); its practical influence in corrupting morals, Psalms 14:1-3. The persecuting tendencies of sinners, Psalms 14:4; their alarms, Psalms 14:5; their ridicule of the godly, Psalms 14:6; and a prayer for the manifestation of the Lord to his people's joy.
Verse 1. The fool. The Atheist is the fool preeminently, and a fool universally. He would not deny God if he were not a fool by nature, and having denied God it is no marvel that he becomes a fool in practice. Sin is always folly, and as it is the height of sin to attack the very existence of the Most High, so it is also the greatest imaginable folly. To say there is no God is to belie the plainest evidence, which is obstinacy; to oppose the common consent of mankind, which is stupidity; to stifle consciousness, which is madness. If the sinner could by his atheism destroy the God whom he hates there were some sense, although much wickedness, in his infidelity; but as denying the existence of fire does not prevent its burning a man who is in it, so doubting the existence of God will not stop the Judge of all the earth from destroying the rebel who breaks his laws; nay, this atheism is a crime which much provokes heaven, and will bring down terrible vengeance on the fool who indulges it. The proverb says, "A fool's tongue cuts his own throat," and in this instance it kills both soul and body for ever: would to God the mischief stopped even there, but alas! one fool makes hundreds, and a noisy blasphemer spreads his horrible doctrines as lepers spread the plague. Ainsworth, in his "Annotations," tells us that the word here used is Nabal, which has the signification of fading, dying, or falling away, as a withered leaf or flower; it is a title given to the foolish man as having lost the juice and sap of wisdom, reason, honesty, and godliness. Trapp hits the mark when he calls him "that sapless fellow, that carcase of a man, that walking sepulchre of himself, in whom all religion and right reason is withered and wasted, dried up and decayed". Some translate it the apostate, and others the wretch. With what earnestness should we shun the appearance of doubt as to the presence, activity, power and love of God, for all such mistrust is of the nature of folly, and who among us would wish to be ranked with the fool in the text? Yet let us never forget that all unregenerate men are more or less such fools. The fool
hath said in his heart. May a man with his mouth profess to believe, and yet in heart say the reverse? Had he hardly become audacious enough to utter his folly with his tongue? Did the Lord look upon his thoughts as being in the nature of words to Him though not to man? Is this where man first becomes an unbeliever? -- in his heart, not in his head? And when he talks atheistically, is it a foolish heart speaking, and endeavouring to clamour down the voice of conscience? We think so. If the affections were set upon truth and righteousness, the understanding would have no difficulty in settling the question of a present personal Deity, but as the heart dislikes the good and the right, it is no wonder that it desires to be rid of that Elohim, who is the great moral Governor, the Patron of rectitude and the Punisher of iniquity. While men's hearts remain what they are, we must not be surprised at the prevalence of scepticism; a corrupt tree will bring forth corrupt fruit. "Every man," says Dickson, "so long as he lieth unrenewed and unreconciled to God is nothing in effect but a madman." What wonder then if he raves? Such fools as those we are now dealing with are common to all time, and all countries; they grow without watering, and are found all the world over. The spread of mere intellectual enlightenment will not diminish their number, for since it is an affair of the heart, this folly and great learning will often dwell together. To answer sceptical cavillings will be labour lost until grace enters to make the mind willing to believe; fools can raise more objections in an hour than wise men can answer in seven years, indeed it is their mirth to set stools for wise men to stumble over. Let the preacher aim at the heart, and preach the all conquering love of Jesus, and he will by God's grace win more doubters to the faith of the gospel than any hundred of the best reasoners who only direct their arguments to the head. "The fool hath said in his heart, there is no God," or
no God. So monstrous is the assertion, that the man hardly dared to put it as a positive statement, but went very near to doing so. Calvin seems to regard this saying, "no God," as hardly amounting to a syllogism, scarcely reaching to a positive, dogmatical declaration; but Dr. Alexander clearly shows that it does. It is not merely the wish of the sinner's corrupt nature, and the hope of his rebellious heart, but he manages after a fashion to bring himself to assert it, and at certain seasons he thinks that he believes it. It is a solemn reflection that some who worship God with their lips may in their hearts be saying, "no God." It is worthy of observation that he does not say there is no Jehovah, but there is no Elohim; Deity in the abstract is not so much the object of attack, as the covenant, personal, ruling and governing presence of God in the world. God as ruler, lawgiver, worker, Saviour, is the butt at which the arrows of human wrath are shot. How impotent the malice! How mad the rage which raves and foams against Him in whom we live and move and have our being! How horrible the insanity which leads a man who owes his all to God to cry out, "No God"! How terrible the depravity which makes the whole race adopt this as their hearts desire, "no God!"
They are corrupt. This refers to all men, and we have the warrant of the Holy Ghost for so saying; see the third chapter of the epistle to the Romans. Where there is enmity to God, there is deep, inward depravity of mind. The words are rendered by eminent critics in an active sense, "they have done corruptly:" this may serve to remind us that sin is not only in our nature passively as the source of evil, but we ourselves actively fan the flame and corrupt ourselves, making that blacker still which was black as darkness itself already. We rivet our own chains by habit and continuance.
They have done abominable works. When men begin with renouncing the Most High God, who shall tell where they will end? When the Master's eyes are put out, what will not the servants do? Observe the state of the world before the flood, as pourtrayed in Ge 6:12, and remember that human nature is unchanged. He who would see a terrible photograph of the world without God must read that most painful of all inspired Scriptures, the first chapter of the epistle to the Romans. Learned Hindus have confessed that the description is literally correct in Hindustan at the present moment; and were it not for the restraining grace of God, it would be so in England. Alas! it is even here but too correct a picture of things which are done of men in secret. Things loathsome to God and man are sweet to some palates.
There is none that doeth good. Sins of omission must abound where transgressions are rife. Those who do the things which they ought not to have done, are sure to leave undone those things which they ought to have done. What a picture of our race is this! Save only where grace reigns, there is none that doeth good; humanity, fallen and debased, is a desert without an oasis, a night without a star, a dunghill without a jewel, a hell without a bottom.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. There is a peculiar mark put upon this Psalm, in that it is twice in the Book of psalms. The fourteenth Psalm and the fifty-third Psalm are the same, with the alteration of one or two expressions at most. And there is another mark put upon it, that the apostle transcribes a great part of it. Romans 3:10-12.
It contains a description of a most deplorable state of things in the world -- aye, in Israel; a most deplorable state, by reason of the general corruption that was befallen all sorts of men, in their principles, and in their practices, and in their opinions.
First, it was a time when there was a mighty prevalent principle of atheism got into the world, got among the great men of the world. Saith he, "That is their principle, they say in their hearts, `There is no God.'" It is true, they did not absolutely profess it; but it was the principle whereby all their actings were regulated, and which they conformed unto. The fool, saith he, hath said in his heart, There is no God. Not this or that particular man, but the fool -- that is, those foolish men; for in the next word he tells you, They are corrupt; and Psalms 14:3, They are all gone aside. "The fool" is taken indefinitely for the great company and society of foolish men, to intimate that whatsoever they were divided about else, they were all agreed in this. "They are all a company of atheists," saith he, "practical atheists."
Secondly, their affections were suitable to this principle, as all men's affections and actions are suitable to their principles. What are you to expect from men whose principle is, that there is no God? Why, saith he, for their affections, "They are corrupt;" which he expresses again (Psalms 14:3), "They are all gone aside, they are altogether become filthy." "All gone aside." The word in the original is, "They are all grown sour;" as drink, that hath been formerly of some use, but when grown vapid -- lost all its spirits and life -- it is an insipid thing, good for nothing. And, saith he, They are altogether become filthy -- "become stinking," as the margin hath it. They have corrupt affections, that have left them no life, no savour; but stinking, corrupt lusts prevail in them universally. They say, "There is no God;" and they are filled with stinking, corrupt lusts.
Thirdly, if this be their principle and these their affections, let us look after their actions, to see if they be any better. But consider their actions. They be of two sorts;
- How they act in the world,
- How they act toward the people of God.
- How do they act in the world? Why, consider that, as to their duties which they omit, and as to the wickednesses which they perform. What good do they do? Nay, saith he, None of them doeth good. Yea, some of them. No, not one. Saith he, Ps 14:1,3, "There is none that doeth good, no, not one." If there was any one among them that did attend to what was really good, and useful in the world, there was some hope. "No," saith he, "their principle is atheism, their affections are corrupt; and for good, there is not one of them doeth any good -- they omit all duties."
What do they do for evil? Why, saith he, They have done abominable works -- "works," saith he, "not to be named, not to be spoken of -- works which God abhors, which all good men abhor." "Abominable works," saith he, "such as the very light of nature would abhor;" and give me leave to use the expression of the psalmist -- "stinking, filthy works." So he doth describe the state and condition of things under the reign of Saul, when he wrote this Psalm.
- "If thus it be with them, and if thus it be with their own ways, yet they let the people of God alone; they will not add that to the rest of their sins." Nay, it is quite otherwise, saith he, They eat up my people as they eat bread. "Those workers of iniquity have no knowledge, who eat up my people as they eat bread, and call not upon the Lord." What is the reason why he brings it in in that manner? Why could he not say, "They have no knowledge that do such abominable things;" but brings it in thus, "They have no knowledge who eat up my people as they eat bread?" It is strange, that after all my dealings with them and declaration of my will, they should be so brutish as not to know this would be their ruin. Don't they know this will devour them, destroy them, and be called over again in a particular manner? In the midst of all the sins, and greatest and highest provocations that are in the world, God lays a special weight upon the eating of his people. They may feed upon their own lusts what they will; but, "Have they no knowledge, that they eat up my people as they eat bread?"
There are very many things that might be observed from all this; but I aim to give but a few hints from the Psalms.
Well, what is the state of things now? You see what it was with them. How was it with the providence of God in reference unto them? Which is strange, and a man would scarce believe it in such a course as this is, he tells you (Psalms 14:5), notwithstanding all this, they were in great fear. There were they in great fear, saith he. May be so, for they saw some evil coming upon them. No, there was nothing but the hand of God in it; for in Ps 53:5, where these words are repeated, it is, "There were they in great fear, where no fear was" -- no visible cause of fear yet they were in great fear.
God by his providence seldom gives an absolute, universal security unto men in their height of sin, and oppression, and sensuality, and lusts; but he will secretly put them in fear where no fear is: and though there be nothing seen that should cause them to have any fear, they shall act like men at their wits' end with fear.
But whence should this fear arise? Saith he, it ariseth from hence, For God is in the generation of the righteous. Plainly they see their work doth not go on; their meat doth not digest with them; their bread doth not go well down. "They were eating and devouring my people, and when they came to devour them, they found God was among them (they could not digest their bread); and this put them in fear; quite surprised them." They came, and thought to have found them a sweet morsel: when engaged, God was there filling their mouth and teeth with gravel; and he began to break out the jawbone of the terrible ones when they came to feed upon them. Saith he, "God was there." (Psalms 14:5)
The Holy Ghost gives an account of the state of things that was between those two sorts of people he had described -- between the fool and the people of God -- them that were devouring, and them that had been utterly devoured, had not God been among them. Both were in fear -- they that were to be devoured, and those that did devour. And they took several ways for their relief; and he showeth what those ways were, and what judgment they made upon the ways of one another. Saith he, Ye have shamed the counsel of the poor, because the Lord is his refuge.
There are the persons spoken of -- they are "the poor;" and that is those who are described in the verses foregoing, the people that were ready to be eaten up and devoured. And there is the hope and refuge that these poor had in such a time as this, when all things were in fear; and that was "the LORD." The poor maketh the Lord his refuge. And you may observe here, that as he did describe all the wicked as one man, "the fool," so he describes all his own people as one man, "the poor" -- that is, the poor man: "Because the LORD is his refuge." He keeps it in the singular number. Whatsoever the people of God may differ in, they are all as one man in this business. And there is the way whereby these poor make God their refuge. They do it by "counsel," saith he. It is not a thing they do by chance, but they look upon it as their wisdom. They do it upon consideration, upon advice. It is a thing of great wisdom. Well, what thoughts have the others concerning this acting of theirs? The poor make God their refuge; and they do it by counsel. What judgment, now, doth the world make of this counsel of theirs? Why, they "shame it;" that is, they cast shame upon it, contemn it as a very foolish thing, to make the Lord their refuge. "Truly, if they could make this or that great man their refuge, it were something; but to make the Lord their refuge, this is the most foolish thing in the world," say they. To shame men's counsel, to despise their counsel as foolish, is as great contempt as they can lay upon them. Here you see the state of things as they are represented in this Psalm, and spread before the Lord: which being laid down, the psalmist showeth what our duty is upon such a state of things -- what is the duty of the people of God, things thus being stated. Saith he, "Their way is to go to prayer:" Psalms 14:7, O 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. If things are thus stated, then cry, then pray, "O that the salvation of Israel were come out of Zion," etc. There shall a revenue of praise come to God out of Zion, to the rejoicing of his people. John Owen.
Verse 1. The fool. That sapless fellow, that carcase of a man, that walking sepulchre of himself, in whom all religion and right reason is withered and wasted, dried up and decayed. That apostate in whom natural principles are extinct, and from whom God is departed, as when the prince is departed, hangings are taken down. That mere animal that hath no more than a reasonable soul, and for little other purpose than as salt, to keep his body from putrefying. That wicked man hereafter described, that studieth atheism. John Trapp.
Verse 1. The fool, etc. The world we live in is a world of fools. The far greater part of mankind act a part entirely irrational. So great is their infatuation, that they prefer time to eternity, momentary enjoyments to those that shall never have an end, and listen to the testimony of Satan in preference to that of God. Of all folly, that is the greatest, which relates to eternal objects, because it is the most fatal, and when persisted in through life, entirely remediless. A mistake in the management of temporal concerns may be afterwards rectified. At any rate, it is comparatively of little importance. But an error in spiritual and eternal matters, as it is in itself of the greatest moment, if carried through life, can never be remedied; because after death there is no redemption. The greatest folly that any creature is capable of, is that of denying or entertaining unjust apprehensions of the being and perfections of the great Creator. Therefore in a way of eminence, the appellation of fool is given by the Spirit of God, to him who is chargeable with this guilt. The fool hath said in his heart, There is no God. John Jamieson, M.A., 1789.
Verse 1. The fool, a term in Scripture signifying a wicked man, used also by the heathen philosophers to signify a vicious person, (lbn) as coming from (lbn) signifies the extinction of life in men, animals, and plants; so the word (lbn) is taken Isaiah 40:7, (yc lbn) "the flower fadeth" (Isaiah 28:1), a plant that hath lost all that juice that made it lovely and useful. So, a fool is one that hath lost his wisdom and right notion of God and divine things, which were communicated to man by creation; one dead in sin, yet one not so much void of rational faculties, as of grace in those faculties; not one that wants a reason, but abuses his reason. Stephen Charnock.
Verse 1. The fool hath said, etc. This folly is bound up in every heart. It is bound, but it is not tongue tied; it speaks blasphemous things against God, it says there is no God. There is a difference indeed in the language: gross sins speak this louder, there are crying sins; but though less sins speak it not so loud, they whisper it. But the Lord can hear the language of the heart, the whisperings of its motions, as plainly as we hear one another in our ordinary discourse. Oh, how heinous is the least sin, which is so injurious to the very being of the great God! David Clarkson.
Verse 1. The fool hath said in his heart, There is no God. If you will turn over some few leaves, as far as Psalms 53:1-6, you shall not only find my text, but this whole Psalm, without any alteration, save only in Psalms 53:5, and that not at all in the sense neither. What shall we say? Took the Holy Spirit of God such especial particular notice of the sayings and deeds of a fool, that one expression of them would not serve the turn? Or, does that babbling and madness of a fool so much concern us, as that we need to have them urged upon us once and again, and a third time in the third of the Romans? Surely not any one of us present here, is this fool! Nay, if one of us could but tell where to find such a fool as this, that would offer to say, though in his heart, "There is no God," he should not rest in quiet, he should soon perceive we were not of his faction. We that are able to tell David an article or two of faith more than ever he was acquainted with! Nay, more; can we with any imaginable ground of reason be supposed liable to any suspicion of atheism, that are able to read to David a lecture out of his own Psalms, and explain the meaning of his own prophecies much clearer than himself which held the pen to the Holy Spirit of God? Though we cannot deny but that in other things there may be found some spice of folly and imperfection in us, but it cannot be imagined that we, who are almost cloyed with heavenly manna of God's word, that can instruct our teachers, and are able to maintain opinions and tenets, the scruples whereof not both the universities in this land, nor the whole clergy are able to resolve, that it should be possible for us ever to come to that perfection and excellency of folly and madness, as to entertain thought that there is no God: nay, we are not so uncharitable as to charge a Turk or an infidel with such a horrible imputation as this.
Beloved Christians, be not wise in your own conceits: if you will seriously examine the third of Romans (which I mentioned before), you shall find that Paul, out of this Psalm, and the like words of Isaiah, doth conclude the whole posterity of Adam (Christ only excepted), under sin and the curse of God; which inference of his were weak and inconcluding, unless every man of his own nature were such a one as the prophet here describes; and the same apostle in another place expresses, "Even altogether without God in the world," i.e., not maintaining it as an opinion which they would undertake by force of argument to confirm. That there is no God: for we read not of above three or four among the heathens, that were of any fashion, which went this far; but such as though in their discourse and serious thoughts they do not question a deity, but would abhor any man that would not liberally allow unto God all his glorious attributes, yet in their hearts and affections they deny him; they live as if there was no God, having no respect at all to him in all their projects, and therefore, indeed and in God's esteem, become formally, and in strict propriety of speech, very atheists. William Chillingworth, 1602-1643.