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Psalms 14:1
Verse
Context
The Fool Says There Is No God
1The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good.
Sermons
Keith Daniel
Carter Conlon
Jim Logan
Zac Poonen
Charlie Campbell
John Murray
Eli BrayleySummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The perfect אמר, as in Psa 1:1; Psa 10:3, is the so-called abstract present (Ges. 126, 3), expressing a fact of universal experience, inferred from a number of single instances. The Old Testament language is unusually rich in epithets for the unwise. The simple, פּתי, and the silly, כּסיל, for the lowest branches of this scale; the fool, אויל, and the madman, הולל, the uppermost. In the middle comes the notion of the simpleton or maniac, נבל - a word from the verbal stem נבל which, according as that which forms the centre of the group of consonants lies either in נב (Genesis S. 636), or in בל (comp. אבל, אול, אמל, קמל), signifies either to be extended, to relax, to become frail, to wither, or to be prominent, eminere, Arab. nabula; so that consequently נבל means the relaxed, powerless, expressed in New Testament language: πνεῦμα οὐκ ἔχοντα. Thus Isaiah (Isa 32:6) describes the נבל: "a simpleton speaks simpleness and his heart does godless things, to practice tricks and to say foolish things against Jahve, to leave the soul of the hungry empty, and to refuse drink to the thirsty." Accordingly נבל is the synonym of לץ the scoffer (vid., the definition in Pro 21:24). A free spirit of this class is reckoned according to the Scriptures among the empty, hollow, and devoid of mind. The thought, אין אלהים, which is the root of the thought and action of such a man, is the climax of imbecility. It is not merely practical atheism, that is intended by this maxim of the נבל. The heart according to Scripture language is not only the seat of volition, but also of thought. The נבל is not content with acting as though there were no God, but directly denies that there is a God, i.e., a personal God. The psalmist makes this prominent as the very extreme and depth of human depravity, that there can be among men those who deny the existence of a God. The subject of what follows are, then, not these atheists but men in general, among whom such characters are to be found: they make the mode of action, (their) doings, corrupt, they make it abominable. עלילה, a poetical brevity of expression for עלילותם, belongs to both verbs, which have Tarcha and Mercha (the two usual conjunctives of Mugrash) in correct texts; and is in fact not used as an adverbial accusative (Hengstenberg and others), but as an object, since השׁהית is just the word that is generally used in this combination with עלילה Zep 3:7 or, what is the same thing, דּרך Gen 6:12; and התעיב (cf. Kg1 21:26) is only added to give a superlative intensity to the expression. The negative: "there is none that doeth good" is just as unrestricted as in Psa 12:2. But further on the psalmist distinguishes between a דור צדיק, which experiences this corruption in the form of persecution, and the corrupt mass of mankind. He means what he says of mankind as κόσμος, in which, at first the few rescued by grace from the mass of corruption are lost sight of by him, just as in the words of God, Gen 6:5, Gen 6:12. Since it is only grace that frees any from the general corruption, it may also be said, that men are described just as they are by nature; although, be it admitted, it is not hereditary sin but actual sin, which springs up from it, and grows apace if grace do not interpose, that is here spoken of.
John Gill Bible Commentary
The fool hath said in his heart,.... This is to be understood not of a single individual person, as Nabal, which is the word here used; nor of some Gentile king, as Sennacherib, or Rabshakeh his general, as Theodoret; nor of Nebuchadnezzar, nor of Titus, as some Jewish writers (y) interpret it, making one to be here intended, and the other in the fifty third psalm: the same with this; but of a body, a set of men, who justly bear this character; and design not such who are idiots, persons void of common sense and understanding; but such who are fools in their morals, without understanding in spiritual things; wicked profligate wretches, apostates from God, alienated from the life of God; and whose hearts are full of blindness and ignorance, and whose conversations are vile and impure, and they enemies of righteousness, though full of all wicked subtlety and mischief: these say in their hearts, which are desperately wicked, and out of which evil thoughts proceed, pregnant with atheism and impiety; these endeavour to work themselves into such a belief, and inwardly to conclude, at least to wish, there is no God; though they do not express it with their mouths, yet they would fain persuade their hearts to deny the being of God; that so having no superior to whom they are accountable, they may go on in sin with impunity; however, to consider him as altogether such an one as themselves, and to remove such perfections from him, as may render him unworthy to be regarded by them; such as omniscience, omnipresence, &c. and to conceive of him as entirely negligent of and unconcerned about affairs of this lower world, having nothing to do with the government of it: and thus to deny his perfections and providence, is all one as to deny his existence, or that there is a God: accordingly the Targum paraphrases it, "there is no "government" of God in the earth;'' so Kimchi interprets it, "there is no governor, nor judge in the world, to render to man according to his works;'' they are corrupt; that is, everyone of these fools; and it is owing to the corruption of their hearts they say such things: they are corrupt in themselves; they have corrupt natures, they are born in sin, and of the flesh, and must be carnal and corrupt: or "they do corrupt", or "have corrupted" (z): they corrupt themselves by their atheistic thoughts and wicked practices, Jde 1:10; or their works, as the Chaldee paraphrase adds; or their ways, their manner and course of life, Gen 6:12; and they corrupt others with their evil communications, their bad principles and practices, their ill examples and wicked lives; they have done abominable works: every sinful action is abominable in the sight of God; but there are some sins more abominable than others; there are abominable idolatries, and abominable lusts, such as were committed in Sodom; and it may be these are pointed at here, and which are usually committed by such who like not to retain God in their knowledge; see Rom 1:24; there is none that doeth good; anyone good work in a spiritual manner; not in faith, from love, in the name and strength of Christ, and with a view to the glory of God: nor can any man do a good work without the grace of God, and strength from Christ, and the assistance of the Spirit of God: hence, whatsoever a wicked man does, whether in a civil or in a religious way, is sin; see Pro 21:4. Arama takes these to be the words of the fool, or atheist, saying, there is no God that does good, like those in Zep 1:12. (y) Vid. Jarchi, Kimchi & Ben Melech in loc. (z) "corruperunt", Pagninus, Montanus, Vatablus, Gejerus; "corrumpunt", Junius & Tremellius; "corrumpunt se", Piscator.
Matthew Henry Bible Commentary
If we apply our hearts as Solomon did (Ecc 7:25) to search out the wickedness of folly, even of foolishness and madness, these verses will assist us in the search and will show us that sin is exceedingly sinful. Sin is the disease of mankind, and it appears here to be malignant and epidemic. 1. See how malignant it is (Psa 14:1) in two things: - (1.) The contempt it puts upon the honour of God: for there is something of practical atheism at the bottom of all sin. The fool hath said in his heart, There is no God. We are sometimes tempted to think, "Surely there never was so much atheism and profaneness as there is in our days;" but we see the former days were no better; even in David's time there were those who had arrived at such a height of impiety as to deny the very being of a God and the first and self-evident principles of religion. Observe, [1.] The sinner here described. He is one that saith in his heart, There is no God; he is an atheist. "There is no Elohim, no Judge or governor of the world, no providence presiding over the affairs of men." They cannot doubt of the being of God, but will question his dominion. He says this in his heart; it is not his judgment, but his imagination. He cannot satisfy himself that there is none, but he wishes there were none, and pleases himself with the fancy that it is possible there may be none. He cannot be sure there is one, and therefore he is willing to think there is none. He dares not speak it out, lest he be confuted, and so undeceived, but he whispers it secretly in his heart, for the silencing of the clamours of his conscience and the emboldening of himself in his evil ways. [2.] The character of this sinner. He is a fool; he is simple and unwise, and this is an evidence of it; he is wicked and profane, and this is the cause of it. Note, Atheistical thoughts are very foolish wicked thoughts, and they are at the bottom of a great deal of the wickedness that is in this world. The word of God is a discerner of these thoughts, and puts a just brand on him that harbours them. Nabal is his name, and folly is with him; for he thinks against the clearest light, against his own knowledge and convictions, and the common sentiments of all the wise and sober part of mankind. No man will say, There is no God till he is so hardened in sin that it has become his interest that there should be none to call him to an account. (2.) The disgrace and debasement it puts upon the nature of man. Sinners are corrupt, quite degenerated from what man was in his innocent estate: They have become filthy (Psa 14:3), putrid. All their faculties are so disordered that they have become odious to their Maker and utterly incapable of answering the ends of their creation. They are corrupt indeed; for, [1.] They do no good, but are the unprofitable burdens of the earth; they do God no service, bring him no honour, nor do themselves any real kindness. [2.] They do a great deal of hurt. They have done abominable works, for such all sinful works are. Sin is an abomination to God; it is that abominable thing which he hates (Jer 44:4), and, sooner or later, it will be so to the sinner; it will be found to be hateful (Psa 36:2), an abomination of desolation, that is, making desolate, Mat 24:15. This follows upon their saying, There is no God; for those that profess they know God, but in works deny him, are abominable, and to every good work reprobate, Tit 1:16. 2. See how epidemic this disease is; it has infected the whole race of mankind. To prove this, God himself is here brought in for a witness, and he is an eye-witness, Psa 14:2, Psa 14:3. Observe, (1.) His enquiry: The Lord looked down from heaven, a place of prospect, which commands this lower world; thence, with an all-seeing eye, he took a view of all the children of men, and the question was, Whether there were any among them that did understand themselves aright, their duty and interests, and did seek God and set him before them. He that made this search was not only one that could find out a good man if he was to be found, though ever so obscure, but one that would be glad to find out one, and would be sure to take notice of him, as of Noah in the old world. (2.) The result of this enquiry, Psa 14:3. Upon search, upon his search, it appeared, They have all gone aside, the apostasy is universal, there is none that doeth good, no, not one, till the free and mighty grace of God has wrought a change. Whatever good is in any of the children of men, or is done by them, it is not of themselves; it is God's work in them. When God had made the world he looked upon his own work, and all was very good (Gen 1:31); but, some time after, he looked upon man's work, and, behold, all was very bad (Gen 6:5), every operation of the thought of man's heart was evil, only evil, and that continually. They have gone aside from the right of their duty, the way that leads to happiness, and have turned into the paths of the destroyer. In singing this let us lament the corruption of our own nature, and see what need we have of the grace of God; and, since that which is born of the flesh is flesh, let us not marvel that we are told we must be born again.
Tyndale Open Study Notes
Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53. 14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12). 14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).
Psalms 14:1
The Fool Says There Is No God
1The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good.
- Scripture
- Sermons
- Commentary
(Mount Vernon) the Creation in Genesis
By Keith Daniel4.7K57:59CreationPSA 14:1PSA 19:1ISA 53:5EZK 16:4JHN 1:1JHN 14:1ROM 1:20In this sermon, the preacher emphasizes the greatness and sovereignty of God, using the creation of the sun and moon as an example. He quotes verses from Genesis, John, and Romans to support the idea that the creation of the universe is evidence of God's existence and power. The preacher also shares a personal testimony of how God's written word brought light to his own darkened heart. He concludes by emphasizing the importance of embracing God's word and recognizing the power of the Holy Spirit to bring light to our lives.
A Foolish Time Demands an Answer
By Carter Conlon3.7K52:43End TimesResponse to FoolishnessEmpowerment through PrayerPSA 14:1PSA 92:1PRO 10:8Carter Conlon emphasizes that we are living in a foolish time that demands a response from Christians. He highlights the increasing immorality and mockery of morality in society, urging believers to stand firm in their faith and speak out against the foolishness around them. Conlon draws from Proverbs to illustrate the need for discernment in how to respond to folly, advocating for a spirit-led approach that reflects Christ's love and truth. He calls for a return to prayer and reliance on the Holy Spirit to empower believers to make a difference in a world that desperately needs the light of Christ. Ultimately, he challenges the church to rise up and be a bold witness in these challenging times.
Spiritual Warfare - 1 "The Battle"
By Jim Logan2.0K45:47Spiritual WarfarePSA 10:4PSA 14:1PSA 36:1MAT 16:18MAT 17:20MAT 28:18ACT 15:14In this sermon, the speaker shares a personal story about a troubled young man who experienced a downward spiral in his life due to the influence of evil spirits. The speaker emphasizes the importance of recognizing the reality of the enemy and its impact on our lives. He also highlights the destructive power of pride, which can lead to strife and contention. The sermon concludes with a missionary's story about using the three signs of a wicked person from Proverbs to make wise decisions in lending money.
Psalms - Part 1
By Zac Poonen2.0K57:31PsalmsPSA 14:1PSA 22:1PSA 22:6PSA 22:14PSA 22:16PSA 22:18PSA 22:22PSA 30:11PSA 31:11PSA 31:19PSA 36:9PSA 37:4PSA 37:7PSA 37:11PSA 37:21PSA 37:23PSA 38:11PSA 40:13PSA 40:16In this sermon, the speaker emphasizes the importance of filling one's heart with the Word of God rather than simply avoiding evil. He references the story of a demon being cast out and returning with seven others to illustrate the need for a filled and clean heart. The speaker encourages meditating on the law of the Lord day and night, comparing the result to a tree planted by rivers of water that prospers in all endeavors. The sermon also touches on the qualities of a godly person, such as having clean hands and a pure heart, seeking guidance from the Lord, and being set apart for God's purposes.
Evidence for the Existence of God
By Charlie Campbell2.0K1:19:46AtheismGEN 1:1PSA 14:1MAT 6:33JHN 20:19ROM 1:20In this sermon, the speaker discusses the evidence for the existence of God. He begins by mentioning that the sermon transcript is available online for easy reference. The speaker then presents four reasons for believing in God's existence, all starting with the letter C. The first reason is the cosmos, referring to the universe and its complexity, which is supported by biblical passages. The second reason is the complexity of life, using the example of being stranded on an island to highlight the intricacy of creation. The speaker also shares his personal journey from atheism to becoming a pastor and emphasizes God's mercy in his life. Finally, he encourages listeners to be prepared to answer questions about their belief in God by understanding and sharing the evidence.
Biblical Basis of Original Sin Extensively
By John Murray1.9K50:56Original SinPSA 14:1In this sermon, the preacher begins by discussing the universal sinfulness of humanity. He quotes various passages from the Bible, such as Romans 3:23 and Ecclesiastes 7:20, to support his claim that all people have sinned and fallen short of God's glory. The preacher emphasizes that the heart of man is inherently evil and deceitful, and that this is the root of human sinfulness. He concludes by highlighting the need for repentance and the cleansing of the heart through prayer, referencing Psalm 51:10.
A Reprobate Mind
By Eli Brayley1.9K06:28Street PreachingPSA 14:1ROM 1:20EPH 4:17In this sermon, the preacher emphasizes the importance of putting our minds in the right place and thinking properly. He warns against turning away from truth and sound doctrine, which he believes is happening in the 21st century. The preacher urges listeners to turn to God with fasting, weeping, and repentance, acknowledging their sins and returning to the truth. He emphasizes that God will come with wrath and judgment for those who do not believe, and encourages everyone to recognize the existence of God and worship Him instead of created things.
The Mercy of God
By Carter Conlon1.8K46:48Mercy Of GodPSA 14:1PSA 107:1PSA 107:12PSA 107:16PSA 107:31In this sermon, the speaker focuses on Psalm 107 and emphasizes the enduring mercy of God. He highlights how God's mercy is shown to those who are hungry, thirsty, homeless, and lonely. The speaker relates this to the experiences of individuals who may feel lost and hopeless, both physically and spiritually. He encourages people to cry out to the Lord in their distress, as God delivers and leads them to a place of habitation. The sermon concludes with a call for all to praise the Lord for His goodness and wonderful works to humanity.
Romans 1
By Keith Daniel1.6K1:11:30Sinfulness Of ManPSA 14:1ISA 66:2MAT 6:332TI 3:16HEB 4:12In this sermon, McFarland shares an illustration about a man who had been speaking against God and truth. Some physics students who were believers approached him and invited him to listen to a man who preached from the Bible. The man agreed to come, planning to destroy the meeting. However, as McFarland prepared for the sermon, he felt compelled to focus on the Scriptures, starting with Genesis 1. The sermon emphasized the importance of truly living out our beliefs and the need for conviction and repentance.
Revival on the American College Campus
By J. Edwin Orr1.4K45:13Revival HistoryPSA 14:1MAT 28:19In this sermon transcript, the speaker shares anecdotes about the early days of preaching and religious movements. He mentions a humorous story about people barking like dogs to keep the devil away during sermons. The speaker also discusses the importance of discipline and education, citing the example of a teacher who successfully taught a large number of boys by having them teach each other. The sermon also touches on the history of revivals in New England and the spread of the gospel overseas. Overall, the speaker emphasizes the need for unity and prayer among believers for the revival of religion and the extension of Christ's kingdom.
Warning Against Rebellion
By Rolfe Barnard1.3K42:12RebellionPSA 14:1PRO 3:5ISA 55:6JER 29:11MAT 6:33JHN 14:6ROM 12:1In this sermon, the preacher emphasizes the rebellious nature of human beings and their refusal to submit to God's authority. He highlights that every person, regardless of gender or age, constantly sends messages to God asserting their independence. However, the preacher also acknowledges the power of God's grace and mercy in overcoming this rebellion. He emphasizes the importance of recognizing Jesus as Lord and surrendering to His authority. The preacher shares his personal experience of initially resisting God's call to preach, but eventually submitting to His will.
Psalm 1
By Carl Armerding1.3K47:39BlessednessPSA 1:1PSA 14:1ZEC 1:3MAT 11:28In this sermon, the preacher introduces a hymn that emphasizes the firm foundation of faith in God's word. He encourages the audience to reflect on the significance of their lives and whether they are bearing fruit for God. The preacher highlights the importance of accepting Jesus as the only way to the Father and emphasizes that eternal life is a gift from God through Jesus' sacrifice. He concludes by inviting the audience to participate in reciting Psalm 1, which speaks about the blessings of delighting in God's law and avoiding the counsel of the ungodly.
How God Saved Me From Infidelity
By Rolfe Barnard1.2K58:59PSA 14:1MAT 6:33ACT 9:1ROM 3:23JAS 2:10In this sermon, the preacher begins by expressing his caution and humility in discussing the topic of infidelity. He mentions that he hates when preachers focus on themselves rather than the message of God. He emphasizes the sacrifice of Jesus Christ and the power of God to save or damn individuals. The preacher also highlights the importance of submitting to the rule of the Lord Jesus Christ for salvation and eternal life. Additionally, he mentions that every human being knows that there is a God, as it is evident through creation.
No Gospel for Me!
By Rolfe Barnard1.1K51:12GospelPSA 14:1ROM 5:12PHP 2:10REV 20:15In this sermon, the preacher recounts a conversation with Brother Mullins about his own salvation. The preacher had woken Brother Mullins up and excitedly shared that he had been saved, but also mentioned that he wouldn't be preaching the following Sunday. Brother Mullins expressed his disappointment and said that they had been waiting for this moment. The preacher then reflects on rebellion and how it is inherent in human nature, leading people to reject God's rule in their lives. He also mentions the loss of a whole generation of young people who have turned away from God and the difficulty in reaching them. The sermon concludes with the preacher emphasizing that rebellion will ultimately be crushed and every tongue will confess that God is Lord.
Evangelizing the Western Mindset - Part 5
By Winkie Pratney1.0K49:06PSA 14:1PRO 23:4ECC 1:2MAT 16:26ROM 1:221TI 6:10
This sermon delves into the loss of absolutes in culture, leading to a search for wonder and the impact of materialism on society. It explores the existential questions arising from a worldview devoid of spiritual meaning, the pursuit of pleasure as a substitute for purpose, and the emptiness of hedonism. The narrative includes anecdotes and philosophical reflections on the consequences of rejecting God and the search for meaning in a world without absolutes.
Cse Seminar 7(2003) Questions and Answers
By Kent Hovind1.0K2:28:52GEN 1:1PSA 14:1PRO 3:5ROM 1:221CO 1:20COL 2:81TI 6:20
This sermon by Kent Hovind delves into the topics of creation, evolution, and dinosaurs, emphasizing the belief that the Bible is scientifically accurate and evolution is a flawed religion. The seminar includes a question and answer session where various scientific and philosophical perspectives on evolution are discussed, challenging the conventional narrative taught in schools. The speaker highlights the views of renowned scientists and philosophers who question the validity of evolution as a scientific theory, presenting evidence that challenges mainstream scientific beliefs.
What a Monster! - Charles Spurgeon (Read )
By Paul West75702:21Acknowledgment of GodThe Nature of SinPSA 14:1ISA 53:6ROM 1:21EPH 2:1HEB 10:31Paul West reflects on Charles Spurgeon's sermon, emphasizing the monstrous nature of sin that leads people to live as if God does not exist. He highlights the alarming reality that many individuals neglect God entirely, failing to consider His presence in their actions or the consequences of their choices. Despite the evidence of God's providence and the reminders of His authority in their lives, they continue to act without reverence or acknowledgment of Him. This defiance against God is portrayed as a grave sin, illustrating the deep-seated character of sin that blinds humanity to the divine. The sermon calls for a recognition of God's sovereignty and a return to a life that honors Him.
45 - Socialism, Communism and Central Planning
By Ben Torrey74407:42CommunismEXO 20:3PSA 14:1PRO 14:12PRO 16:18MAT 6:24ROM 13:11TI 6:10In this sermon, the speaker discusses the impact of socialism, communism, and central planning on North Korean society. They emphasize that these ideologies have deeply influenced the culture, thinking, and fundamental assumptions of the people. The speaker highlights the consequences of these ideologies, including the banning and persecution of religion, particularly Christianity. They also raise questions about the ability of North Koreans to adapt to new paradigms and survive after the collapse of the current system. The sermon encourages the church to consider these factors and seek ways to rebuild the nation and its people.
The Three Greatest Deceptions
By Shane Idleman53841:41PSA 14:1MAT 27:57JHN 14:6ACT 17:22ROM 1:201CO 15:3The sermon titled 'The Three Greatest Deceptions' delves into the challenges of facing mocking voices, discouragement, and cultural deceptions. It emphasizes the importance of not being discouraged by mocking voices and highlights the need to surrender to God's plan, even in small beginnings. The sermon also addresses the deceptions of atheism, disbelief in the resurrection, and worshiping false gods, urging listeners to seek the truth and believe in Jesus as the risen Savior.
Put God to the Test
By Shane Idleman51147:17DEU 30:19PSA 14:1ISA 53:5JHN 3:16ROM 8:16ROM 10:92CO 5:17EPH 2:8HEB 11:31PE 1:3
This sermon delves into the evidence for creation, the harmony between science and faith, and the transformative power of a relationship with God. It emphasizes the importance of understanding the depth of God's love and the significance of the sacrifice of Jesus. The speaker addresses common questions and challenges regarding faith, morality, and the concept of hell, providing insightful explanations rooted in Scripture and historical evidence.
My Early Life as an Infidel
By Rolfe Barnard4301:03:18TestimonyPSA 14:1MAT 6:33ROM 8:371CO 15:28EPH 6:12COL 2:6REV 20:15In this sermon, the preacher emphasizes the importance of God's victory over man's rebellion for salvation. He refers to Psalm 14:1 and highlights the significance of two italicized words in the King James Version, indicating that they were not present in the oldest manuscripts. The preacher shares a personal experience of being called a missionary at a young age and witnessing the hypocrisy of church members. He emphasizes that salvation is not just about believing certain doctrines, but about having a living, daily relationship with Jesus Christ. The sermon concludes with the idea that God can only crush rebellion in a person's life by crossing them at the point where their rebellion surfaces.
1968 Testimony No God for Me an Infidel
By Rolfe Barnard3791:20:02TestimonyPSA 14:1The sermon transcript is a mixture of various phrases and statements that seem to be disjointed and lacking a clear central message. The preacher talks about the need for individuals to be open to God's message and not be resistant to Jesus Christ's authority in their lives. He also mentions the concept of salvation and the importance of reaching out to God. Additionally, there are references to the dangers of alcohol and the need for individuals to turn away from rebellion and submit to God. However, the transcript lacks a coherent structure and does not provide a clear summary of the sermon's main points.
The Fool Says, "There Is No God"
By Shane Idleman1318:55Moral IntegrityFaith and DoubtPSA 14:1Shane Idleman emphasizes the folly of denying God's existence, explaining that such denial often stems from a desire to live without accountability to a higher power. He warns that this godlessness leads to moral decay and societal corruption, as seen in the drift of American values over the past century. Idleman calls for self-examination and a return to God, highlighting the importance of living a life that reflects integrity, truth, and a genuine relationship with the Lord. He stresses that true fellowship with God requires a pure heart and a commitment to righteousness, urging listeners to reject the desensitization of sin and embrace a life of holiness. Ultimately, he encourages those who doubt God's existence to seek Him sincerely, promising that God will reveal Himself to those who earnestly seek Him.
Perplexed Without Context
By David Servant0PSA 14:1MAT 24:421TH 5:1JAS 2:5David Servant emphasizes the importance of reading Bible verses within their context to avoid misrepresenting God's Word. Using the example of misinterpretations around Jesus' return, he highlights the significance of understanding the wider context of Scripture to grasp the true meaning of passages. Servant cautions against extracting verses to fit personal beliefs and urges listeners to consider the entirety of the Bible for a consistent understanding of God's message.
The Evolution of Stupidity
By Ray Comfort0GEN 1:1PSA 14:11CO 1:202TI 1:7TIT 3:3Ray Comfort delivers a powerful sermon on the foolishness of rejecting the Bible and denying the existence of God, highlighting the consequences of such disbelief in modern society. He contrasts the wisdom of the world with the 'stupidity' in God's eyes, emphasizing the importance of acknowledging our sinful nature and the need for God's grace for transformation. Comfort challenges the prevailing beliefs in evolution and moral relativism, pointing out the inherent flaws in denying a Creator and the truth found in the Bible.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The perfect אמר, as in Psa 1:1; Psa 10:3, is the so-called abstract present (Ges. 126, 3), expressing a fact of universal experience, inferred from a number of single instances. The Old Testament language is unusually rich in epithets for the unwise. The simple, פּתי, and the silly, כּסיל, for the lowest branches of this scale; the fool, אויל, and the madman, הולל, the uppermost. In the middle comes the notion of the simpleton or maniac, נבל - a word from the verbal stem נבל which, according as that which forms the centre of the group of consonants lies either in נב (Genesis S. 636), or in בל (comp. אבל, אול, אמל, קמל), signifies either to be extended, to relax, to become frail, to wither, or to be prominent, eminere, Arab. nabula; so that consequently נבל means the relaxed, powerless, expressed in New Testament language: πνεῦμα οὐκ ἔχοντα. Thus Isaiah (Isa 32:6) describes the נבל: "a simpleton speaks simpleness and his heart does godless things, to practice tricks and to say foolish things against Jahve, to leave the soul of the hungry empty, and to refuse drink to the thirsty." Accordingly נבל is the synonym of לץ the scoffer (vid., the definition in Pro 21:24). A free spirit of this class is reckoned according to the Scriptures among the empty, hollow, and devoid of mind. The thought, אין אלהים, which is the root of the thought and action of such a man, is the climax of imbecility. It is not merely practical atheism, that is intended by this maxim of the נבל. The heart according to Scripture language is not only the seat of volition, but also of thought. The נבל is not content with acting as though there were no God, but directly denies that there is a God, i.e., a personal God. The psalmist makes this prominent as the very extreme and depth of human depravity, that there can be among men those who deny the existence of a God. The subject of what follows are, then, not these atheists but men in general, among whom such characters are to be found: they make the mode of action, (their) doings, corrupt, they make it abominable. עלילה, a poetical brevity of expression for עלילותם, belongs to both verbs, which have Tarcha and Mercha (the two usual conjunctives of Mugrash) in correct texts; and is in fact not used as an adverbial accusative (Hengstenberg and others), but as an object, since השׁהית is just the word that is generally used in this combination with עלילה Zep 3:7 or, what is the same thing, דּרך Gen 6:12; and התעיב (cf. Kg1 21:26) is only added to give a superlative intensity to the expression. The negative: "there is none that doeth good" is just as unrestricted as in Psa 12:2. But further on the psalmist distinguishes between a דור צדיק, which experiences this corruption in the form of persecution, and the corrupt mass of mankind. He means what he says of mankind as κόσμος, in which, at first the few rescued by grace from the mass of corruption are lost sight of by him, just as in the words of God, Gen 6:5, Gen 6:12. Since it is only grace that frees any from the general corruption, it may also be said, that men are described just as they are by nature; although, be it admitted, it is not hereditary sin but actual sin, which springs up from it, and grows apace if grace do not interpose, that is here spoken of.
John Gill Bible Commentary
The fool hath said in his heart,.... This is to be understood not of a single individual person, as Nabal, which is the word here used; nor of some Gentile king, as Sennacherib, or Rabshakeh his general, as Theodoret; nor of Nebuchadnezzar, nor of Titus, as some Jewish writers (y) interpret it, making one to be here intended, and the other in the fifty third psalm: the same with this; but of a body, a set of men, who justly bear this character; and design not such who are idiots, persons void of common sense and understanding; but such who are fools in their morals, without understanding in spiritual things; wicked profligate wretches, apostates from God, alienated from the life of God; and whose hearts are full of blindness and ignorance, and whose conversations are vile and impure, and they enemies of righteousness, though full of all wicked subtlety and mischief: these say in their hearts, which are desperately wicked, and out of which evil thoughts proceed, pregnant with atheism and impiety; these endeavour to work themselves into such a belief, and inwardly to conclude, at least to wish, there is no God; though they do not express it with their mouths, yet they would fain persuade their hearts to deny the being of God; that so having no superior to whom they are accountable, they may go on in sin with impunity; however, to consider him as altogether such an one as themselves, and to remove such perfections from him, as may render him unworthy to be regarded by them; such as omniscience, omnipresence, &c. and to conceive of him as entirely negligent of and unconcerned about affairs of this lower world, having nothing to do with the government of it: and thus to deny his perfections and providence, is all one as to deny his existence, or that there is a God: accordingly the Targum paraphrases it, "there is no "government" of God in the earth;'' so Kimchi interprets it, "there is no governor, nor judge in the world, to render to man according to his works;'' they are corrupt; that is, everyone of these fools; and it is owing to the corruption of their hearts they say such things: they are corrupt in themselves; they have corrupt natures, they are born in sin, and of the flesh, and must be carnal and corrupt: or "they do corrupt", or "have corrupted" (z): they corrupt themselves by their atheistic thoughts and wicked practices, Jde 1:10; or their works, as the Chaldee paraphrase adds; or their ways, their manner and course of life, Gen 6:12; and they corrupt others with their evil communications, their bad principles and practices, their ill examples and wicked lives; they have done abominable works: every sinful action is abominable in the sight of God; but there are some sins more abominable than others; there are abominable idolatries, and abominable lusts, such as were committed in Sodom; and it may be these are pointed at here, and which are usually committed by such who like not to retain God in their knowledge; see Rom 1:24; there is none that doeth good; anyone good work in a spiritual manner; not in faith, from love, in the name and strength of Christ, and with a view to the glory of God: nor can any man do a good work without the grace of God, and strength from Christ, and the assistance of the Spirit of God: hence, whatsoever a wicked man does, whether in a civil or in a religious way, is sin; see Pro 21:4. Arama takes these to be the words of the fool, or atheist, saying, there is no God that does good, like those in Zep 1:12. (y) Vid. Jarchi, Kimchi & Ben Melech in loc. (z) "corruperunt", Pagninus, Montanus, Vatablus, Gejerus; "corrumpunt", Junius & Tremellius; "corrumpunt se", Piscator.
Matthew Henry Bible Commentary
If we apply our hearts as Solomon did (Ecc 7:25) to search out the wickedness of folly, even of foolishness and madness, these verses will assist us in the search and will show us that sin is exceedingly sinful. Sin is the disease of mankind, and it appears here to be malignant and epidemic. 1. See how malignant it is (Psa 14:1) in two things: - (1.) The contempt it puts upon the honour of God: for there is something of practical atheism at the bottom of all sin. The fool hath said in his heart, There is no God. We are sometimes tempted to think, "Surely there never was so much atheism and profaneness as there is in our days;" but we see the former days were no better; even in David's time there were those who had arrived at such a height of impiety as to deny the very being of a God and the first and self-evident principles of religion. Observe, [1.] The sinner here described. He is one that saith in his heart, There is no God; he is an atheist. "There is no Elohim, no Judge or governor of the world, no providence presiding over the affairs of men." They cannot doubt of the being of God, but will question his dominion. He says this in his heart; it is not his judgment, but his imagination. He cannot satisfy himself that there is none, but he wishes there were none, and pleases himself with the fancy that it is possible there may be none. He cannot be sure there is one, and therefore he is willing to think there is none. He dares not speak it out, lest he be confuted, and so undeceived, but he whispers it secretly in his heart, for the silencing of the clamours of his conscience and the emboldening of himself in his evil ways. [2.] The character of this sinner. He is a fool; he is simple and unwise, and this is an evidence of it; he is wicked and profane, and this is the cause of it. Note, Atheistical thoughts are very foolish wicked thoughts, and they are at the bottom of a great deal of the wickedness that is in this world. The word of God is a discerner of these thoughts, and puts a just brand on him that harbours them. Nabal is his name, and folly is with him; for he thinks against the clearest light, against his own knowledge and convictions, and the common sentiments of all the wise and sober part of mankind. No man will say, There is no God till he is so hardened in sin that it has become his interest that there should be none to call him to an account. (2.) The disgrace and debasement it puts upon the nature of man. Sinners are corrupt, quite degenerated from what man was in his innocent estate: They have become filthy (Psa 14:3), putrid. All their faculties are so disordered that they have become odious to their Maker and utterly incapable of answering the ends of their creation. They are corrupt indeed; for, [1.] They do no good, but are the unprofitable burdens of the earth; they do God no service, bring him no honour, nor do themselves any real kindness. [2.] They do a great deal of hurt. They have done abominable works, for such all sinful works are. Sin is an abomination to God; it is that abominable thing which he hates (Jer 44:4), and, sooner or later, it will be so to the sinner; it will be found to be hateful (Psa 36:2), an abomination of desolation, that is, making desolate, Mat 24:15. This follows upon their saying, There is no God; for those that profess they know God, but in works deny him, are abominable, and to every good work reprobate, Tit 1:16. 2. See how epidemic this disease is; it has infected the whole race of mankind. To prove this, God himself is here brought in for a witness, and he is an eye-witness, Psa 14:2, Psa 14:3. Observe, (1.) His enquiry: The Lord looked down from heaven, a place of prospect, which commands this lower world; thence, with an all-seeing eye, he took a view of all the children of men, and the question was, Whether there were any among them that did understand themselves aright, their duty and interests, and did seek God and set him before them. He that made this search was not only one that could find out a good man if he was to be found, though ever so obscure, but one that would be glad to find out one, and would be sure to take notice of him, as of Noah in the old world. (2.) The result of this enquiry, Psa 14:3. Upon search, upon his search, it appeared, They have all gone aside, the apostasy is universal, there is none that doeth good, no, not one, till the free and mighty grace of God has wrought a change. Whatever good is in any of the children of men, or is done by them, it is not of themselves; it is God's work in them. When God had made the world he looked upon his own work, and all was very good (Gen 1:31); but, some time after, he looked upon man's work, and, behold, all was very bad (Gen 6:5), every operation of the thought of man's heart was evil, only evil, and that continually. They have gone aside from the right of their duty, the way that leads to happiness, and have turned into the paths of the destroyer. In singing this let us lament the corruption of our own nature, and see what need we have of the grace of God; and, since that which is born of the flesh is flesh, let us not marvel that we are told we must be born again.
Tyndale Open Study Notes
Ps 14 This wisdom psalm contains some characteristics of lament and prophetic speech. The ideals of Ps 8 have run aground on the reality of foolish human attitudes and sinful actions. With the exception of vv 5-6, this psalm parallels Ps 53. 14:1-3 Paul uses phrases from the Greek translation of this passage in his description of the depravity of all people (Rom 3:10-12). 14:1 Also known as fools, the wicked speak to themselves, think, scheme (10:4, 6, 11), and make claims; however, because they do not heed God’s revelation, they possess no understanding (14:1; 39:8; 53:1; 74:18, 22).