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Psalms 14:3
Verse
Context
Sermons
Art Katz
John PiperArt Katz
John Gill
Bob Hoekstra
A.W. PinkSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet. but partic., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away (ἀποστάτης). נאלח, as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד, the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד, which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Rom 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex., in the Greco-Latin Psalterium Vernonense, and in the Syriac Psalterium Mediolanense. They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat. has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah. (Note: Cf. Plschke's Monograph on the Milanese Psalterium Syriacum, 1835, p. 28-39.)
Jamieson-Fausset-Brown Bible Commentary
filthy--literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Rom 3:12).
John Gill Bible Commentary
They are all gone aside,.... As bankrupts, having run out their whole stock, and into debt, and have nothing to pay, nor make composition with, and are obliged to abscond, as Adam, Gen 3:8. The words in Psa 53:3 are, "everyone of them is gone back"; from God; have revolted from him, and turned their backs upon him, and have gone back from his commandment, despised his law, and cast away his word. The Apostle Paul interprets it, "they are all gone out of the way"; out of God's way, into their own way; out of the path of truth, righteousness, and holiness, into the way of sin, error, darkness, and death; and with this agrees the interpretation of Aben Ezra, who adds, "out of the right way"; and of Kimchi and Ben Melech, whose gloss is, "out of the good way"; which is God's way, or the way of his commandments; they are all together become filthy, or "stinking" (a), like putrid and corrupt flesh; see Psa 38:5; and so "unprofitable", useless, and good for nothing, as the apostle renders it, Rom 3:12. Mankind are universally filthy and unclean; they are all of them defiled with sin, both in soul and body, in all the faculties of their souls and members of their bodies; and they are originally and naturally so; nor can anything cleanse them from their pollution but the blood of Christ; there is none that doeth good, no, not one: this is repeated partly to asseverate more strongly the depravity of mankind, and partly to express the universality of it; that there is no exception to it in any that descend from Adam by ordinary generation. Here follows in the Septuagint version, according to the Vatican copy, all those passages quoted by the apostle, Rom 3:13; which have been generally supposed to have been taken from different parts of Scripture; so the Syriac scholiast says, in some ancient Greek copies are found eight more verses, and these are they, "Their throat", &c. (a) "faetnerunt, putruerunt", Pagninus; "aut putruerunt", Vatabulus; "putidi vel foetidi", Junius & Tremellius, Piscator, Gejerus, Michaelis.
Psalms 14:3
The Fool Says There Is No God
2The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. 3All have turned away, they have together become corrupt; there is no one who does good, not even one.
- Scripture
- Sermons
- Commentary
The Cross in Psalm 51
By Art Katz1.2K1:14:35The CrossPSA 14:3PSA 51:1PSA 51:15ISA 53:5In this sermon, the speaker emphasizes the holiness and costliness of God's mercy. He warns against reducing the message of salvation to a formula or turning it into shallow choruses. The speaker highlights the need for sacrifice and judgment to pay the penalty for sin. He also discusses the consequences of living in sin and the importance of living in righteousness and obedience to God. The sermon concludes with a call to repentance and a plea for God's heart to be received.
The Wisdom We Speak
By John Piper1.2K33:47PSA 1:2PSA 1:6PSA 14:3PSA 119:18ROM 3:10In this sermon, the speaker begins by expressing his love and admiration for his sons and their love for God. He emphasizes the importance of valuing and appreciating the role of mothers in raising godly children. The speaker then transitions to discussing Psalm 1 and the importance of delighting in the law of the Lord. He encourages the congregation to engage both their minds and hearts in understanding and applying the word of God. The sermon concludes with the speaker highlighting the significance of seeing the value and potential in every individual, as well as the goal of being a people who are transformed by the truth of God's word.
Sin and Holiness - Part 1
By Art Katz1.2K55:40SinPSA 14:3MAT 6:33JHN 3:16ROM 3:23ROM 6:232TI 3:161PE 1:15In this sermon, the preacher emphasizes the importance of knowing and honoring God. He acknowledges that without God's grace and the understanding of His word, our knowledge of Him will be superficial and ineffective. The preacher also highlights the need for believers to strive for holiness and purity in order to be credible witnesses for God in a world that is hostile towards Him. He warns of the consequences of sin and emphasizes that there must be a recompense for evil in order to maintain a moral universe. The sermon concludes with the idea that following God and making Him a priority will require sacrifice and suffering, just as Jesus did on the cross.
1 John 1:10
By John Gill0SinAcknowledgment of SinfulnessPSA 14:3PSA 51:5ECC 7:20ISA 53:6JER 17:9ROM 3:23GAL 6:3EPH 2:11JN 1:7John Gill emphasizes the importance of acknowledging our sinfulness, arguing that to claim one has never sinned is to contradict God's truth and make Him a liar. He explains that such assertions reflect a misunderstanding of original sin and the nature of humanity, as all are born estranged from God and guilty of sin. Gill warns against the beliefs of Gnostics and Judaizing Christians who consider themselves pure despite their sinful actions, highlighting that true understanding of God's word leads to a recognition of our need for grace and repentance.
David Urging Others to Trust in the Lord
By Bob Hoekstra0PSA 14:3PSA 25:4PSA 37:3PSA 86:11Bob Hoekstra preaches on the importance of trusting in the Lord, doing good, dwelling in His faithfulness, and delighting in Him to receive the desires of our hearts. He emphasizes that God's people are called to be characterized by goodness, which is only possible through the work of the Lord in their lives. By entrusting our hearts to God and allowing Him to plant godly desires within us, we can walk in His ways and experience His guidance in our daily lives.
Prayer Sighs
By A.W. Pink02KI 3:19PSA 14:3PSA 53:1ECC 7:20ISA 64:6JER 11:16MAT 25:30LUK 17:10ROM 3:12EPH 2:8Greek Word Studies for an aid_number 36031 preaches on the concept of becoming useless, as described by the Greek word 'achreioo', meaning to make unprofitable or morally corrupt. This word paints a picture of rotten fruit, symbolizing something irreversibly bad and worthless. The preacher emphasizes that without Christ, human nature is soured and useless, akin to milk gone sour. The sermon delves into various Bible verses that highlight the depravity and corruption of man apart from God, emphasizing the inability of humanity to do good on their own.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet. but partic., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away (ἀποστάτης). נאלח, as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד, the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד, which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Rom 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex., in the Greco-Latin Psalterium Vernonense, and in the Syriac Psalterium Mediolanense. They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat. has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah. (Note: Cf. Plschke's Monograph on the Milanese Psalterium Syriacum, 1835, p. 28-39.)
Jamieson-Fausset-Brown Bible Commentary
filthy--literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Rom 3:12).
John Gill Bible Commentary
They are all gone aside,.... As bankrupts, having run out their whole stock, and into debt, and have nothing to pay, nor make composition with, and are obliged to abscond, as Adam, Gen 3:8. The words in Psa 53:3 are, "everyone of them is gone back"; from God; have revolted from him, and turned their backs upon him, and have gone back from his commandment, despised his law, and cast away his word. The Apostle Paul interprets it, "they are all gone out of the way"; out of God's way, into their own way; out of the path of truth, righteousness, and holiness, into the way of sin, error, darkness, and death; and with this agrees the interpretation of Aben Ezra, who adds, "out of the right way"; and of Kimchi and Ben Melech, whose gloss is, "out of the good way"; which is God's way, or the way of his commandments; they are all together become filthy, or "stinking" (a), like putrid and corrupt flesh; see Psa 38:5; and so "unprofitable", useless, and good for nothing, as the apostle renders it, Rom 3:12. Mankind are universally filthy and unclean; they are all of them defiled with sin, both in soul and body, in all the faculties of their souls and members of their bodies; and they are originally and naturally so; nor can anything cleanse them from their pollution but the blood of Christ; there is none that doeth good, no, not one: this is repeated partly to asseverate more strongly the depravity of mankind, and partly to express the universality of it; that there is no exception to it in any that descend from Adam by ordinary generation. Here follows in the Septuagint version, according to the Vatican copy, all those passages quoted by the apostle, Rom 3:13; which have been generally supposed to have been taken from different parts of Scripture; so the Syriac scholiast says, in some ancient Greek copies are found eight more verses, and these are they, "Their throat", &c. (a) "faetnerunt, putruerunt", Pagninus; "aut putruerunt", Vatabulus; "putidi vel foetidi", Junius & Tremellius, Piscator, Gejerus, Michaelis.