Book of Psalm Chapter 14 Vs. 1
- lastdays13
- Nov 3
- 8 min read
The Fool Says, There Is No God
Psm. 14:1 To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.
To the chief Musician,...
נָצַח
nāṣaḥ: A verb meaning to lead, to direct, to oversee. It is used of foremen or work supervisors (1Chr. 23:4; 2Chr. 2:2,1, 2:18,17; 34:12-13; Ezra 3:8-9). It is used in a participial form to refer to the act of continuing or being a ringleader in apostasy, rebellion (Jer. 8:5). It refers to a music leader or a choir director (1Chr. 15:21; Hab. 3:19). It is used often in Psalms to mean, probably, music director or temple worship leader.
A Psalm of David...
דָּוִד
dāwiḏ, דָּוִיד
dāwiyḏ: A proper noun designating David, the greatest and the model king of Israel, reigned 1010-970 B.C. He sired Solomon through Bathsheba, Uriah the Hittite's wife. His name may mean "beloved," coming from the root d-w-d, "to love."
The Book of Ruth records his genealogy (Ruth 4:17-22) through Ruth, the Moabitess. God chose him to reign after rejecting Saul. He "read" David's heart, thus indicating that moral and character issues were involved in God's choice of kings to reign. Samuel anointed him to be king (1Sam. 16:13-23). David's rise was meteoric and is recorded in 1Samuel while the place of Samuel and the demise of Saul are interwoven with David's in the author's recounting of the story. Saul unsuccessfully tried to kill David numerous times (1Sam. 18; 19; 23; 24; 26). David is forced to live as a desperado and fugitive among the Philistines (1Sam. 27; 29). He destroyed the Amalekites, Israel's ancient enemy (Exo. 17:8-15; 17; 1Sam. 30). He was crowned king at Hebron and reigned over Judah for seven years and six months. He moved to Jerusalem and reigned thirty-three years, a total reign of forty years (2Sam. 5:1-5). He captured Jerusalem and set up the ark there (2Sam. 5:6-6:23). God established an eternal covenant with David and his house (2Sam. 7).
David's reign saw the fulfillment of the promises and covenants with the fathers, for Israel became a mighty nation in the ancient Near East and ruled over the nations (Gen. 12:1-3; 15:12-21). But David sinned by committing murder, adultery, and deceit with respect to Bathsheba. From this time on, the house of David suffered a traumatic decline (2Sam. 11-20). He, however, subdued the Philistines (2Sam. 21:15-22). He became the "sweet psalmist of Israel" (2Sam. 22:1-51). Most of the psalms are attributed to David, including some in which he confesses his guilt (Psm. 32; 51). Before his death, he made preparation for his son Solomon to succeed him (1Kgs. 1-2) and to build the Temple (1Chr. 23-27; 28; 29).
The fool...
נָבָל
nāḇāl: An arrogant bore, dense morally, intellectually, and spiritually. As an adjective or noun, it means foolish, a fool. It is used to describe a whole nation (Deu. 32:6); or persons individually (2Sam. 3:33). Such persons cannot speak well or civilly to anyone (Pro. 17:7) and shame their parents (Pro. 17:21). They reject God (Psm. 14:1). The person who gets unjust wealth dies a fool in God's eyes (Jer. 17:11). He dies a shameful and disrespectful death (2Sam. 3:33). The word is used as an adjective to describe false prophets (Ezk. 13:3).
hath said...
אָמַר
’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).
in his heart,...
לֵב
lēḇ: A masculine noun usually rendered as heart but whose range of meaning is extensive. It can denote the heart as a human physical organ (Exo. 28:29; 1Sam. 25:37; 2Kgs. 9:24); or an animal (Job 41:24,16). However, it usually refers to some aspect of the immaterial inner self or being since the heart is considered to be the seat of one's inner nature as well as one of its components. It can be used in a general sense (1Kgs. 8:23; Psm. 84:2,3; Jer. 3:10); or it can be used of a specific aspect of personality: the mind (Gen. 6:5; Deu. 29:4,3; Neh. 6:8); the will (Exo. 35:5; 2Chr. 12:14; Job 11:13); the emotions (Gen. 6:6 [Note that God is the subject]; 1Sam. 24:5,6; 25:31). In addition, the word can also allude to the inside or middle (Exo. 15:8; Deu. 4:11).
There is no...
אַיִן
’ayin: A particle or semiverb of negation or nonexistence meaning no, none, nothing. It is used hundreds of times with various negative nuances. It can simply negate something (Exo. 17:7; Psm. 135:17) or assert that something is as nothing in comparison (Isa. 40:17). Used with the preposition le, it indicates non-possession (Gen. 11:30; Pro. 13:7; Isa. 27:4; Hos. 10:3). It refers to the lack of a successor (Dan. 9:26). It indicates those who lack strength or power (Isa. 40:29, ûle’ēyn ’ōniym). When used with an infinitive, it negates the thought of the infinitive (Psm. 32:9). When the preposition le is added to the negated infinitive (’eyn + le+ inf.), it gives the meaning not to permit + the meaning of the particular infinitive (Est. 4:2). The antonym of ’ayin is yeš, there is, are.
God...
אֱלֹהִים
’elōhiym: A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name yehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9,7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.
They are corrupt,...
שָׁחַת
šāḥaṯ: A verb meaning to spoil, to ruin, to destroy, to pervert, to corrupt, to become corrupt, to wipe out. The verb is used to denote the action(s) of the world (i.e., it is corrupt) and ultimately the reason for God's flooding it (Gen. 6:11-12). However, even in total destruction meant to punish the evil of humans, God was sure to save a remnant and therefore keep His part of the covenant. This idea of a saved remnant is predominant throughout the rest of the Old Testament.
Another usage of the verb depicts disobedience to God's command to be fruitful and multiply by spoiling or wasting semen on the ground (Gen. 38:9). In this case, Onan's disobedience led to his death, for what he did was wicked in the eyes of Yahweh. The verb is also used to describe violating the covenant in terms of being corrupt (Mal. 2:8). As Lot looked over the valley of the Jordan, this word was used to depict what would happen to Sodom and Gomorrah in a future time because of their wickedness (Gen. 13:10). In the context of the plagues, the smearing of blood on the lintels and doorposts protected Israel from the destruction of their firstborn (Exo. 12:23). When the destroyer came, he would pass by those who had blood on the lintels and doorposts of their houses.
Jerusalem was saved from destruction in 2Samuel when the Lord was grieved due to the calamity of His people (2Sam. 24:16). This verb is used to denote the destruction of a slave's eye that allowed him to go free (Exo. 21:26). In Deuteronomy, God prohibited the destruction of fruit trees, for their fruit could be eaten (Deu. 20:19-20). He commanded this, for the trees were for the benefit of humans. He also prohibited the shaving (i.e., in terms of spoiling, destroying) of one's beard (Lev. 19:27).
they have done abominable...
תָּעַב
ta‛aḇ: A verb meaning to abhor, to be abhorrent, to do abominably. This word expresses a strongly detestable activity or the logical response to such an activity. It is associated with a severe sense of loathing (Deu. 23:7,8; 1Chr. 21:6); the condition of sinful people (Job 15:16); the activity of idol worship (1Kgs. 21:26); and the Lord's opposition to sin (Psm. 5:6,7).
works,...
עֲלִילָה
‛aliylāh: A feminine noun indicating deeds, actions; shameful actions. It refers to immoral actions or behavior (Deu. 22:14, 22:17); or of deeds in general of whatever kind (1Sam. 2:3); especially those performed by the Lord (Psm. 9:11,12; Psm. 105:1; Isa. 12:4). The prophet Ezekiel often refers to the evil deeds of people (Ezk. 14:22-23; 20:43; 24:14; 36:17, 36:19); also note Zep. 3:11.
there is none... see there is no above.
that doeth...
עָשָׂה
‛āśāh: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6). Particularly, it was used in conjunction with God's commands (Deu. 16:12). It described the process of construction (Gen. 13:4; Job 9:9; Pro. 8:26); engaging in warfare (Jos. 11:18); the yielding of grain (Hos. 8:7); observing a religious ceremony (Exo. 31:16; Num. 9:4); and the completion of something (Ezra 10:3; Isa. 46:10). Provocatively, the word appears twice in Ezekiel to imply the intimate action of caressing or fondling the female breast (Ezk. 23:3, 23:8).
good...
טוֹב
ṭôḇ, טוֹבָה
ṭôḇāh, טֹבָה
ṭōḇāh: An adjective meaning good, well-pleasing, fruitful, morally correct, proper, convenient. This word is frequently encountered in the Old Testament and is roughly equivalent to the English word good in terms of its function and scope of meaning. It describes that which is appealing and pleasant to the senses (Num. 14:7; Est. 1:11; Psm. 52:9,11); is useful and profitable (Gen. 2:18; Zec. 11:12); is abundant and plentiful (Gen. 41:22; Jdg. 8:32); is kind and benevolent (1Sam. 24:18,19; 2Chr. 5:13; Nam. 1:7); is good in a moral sense as opposed to evil (Gen. 2:17; Lev. 27:14; Psm. 37:27); is proper and becoming (Deu. 1:14; 1Sam. 1:23; Psm. 92:1,2); bears a general state of well-being or happiness (Deu. 6:24; Ecc. 2:24); is the better of two alternatives (Gen. 29:19; Exo. 14:12; Jon. 4:3). The creation narrative of Genesis 1 best embodies all these various elements of meaning when the Lord declares each aspect of His handiwork to be "good."
Having stated (Rom. 3:9) that he had already proved both Jews and Gentiles to be under sin, he now proceeds to clinch this argument by the Jewish Scriptures which they could not deny.
No one is righteous in himself.