Every one of them is gone back: they are altogether become filthy; there is none that does good, no, not one.
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EXPOSITORY (ENGLISH BIBLE)sag) for “gone aside” (sar).Psalm 14:3. The only variation here in the two psalms is in the substitution of the word - סג sâg, for סור sûr - words almost identical in form and in sense. The only difference in meaning is, that the former word - the word used here - means "to draw back," or "to go back;" the other, the word used in Psalm 14:1-7, means "to go off, to turn aside." Each of them indicates a departure from God; a departure equally fatal and equally guilty, whether people turn "back" from following him, or turn "aside" to something else. Both of these forms of apostasy occur with lamentable frequency.
Ps 53:1-6. Upon Mahalath—(See on Ps 88:1, title). Why this repetition of the fourteenth Psalm is given we do not know.
1-4. with few verbal changes, correspond with Ps 14:1-4.Psalm 14:3, it is, "they are all gone aside"; See Gill on Psalm 14:3;
they are altogether become filthy; there is none that doeth good,
no, not one. What follows in this verse is the same as Psalm 14:3.Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one.
EXEGETICAL (ORIGINAL LANGUAGES)3. The result of His investigation. Every one of them had gone back (Psalm 44:18) from following God (in Psalm 14:3 turned aside from the path of right): together had they become tainted, a word which in Arabic means to go bad or turn sour, but in Heb. is used only in a moral sense, here and in Job 15:16. On the interpolation in the P.B.V. of Psalms 14 after Psalm 53:3 see note there.Verse 3. - For "they are all gone aside" (הכּל סר) in Psalm 14, the present psalm has, "every one of them is gone back" (לּכּו סג) - a difference which may be due to corruption, and which is, at any rate, of no importance. Isaiah 66:4; Ezekiel 16:43; Malachi 2:9. The אהל is not, as one might suppose, the holy tent or tabernacle, that he has desecrated by making it the lurking-place of the betrayer (1 Samuel 21:7), which would have been expressed by מאהלו, but his own dwelling. God will pull him, the lofty and imperious one, down (נתץ, like a tower perhaps, Judges 8:9; Ezekiel 26:9) from his position of honour and his prosperity, and drag him forth out of his habitation, much as one rakes a coal from the hearth (חתה Biblical and Talmudic in this sense), and tear him out of this his home (נסח, cf. נתק, Job 18:14) and remove him far away (Deuteronomy 28:63), because he has betrayed the homeless fugitive; and will root him out of the land of the living, because he has destroyed the priests of God (1 Samuel 22:18). It then proceeds in Psalm 52:8 very much like Psalm 40:4, Psalm 40:5, just as the figure of the razor also coincides with Psalms belonging to exactly the same period (Psalm 51:8; Psalm 57:5, cf. לטשׁ, Psalm 7:13). The excitement and indignant anger against one's foes which expresses itself in the rhythm and the choice of words, has been already recognised by us since Psalm 7 as a characteristic of these Psalms. The hope which David, in Psalm 52:8, attaches to God's judicial interposition is the same as e.g., in Psalm 64:10. The righteous will be strengthened in the fear of God (for the play of sounds cf. Psalm 40:4) and laugh at him whom God has overthrown, saying: Behold there the man, etc. According to Psalm 58:11, the laughing is joy at the ultimate breaking through of justice long hidden and not discerned; for even the moral teaching of the Old Testament (Proverbs 24:17) reprobates the low malignant joy that glories at the overthrow of one's enemy. By ויּבטח the former trust in mammon on the part of the man who is overtaken by punishment is set forth as a consequence of his refusal to put trust in God, in Him who is the true מעוז equals Arab. m‛âḏ, hiding-place or place of protection (vid., on 31;3, Psalm 37:39, cf. Psalm 17:7; Psalm 22:33). הוּה is here the passion for earthly things which rushes at and falls upon them (animo fertur).
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