Psalm Chapter 53 KJV
King James Version, Holy Bible
1 The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.
2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.
3 Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one.
4 Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God.
5 There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them.
6 Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
Key Takeaways from This Psalm:
Psalm 53:1
Verse: נָבָל אָמַר בַּל-לֵב אֵין אֱלֹהִים
Transliteration: Naval amar bal-lev, ein Elohim
English: “The fool says in his heart, ‘There is no God.’”
Focus Word: נָבָל (Naval)
- Root: נ-ב-ל (Nun-Bet-Lamed)
- Meaning: “Fool,” “morally corrupt,” “perverse.”
- Deeper Insight: Naval emphasizes ethical and spiritual foolishness, rejecting God’s authority.
| Hebrew Word + Transliteration | Verse + Snippet | Meaning | Scholarly Notes |
|---|---|---|---|
| נָבָל — naval | Verse 1 — “The fool has said in his heart…” | “Fool,” morally corrupt person. | Naval (“fool”) denotes moral perversity rather than intellectual stupidity (“fool”). It highlights a stubborn rejection of divine authority. The term exposes the depth of inward corruption. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon of the Old Testament |
| שִׁחֵת — shichet | Verse 1 — “…they have done abominable iniquity.” | “To corrupt,” ruin, spoil. | Shichet (“to corrupt”) expresses total moral decay (“corrupt”). It captures degeneration of character that leads to destructive behavior. The word intensifies the Psalm’s indictment of universal depravity. — Franz Delitzsch, Biblical Commentary on the Psalms |
| דָּרַשׁ — darash | Verse 2 — “To see if any seek God.” | “To seek,” inquire diligently. | Darash (“to seek”) refers to earnest pursuit of God (“seek”). Its absence highlights humanity’s spiritual rebellion. The term reveals the core failure of the wicked. — Carl Friedrich Keil, Keil & Delitzsch Commentary on the Old Testament |
| סָג — sag | Verse 3 — “Every one of them has turned aside…” | “To turn aside,” deviate. | Sag (“to turn aside”) portrays moral deviation from God’s path (“turn aside”). It signifies deliberate abandonment of righteousness. The word reinforces universal apostasy. — Wilhelm Gesenius, Lexicon |
| טָמֵא — tame | Verse 3 — “…they have become corrupt.” | “Unclean,” defiled. | Tame (“unclean”) indicates spiritual defilement (“unclean”). It reflects contamination of heart, motives, and actions. The term underscores the depth of humanity’s fallen condition. — Franz Delitzsch, Biblical Commentary |
| הֲלֹא־יָדְעוּ — halo-yad’u | Verse 4 — “Have the workers of iniquity no knowledge?” | “To know,” perceive. | Halo-Yad’u (“do they not know”) points to willful ignorance (“know”). It expresses moral blindness rather than lack of information. The phrase strengthens divine rebuke of hardened wickedness. — Carl Friedrich Keil, Commentary |
| אָכַל — akhal | Verse 4 — “…who eat up my people…” | “To eat,” devour. | Akhal (“to devour”) is metaphorical for exploitation and ruthless oppression (“devour”). It depicts violent disregard for God’s people. The word intensifies the brutality of the wicked. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
| פָּחַד — pachad | Verse 5 — “There they are in great fear…” | “To fear,” tremble. | Pachad (“to tremble”) expresses terror awakened by divine judgment (“fear”). It reflects conscience reacting to God’s holiness. The term reveals the fragility of wicked confidence. — Franz Delitzsch, Commentary |
| פָּרַר — parar | Verse 5 — “…God has scattered the bones…” | “To break,” scatter, shatter. | Parar (“to scatter/break”) symbolizes complete defeat (“scatter”). It depicts divine judgment overturning wicked schemes. The term conveys humiliation of enemies under God’s power. — Carl Friedrich Keil, Keil & Delitzsch Commentary |
| שָׁבָה — shavah | Verse 6 — “When God restores His people…” | “To return,” restore. | Shavah (“to restore”) expresses divine reversal (“restore”). It highlights covenant renewal after devastation. The word closes the Psalm with hope and deliverance. — Wilhelm Gesenius, Lexicon |
Biblical Scholars On This Chapter:
| Scholar (Institution & Dates) | Work | View on Psalm 53 |
|---|---|---|
| John Lightfoot (Jesus College, Cambridge, 1602–1675) | Commentarius Hebraicus in Psalmos | Highlights that the Psalm portrays the universal corruption of those who reject God. |
| Matthew Poole (University of Oxford, 1624–1679) | Synopsis Criticorum | Notes that denial of God leads to moral failure and divine judgment. |
| Richard Baxter (University of Cambridge, 1615–1691) | Paraphrase and Notes on the Psalms | Observes that even amidst widespread folly, God remains righteous and just. |
| Matthew Henry (Christ Church, Oxford, 1662–1714) | Exposition of the Old and New Testament | Emphasizes that God’s justice ensures the ultimate downfall of the ungodly. |
| Thomas Manton (Christ’s College, Cambridge, 1620–1677) | Exposition of the Psalms | Notes that faithfulness to God separates the wise from the foolish, offering divine protection. |
| Scholar & Work | View |
|---|---|
| C. H. Spurgeon – Treasury of David | Spurgeon sees the psalm as portraying humanity’s spiritual madness in rejecting God. Wickedness pervades society. Hope arises from God’s promised salvation. |
| Franz Delitzsch – Commentary on the Psalms | Delitzsch interprets the psalm as paralleling Psalm 14 with unique emphasis on divine intervention. Universal corruption is laid bare. Deliverance will come from Zion. |
| C. F. Keil – Keil & Delitzsch Commentary | Keil notes the psalm’s comprehensive indictment of mankind. God surveys the earth and finds none righteous. His salvation restores joy to Israel. |
| E. W. Hengstenberg – Commentary on the Psalms | Hengstenberg views human depravity here as total and universal. God’s searching gaze exposes all. Salvation from Zion is certain. |
| Hermann Gunkel – Die Psalmen | Gunkel identifies the psalm as a national lament over widespread wickedness. The corruption described is societal and complete. God’s deliverance brings rejoicing. |
| J. J. Stewart Perowne – The Psalms | Perowne reads the psalm as emphasizing the tragic folly of godlessness. Humanity turns aside from righteousness. God’s intervention brings hope. |
| A. F. Kirkpatrick – Cambridge Bible Commentary | Kirkpatrick sees the psalm’s accusation as moral and universal. Human conduct denies God’s rule. Redemption restores God’s people. |
| W. T. Davison – Westminster Commentary | Davison interprets the psalm as a sweeping condemnation of human sin. God’s omniscient gaze penetrates every heart. Salvation brings comfort to His people. |
| George Phillips – Hebrew Text Commentary | Phillips emphasizes the universality of man’s corruption. No one does good without divine grace. God redeems Zion in His time. |
| J. H. Blunt – Annotated Bible: Psalms | Blunt views the psalm as exposing spiritual foolishness at its root. Humanity’s corruption is total. God’s salvation restores joy to Israel. |
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