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Commentary on Psalms 53 verses 1–6
This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, Psa 53:2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (Psa 53:1, Psa 53:4); it is an unrighteous thing; it is that which there is no good in (Psa 53:1, Psa 53:3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, Psa 53:3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because there is no fear of God before their eyes: they say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion. The workers of iniquity, whatever they pretend to, have no knowledge; those may truly be said to know nothing that do not know God, Psa 53:4. 5. The filthiness of sin. Sinners are corrupt (Psa 53:1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels. Corruptio optimi est pessima - The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone - because they will not run with them to the same excess of riot, they eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time. They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (Psa 53:5): There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear. The wicked flees when none pursues. See the ground of this fear; it is because God has formerly scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those scattered at the grave's mouth, Psa 141:7. Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev 20:9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them, because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, Psa 53:6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name - Jesus, for he shall save his people from their sins, Mat 1:21.
For this reason what follows concerning them? "There have they feared with fear, where there was no fear" [Psalm 53:6]. For is there fear, if a man lose riches? There is no fear there, and yet in that case men are afraid. But if a man lose wisdom, truly there is fear, and in that case he is not afraid....You have feared to give back money, and hast willed to lose fidelity. The Martyrs took not away property of other persons, but even their own they despised that they might not lose fidelity: and it was too little to lose money, when they were proscribed; they took also their life when they suffered: they lost life, in order that unto everlasting life they might find it. [Matthew 10:39] Therefore there they feared, where they ought to have been afraid. But they that of Christ have said, "He is not God," have there feared where was no fear. For they said, "If we shall have let Him go, there will come the Romans, and will take away from us both place and kingdom." [John 11:48] O folly and imprudence saying in its heart, "He is not God"! You have feared to lose earth, you have lost Heaven: you have feared lest there should come the Romans, and take away from you place and kingdom! Could they take away from you God? What then remains? What but that thou confess, that you have willed to keep, and by keeping ill hast lost? For you have lost both place and nation by slaying Christ. For you did will rather to slay Christ, than to lose place; and you have lost place, and nation, and Christ. In fearing, they have slain Christ: but wherefore this? "For God has scattered the bones of them that please men." Willing to please men, they feared to lose their place. But Christ Himself, of whom they said, "He is not God," willed rather to displease such men, as they were: sons of men, not sons of God, He willed rather to displease. Thence were scattered their bones, His bones no one has broken. "They were confounded, for God has despised them." In very deed, brethren, as far as regards them, great confusion has come to them. In the place where they crucified the Lord, whom for this cause they crucified, that they might not lose both place and nation, the Jews are not. "God," therefore, "has despised them:" and yet in despising He warned them to be converted. Let them now confess Christ, and say, He is God, of whom they said, "He is not God." Let them return to the inheritance of their fathers, to the inheritance of Abraham, of Isaac, and of Jacob, let them possess with these very persons life eternal: though they have lost life temporal. Wherefore this? Because out of sons of men have been made sons of God. For so long as they remain, and will not, there is not one that does good, there is not so much as one. "They were confounded, for God has despised them."
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SUMMARY
Psalms 53:6 articulates a fervent prayer and profound longing for God's redemptive intervention on behalf of His people, Israel. Following a stark depiction of widespread human depravity, this verse dramatically shifts to a hopeful anticipation that divine salvation will powerfully emanate from Zion. It envisions a future where God decisively restores His people from their state of distress or "captivity," culminating in universal joy and gladness for Jacob and Israel, thereby underscoring God's unwavering faithfulness as the ultimate source of deliverance and comprehensive restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 53:6 masterfully employs several powerful Literary Devices to convey its message of fervent hope and anticipated divine deliverance. The opening phrase, "Oh that...", functions as an Interjection or Exclamation, immediately signaling the psalmist's intense longing, passionate prayer, and profound desire. This rhetorical device effectively draws the reader into the emotional depth and urgency of the plea. The verse also prominently utilizes Parallelism, particularly in its concluding clauses: "Jacob shall rejoice, [and] Israel shall be glad." This is a classic example of Synonymous Parallelism, where two lines express the same fundamental idea using different but equivalent terms ("Jacob" and "Israel" referring to the same covenant people; "rejoice" and "be glad" conveying similar states of profound joy and exultation). This repetition serves to emphasize the certainty, universality, and comprehensive nature of the anticipated joy. Furthermore, the concept of "captivity" can be understood as a powerful Metaphor for any state of distress, oppression, or bondage, extending far beyond literal physical confinement to encompass spiritual, emotional, or national hardship, thereby broadening the verse's applicability and resonance. Finally, the mention of "Zion" functions as potent Theological Imagery, symbolizing God's active presence, His sovereign rule, and the designated source of His divine help and salvation, grounding the hope firmly in God's specific promises and His holy dwelling place.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 53:6 stands as a profound testament to God's immutable character as the sovereign Deliverer and faithful Restorer of His people. It powerfully underscores the foundational theological truth that humanity's deepest need for salvation—a comprehensive rescue from sin, suffering, and all forms of bondage—can only be met by divine intervention, not by human strength, wisdom, or political maneuvering. The fervent cry for salvation to come "out of Zion" reinforces the consistent biblical understanding that God's help, justice, and redemptive power emanate directly from His holy presence, signifying His unwavering covenant faithfulness and His ultimate commitment to His chosen people. This verse beautifully illustrates the eschatological hope embedded throughout Scripture: that despite present suffering, widespread depravity, or dire circumstances, God will ultimately act decisively to reverse the fortunes of His people, bringing them from bondage to freedom, from sorrow to profound joy, and from despair to exultation. It is a prayer that anticipates God's ultimate kingdom reign, where righteousness, peace, and unfettered joy will prevail eternally.
REFLECTION AND APPLICATION
In a world that often mirrors the spiritual and moral decay lamented in the opening verses of Psalm 53, this concluding verse offers an enduring beacon of hope and a profound call to prayer and trust. When we witness or experience personal distress, societal brokenness, spiritual oppression, or the pervasive effects of sin, Psalm 53:6 powerfully reminds us that our ultimate deliverance and lasting joy originate solely from God. It encourages us to direct our fervent prayers, deepest longings, and most earnest petitions not towards fleeting human solutions, temporary comforts, or political ideologies, but towards the sovereign Creator who alone is able to "bring back the captivity" in our individual lives, in our communities, and in our world. Like the psalmist, we are called to cultivate a posture of expectant anticipation for God's powerful and decisive intervention, trusting implicitly that He is faithful to His promises and eternally capable of transforming even the most dire and seemingly hopeless circumstances into occasions for profound rejoicing. This verse deeply strengthens our faith in God's unfailing commitment to His people, assuring us that true help, comprehensive salvation, and ultimate restoration ultimately come from Him, from His holy dwelling place, bringing about a profound and lasting transformation.
Questions for Reflection
FAQ
Why is Psalm 53 almost identical to Psalm 14?
Answer: Psalm 53 is indeed strikingly similar to Psalm 14, with only minor textual variations. The most significant difference lies in their use of divine names: Psalm 14 predominantly uses "Yahweh" (the LORD), the personal covenant name of God, while Psalm 53 consistently uses "Elohim" (God), a more general term for God. Scholars propose several theories for this duplication, including that one psalm might be a revision of the other for liturgical purposes, perhaps reflecting different theological schools or periods where one divine name was preferred. It could also indicate that both psalms were derived from an earlier common source, or that they were both popular and adapted for different congregational uses. Despite the textual similarities, both psalms convey the same core message about human depravity and the ultimate hope in God's salvation.
What does "bringeth back the captivity" truly mean in this context?
Answer: While the phrase "bringeth back the captivity" (Hebrew: shûwb shᵉbûwth) can certainly refer to a literal return from exile, such as the Babylonian captivity (as seen in Jeremiah 29:14), its meaning in Psalms 53:6 and many other poetic and prophetic texts is broader and often metaphorical. It functions as an idiom for a complete reversal of fortunes, a comprehensive restoration from any state of calamity, distress, oppression, or hardship to a state of blessing, prosperity, and freedom. It encompasses national restoration, economic recovery, spiritual renewal, and liberation from any form of bondage. The emphasis is on God's sovereign power to transform dire circumstances into abundant blessing, highlighting His ability to restore what was lost or broken for His people.
Why is Zion emphasized as the source of salvation?
Answer: Zion, often synonymous with Jerusalem, holds profound theological significance in the Old Testament. It was chosen by God as the site for His Temple and the dwelling place of His presence (e.g., Psalms 9:11). Therefore, it became the symbolic center from which God's rule, justice, and salvation were expected to emanate. When the psalmist cries for salvation to come "out of Zion," it is a plea for God's direct, powerful, and visible intervention from His holy abode. It signifies that true and lasting help does not come from human armies or political alliances, but directly from the sovereign Lord, whose power and faithfulness are uniquely manifest from His chosen city. This concept is foundational to understanding God's covenant relationship with Israel and His ultimate redemptive plan for the world, as seen in prophetic visions of God's law going out from Zion (Isaiah 2:3).
CHRIST-CENTERED FULFILLMENT
Psalms 53:6, with its fervent prayer for the "salvation of Israel" to come "out of Zion" and the promise of profound joy upon God's restoration of His people, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Hebrew word for "salvation," yᵉshûwʻâh, is directly linked to the very name "Jesus" (Yeshua in Hebrew), meaning "Yahweh saves." Thus, the deep longing for yᵉshûwʻâh expressed by the psalmist is, at its core, a longing for Christ Himself, who is the living embodiment of God's saving power and the sole source of true deliverance. He is the one who truly brings back the "captivity" of humanity, not merely from physical or political oppression, but from the far more devastating and universal bondage of sin and death (Romans 6:23). Through His atoning death on the cross and His victorious resurrection, Jesus delivers His people from spiritual slavery, making them truly free and reconciled to God (John 8:36). The "Zion" from which this ultimate salvation comes is ultimately fulfilled in the heavenly Jerusalem, the new covenant community where Christ reigns supreme as King and High Priest (Hebrews 12:22-24). When God brings back the spiritual captivity of His people through the redemptive work of Christ, the result is indeed profound and unending joy and gladness for all who believe, a joy that anticipates the full redemption of all things and the eternal presence of God with His redeemed people in the new heavens and new earth (Revelation 21:3-4). In Jesus Christ, the ancient prayer of the psalmist is answered in a way far grander, more comprehensive, and eternally significant than could have been imagined, securing not just temporal relief but eternal salvation and unending rejoicing for the true Israel of God—His church.