Psalms 14

Wesley: The fool—The wicked man. Good—That is, actions good or pleasing to God.

Shared diagnosis—heart-denial of God tied to corruption, abominable deeds, and none who does good. The fool’s atheism is practical, not only speculative: living as if God were absent. Grace confronts that denial; “no one who does good” levels boasting and drives the hearer to mercy, not to excuse.

Calvin: all who cast off fear of God and abandon themselves to iniquity are convicted of madness; there is no stupidity more brutish than forgetfulness of God. They may not utter “There is no God” with their mouths, but licentious life declares it in the heart—imagining God shut up in heaven, divested of righteousness and power, as if judgment will never come. They have corrupted all lawful order and polluted their whole life.

Heart-denial yields abominable life and “no one who does good.” Practical atheism is folly the Holy Spirit names, however much the world applauds cunning scoffers.

Wesley: Looked—God knoweth all things without any enquiry: but he speaks after the manner of men. Upon—Upon the whole Israelitish nation, and upon all mankind; for he speaks of all except his people, and the righteous ones, who are opposed to these, v. 4, 5.

God himself inspects whether any understand and seek. Understanding is shown in pursuit of God. The look still summons: refuse to seek, and the next verse’s “not one” names the tragedy.

Calvin: God is introduced speaking on human depravity, casting his eyes on all sides so the wicked gain nothing by flattering themselves while wickedness reigns with impunity. Folly is the root of wickedness; the commencement of integrity is an enlightened mind, and true understanding consists in seeking after God—unless men devote themselves wholly to God, their life cannot be well ordered. The reprobate are destitute of that reason and judgment.

Heaven’s search finds the children of man wanting as seekers. The inspection is judicial disclosure, not divine ignorance.

Wesley: Gone—From God, and from the rule which he hath given them. Filthy—Loathsome and abominable to God.

Shared with Romans 3—all turned aside, together corrupt, none who does good, no, not one. The indictment removes every boast and drives all to mercy. Wesley still marks “his people and the righteous” as opposed to this corrupt mass (v. 4, 5); the line levels natural goodness without canceling the call of grace to repent and seek.

Calvin: every one gone aside; altogether putrid; none that doeth good, not even one. Paul extends this sentence to all mankind (Romans 3:10)—not merely what most men are like, but what all are who are led by corrupt nature. The carnal body of the nation is inveighed against; the small seed God set apart is not included as native goodness. All bring this folly and filthiness from the womb until God make us new creatures by his mysterious grace.

Shared Pauline diagnosis of total corruption. The remnant appears by regenerating grace, not by a pocket of unfallen virtue left intact.

Wesley: Bread—With as little remorse, and with as much greediness. Call not—They are guilty not only of gross injustice towards men, but also of horrid impiety and contempt of God.

Devouring the people as casually as a meal, and prayerlessness, go together. Knowledge that should restrain is refused. Call upon the LORD instead of consuming the flock.

Calvin: God speaks in astonishment—those who ought to cherish his people fall on them like wild beasts. David means domestic tyrants and false shepherds who should feed the flock yet cruelly devour it. Sound understanding would restrain such cruelty; they do not call upon the Lord. Where concern for religion is extinguished, regard for justice perishes with it.

Eating the people and not calling on the LORD are one disease. Monstrous iniquity against the saints provokes heaven’s horror.

Wesley: There—Upon the spot, where they practised these insolences, God struck them with a panick fear. For—God is on their side, and therefore their enemies have cause to tremble.

Shared—terror falls on oppressors because God is in the generation of the righteous. Present swagger does not undo the presence that makes enemies tremble. Stay among that generation by faith, not by devouring the poor.

Calvin: encourages the faithful—God will not forsake his people even to the end. “There” marks the certainty of punishment; when the ungodly think affairs most tranquil, God will suddenly launch the bolts of his vengeance. The reason: God is in the generation of the righteous and is determined to defend them—so he must thunder against enemies who oppress them.

God with the righteous brings terror on their foes. Sudden judgment is providence for the defense of that generation, not random panic.

Wesley: Because—This was the ground of their contempt, that he lived by faith in God’s promise and providence.

The wicked shame the counsel of the poor because that poor one takes refuge in the LORD. Faith in promise and providence looks foolish to mockers; keep that refuge rather than answer scorn with scorn.

Calvin: giants mock the faithful for calmly expecting God to deliver when he does not yet relieve. Unbelievers reproach the poor’s confidence as folly. David threatens that such mockery will be the cause of their destruction. No resolution is better advised than to depend upon God and repose on his salvation even when surrounded with calamities.

The LORD is the poor man’s refuge; mocking that counsel invites ruin. Hope in God under delay is wisdom, not naiveté.

Wesley: O that—These words immediately concern the deliverance of Israel out of that sinful state in which they now were; he concludes with a prayer to God to help them out of Zion, where the ark then was, but principally they design the spiritual redemption and salvation of all God’s Israel by the Messiah. The captivity—His captive people.

Shared longing—salvation out of Zion, restored fortunes, Jacob’s joy. Pray for help from the place of God’s presence; the deeper aim is Messianic redemption. Keep asking until rejoicing fits the restoration God gives.

Calvin: after consolation he returns to prayer and groanings—do not weary though God leave us to languish. “Who shall give salvation out of Sion?” expresses ardent desire with hope fixed on God alone; Zion is the holy place of the ark and promised hearing. He cares for the whole body of the Church. Captivity here is oppression at home when the wicked exercise dominion like tyrants. God will redeem from captivity and turn sorrow to gladness; they that sow in tears shall reap in joy.

Salvation from Zion ends in Israel’s gladness. Delay does not void God’s sure gathering of his captive people; perseverance in prayer waits on the defender of Zion.