Psalm 53

This is quite similar to Psalm 14. While we can only guess, perhaps it’s appearance here in Book 2 simply means it was used in a different context, which would give it a different emphasis. We see it has a specific instruction in the header to play it according to a form that seems to indicate a melancholy tone — the actual term means “sickness.” The wording certainly lends itself to a gloomy and cynical outlook, at least until the end.

We remind ourselves the Hebrew people took seriously the notion that your heart could reason and consider things independently of the mind. Yet they also believed that the heart was supposed to rule over the mind, because the heart alone was capable of savoring the full implications of moral truth. Thus, the meaning of the first verse slips the Western mind entirely. David defines what it means to be a fool; a fool is one whose heart does not acknowledge God’s revelation. The heart is the only faculty capable of processing revelation fully, so without a heart committed to God’s moral character, the fool is essentially without a heart at all. It won’t matter what they have in their heads because they cannot begin to do righteousness without it.

David uses a term with subtle nuance that changes with context: Sons of Men. If he meant the broader emphasis of all humanity, then who was he to write these words? Instead, it is likely he uses it in the sense of those who are worldly, consistent with the meaning of fool and folly. By definition, such people do not seek God. The wording for rejection implies these people might pretend to serve God, but flinch when their simplistic expectations are disappointed by surprises. God is not within reach of the intellect, so it stands to reason that, if your mind is all you have to work with in obeying Moses, you won’t do very well. You have to understand His Person to understand His Law.

So in the Hebrew turn of phrase, David asks the rhetorical question: Do they not comprehend what they see? The work of God in the world is incomprehensible to those without a fully committed heart that is able to translate the moral fabric for the mind. Whatever their intention, these fools are destructive by default among the people of the Covenant, devouring each other. Whatever it is they are doing when they come to the Temple, it is not calling out to God. Instead, they live in superstitious fear of shadows in their own imaginations.

David implies such people are not really part of the Covenant, but more like the enemies of Israel. God will scatter their bones after they die because no one will mourn their death and bury them. There is no divine hedge of protection on them, so Israel rising up in righteousness can humiliate them in the day of battle. In effect, it is a call for Israel to rise up in holiness against those who are enemies within.

The final verse begins with a one last rhetorical question in the Hebrew: Who will grant from Zion deliverance to Israel? Of course, it is Jehovah, and in due time He will restore the pinnacle of blessing they had in times past. Let Israel not fail to rejoice at the prospect.