May 23, 2024

Am I a Good Person?

Psalm 14

Mollie Dzina
Thursday's Devo

May 23, 2024

Thursday's Devo

May 23, 2024

Thursday's Devo

May 23, 2024

Thursday's Devo

May 23, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 14:2-3

The LORD looks down from heaven on the children of man,
to see if there are any who understand,
who seek after God.
They have all turned aside; together they have become corrupt;
there is none who does good,
not even one.

Psalm 14

The Fool Says, There Is No God

To the choirmaster. Of David.

1  The fool says in his heart, “There is no God.”
    They are corrupt, they do abominable deeds;
    there is none who does good.

2  The LORD looks down from heaven on the children of man,
    to see if there are any who understand, 1 14:2 Or that act wisely
    who seek after God.

3  They have all turned aside; together they have become corrupt;
    there is none who does good,
    not even one.

4  Have they no knowledge, all the evildoers
    who eat up my people as they eat bread
    and do not call upon the LORD?

5  There they are in great terror,
    for God is with the generation of the righteous.
6  You would shame the plans of the poor,
    but 2 14:6 Or for the LORD is his refuge.

7  Oh, that salvation for Israel would come out of Zion!
    When the LORD restores the fortunes of his people,
    let Jacob rejoice, let Israel be glad.

Footnotes

[1] 14:2 Or that act wisely
[2] 14:6 Or for
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 14:1 A fool is someone who stubbornly rejects wisdom. there is no God. Godless fools believe that God takes no interest in human affairs and will not judge people for their deeds.

Study Notes

Ps. 14:3 The word all in this verse refers to the Gentiles described in v. 2, and v. 4 reveals that they oppose God’s people. Paul adapts the Greek Septuagint translation of vv. 1–3 in Rom. 3:10–12 as part of his argument that “all, both Jews and Greeks, are under sin” (Rom. 3:9).

Study Notes

Ps. 14:4 To eat up my people is to consume their wealth and freedom, and possibly even their lives (see Mic. 3:1–3).

Study Notes

Ps. 14:5–6 In the face of such threats (v. 4) the faithful must remember that the God of the covenant (LORD) is their refuge. He will protect them and defeat the evildoers.

Study Notes

Psalm Ps. 14. This is a community lament. Humans in general do not seek after God and thus they treat God’s people cruelly. Compare Psalm 53.

Ps. 14:7 The people pray that God will rescue them and promote their well-being. Their prayer concludes with firm hope (when, not if).

S3:100 Psalm 14

Listen Now

Dive Deeper | Psalm 14

In Psalm 14, God reveals His great love for us; and, even though we all have been fools at some point, He continuously pursues us. The Lord desires us to chase after Him in all we do, but there are so many who despise the Lord or believe that He does not exist. These people are known as fools.

"The Lord looks down from heaven on the children of man, to see if there are any who understand" (Psalm 14:2) because He yearns to have a relationship with each one of us, even fools. God is the only source of good; and without Him, there is nothing good within us. 

David writes in Psalm 14:3 that "together they have become corrupt." A keyword in this verse is together because it shows the importance of good community. If we are around fools, we will begin acting like them as well, but if we are around those who "seek after God" (Psalm 14:2), God uses them to help us through our journey of becoming more like Christ. 

I have seen this personally play out in my own life. Through my experiences in my small group, Camp Barnabas, and our discipleship trip to the Dominican Republic, my faithful friends point me back to Jesus. These friends help me know Christ more fully and rejoice and be glad "for God is with the generation of the righteous." (Psalm 14:5) 

Psalm 14 helps us understand that we all are in need of a Savior and that the Lord is always waiting for us to turn to Him. After reading this passage, we can have joy because we know that whatever we go through or whatever challenges we may face, God is with us and He loves us!

This month's memory verse

If you love me, you will keep my commandments.

– John 14:15

Discussion Questions

1. Do you feel as though you have a good community of Christians around you who continually point you back to the Lord? If not, what are ways you could begin finding a Christlike community?

2. If Jesus were to come back tomorrow, do you think He would say that you were someone who sought after Him? Why or why not?

3. How would others describe where your joy comes from?

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MS

Michael Scaman

What's in this chapter is so important it is almost repeated word for word in Psalm 53. And about that recent 60 minutes interview with Pope Francis where 60 minutes asked the Pope what gives you hope when you see all the problems in the world and his answer was the fundamental goodness of people's hearts. Sincere, but a very different view than that of Psalm 14 and the Psalms leading up to it. From Psalm 9 to here, the man of the earth oppressed the poor, the children of men exalted wickedness and had no thought of God in prior Psalms. Now God who misses not a thing looks down and sees if any do good? and no... not one... all have become corrupt in Psalm 14. It is a heart issue. Despite what they say or act, the fool says in his heart, “There is no God. In Isaiah God frankly and straightforwardly tells us "all your acts of righteousness are as filthy rags". Motives matter. We don't do anything that doesn't have some tinge of selfishness and we don't do anything purely for the love of God or the glory of God as we are handicapped by a fallen nature. Psalm 14 makes the case we were not talking about the worse of the worse, It's a part of fallen human nature. Jeremiah the prophet says "the heart of man is deceitful who can know it" and "cursed is the man who trusts in mankind " but "blessed is the man who trusts in the Lord". Psalm 14 is not a miscellaneous Psalm tucked away or some one off but Psalm 53 will almost word for word repeat Psalm 14, one difference is the name of God in book 1 is predominantly YAHWEH where in book 2 is it ELOHIM. The switch seems deliberate. O Palmer Robertson makes a case that is because Book 1 focuses on the southern kingdom and book 2 the more alienated distant form the temple Northern kingdom. Psalm 14 leaves man in a bad moral state and raises a question in Psalm 15, namely, If mankind being fallen and corrupt then who can climb the mountain of God and dwell with Him there?
GJ

greg jones

Good morning Mollie. Wow Psalm 14, a ton is going on and I think you handled it great. These are the words I’m going to carry around with me today. “In Psalm 14, God reveals His great love for us; and, even though we all have been fools at some point, He continuously pursues us. The Lord desires us to chase after Him in all we do.” Mollie Dzina I don’t know of any correlations that are made between Psalms 14 and 82 by any professional scholars. But I like reading them together because something very similar is going on in both psalms. On the other hand as similar as the setting and the activities are there seems to be something very different concerning the theology in the two psalms. Another reason I like them together, there something about both psalms that caught the attention of Paul and Jesus both. Psalm 14 this is the setting and activity that God is engaged in. The LORD looks down from heaven on the children of man, to see if there are any who understand, who seek after God. Psalm 14:2 Psalm 82 this is the setting and activity God is engaged in. God has taken his place in the divine council; in the midst of the gods he holds judgment. Psalm 82:1 Psalm 14 verse 3 the psalmist speaks for God. They have all turned aside; together they have become corrupt; there is none who does good, not even one. Psalm 14:3 In Psalm 82, it’s debated as to who’s saying what when, some say the psalmist speaks the first verse and the last verse (1 and 8). Verses 2-7 in Psalm 82 the psalmist quotes God directly and it goes like this. “How long will you judge unjustly and show partiality to the wicked? Selah Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.” They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken. I said, “You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.” Psalm 82 God is judging the gods for judging unjustly and showing partiality to the wicked. So however “God has taken his place in the divine council; in the midst of the gods he holds judgment” gets interpreted God is in charge and he is serious about justice. Especially justice for the weak, fatherless, afflicted, and destitute. In Psalm 14 “they all” are gentiles. The weak, fatherless, afflicted and destitute, like in Psalm 82, is Israel (see 14:4). In Psalm 14 salvation will look like this: Oh, that salvation for Israel would come out of Zion! When the LORD restores the fortunes of his people, let Jacob rejoice, let Israel be glad. Psalm 17:7 Romans 3:10-13 Paul quotes Psalm 14 and uses the word “all” with no exception, therefore the Jew and the Gentile. Using the Greek interpretation of Psalm 14:1-3 it sounds like this in English when Paul quotes it. “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” Romans 3:10-13 Holding 1 Timothy 3:16 in one hand what does Paul not see in himself and other Jews in the past, that would make him change the context of “all” in Psalm 14 and question the description of salvation in Psalm 14:7? (To “question the description of salvation Psalm 14:7” I’m reading that into Paul’s thoughts. I assume something has to create a leap to equate a death on a cross to Psalm 14:7) In the Psalms there is a cry for judgement because a solution is always assumed as coming with the judgement. So I also like how Jesus used Psalm 82, on an occasion that happens before the judgement of the cross, to answer his critics by saying, “look at what I’m doing (solution deeds) and judge me on that aspect of the way God judges.” The Jews picked up stones again to stone him. Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? (Psalm82:6) If he called them gods to whom the word of God came—and Scripture cannot be broken— do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” John 10:31-38 “In Psalm 14, God reveals His great love for us; and, even though we all have been fools at some point, He continuously pursues us. The Lord desires us to chase after Him in all we do.” Again, best words of the day right there.
AL

Amy Lowther

1. Yes. Kindness and respect are great things. 2. Yes, because frequently I attend service on Sunday, participate in midweek ministries, serve for the church, initiate conversations about God and Jesus with others, pray to God, and apply what I learn from God in daily life. 3. They would say my joy comes from God.. Mollie - Thank you for sharing your ideas. You make an excellent point in saying, “we know that whatever we go through or whatever challenges we may face, God is with us and He loves us!” May we all consider this as we live each day.
SB

Sue Bohlin

Thank you, Mollie. And thank you for serving at Camp Barnabas. Once I was on a cruise ship in Grand Cayman when I saw a young man in a Camp Barnabas t-shirt and I asked him if he had served there. Nodding, this guy from Missouri expressed surprise that anyone recognized it, and I told him that lots of people from our church went to serve at that camp. He asked, "Are you at Watermark?" Loved that. Reading verse 1, "The fool says in his heart, 'There is no God,'" reminds me of one of the best things I ever heard, from Blake Holmes. He asked, "Does the Bible SAY it, or does the Bible TEACH it?" In this verse, the Bible *SAYS* there is no God, but it's not teaching it. It is SO important to note the context of words in the Bible, because it's so easy to wrench things out of what God means for them to communicate.