Down to Earth But Heavenly Minded

What does Psalms Chapter 14 mean?

The opening line of this Psalm summarizes Scripture’s assessment of those who reject God. The term used here for a “fool” is nābāl, which implies a stubborn, irrational form of willful ignorance. The problem with such persons is not poor intellect, or lack of evidence (Psalm 19:1; Romans 1:18–20), but a choice in their will—in the heart (Jeremiah 17:9)—to live as if God does not exist (Psalm 14:1).

From God’s eternal and holy perspective, the human race is like something beautiful which has been ruined or corrupted. The phrasing used here is echoed by Paul when he points out the universal sin nature of humanity (Romans 3:9–12). Even when a person tries to be “good,” the effort is still tainted by the effects of sin (Isaiah 64:6). In this context, David is noting the complete depravity of those who reject even God’s existence (Psalm 14:2–3).

Old Testament Scripture often uses the imagery of oppressors “eating” those they abuse (Proverbs 30:14; Psalm 27:1–2; Micah 3:1–3). Despite this, David is confident that those who refuse to acknowledge God will face judgment (Hebrews 10:31; Revelation 20:11–15). Though evil people often persecute others, believers can take comfort knowing that God will make all things right (John 16:33; Revelation 21:1–5). He remains a safe place, like a shelter, for those who believe in Him (Psalm 14:4–6).

The psalm ends with a hopeful look forward, to when Jesus comes back to establish His earthly kingdom (Revelation 19:11–16). This total victory is part of many Old Testament prophecies (Isaiah 9:6–7; Zechariah 13:1; Zephaniah 3:16–20). With this final triumph over sin, all of God’s people will have reason to celebrate (Psalm 14:7).

Chapter Context
This psalm and Psalm 53 are extremely similar. Romans 3:10–12 quotes from these passages. Like previous psalms, this describes David’s enemy as corrupt, ignorant of God, and thoroughly evil. The psalm ends with David’s prayer for God to establish the kingdom for Israel.

Verse by Verse

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

Scripture is clear that those who reject God’s existence—or live as if He does not exist—are recklessly irrational. The Hebrew word used here is nābāl. Other verses in Proverbs use different Hebrew words which can be translated into English as “fool” (Proverbs 1:7; 10:23; 12:15). Those other words tend to focus on moral evil and ignorance, but none require someone who lacks intelligence. Nābāl, used here, implies someone senseless, with an emphasis on being willingly disobedient. The “fool” of this type is characterized by animal stereotypes (Psalm 49:20) such as donkeys and mules.

First Samuel 25 introduces a man named Nabal (1 Samuel 25:3). He exemplifies the type of “fool” this psalm condemns. Nabal was obstinate, ignorant, crude, and unreasonable (1 Samuel 25:17). He refused to help David and his men when messengers from David requested provisions. This was after David’s men had protected Nabal’s workers (1 Samuel 25:7). Despite clear evidence, and good reasons , “Fool” chose to act arrogantly and selfishly. David was tempted to retaliate until Abigail, Nabal’s wife, persuaded him not to shed blood (1 Samuel 25:21–35).

According to Scripture, rejecting or dismissing God’s existence is corrupt and leads to an evil life (Romans 1:18–32). Even those respected as good citizens are depraved fools if they reject the truth that God exists. Such a person lacks spiritual wisdom, so they are incapable of doing anything that pleases the Lord. Their heart is wicked. Their head lacks spiritual knowledge. Such a person continues to be entirely depraved, meaning every part of their being has been marred by sin.

Romans 3:10–12 includes this verse’s phrasing as part of Paul’s explanation of sin.

The word translated “corrupt” here is from the Hebrew root shachath, meaning “marred, ruined, polluted, or destroyed” (Genesis 6:11; Proverbs 25:26). Jeremiah 13:7 applies the same word to a ruined item of clothing: it had become “spoiled” and “good for nothing.” This is subtly different from the term used in Psalm 14:3, which more specifically refers to moral corruption.

Context Summary
Psalm 14:1–3 comments on the general state of humanity. Those who reject the existence of God are described as fools. Moral corruption is widespread, and the earth if filled with evildoers who refuse to seek God. Sin has tainted everything humanity does, and everyone has turned away from God.

Verse 2. The Lord looks down from heaven on the children of man,to see if there are any who understand,who seek after God.

This verse teaches that the Lord is transcendent. His perspective is greater than that of any person (Isaiah 55:8–9). Symbolically, David imagines God looking for someone with spiritual understanding, and finding none. He perceives that not one person has spiritual understanding, and no one seeks after the Lord. This is especially true in the case of those who reject God entirely (Psalm 14:1).

Genesis 6:5 portrays the Lord seeing the spiritual condition of humanity in the days of Noah. He “saw that the wickedness of man was great in the earth.” Although God has revealed Himself in nature (Psalm 19:1), the person who lacks spiritual understanding (1 Corinthians 2:14) rejects this revelation. In Psalm 8:1 David exclaims, “O LORD, our Lord, how majestic is your name in all the earth!” Paul writes in Romans 1:19–20, “For what can be known about God is plain to [everyone], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.”

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

Here, David shares a sentiment later echoed by Isaiah 53:6: “All we like sheep have gone astray; we have turned—every one—to his own way.” History depicts humanity beginning with fellowship with God in the garden of Eden (Genesis 2:15). However, sin disrupted that fellowship (Genesis 3:6), and since then the human race has been on a downward path away from God. In this verse, David portrays mankind as “corrupt.” This is translated from a Hebrew term, ‘alach, meaning “rotten, putrid, or decayed,” with an emphasis on moral perversity or depravity.

Because of this corruption, no person is capable of any deed which an omnipotent, omniscient, all-good God would consider truly “good.” God created human beings to glorify Him, but since sin entered humanity, individuals have chosen to go their own way and do their own thing. Far from glorifying God, they glorify themselves.

Daniel 4:29–30 reveals that while Nebuchadnezzar was walking on the roof of his royal palace, he boasted, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” That self-glorification led to his humiliation (Daniel 4:31–33).

Verse 4. Have they no knowledge, all the evildoerswho eat up my people as they eat breadand do not call upon the Lord?

David marvels at the willful ignorance of evildoers, as do other psalmists (Psalm 82:5). Living as if God doesn’t exist, they can persecute God’s people without a twinge of conscience. The expression “eat up my people as they eat bread” is a metaphor for abusing others through oppression and hardship, especially the poor and the helpless (Proverbs 30:14; Psalm 27:1–2). This idea can also encompass other abuses of power, such as court cases (Psalm 72:2; James 2:6) or military violence (Psalm 79:1).

Micah chapter 3 scolds the rulers of Jacob and Israel for choosing sin over goodness. This included corruption and injustice (Micah 3:9–11). Their abuse of those whom they were supposed to lead is pictured in graphic terms similar to Psalm 14. Symbolically, they tear the flesh from God’s people. They “flay their skin from off them, and break their bones in pieces and chop them up like meat in a pot, like flesh in a cauldron” (Micah 3:3). Whether through outright atheism or indifference, such leaders clearly see no reason to call on the Lord (Psalm 14:1).

Down through the ages, God has had a remnant of believers who honor Him (Genesis 45:7; Romans 11:5). However, evil unbelievers have also been present in every age to persecute the faithful (John 16:33).

Context Summary
Psalm 14:4–7 continues the description of the foolish persecutors of God’s people. The focus shifts from their evil works to God’s judgment and Israel’s hope of deliverance. David contemplates the inauguration of the kingdom and Israel’s prosperity and joy.

Verse 5. There they are in great terror,for God is with the generation of the righteous.

David expresses confidence that the Lord will punish those who deny His existence (Psalm 14:1) and oppress His people (Psalm 14:4). In harmony with other psalmists (Psalm 82:5), he has pointed out the stubborn evil of those who reject God. He has used common Old Testament imagery for those who oppress others through their unspiritual perspectives (Micah 3:1–3).

Though it sometimes seems that wickedness is being left unpunished (Psalm 73:2–3; Habakkuk 1:2–4), God is not being fooled (Hebrews 4:13). David knows that one day (Revelation 19:11–16; 20:11–15), these oppressors will be stricken with the terror of God’s holy judgment (Hebrews 10:31). God is on the side of the righteous, and no enemy of the righteous can prevail.

The apostle John notes in 1 John 4:4 that “he who is in [believers] is greater than he who is in the world.” Jude writes about those who oppose God and godly truth: “Behold, the Lord comes with ten thousands of his holy ones, to execute judgment on all and to convict all the ungodly of their deeds of ungodliness that they have committed in such an ungodly way” (Jude 1:14–15).

Verse 6. You would shame the plans of the poor,but the Lord is his refuge.

The wicked (Psalm 14:1)—especially those who oppress and take advantage of others (Psalm 14:4; Micah 3:1–11)—may thwart plans made by poorer or weaker people. From an earthly perspective, this can be discouraging (Psalm 73:2–3; Habakkuk 1:2–4). Yet Scripture is clear that God will not allow any evil to go unpunished (Hebrews 3:15–19; 10:31; Revelation 20:11–15).

Here, David refers to God using a Hebrew root word, seen throughout the Psalms (Psalm 46:1; 61:3; 71:7; 94:22; 14:26). This term is machaceh, which most literally means a “shelter.” This is a place to which people go for safety in times of danger or disaster. We refer to rooms strengthened against weather as “storm shelters.” Facilities for those facing domestic abuse are called “shelters,” as well. Believers can take comfort in knowing that God is aware of our suffering and is working to end it for all eternity (Revelation 21:1–5; Psalm 14:7).

During the tribulation period, the Devil and his henchmen will persecute the godly remnant of Israel, but God will defend His people. He will cause the remnant to flee into the wilderness for safety. In the Olivet Discourse Jesus warns righteous Jews to flee to the mountains when the abomination of desolation stands in the Holy Place (Matthew 24:15–16). He says this idolatrous event marks the beginning of the great tribulation (Matthew 24:21). Revelation 12 teaches that the Devil will persecute Israel relentlessly during this time, but the Lord will enable His persecuted people to escape to the wilderness. There, He will nourish His people for three and a half years (Revelation 12:13–14).

Verse 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.

David longs for the ultimate deliverance of Israel. This psalm has noted the arrogance and ignorance of wicked people (Psalm 14:1), who oppress and harm godly people (Psalm 14:4). Yet, David knows those who reject the Lord will face the terror of His judgment (Hebrews 10:31; Psalm 14:5).

When Jesus returns to establish His kingdom on earth, He will vanquish His enemies (Revelation 19:11–16), cleanse Israel of her sin (Zechariah 13:1), and inaugurate the kingdom (Zephaniah 3:16–20). Isaiah comments in Isaiah 12:2 that Israel will confess in that day: “Behold, God is my salvation; I will trust, and will not be afraid; for the LORD GOD is my strength and my song, and he has become my salvation.” Isaiah also comments, “With joy you will draw water from the wells of salvation” (Isaiah 12:3). David anticipates the kingdom as a joyful time of restoring Israel’s fortunes.

The apostle Paul writes in Romans 11:26–27: “And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins.’”

End of Psalm 14

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.