Why are Psalms 14 and 53 nearly identical?

Hence in scripture we see the contrary of this weak narrowness. Daniel for instance, who is stamped with a characteristic style of his own from beginning to end, was a diligent student of Jeremiah, and, certainly from no lack of power to express himself, prefers to take up the language of Moses where it suited the Spirit's purpose. So we saw Micah and Isaiah furnishing important portions not only in thought analogous, but in many respects identical in expression, yet each having its own proper object. Consequently the use which they serve remains characteristic for each, so that the very points of resemblance only strengthen the real difference in the object before the Spirit of God. In fact this is so true of scripture, that whether it be the same writer or a different one (most probably the same), we find in the book of Psalms that two of these compositions are almost word for word alike; and yet I am persuaded that neither could be spared without positive loss, and that the few words which differ between Psalms 14 and Psalm 53 are of the greatest moment to take into consideration if we would rightly divide the word of truth and understand their scope. Consequently while there is instruction in the sameness, there is also the most important key to interpretation by the difference. But almost all this is and must be lost save to those who look carefully into their words separately and as compared with each other, but every word is full of instruction when once clearly seen.

The fifty-third psalm is, for the most part, a repetition of the fourteenth; and as such has provoked various criticism. In both psalms the divine Name is found seven times; but in the former one four times it is Jehovah, while in the present Elohim (God) is used in every case. This is, of course, in keeping with the general character of the second book. In either case the sevenfold affirmation of God in the presence of the multitude of the ungodly who deny Him, surely has significance.

In Psalm 53 we have the wicked in general, the whole mass of the people, all, save where grace had come in. It is the same as Psalm 14, but does not speak of Jehovah, but of God, for the remnant are no longer in the place of covenant relation. Hence here it is not God is in the generation of the righteous, but the utter ruin of those encamped against them — the public judgment of the external enemies. Those who are in great fear are the ungodly Jews (see Isaiah 33:14; Isaiah 8:12; and Isaiah 10:24). In Psalm 14 they despised the poor who trusted in Jehovah. There they were outwardly together. This is not so now. God has put His enemies to shame — not the proud ungodly the poor of the flock. The desire of the full salvation of Israel out of Zion as a centre, not merely God's deliverance by judgment from enemies without, is then expressed. The power which comes from heaven and destroys the faithless oppressor, is a distinct thing from the establishment of the result of covenant power in Zion according to promise.

In Ps. 53 we may recognise the 14th with alterations. The word God is now substituted for Jehovah. And whereas in 14:5-6 we read, "There were they in great fear: for God is in the generation of the righteous. Ye have shamed the counsel of the poor; because Jehovah is his refuge," in 53:5 we have, "There were they in great fear, where no fear was: for God has scattered the bones of him that encamps against thee: thou hast put them to shame, because God has despised them." This alteration marks progress in the events of the last days. In the former Psalm the righteous and wicked among the Jews alone are seen, whilst God, being in the generation of the righteous, makes those who deny His existence afraid. In the latter, besides these two classes, an invading enemy is now viewed as having encamped against them. The apostates were afraid, for they did not trust in God. But there was no reason to fear, as the sequel showed. God could do and did what His people could not. He scattered the bones of the people's opponents, putting the invading army to shame, because God had despised them. A clue to this state of things we have foreshadowed in the Prophet Isaiah (8:12), where the remnant are exhorted not to fear like the ungodly amongst them, for Jehovah of Hosts will be for them in the time of their trouble. To make a confederacy will, as in the past, so in that day, be the cry, and with death and hell will the apostates be in agreement, that the overflowing scourge should not pass through them (Isa. 28:15). To wait, however, for God will be the people's wisdom; and this Psalm prophetically declares it. And connected with the events of those days will be the salvation of Israel, full, final, and everlasting.

181 The Psalms notably shew the different use of the two terms, as does the Book of Jonah. I will take a special example from the Psalms to shew this — Psalms 14 and 53. These are very nearly the same; but in one Jehovah is used, in the other Elohim. In Psalm 14 Jehovah is used. Hence it says, "They were in great fear, for [Elohim — God Himself] GOD is in the generation of the righteous." The relationship, the consequence of this name Jehovah, is expressed in the presence of Elohim with the righteous in verse 6. "Ye have shamed the counsel of the poor, because Jehovah is his refuge." Now in Psalm 53 Elohim is used; it is the historical fact of what they were in the sight of Elohim. Hence we have, "There were they in great fear, where no fear was; for Elohim hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because Elohim hath despised them." These psalms convey the same truths; but the thought of relationship prevails where Jehovah is used; whereas, where Elohim is used, we have the general result as regards the enemy.*

272 Psalm 53: I do not think Psalms 14 and 53 are the same thing. Psalm 14 is the blessing of the faithful Jews by Jehovah in spite of the ungodly. Psalm 53, the destruction of the ungodly Gentiles also by God: compare Psalm 14: 5 and Isaiah 53:5. The thesis is in verse 1, "The fool." The folly of saying there is no God is proved by God's being in the generation of the righteous. (Ps. 14:5.) This in His character of Jehovah, by His confounding and scattering the camp of their enemies (ver. 5), this proved there was a God, and proved it to them; and in blessing to Israel His chosen.

I do not think this Psalm and Psalm 14 are the same thing; that is the blessing of the faithful Jews by the Lord in spite of the ungodly - this is the destruction of the ungodly Gentiles also by God. Compare Psalm 14:5, and verse 5 of this Psalm.

The "great fear" of this Psalm appears to be that of the penitent remnant; on the other hand, the "great fear" of Psalm 14 appears to be that of the boaster and his bands — the enemies of the remnant. This accounts for the difference towards the close of each of these Psalms.

The fact of the almost verbal repetition of the Spirit's earlier testimony is in itself an impressive one, and when regard is had to the leading topic of both these Psalms, it acquires a mournful and emphatic force. Without presuming to speak positively in a doubtful point, I may readily avow my assent to the view of those who would refer the former to the Jewish apostasy at the era of the first advent of the Lord, and the latter to the state of Christendom at the second. Great fear was on the multitude at Jerusalem, when by tokens undeniable it was perceived that God is in the generation of the righteous (cp. Ps. 14:6 with Acts 2:43, and 5:11-13); but a mightier and irremediable dread will visit those assembled hosts who, after proudly beleaguering Jerusalem, will utterly perish at the Lord's rebuke. But with these not unimportant differences, it is evident that the final action of both Psalms exhausts itself in the long-deferred accomplishment of Israel's hope.

This Psalm is in greater part the same as the fourteenth. It is the description of the apostasy, the complete turning away from God and opposition to God, which will hold sway when Satan's mighty man is on the earth. Then the godly remnant will sigh for the coming of salvation out of Zion.