6<\/strong>. Concluding prayer for the full restoration of Israel. Some commentators have regarded this as a liturgical addition, but its presence in both recensions is in favour of its originality. It forms an appropriate conclusion to the Ps., and the recollection of past deliverance in Psa 53:5<\/em><\/span> naturally passes into a prayer for further restoration.<\/p>\n the salvation of Israel<\/em> ] Lit. salvations<\/em>, victory and deliverance full and complete. (Psa 14:7<\/span> has the singular.) Zion is Jehovah’s dwelling-place, the centre from which He exercises His earthly sovereignty.<\/p>\n when God bringeth back<\/em> &c.] Or, as R.V. marg., returneth to the captivity<\/em> &c. For God<\/em> Psa 14:7<\/span> has Jehovah<\/em>. At first sight these words seem to fix the date of the Psalm in the period of the Exile (Psa 126:1<\/span>). Nor does the phrase out of Zion<\/em> exclude such a view. The exiles turned to Zion even in her desolation (Dan 6:10<\/span>; 1Ki 8:44<\/span>), and from thence Jehovah might be expected to restore His people. But (1) it is very probable that the phrase rendered bring back the captivity<\/em> means rather turn the fortunes<\/em> [26] . This meaning suits all the passages in which the phrase occurs, while turn the captivity<\/em> does not, except in the figurative sense of restoring prosperity<\/em>. See e.g. Job 42:10<\/span>; Eze 16:53<\/span>; Zep 2:7<\/span>. And (2) even if turn the captivity<\/em> is the original meaning, the phrase is used by Amos (Amo 9:14<\/span>) and Hosea (Hos 6:11<\/span>) long before the Babylonian Captivity. In the time of Hezekiah the words might refer to the recent fall of the Northern Kingdom.<\/p>\n [26] Lit. turn a turning<\/em>, the word sh’bth<\/em> being derived from shb<\/em> ‘to turn’ or ‘return,’ not from shbh<\/em>, ‘to take captive.’ The regular word for the Babylonian captivity is glh<\/em>, ‘exile.’<\/p>\n then shall Jacob rejoice<\/em> ] Properly a wish or prayer (cp. Psa 13:5-6<\/span>): let Jacob rejoice, and Israel be glad.<\/p>\n Oh that the salvation of Israel … – <\/B>The only change here from Psa 14:7<\/span> is that the word <\/span> ‘Elohiym<\/I>, God, is substituted for Jehovah, Lord, and that the word rendered salvation is here in the plural. On the supposition that the psalm was adapted to a state of things when the city had been besieged, and the enemy discomfited, this language would express the deep and earnest desire of the people that the Lord would grant deliverance. Perhaps it may be supposed, also, that at the time of such a siege, and while the Lord interposed to save them from the siege, it was also true that there was some general danger hanging over the people; that even the nation might be described as in some sense captive; or that some portions of the land were subject to a foreign power. The desire expressed is, that the deliverance might be complete, and that the whole land might be brought to the possession of liberty, and be rescued from all foreign domination. That time, when it should arrive, would be the occasion of universal rejoicing.<\/P> <\/p>\n Psa 53:6<\/span><\/p>\n Oh that the salvation of Israel were come out of Zion.<\/em><\/p>\n<\/p>\n The salvation of the Church, and the destruction of her enemies<\/strong><\/p>\n 1. <\/strong>Utter and irreversible.<\/p>\n 2. <\/strong>Effected by God.<\/p>\n 3. <\/strong>Overtaking them when they regarded themselves as quite secure.<\/p>\n 4. <\/strong>Inflicted because of their hostility to the people of God.<\/p>\n (1)<\/strong> He is in covenant relation with His people, and is pledged to help them.<\/p>\n (2)<\/strong> He is profoundly and tenderly interested in His people (Isa 49:14-16<\/span>; Mat 18:5-6<\/span>; Mat 25:40<\/span>; Mat 25:45<\/span>; Act 9:4<\/span>). An inspiring and strengthening consideration for the people of God. Motive and encouragement to those who would aid them. Warning to those who would injure them.<\/p>\n 1. <\/strong>The poetic view of salvation. It is here represented as deliverance from captivity.<\/p>\n 2. <\/strong>The grand source of salvation. Out of Zion.<\/p>\n 3. <\/strong>The earnest desire of salvation.<\/p>\n 4. <\/strong>The encouragement to expect salvation. God is <\/strong>unchangeable. What He has done in the past He is able to do in the present. He is faithful. What He has promised that will He perform. (W. Jones.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Psa 54:1-7 Verse 6<\/span>. O that the salvation of Israel<\/B><\/I> were come <\/B>out of Zion!<\/B><\/I>] I have already shown that the proper translation is, “Who shall give from Zion salvation to Israel?” The word salvation<\/I> is in the plural<\/I> here, deliverances<\/I>: but many MSS., with the Septuagint,<\/I> Vulgate, Arabic<\/I>, and Anglo-Saxon<\/I>, have it in the singular<\/I>.<\/P> <\/P> When God bringeth back<\/B><\/I>] When Jehovah bringeth back<\/I>, is the reading of more than twenty of Kennicott’s<\/I> and De Rossi’s<\/I> MSS., with the Septuagint, Syriac<\/I>, and Chaldee<\/I>, and Justinianus’<\/I> Polyglot Psalter.<\/P> <\/P> For larger notes and an analysis, the reader is requested to refer to Ps 14:1<\/span>, c. (note<\/span>) and for a comparison of the two Psalms he may consult Dr. Kennicott’s<\/I> Hebrew Bible, where, under Ps 14:1<\/span>, &c., in the lower margin, the variations are exhibited at one view.<\/P> <\/p>\n O that the salvation of Israel [were come] out of Zion<\/strong>!…. Or, “who will give f out of Zion the salvation of Israel?” The Targum adds, “except the Lord”; and this is a request to him for it: and, as in Ps 14:7<\/span>, it may be a wish for the first coming of Christ, to work out salvation for his people; here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign; to destroy antichrist, and deliver his people from bondage and oppression by him; when the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved; see Ro 11:25<\/span>. It is in the original text, “salvations” g; denoting the complete salvation of the church; when all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her; [See comments on Ps 14:6]<\/span>.<\/p>\n when God bringeth back the captivity of his people<\/strong>: who have been carried into it by antichrist, Re 13:10<\/span>;<\/p>\n Jacob shall rejoice, [and] Israel shall be glad<\/strong>; for now the kingdoms of this world will become Christ’s; the marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews; which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty, and cause many voices to be heard in heaven, expressing great joy on this occasion, Re 11:15<\/span>.<\/p>\n f “quis dabit”, V. L. Pagninus, Montanus, c. g “salutes”, Pagninus, Montanus, Cocceius so Ainsworth.<\/p>\n The two texts now again coincide. Instead of , we here have ; the expression is strengthened, the plural signifies entire, full, and final salvation. <\/p>\n A Final Cry That Israel\/Judah Might Be Freed From The Yoke That is Upon Them ( Psa 53:6<\/strong><\/span><\/strong> ).<\/p>\n Psa 53:6<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘Oh that the salvation of Israel were come out of Zion!<\/p>\n When God brings back the captivity of (or ‘restores the fortunes of’) his people,<\/p>\n Then will Jacob rejoice,<\/p>\n Israel will be glad.’<\/p>\n These words bring the Psalm back on track as parallel with Psalms 14<\/span>, being almost word for word the same. The psalmist finishes on a note of longing for Israel’s final deliverance when their king will rule to the ends of the earth (Psa 2:8<\/span>) and they will thus experience such invasions no more. ‘O that Israel’s deliverance had come’. This confirms that they are here seen as having been under some kind of misfortune. In Job 42:10<\/span> the verb is translated ‘restores the fortunes’ and clearly signifies a restoring of fortunes to Job. He is only a captive to his misery. And this fits all the other places where the verb is used. Thus it is possibly the best translation here. It could therefore refer to a period of subjection under the Philistines, or some other enemy of Israel, and a prayer for deliverance from it. But the prayer is finally not just for deliverance but for final deliverance when God’s final purpose of deliverance for His people comes about through the establishing of God’s everlasting rule Psa 2:8-9 ; 2Sa 7:13<\/span>; 2Sa 7:16<\/span>; Isa 9:6-7<\/span>; Isa 11:1-4<\/span>. And as a consequence of the restoring of their fortunes Jacob (Israel) will rejoice, and Israel will be glad.<\/p>\n But even if we translate as being in ‘captivity’, it would not necessarily mean exile. It could equally signify being in subjection in the land. So we are possibly to see them here as being under the iron rule of some foreign monarch, subject to tribute and in a period when they were being treated badly. ‘From Zion’ probably has in mind Mount Zion from which, speaking in an earthly way, God will act. Or the thought may be that the psalmist was looking to Zion’s king, the anointed of YHWH, to bring about the deliverance. Either way the deliverance will be of God. And that is the final certainty, that God will restore His people. And then they will be glad and rejoice.<\/p>\n ‘Brings back the captivity’, or ‘restores the fortunes’, of His people.’ See for the use of the phrase Job 42:10<\/span>; Hos 6:11<\/span>; Amo 9:14<\/span>; Eze 16:53<\/span>; Zep 2:7<\/span>.<\/p>\n So the message of the Psalm is of God’s calling to account the folly of the nations, both as regards Himself, and especially as revealed in their attitude towards His people, having very much in mind here His true people. The thought is that His being and nature are so obvious in the light of creation and conscience, and His people so precious, that humanly speaking, from the psalmist’s point of view, God could only question the behaviour of the world in its treatment of Him and His people and see it as folly. And it ends on the positive note that salvation is yet coming for His people.<\/p>\n Psa 53:6<\/span><\/em><\/strong>. <\/strong>Oh that the salvation, <\/em><\/strong>&c.<\/strong> David here, making a review of the 14th Psalm, in which his distress in the time of Absalom’s rebellion is described, desires of God to give his people a still further and new salvation; <\/em>for the word ieshuoth, <\/em>here is in the plural number, but in Psalms 14<\/span> it is in the singular; and therefore here it may be fitly rendered a complete salvation, <\/em>or deliverance. <\/em>The word captivity, <\/em>in the next clause, is no objection to the interpretation above given of this Psalm; for it sometimes signifies no more than a great desolation, such as was that of Job’s estate and family. See Job 42:10<\/span>. <\/p>\n REFLECTIONS.<\/strong>We have here, <\/p>\n 1. The practical atheism of the natural heart. We first leave God far above out of our sight, and then dare sin securely. 4. The folly, as well as the wickedness, of sinners is great: they live without consideration; they have no knowledge of themselves, or of God; of their guilt here, or their ruin hereafter; the god of this world hath blinded their eyes. Psa 53:6 Oh that the salvation of Israel [were come] out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad.<\/p>\n Ver. 6. Oh that the salvation<\/strong> ] Heb. Salvations; indicat plenam salutem,<\/em> Let it show full salvation, saith Kimchi.<\/p>\n Oh. Figure of speech Ecphonesis. App-6. <\/p>\n salvation = great salvation, plural of majesty. But some codices, with Septuagint and Syriac, read singular. <\/p>\n Zion. See App-68. <\/p>\n God. Some codices, with Aramaean, Septuagint, and Syriac, read “Jehovah”. <\/p>\n Jacob . . . Israel: i.e. both natural and spiritual seed. See notes on Gen 32:28; Gen 43:6; Gen 45:26, Gen 45:28. To the chief Musician. This Psalm was edited for public use; hence the title Elohim. See notes above. <\/p>\n on = relating to. <\/p>\n Neginoth = smitings: referring to God’s smitings with words and acts. See Psa 53:5, which differs from Psa 14:5-6. See App-65.<\/p>\n Oh: etc. Heb. Who will give salvations, etc. Psa 14:7 <\/p>\n out: Psa 50:2, Isa 12:6, Isa 14:32 <\/p>\n God: Instead of elohim, “God,” more than 20 manuscripts, with the LXX, Syriac, and Chaldee, read yehowah, “Jehovah,” as in Psa 14:7. <\/p>\n bringeth: Psa 85:1, Psa 126:1-4, Job 42:10, Jer 30:18, Jer 31:23, Joe 3:1, Amo 9:14 <\/p>\n Jacob: Psa 106:46-48, Ezr 3:11, Neh 12:43, Isa 12:1-3 <\/p>\n Reciprocal: 1Ch 16:35 – Save us Psa 85:6 – people Psa 126:2 – Then was Jer 30:3 – that I Jer 30:19 – out<\/p>\n Psa 53:6. O that the salvation, &c. See on Psa 14:7. <\/p>\n 3. Yearning for God’s reign 53:6<\/span><\/p>\n David longed for the time when God would initiate salvation for Israel from Zion. When he wrote, Israel was at least partially under a hostile foreign power’s control. The psalmist believed God would one day restore His people and cause them to rejoice. Because of other revelation, we know that when Jesus Christ comes back to reign He will reestablish Israel as His favored nation and will punish her enemies (cf. Psalms 2; Isa 27:12; Isa 43:5-7; Jer 12:15; Eze 20:34-38; Eze 20:42; Eze 28:25-26; Dan 7:13-14; Hos 12:9; Joe 3:1-2; Amo 9:14-15; Mic 4:6; Zep 3:20; Zec 10:10). [Note: See John F. Walvoord, Israel in Prophecy, pp. 115-31.] <\/span><\/p>\n It is foolish to disregard God (cf. Pro 1:7). Those who do so will experience present futility in their lives and future judgment for their folly.<\/p>\n Oh that the salvation of Israel [were come] out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad. 6. Concluding prayer for the full restoration of Israel. Some commentators have regarded this as a liturgical addition, but its presence in both recensions is in favour … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 53:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14737","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14737","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14737"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14737\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14737"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14737"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14737"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The destruction of the wicked (Psa 53:5<\/span>).<\/p>\n
II. <\/strong>The destruction of the wicked in former times as an encouragement to the good to expect salvation from present dangers. This we take to be the connecting <\/em>link between Psa 53:5<\/span>; Psa 6:1-10<\/span>.<\/p>\n
<\/span><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
2. The universal guilt of mankind is asserted. Not some, or a few in one age or nation, but all in every age, in every nation, have come short of the glory of God.
3. The greatness of this guilt is noticed, as flowing from that deep and desperate corruption in the nature of man, which produces abominable iniquity in the practice; particularly selfishness, covetousness, oppression, and habitual neglect of prayer. Note; <\/em>Sin is the abominable thing which God hates: the least spot of it, uncleansed, must eternally exclude us from his presence. <\/p>\n
5. Their security will be shortly at an end, and terrors overtake the finally impenitent. They shall be in great fear, where before they laughed at danger; ruin unavoidable shall destroy them, everlasting confusion cover them, and God shall despise their impotent resistance.
6. The Psalmist concludes with an earnest wish, that God would hasten the salvation of his faithful people, rescue them from amid the world which lieth in wickedness, and cause them to rejoice in Jesus, their glorious Redeemer and Saviour. Note; <\/em>(1.) Though we are all by nature formed from the same mass of corruption, they who have justifying and sanctifying faith in the blood of Jesus, are saved from the pollutions which are in the world. (2.) All sinners, of whatever rank or degree, and especially those who in the spirit of Antichrist oppose the power of true religion, and persecute its professors, will perish together, in the day when the triumphs of God’s saints shall be completed. (3.) We shall assuredly join the Psalmist’s prayer, if our hearts possess his hopes, and cry, Come, Lord Jesus, come quickly. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"