They are all gone aside - This verse states the result of the divine investigation referred to in the previous verse. The result, as seen by God himself, was, that "all" were seen to have gone aside, and to have become filthy. The word rendered "gone aside" means properly to go off, to turn aside or away, to depart; as, for example, to turn out of the right way or path, Exodus 32:8. Then it means to turn away from God; to fall away from his worship; to apostatize, 1 Samuel 12:20; 2 Kings 18:6; 2 Chronicles 25:27. This is the idea here - that they had all apostatized from the living God. The word "all" in the circumstances makes the statement as universal as it can be made; and no term could be used more clearly affirming the doctrine of universal depravity.

They are all together become filthy - The word "all" here is supplied by the translators. It was not necessary, however, to introduce it in order that the idea of universal depravity might be expressed, for that is implied in the word rendered "together," יחדו yachedâv. That word properly conveys the idea that the same character or conduct pervaded all, or that the same thing might be expressed of all those referred to. They were united in this thing - that they bad become defiled or filthy. The word is used with reference to "persons," as meaning that they are all "in one place," Genesis 13:6; Genesis 22:6; or to "events," as meaning that they occurred at one time, Psalm 4:8. They were all as one. Compare 1 Chronicles 10:6. The idea is that, in respect to the statement made, they were alike. What would describe one would describe all. The word rendered "become filthy" is, in the margin, rendered "stinking." In Arabic the word means to become "sharp," or "sour" as milk; and hence, the idea of becoming corrupt in a moral sense. Gesenius, Lexicon. The word is found only here, and in the parallel Psalm 53:3, and in Job 15:16, in each of which places it is rendered "filthy." It relates here to character, and means that their character was morally corrupt or defiled. The term is often used in that sense now.

There is none that doeth good, no, not one - Nothing could more clearly express the idea of universal depravity than this expression. It is not merely that no one could be found who did good, but the expression is repeated to give emphasis to the statement. This entire passage is quoted in Romans 3:10-12, in proof of the doctrine of universal depravity. See the note at that passage.

They are all gone aside - They will not walk in the straight path. They seek crooked ways; and they have departed from truth, and the God of truth.

They are all together become filthy - נאלחו neelachu. They are become sour and rancid; a metaphor taken from milk that has fermented and turned sour, rancid, and worthless.

There is none that doeth good, no, not one - This is not only the state of heathen Babylon! but the state of the whole inhabitants of the earth, till the grace of God changes their heart. By nature, and from nature, by practice, every man is sinful and corrupt. He feels no good; he is disposed to no good; he does no good. And even God himself, who cannot be deceived, cannot find a single exception to this! Lord, what is man?

The Vulgate, the Roman copy of the Septuagint, the Athtopic, and the Arabic, add those six verses here which are quoted by St. Paul, Romans 3:13-18 (note). See the observations at the end of this Psalm.

They are all gone aside,.... As bankrupts, having run out their whole stock, and into debt, and have nothing to pay, nor make composition with, and are obliged to abscond, as Adam, Genesis 3:8. The words in Psalm 53:3 are, "everyone of them is gone back"; from God; have revolted from him, and turned their backs upon him, and have gone back from his commandment, despised his law, and cast away his word. The Apostle Paul interprets it, "they are all gone out of the way"; out of God's way, into their own way; out of the path of truth, righteousness, and holiness, into the way of sin, error, darkness, and death; and with this agrees the interpretation of Aben Ezra, who adds, "out of the right way"; and of Kimchi and Ben Melech, whose gloss is, "out of the good way"; which is God's way, or the way of his commandments;

they are all together become filthy, or "stinking" (a), like putrid and corrupt flesh; see Psalm 38:5; and so "unprofitable", useless, and good for nothing, as the apostle renders it, Romans 3:12. Mankind are universally filthy and unclean; they are all of them defiled with sin, both in soul and body, in all the faculties of their souls and members of their bodies; and they are originally and naturally so; nor can anything cleanse them from their pollution but the blood of Christ;

there is none that doeth good, no, not one: this is repeated partly to asseverate more strongly the depravity of mankind, and partly to express the universality of it; that there is no exception to it in any that descend from Adam by ordinary generation. Here follows in the Septuagint version, according to the Vatican copy, all those passages quoted by the apostle, Romans 3:13; which have been generally supposed to have been taken from different parts of Scripture; so the Syriac scholiast says, in some ancient Greek copies are found eight more verses, and these are they, "Their throat", &c.

(a) "faetnerunt, putruerunt", Pagninus; "aut putruerunt", Vatabulus; "putidi vel foetidi", Junius & Tremellius, Piscator, Gejerus, Michaelis.

The third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet. but partic., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away (ἀποστάτης). נאלח, as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד, the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד, which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Romans 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex., in the Greco-Latin Psalterium Vernonense, and in the Syriac Psalterium Mediolanense. They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat. has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah.

(Note: Cf. Plschke's Monograph on the Milanese Psalterium Syriacum, 1835, p. 28-39.)

They are {c} all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

(c) David here makes comparisons between the faithful and the reprobate, but Paul speaks the same of all men naturally, Ro 3:10.

14:3 Gone - From God, and from the rule which he hath given them. Filthy - Loathsome and abominable to God.

filthy: Heb. stinking

3. filthy-literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Ro 3:12).

14:1-7 A description of the depravity of human nature, and the deplorable corruption of a great part of mankind. - The fool hath said in his heart, There is no God. The sinner here described is an atheist, one that saith there is no Judge or Governor of the world, no Providence ruling over the affairs of men. He says this in his heart. He cannot satisfy himself that there is none, but wishes there were none, and pleases himself that it is possible there may be none; he is willing to think there is none. This sinner is a fool; he is simple and unwise, and this is evidence of it: he is wicked and profane, and this is the cause. The word of God is a discerner of these thoughts. No man will say, There is no God, till he is so hardened in sin, that it is become his interest that there should be none to call him to an account. The disease of sin has infected the whole race of mankind. They are all gone aside, there is none that doeth good, no, not one. Whatever good is in any of the children of men, or is done by them, it is not of themselves, it is God's work in them. They are gone aside from the right way of their duty, the way that leads to happiness, and are turned into the paths of the destroyer. Let us lament the corruption of our nature, and see what need we have of the grace of God: let us not marvel that we are told we must be born again. And we must not rest in any thing short of union with Christ, and a new creation to holiness by his Spirit. The psalmist endeavours to convince sinners of the evil and danger of their way, while they think themselves very wise, and good, and safe. Their wickedness is described. Those that care not for God's people, for God's poor, care not for God himself. People run into all manner of wickedness, because they do not call upon God for his grace. What good can be expected from those that live without prayer? But those that will not fear God, may be made to fear at the shaking of a leaf. All our knowledge of the depravity of human nature should endear to us salvation out of Zion. But in heaven alone shall the whole company of the redeemed rejoice fully, and for evermore. The world is bad; oh that the Messiah would come and change its character! There is universal corruption; oh for the times of reformation! The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to do away the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy of every Israelite indeed. With this assurance we should comfort ourselves and one another, under the sins of sinners and sufferings of saints.