The practical denial of God lies at the root of two forms of evil. Positively, "they have made their doings corrupt and abominable"--rotten in themselves and sickening and loathsome to pure hearts and to God. Negatively, they do no good things. That is the dreary estimate of his cotemporaries forced on this sad-hearted singer, because he himself had so thrillingly felt God's touch and had therefore been smitten with loathing of men's low ways and with a passion for goodness. "Sursum corda" is the only consolation for such hearts.
So the next wave of thought (ver. 2) brings into his consciousness the solemn contrast between the godless noise and activity of earth and the silent gaze of God, that marks it all. The strong anthropomorphism of the vivid picture recalls the stories of the Deluge, of Babel, and of Sodom, and casts an emotional hue over the abstract thought of the Divine omniscience and observance. The purpose of the Divine quest is set forth with deep insight, as being the finding of even one good, devout man. It is the anticipation of Christ's tender word to the Samaritan that "the Father seeketh such to worship Him." God's heart yearns to find hearts that turn to Him; He seeks those who seek Him; they who seek Him, and only they, are "wise." Other Scriptures present other reasons for that gaze of God from heaven, but this one in the midst of its solemnity is gracious with revelation of Divine desires.
What is to be the issue of the strongly contrasted situation in these two verses: beneath, a world full of godless lawlessness; above, a fixed eye piercing to the discernment of the inmost nature of actions and characters? Ver. 3 answers. We may almost venture to say that it shows a disappointed God, so sharply does it put the difference between what He desired to see and what He did see. The psalmist's sad estimate is repeated as the result of the Divine search. But it is also increased in emphasis and in compass. For "the whole" (race) is the subject. Universality is insisted on in each clause; "all," "together," "not one," and strong metaphors are used to describe the condition of humanity. It is "turned aside," _i.e._, from the way of Jehovah; it is become putrid, like a rotting carcase, is rank, and smells to heaven. There is a sad cadence in that "no, not one," as of a hope long cherished and reluctantly abandoned, not without some tinge of wonder at the barren results of such a search. This stern indictment is quoted by St. Paul in Romans as confirmation of his thesis of universal sinfulness; and, however the psalmist had the wickedness of Israel in the foreground of his consciousness, his language is studiously wide and meant to include all "the sons of men."
But this baffled quest cannot be the end. If Jehovah seeks in vain for goodness on earth, earth cannot go on for ever in godless riot. Therefore, with eloquent abruptness, the voice from heaven crashes in upon the "fools" in the full career of their folly. The thunder rolls from a clear sky. God speaks in ver. 4. The three clauses of the Divine rebuke roughly correspond with those of ver. 1 in so far as the first points to ignorance as the root of wrong-doing, the second charges positive sin, and the third refers to negative evil. "Have all the workers of iniquity no knowledge?" The question has almost a tone of surprise, as if even Omniscience found matter of wonder in men's mysterious love of evil. Jesus "marvelled" at some men's "unbelief"; and certainly sin is the most inexplicable thing in the world, and might almost astonish God as well as heaven and earth. The meaning of the word "know" here is best learned from ver. 1. "Not to know" is the same thing as to be "a fool." That ignorance, which is moral perversity as well as intellectual blindness, needs not to have a special object stated. Its thick veil hides all real knowledge of God, duty, and consequences from men. It makes evil-doing possible. If the evil-doer could have flashed before him the realities of things, his hand would stay its crime. It is not true that all sin can be resolved into ignorance, but it is true that criminal ignorance is necessary to make sin possible. A bull shuts its eyes when it charges. Men who do wrong are blind in one eye at least, for, if they saw at the moment what they probably know well enough, sin would be impossible.