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Every one of them has gone aside. Some translate the word סר, sar, which is here used, to stink, ²⁸²²⁸²     Hammond admits that the word סר, sar, means to go aside, or to decline, and that it is commonly applied to a way or path, declining from the right way, or going in a wrong way. But he thinks that the idea here is different, that it is taken from wine when it grows dead or sour, just as the word is used in this sense in Hosea 4:18, סר סבאם, sar sobim, “Their drink is gone aside, or grown sour.” He considers this view corroborated from the clause which immediately follows, נאלחו, ne-elachu, they are become putrid, which is derived from אלה, alach, to be rotten or putrified, referring properly to flesh which has become putrid. “Thus,” says he, “the proportion is well kept between drink and meat, the one growing dead or sour, as the other putrifies and stinks, and then is good for nothing, but is thrown away.” as if the reading were, Every one of them emits an offensive odour, that it may correspond in meaning with the verb in the next clause, which in Hebrew signifies to become putrid or rotten. But there is no necessity for explaining the two words in the same way, as if the same thing were repeated twice. The interpretation is more appropriate, which supposes that men are here condemned as guilty of a detestable revolt, inasmuch as they are estranged from God, or have departed far from him; and that afterwards there is pointed out the disgusting corruption or putrescence of their whole life, as if nothing could proceed from apostates but what smells rank of rottenness and infection. The Hebrew word סר, sar, is almost universally taken in this sense. In the 53rd Psalm, the word סג, sag, is used, which signifies the same thing. In short, David declares that all men are so carried away by their capricious lusts, that nothing is to be found either of purity or integrity in their whole life. This, therefore, is defection so complete, that it extinguishes all godliness. Besides, David here not only censures a portion of the people, but pronounces them all to be equally involved in the same condemnation. This was, indeed, a prodigy well fitted to excite abhorrence, that all the children of Abraham, whom God had chosen to be his peculiar people, were so corrupt from the least to the greatest.

But it might be asked, how David makes no exception, how he declares that not a righteous person remains, not even one, when, nevertheless, he informs us, a little after, that the poor and afflicted put their trust in God? Again, it might be asked, if all were wicked, who was that Israel whose future redemption he celebrates in the end of the psalm? Nay, as he himself was one of the body of that people, why does he not at least except himself? I answer: It is against the carnal and degenerate body of the Israelitish nation that he here inveighs, and the small number constituting the seed which God had set apart for himself is not included among them. This is the reason why Paul, in his Epistle to the Romans 3:10, extends this sentence to all mankind. David, it is true, deplores the disordered and desolate state of matters under the reign of Saul. At the same time, however, he doubtless makes a comparison between the children of God and all who have not been regenerated by the Spirit, but are carried away according to the inclinations of their flesh. ²⁸³²⁸³     David speaks of all mankind, with the exception of the “people of God,” and “the generation of the righteous,” spoken of in verses 4, 5 who are opposed to the rest of the human race. Some give a different explanation, maintaining that Paul, by quoting the testimony of David, did not understand him as meaning that men are naturally depraved and corrupt; and that the truth which David intended to teach is, that the rulers and the more distinguished of the people were wicked, and that, therefore, it was not surprising to behold unrighteousness and wickedness prevailing so generally in the world. This answer is far from being satisfactory. The subject which Paul there reasons upon is not, what is the character of the greater part of men, but what is the character of all who are led and governed by their own corrupt nature. It is, therefore, to be observed, that when David places himself and the small remnant of the godly on one side, and puts on the other the body of the people, in general, this implies that there is a manifest difference between the children of God who are created anew by his Spirit, and all the posterity of Adam, in whom corruption and depravity exercise dominion. Whence it follows, that all of us, when we are born, bring with us from our mother’s womb this folly and filthiness manifested in the whole life, which David here describes, and that we continue such until God make us new creatures by his mysterious grace.