Teks -- Psalms 50:1-23 (NET)

Psalm 50

50:1 A psalm by Asaph. El, God, the Lord speaks, and summons the earth to come from the east and west. 50:2 From Zion, the most beautiful of all places, God comes in splendor. 50:3 Our God approaches and is not silent; consuming fire goes ahead of him and all around him a storm rages. 50:4 He summons the heavens above, as well as the earth, so that he might judge his people. 50:5 He says: “Assemble my covenant people before me, those who ratified a covenant with me by sacrifice!” 50:6 The heavens declare his fairness, for God is judge. (Selah) 50:7 He says: “Listen my people! I am speaking! Listen Israel! I am accusing you! I am God, your God! 50:8 I am not condemning you because of your sacrifices, or because of your burnt sacrifices that you continually offer me. 50:9 I do not need to take a bull from your household or goats from your sheepfolds. 50:10 For every wild animal in the forest belongs to me, as well as the cattle that graze on a thousand hills. 50:11 I keep track of every bird in the hills, and the insects of the field are mine. 50:12 Even if I were hungry, I would not tell you, for the world and all it contains belong to me. 50:13 Do I eat the flesh of bulls? Do I drink the blood of goats? 50:14 Present to God a thank-offering! Repay your vows to the sovereign One! 50:15 Pray to me when you are in trouble! I will deliver you, and you will honor me!” 50:16 God says this to the evildoer: “How can you declare my commands, and talk about my covenant? 50:17 For you hate instruction and reject my words. 50:18 When you see a thief, you join him; you associate with men who are unfaithful to their wives. 50:19 You do damage with words, and use your tongue to deceive. 50:20 You plot against your brother; you slander your own brother. 50:21 When you did these things, I was silent, so you thought I was exactly like you. But now I will condemn you and state my case against you! 50:22 Carefully consider this, you who reject God! Otherwise I will rip you to shreds and no one will be able to rescue you. 50:23 Whoever presents a thank-offering honors me. To whoever obeys my commands, I will reveal my power to deliver.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 50:1 - Called

All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.

Wesley: Psa 50:2 - Zion

The place where he was supposed to reside, and where he would now sit in judgment.

Wesley: Psa 50:2 - The perfection

The most amiable place of the whole world, because, of the presence and worship, and blessing of God.

Wesley: Psa 50:2 - Shined

Hath manifested himself in a glorious manner.

Wesley: Psa 50:3 - Our God

The prophet speaks this in the persons of the worshippers of God. Though he be our God, yet he will come to execute judgment upon us.

Wesley: Psa 50:3 - Cease

Or delay to sit in judgment.

Wesley: Psa 50:3 - Tempestuous

This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.

Wesley: Psa 50:4 - Call

To the inhabitants of them, all angels and men, whom he calls in for witnesses of the equity of his proceedings.

Wesley: Psa 50:5 - Gather

O ye angels, summon and fetch them to my tribunal. Which is poetically spoken, to continue the metaphor, and representation of the judgment.

Wesley: Psa 50:5 - My saints

The Israelites, whom God had chosen and separated them from all the nations of the earth, to be an holy and peculiar people to himself, and they also had solemnly devoted themselves to God; all which aggravated their apostacy.

Wesley: Psa 50:5 - Those

Who have entered into covenant with me, and have ratified that covenant by sacrifice. This seems to be added, to acquaint them with the proper nature, use and end of sacrifices, which were principally appointed to be signs and seals of the covenant made between God and his people; and consequently to convince them of their great mistake in trusting to their outward sacrifices, when they neglected the very life and soul of them, which was the keeping of their covenant with God.

Wesley: Psa 50:6 - Declare

God will convince the people of his righteousness, and of their own wickedness, by thunders and lightnings, and storms, or other dreadful signs wrought by him in the heavens.

Wesley: Psa 50:6 - Himself

In his own person. God will not now reprove them, by his priests or prophets, but in an extraordinary manner from heaven.

Wesley: Psa 50:7 - Hear

Having brought in God, as coming to judgment, he now gives an account of the process and sentence of the judge.

Wesley: Psa 50:7 - Testify

I will declare my charge against thee.

Wesley: Psa 50:7 - Thy God

Not only in general, but in a special manner, by that solemn covenant made at Sinai; whereby I avouched thee to be my peculiar people, and thou didst avouch me to be thy God.

Wesley: Psa 50:8 - I will not

This is not the principal matter of my charge, that thou hast neglected sacrifices which thou shouldst have offered.

Wesley: Psa 50:9 - Bullock

Be not so foolish, as to imagine that thou dost lay any obligations upon me by thy sacrifices.

Wesley: Psa 50:11 - The fowls

Such as are wild and fly up and down upon mountains.

Wesley: Psa 50:14 - Offer

If thou wouldest know what sacrifices I prize, and indispensably require, in the first place, it is that of thankfulness, proportionable to my great and numberless favours; which doth not consist barely in verbal acknowledgments, but proceeds from an heart deeply affected with God's mercies, and is accompanied with such a course of life, as is well - pleasing to God.

Wesley: Psa 50:14 - Vows

Those substantial vows and promises, which were the very soul of their sacrifices.

Wesley: Psa 50:15 - Call

And make conscience of that great duty of fervent prayer, which is an acknowledgment of thy subjection to me, and of thy trust and dependance upon me.

Wesley: Psa 50:15 - Glorify

Thou shalt have occasion to glorify me for thy deliverance.

Wesley: Psa 50:16 - But

With what confidence darest thou make mention of my grace and favour, in giving thee such a covenant and statutes.

Wesley: Psa 50:21 - Kept silence

I did not express my displeasure against thee in such judgments as thou didst deserve.

Wesley: Psa 50:21 - Thoughtest

Thou didst misconstrue my patience and long - suffering, as if it had proceeded from my approbation of thy evil courses.

Wesley: Psa 50:21 - Set in order

I will bring to thy remembrance, and lay upon thy conscience all thy sins.

Wesley: Psa 50:23 - Glorifieth

He and he only gives me the honour that I require, and not he who loads my altar with sacrifices.

JFB: Psa 50:1-4

In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious. (Psa. 50:1-23)

The description of this majestic appearance of God resembles that of His giving the law (compare Exo 19:16; Exo 20:18; Deu 32:1).

JFB: Psa 50:4 - above

Literally, "above" (Gen 1:7).

JFB: Psa 50:4 - heavens . . . earth

For all creatures are witnesses (Deu 4:26; Deu 30:19; Isa 1:2).

JFB: Psa 50:5 - my saints

(Psa 4:3).

JFB: Psa 50:5 - made

Literally, "cut"

JFB: Psa 50:5 - a covenant, &c.

Alluding to the dividing of a victim of sacrifice, by which covenants were ratified, the parties passing between the divided portions (compare Gen 15:10, Gen 15:18).

JFB: Psa 50:6

The inhabitants of heaven, who well know God's character, attest His righteousness as a judge.

JFB: Psa 50:7 - I will testify

That is, for failure to worship aught.

JFB: Psa 50:7 - thy God

And so, by covenant as well as creation, entitled to a pure worship.

JFB: Psa 50:8-15 - However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [Psa 50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows

That is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.

JFB: Psa 50:16-20 - the wicked

That is, the formalists, as now exposed, and who lead vicious lives (compare Rom 2:21, Rom 2:23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.

JFB: Psa 50:21-22

God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.

JFB: Psa 50:22 - forget God

This denotes unmindfulness of His true character.

JFB: Psa 50:23 - offereth praise

(Psa 50:14), so that the external worship is a true index of the heart.

JFB: Psa 50:23 - ordereth . . . aright

Acts in a straight, right manner, opposed to turning aside (Psa 25:5). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favor.

Clarke: Psa 50:1 - The mighty God, even the Lord, hath spoken

The mighty God, even the Lord, hath spoken - Here the essential names of God are used: אל אלהים יהוה El , Elohim , Yehovah , hath spoken. The six first verses of this Psalm seem to contain a description of the great judgment: to any minor consideration or fact it seems impossible, with any propriety, to restrain them. In this light I shall consider this part of the Psalm, and show: -

First, The preparatives to the coming of the great Judge. El Elohim Jehovah hath spoken, and called the earth - all the children of men from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, ( מכלל יפי michlal yophi , the beauty where all perfection is comprised), God hath shined, Psa 50:1, Psa 50:2

1.    He has sent his Spirit to convince men of sin, righteousness, and judgment

2.    He has sent his Word; has made a revelation of himself; and has declared both his law and his Gospel to mankind: "Out of Zion, the perfection of beauty, God hath shined,"Psa 50:2. For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. Isa 2:3

Secondly, The accompaniments

1.    His approach is proclaimed, Psa 50:3 : "Our God shall come.

2.    The trumpet proclaims his approach: "He shall not keep silence.

3.    Universal nature shall be shaken, and the earth and its works be burnt up: "A fire shall devour before him and it shall be very tempestuous round about him,"Psa 50:3

Thirdly, The witnesses are summoned and collected, and collected from all quarters; some from heaven, and some from earth

1.    Guardian angels

2.    Human associates: "He shall call to the heavens from above, and to the earth, that he may judge his people,"Psa 50:4

Fourthly, The procedure. As far as it respects the righteous, orders are issued: "Gather my saints,"those who are saved from their sins and made holy, "together unto me."And that the word saints might not be misunderstood it is explained by "those that have made a covenant with me by sacrifice;"those who have entered into union with God, through the sacrificial offering of the Lord Jesus Christ. All the rest are passed over in silence. We are told who they are that shall enter into the joy of their Lord, viz., only the saints, those who have made a covenant with God by sacrifice. All, therefore, who do not answer this description are excluded from glory

Fifthly, The final issue: all the angelic hosts and all the redeemed of the Lord, join in applauding acclamation at the decision of the Supreme Judge. The heavens (for the earth is no more, it is burnt up) shall declare his righteousness, the exact justice of the whole procedure, where justice alone has been done without partiality, and without severity, nor could it be otherwise, for God is Judge himself. Thus the assembly is dissolved; the righteous are received into everlasting glory, and the wicked turned into hell, with all those who forget God. Some think that the sentence against the wicked is that which is contained, Psa 50:16-22. See the analysis at the end, and particularly on the six first verses, in which a somewhat different view of the subject is taken.

Clarke: Psa 50:7 - Hear, O my people

Hear, O my people - As they were now amply informed concerning the nature and certainty of the general judgment, and were still in a state of probation, Asaph proceeds to show them the danger to which they were exposed, and the necessity of repentance and amendment, that when that great day should arrive, they might be found among those who had made a covenant with God by sacrifice. And he shows them that the sacrifice with which God would be well pleased was quite different from the bullocks, he-goats, etc., which they were in the habit of offering. In short, he shows here that God has intended to abrogate those sacrifices, as being no longer of any service: for when the people began to trust in them, without looking to the thing signified, it was time to put them away. When the people began to pay Divine honors to the brazen serpent, though it was originally an ordinance of God’ s appointment for the healing of the Israelites, it was ordered to be taken away; called nehushtan, a bit of brass; and broken to pieces. The sacrifices under the Jewish law were of God’ s appointment; but now that the people began to put their trust in them, God despised them.

Clarke: Psa 50:8 - I will not reprove thee

I will not reprove thee - I do not mean to find fault with you for not offering sacrifices; you have offered them, they have been continually before me: but you have not offered them in the proper way.

Clarke: Psa 50:10 - Every beast of the forest is mine

Every beast of the forest is mine - Can ye suppose that ye are laying me under obligation to you, when ye present me with a part of my own property?

Clarke: Psa 50:12 - The world is mine, and the fullness thereof

The world is mine, and the fullness thereof - Ye cannot, therefore, give me any thing that is not my own.

Clarke: Psa 50:13 - Will I eat the flesh of bulls

Will I eat the flesh of bulls - Can ye be so simple as to suppose that I appointed such sacrifices for my own gratification? All these were significative of a spiritual worship, and of the sacrifice of that Lamb of God which, in the fullness of time, was to take away, in an atoning manner, the sin of the world.

Clarke: Psa 50:14 - Offer unto God thanksgiving; and pay thy vows unto the Most High

Offer unto God thanksgiving; and pay thy vows unto the Most High - זבח zebach , "sacrifice unto God, אלהים Elohim , the תודה todah , thank-offering,"which was the same as the sin-offering, viz. a bullock, or a ram, without blemish; only there were, in addition, "unleavened cakes mingled with oil, and unleavened wafers anointed with oil; and cakes of fine flour mingled with oil and fried,"Lev 7:12

Clarke: Psa 50:14 - And pay thy vows

And pay thy vows - נדריך nedareycha , "thy vow-offering, to the Most High."The neder or vow-offering was a male without blemish, taken from among the beeves, the sheep, or the goats. Compare Lev 22:19 with Psa 50:22. Now these were offerings, in their spiritual and proper meaning, which God required of the people: and as the sacrificial system was established for an especial end - to show the sinfulness of sin, and the purity of Jehovah, and to show how sin could be atoned for, forgiven, and removed; this system was now to end in the thing that it signified, - the grand sacrifice of Christ, which was to make atonement, feed, nourish, and save the souls of believers unto eternal life; to excite their praise and thanksgiving; bind them to God Almighty by the most solemn vows to live to him in the spirit of gratitude and obedience all the days of their life. And, in order that they might be able to hold fast faith and a good conscience, they were to make continual prayer to God, who promised to hear and deliver them, that they might glorify him, Psa 50:15

From the Psa 50:16 to the Psa 50:22 Asaph appears to refer to the final rejection of the Jews from having any part in the true covenant sacrifice.

Clarke: Psa 50:16 - But unto the wicked

But unto the wicked - The bloodthirsty priests, proud Pharisees, and ignorant scribes of the Jewish people.

Clarke: Psa 50:17 - Seeing thou hatest instruction

Seeing thou hatest instruction - All these rejected the counsel of God against themselves; and refused to receive the instructions of Christ.

Clarke: Psa 50:18 - When thou sawest a thief

When thou sawest a thief - Rapine, adulteries, and adulterous divines, were common among the Jews in our Lord’ s time. The Gospels give full proof of this.

Clarke: Psa 50:21 - These things hast thou done

These things hast thou done - My eye has been continually upon you, though my judgments have not been poured out: and because I was silent, thou didst suppose I was such as thyself; but I will reprove thee, etc. I will visit for these things.

Clarke: Psa 50:22 - Now consider this

Now consider this - Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them in order to exhibit against you. Beware, therefore, lest he tear you to pieces, when there is none to deliver; for none can deliver you but the Christ you reject. And how can ye escape, if ye neglect so great a salvation?

Clarke: Psa 50:23 - Whoso offereth praise

Whoso offereth praise - These are the very same words as those in Psa 50:14, זבח תודה ; and should be read the same way independently of the points, zebach todah, "sacrifice the thank-offering."Jesus is the great eucharistic sacrifice; offer him up to God in your faith and prayers. By this sacrifice is God glorified, for in him is God well pleased; and it was by the grace or good pleasure of God that he tasted death for every man

Clarke: Psa 50:23 - Ordereth his conversation

Ordereth his conversation - שם דרך sam derech , Disposeth his way. - Margin. Has his way There, שם דרך sham derech , as many MSS. and old editions have it; or makes that his custom

Clarke: Psa 50:23 - Will I show the salvation of God

Will I show the salvation of God - אראנו arennu , I will cause him to see בישע beyesha , into the salvation of God; into God’ s method of saving sinners by Christ. He shall witness my saving power even to the uttermost; such a salvation as it became a God to bestow, and as a fallen soul needs to receive; the salvation from all sin, which Christ has purchased by his death. I sall scheu til him, the hele of God ; that es Jeshu, that he se him in the fairehed of his majeste - Old Psalter

Calvin: Psa 50:1 - The God of gods, even Jehovah,

1.The God of gods, even Jehovah, ²⁴¹ hath spoken The inscription of this psalm bears the name of Asaph; but whether he was the author of it, or merely received it as chief singer from the hand of David, cannot be known. This, however, is a matter of little consequence. The opinion has been very generally entertained, that the psalm points to the period of the Church’s renovation, and that the design of the prophet is to apprise the Jews of the coming abrogation of their figurative worship under the Law. That the Jews were subjected to the rudiments of the world, which continued till the Church’s majority, and the arrival of what the apostle calls “the fullness of times,” (Gal 4:4,) admits of no doubt; the only question is, whether the prophet must here be considered as addressing the men of his own age, and simply condemning the abuse and corruption of the legal worship, or as predicting the future kingdom of Christ? From the scope of the psalm, it is sufficiently apparent that the prophet does in fact interpret the Law to his contemporaries, with a view of showing them that the ceremonies, while they existed, were of no importance whatever by themselves, or otherwise than connected with a higher meaning. Is it objected, that God never called the whole world except upon the promulgation of the Gospel, and that the doctrine of the Law was addressed only to one peculiar people? the answer is obvious, that the prophet in this place describes the whole world as convened not for the purpose of receiving one common system of faith, but of hearing God plead his cause with the Jews in its presence. The appeal is of a parallel nature with others which we find in Scripture:

“Give ear, O ye heavens! and I will speak; and hear, O earth! the words of my mouths” (Deu 32:1;)

or as in another place,

“I call heaven and earth to record this day against you, that I have set before you life and death,” (Deu 30:19;)

and again Isaiah,

“Hear, O heaven! and give ear, O earth! for the Lord hath spoken,” (Isa 1:2.) ²⁴²

This vehement mode of address was required in speaking to hypocrites, that they might be roused from their complacent security, and their serious attention engaged to the message of God. The Jews had special need to be awakened upon the point to which reference is here made. Men are naturally disposed to outward show in religion, and, measuring God by themselves, imagine that an attention to ceremonies constitutes the sum of their duty. There was a strong disposition among the Jews to rest in an observance of the figures of the Law, and it is well known with what severity the prophets all along reprehended this superstition, by which the worst and most abandoned characters were led to arrogate a claim to piety, and hide their abominations under the specious garb of godliness. The prophet, therefore, required to do more than simply expose the defective nature of that worship which withdraws the attention of men from faith and holiness of heart to outward ceremonies; it was necessary that, in order to check false confidence and banish insensibility, he should adopt the style of severe reproof. God is here represented as citing all the nations of the earth to his tribunal, not with the view of prescribing the rule of piety to an assembled world, or collecting a church for his service, but with the design of alarming the hypocrite, and terrifying him out of his self-complacency. It would serve as a spur to conviction, thus to be made aware that the whole world was summoned as a witness to their dissimulation, and that they would be stripped of that pretended piety of which they were disposed to boast. It is with a similar object that he addresses Jehovah as the God of gods, to possess their minds with a salutary terror, and dissuade them from their vain attempts to elude his knowledge. That this is his design will be made still more apparent from the remaining context, where we are presented with a formidable description of the majesty of God, intended to convince the hypocrite of the vanity of those childish trifles with which he would evade the scrutiny of so great and so strict a judge.

To obviate an objection which might be raised against his doctrine in this psalm, that it was subversive of the worship prescribed by Moses, the prophet intimates that this judgment which he announced would be in harmony with the Law. When God speaks out of Zion he necessarily sanctions the authority of the Law; and the Prophets, when at any time they make use of this form of speech, declare themselves to be interpreters of the Law. That holy mountain was not chosen of man’s caprice, and therefore stands identified with the Law. The prophet thus cuts off any pretext which the Jews might allege to evade his doctrine, by announcing that such as concealed their wickedness, under the specious covert of ceremonies, would not be condemned of God by any new code of religion, but by that which was ministered originally by Moses. He gives Zion the honorable name of the perfection of beauty, because God had chosen it for his sanctuary, the place where his name should be invoked, and where his glory should be manifested in the doctrine of the Law.

Calvin: Psa 50:3 - Our God shall come, and shall not keep silence

3.Our God shall come, and shall not keep silence ²⁴³ He repeats that God would come, in order to confirm his doctrine, and more effectually arouse them. He would come, and should not always keep silence, lest they should be encouraged to presume upon his forbearance. Two reasons may be assigned why the prophet calls God our God He may be considered as setting himself, and the comparatively small number of the true fearers of the Lord, in opposition to the hypocrites whom he abhors, claiming God to be his God, and not theirs, as they were disposed to boast; or rather, he speaks as one of the people, and declares that the God who was coming to avenge the corruptions of his worship was the same God whom all the children of Abraham professed to serve. He who shall come, as if he had said, is our God, the same in whom we glory, who established his covenant with Abraham, and gave us his Law by the hand of Moses. He adds, that God would come with fire and tempest, in order to awaken a salutary fear in the secure hearts of the Jews, that they might learn to tremble at the judgments of God, which they had hitherto regarded with indifference and despised, and in allusion to the awful manifestation which God made of himself from Sinai, (Exo 19:16; see also Heb 12:18.) The air upon that occasion resounded with thunders and the noise of trumpets, the heavens were illuminated with lightnings, and the mountain was in flames, it being the design of God to procure a reverential submission to the Law which he announced. And it is here intimated, that God would make a similarly terrific display of his power, in coming to avenge the gross abuses of his holy religion.

Calvin: Psa 50:4 - He shall call to the heavens from above

4.He shall call to the heavens from above It is plain from this verse for what purpose God, as he had already announced, would call upon the earth. This was to witness the settlement of his controversy with his own people the Jews, against whom judgment was to be pronounced, not in the ordinary manner as by his prophets, but with great solemnity before the whole world. The prophet warns the hypocritical that they must prepare to be driven from their hiding-place, that their cause would be decided in the presence of men and angels, and that they would he dragged without excuse before that dreadful assembly. It may be asked, why the prophet represents the true fearers of the Lord as cited to his bar, when it is evident that the remonstrance which follows in the psalm is addressed to the hypocritical and degenerate portion of the Jews? To this I answer, that God here speaks of the whole Church, for though a great part of the race of Abraham had declined from the piety of their ancestors, yet he has a respect to the Jewish Church, as being his own institution. He speaks of them as his meek ones, to remind them of what they ought to be in consistency with their calling, and not as if they were all without exception patterns of godliness. The form of the address conveys a rebuke to those amongst them whose real character was far from corresponding with their profession. Others have suggested a more refined interpretation, as if the meaning were, Separate the small number of my sincere worshippers from the promiscuous multitude by whom my name is profaned, lest they too should afterwards be seduced to a vain religion of outward form. I do not deny that this agrees with the scope of the prophet. But I see no reason why a church, however universally corrupted, provided it contain a few godly members, should not be denominated, in honor of this remnant, the holy people of God. Interpreters have differed upon the last clause of the verse: Those who strike a covenant with me over sacrifices, Some think over is put for besides, or beyond, and that God commends his true servants for this, that they acknowledged something more to be required in his covenant than an observance of outward ceremonies, and were not chargeable with resting in the carnal figures of the Law. ²⁴⁴ Others think that the spiritual and true worship of God is here directly opposed to sacrifices; as if it had been said, Those who, instead of sacrifices, keep my covenant in the right and appointed manner, by yielding to me the sincere homage of their heart. But in my opinion, the prophet is here to be viewed as pointing out with commendation the true and genuine use of the legal worship; for it was of the utmost consequence that it should be known what was the real end for which God appointed sacrifices under the Law. The prophet here declares that sacrifices were of no value whatever except as seals of God’s covenant, an interpretative handwriting of submission to it, or in general as means employed for ratifying it. There is an allusion to the custom then universally prevalent of interposing sacrifices, that covenants might be made more solemn, and be more religiously observed. ²⁴⁵ In like manner, the design with which sacrifices were instituted by God was to bind his people more closely to himself, and to ratify and confirm his covenant. The passage is well worthy of our particular notice, as defining those who are to be considered the true members of the Church. They are such, on the one hand, as are characterised by the spirit of meekness, practising righteousness in their intercourse with the world; and such, on the other, as close in the exercise of a genuine faith with the covenant of adoption which God has proposed to them. This forms the true worship of God, as he has himself delivered it to us from heaven; and those who decline from it, whatever pretensions they may make to be considered a church of God, are excommunicated from it by the Holy Spirit. As to sacrifices or other ceremonies, they are of no value, except in so far as they seal to us the pure truth of God. All such rites, consequently, as have no foundation in the word of God, are unauthorised, and that worship which has not a distinct reference to the word is but a corruption of things sacred.

Calvin: Psa 50:6 - And the heavens shall declare his righteousness

6.And the heavens shall declare his righteousness The Jews were vain enough to imagine that their idle and fantastic service was the perfection of righteousness; but they are here warned by the prophet, that God, who had seemed to connive at their folly, was about to reveal his own righteousness from heaven, and expose their miserable devices. “Think you,” as if he had said, “that God can take delight in the mockery of your deluded services? Though you send up the smoke of them to heaven, God will make known his righteousness in due time from above, and vindicate it from the dishonors done to it by your wicked inventions. The heavens themselves will attest your perfidy in despising true holiness, and corrupting the pure worship of God. He will no longer suffer your gratuitous aspersions of his character, as if he took no notice of the enmity which lurks under your pretended friendship.” There is thus a cogency in the prophet’s manner of treating his subject. Men are disposed to admit that God is judge, but, at the same time, to fabricate excuses for evading his judgment, and it was therefore necessary that the sentence which God was about to pronounce should be vindicated from the vain cavils which might be brought against it.

Calvin: Psa 50:7 - Hear, O my people! and I will speak

7.Hear, O my people! and I will speak Hitherto the prophet has spoken as the herald of God, throwing out several expressions designed to alarm the minds of those whom he addressed. But from this to the end of the psalm God himself is introduced as the speaker; and to show the importance of the subject, he uses additional terms to awaken attention, calling them his own people, that he might challenge the higher authority to his words, and intimating, that the following address is not of a mere ordinary description, but an expostulation with them for the infraction of his covenant. Some read, I will testify against thee. But the reference, as we may gather from the common usage of Scripture, seems rather to be to a discussion of mutual claims. God would remind them of his covenant, and solemnly exact from them, as his chosen people, what was due according to the terms of it. He announces himself to be the God of Israel, that he may recall them to allegiance and subjection, and the repetition of his name is emphatical: as if he had said, When you would have me to submit to your inventions, how far is this audacity from that honor and reverence which belong to me? I am God, and therefore my majesty ought to repress presumption, and make all flesh keep silence when I speak; and among you, to whom I have made myself known as your God, I have still stronger claims to homage.

Calvin: Psa 50:8 - I will not reprove thee for thy sacrifices, etc

8.I will not reprove thee for thy sacrifices, etc God now proceeds to state the charge which he adduced against them. He declares, that he attached no value whatsoever to sacrifices in themselves considered. Not that he asserts this rite of the Jews to have been vain and useless, for in that case it never would have been instituted by God; but there is this difference betwixt religious exercises and others, that they can only meet the approbation of God when performed in their true spirit and meaning. On any other supposition they are deservedly rejected. Similar language we will find employed again and again by the prophets, as I have remarked in other places, and particularly in connection with the fortieth psalm. Mere outward ceremonies being therefore possessed of no value, God repudiates the idea that he had ever insisted upon them as the main thing in religion, or designed that they should be viewed in any other light than as helps to spiritual worship. Thus in Jer 7:22, he denies that he had issued any commandment regarding sacrifices; and the prophet Micah says,

“Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? and what doth the Lord require of thee, but to do justly, and to love mercy?” — (Mic 6:7)

“I desire mercy,” he says in another place, (Hos 6:6,) “and not sacrifice.” The same doctrine is every where declared by the prophets. I might refer especially to the prophecies of Isaiah, chapter Isa 1:12. The sacrifices of the ungodly are not only represented as worthless and rejected by the Lord, but as peculiarly calculated to provoke his anger. Where a right use has been made of the institution, and they have been observed merely as ceremonies for the confirmation and increase of faith, then they are described as being essentially connected with true religion; but when offered without faith, or, what is still worse, under the impression of their meriting the favor of God for such as continue in their sins, they are reprobated as a mere profanation of divine worship. It is evident, then, what God means when he says, I will not reprove thee for thy sacrifices; he looked to something beyond these. The last clause of the verse may be understood as asserting that their burnt-offerings were before the eyes of the Lord to the producing even of satiety and disgust, as we find him saying, (Isa 1:13,) that they were “an abomination unto him.” There are some, however, who consider the negative in the beginning of the verse as applying to both clauses, and that God here declares that he did not design to reckon with them for any want of regularity in the observance of their sacrifices. It has been well suggested by some, that the relative may be understood, Thy burnt-offerings which are continually before me; as if he had said, According to the Law these are imperative; but I will bring no accusation against you at this time for omitting your sacrifices. ²⁴⁷

Calvin: Psa 50:9 - I will take no calf out thy house

9.I will take no calf out thy house Two reasons are given in this and the succeeding verses to prove that he cannot set any value upon sacrifices. The first is, that supposing him to depend upon these, he needs not to be indebted for them to man, having all the fullness of the earth at his command; and the second, that he requires neither food nor drink as we do for the support of our infirm natures. Upon the first of these he insists in the ninth and three following verses, where he adverts to his own boundless possessions, that he may show his absolute independence of human offerings. He then points at the wide distinction betwixt himself and man, the latter being dependent for a frail subsistence upon meat and drink, while he is the self-existent One, and communicates life to all beside. There may be nothing new in the truths here laid down by the Psalmist; but, considering the strong propensity we have by nature to form our estimate of God from ourselves, and to degenerate into a carnal worship, they convey a lesson by no means unnecessary, and which contains profound wisdom, that man can never benefit God by any of his services, as we have seen in Psa 16:2, “My goodness extendeth not unto thee.” In the second place, God says that he does not require any thing for his own us but that, as he is sufficient in his own perfection, he has consulted the good of man in all that he has enjoined. We have a passage in Isaiah to a similar effect,

“The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me, and where is the place of my rest? For all these things hath mine hand made.” — (Isa 66:1,)

In these words

God asserts his absolute independence; for while the world had a beginning, he himself was from eternity. From this it follows, that as he subsisted when there was nothing without him which could contribute to his fullness, he must have in himself a glorious all-sufficiency.

Calvin: Psa 50:14 - NO PHRASE

These verses cast light upon the preceding context. Had it been stated in unqualified terms that sacrifices were of no value, we might have been perplexed to know why in that case they were instituted by God; but the difficulty disappears when we perceive that they are spoken of only in comparison with the true worship of God. From this we infer, that when properly observed, they were far from incurring divine condemnation. There is in all men by nature a strong and ineffaceable conviction that they ought to worship God. Indisposed to worship him in a pure and spiritual manner, it becomes necessary that they should invent some specious appearance as a substitute; and however clearly they may be persuaded of the vanity of such conduct, they persist in it to the last, because they shrink from a total renunciation of the service of God. Men have always, accordingly, been found addicted to ceremonies until they have been brought to the knowledge of that which constitutes true and acceptable religion. Praise and prayer are here to be considered as representing the whole of the worship of God, according to the figure synecdoche. The Psalmist specifies only one part of divine worship, when he enjoins us to acknowledge God as the Author of all our mercies, and to ascribe to him the praise which is justly due unto his name: and adds, that we should betake ourselves to his goodness, cast all our cares into his bosom, and seek by prayer that deliverance which he alone can give, and thanks for which must afterwards be rendered to him. Faith, self-denial, a holy life, and patient endurance of the cross, are all sacrifices which please God. But as prayer is the offspring of faith, and uniformly accompanied with patience and mortification of sin, while praise, where it is genuine, indicates holiness of heart, we need not wonder that these two points of worship should here be employed to represent the whole. Praise and prayer are set in opposition to ceremonies and mere external observances of religion, to teach us, that the worship of God is spiritual. Praise is first mentioned, and this might seem an inversion of natural order. But in reality it may be ranked first without any violation of propriety. An ascription to God of the honor due unto his name lies at the foundation of all prayer, and application to him as the fountain of goodness is the most elementary exercise of faith. Testimonies of his goodness await us ere yet we are born into the world, and we may therefore be said to owe the debt of gratitude before we are called to the necessity of supplication. Could we suppose men to come into the world in the full exercise of reason and judgment, their first act of spiritual sacrifice should be that of thanksgiving. There is no necessity, however, for exercising our ingenuity in defense of the order here adopted by the Psalmist, it being quite sufficient to hold that he here, in a general and popular manner, describes the spiritual worship of God as consisting in praise, prayer, and thanksgiving. In the injunction here given, to pay our vows, there is an allusion to what was in use under the ancient dispensation,

“What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord.” Psa 116:12

What the words inculcate upon the Lord’s people is, in short, gratitude, which they were then in the habit of testifying by solemn sacrifices. But we shall now direct our attention more particularly to the important point of the doctrine which is set before us in this passage. And the first thing deserving our notice is, that the Jews, as well as ourselves, were enjoined to yield a spiritual worship to God. Our Lord, when he taught that this was the only acceptable species of worship, rested his proof upon the one argument, that “God is a spirit,” (Joh 4:24.) He was no less a spirit, however, under the period of the legal ceremonies than after they were abolished; and must, therefore, have demanded then the same mode of worship which he now enjoins. It is true that he subjected the Jews to the ceremonial yoke, but in this he had a respect to the age of the Church; as afterwards, in the abrogation of it, he had an eye to our advantage. In every essential respect the worship was the same. The distinction was one entirely of outward form, God accommodating himself to their weaker and unripe apprehensions by the rudiments of ceremony, while he has extended a simple form of worship to us who have attained a maturer age since the coming of Christ. In himself there is no alteration. The idea entertained by the Manicheans, that the change of dispensation necessarily inferred a change in God himself, was as absurd as it would be to arrive at a similar conclusion from the periodical alterations of the seasons. These outward rites are, therefore, in themselves of no importance, and acquire it only in so far as they are useful in confirming our faith, so that we may call upon the name of the Lord with a pure heart. The Psalmist, therefore, justly denounces the hypocrites who gloried in their ostentatious services, and declares that they observed them in vain. It may occur to some, that as sacrifices sustained a necessary place under the Law, they could not be warrantably neglected by the Jewish worshipper; but by attending to the scope of the Psalmist, we may easily discover that he does not propose to abrogate them so far as they were helps to piety, but to correct that erroneous view of them, which was fraught with the deepest injury to religion.

Calvin: Psa 50:15 - NO PHRASE

In the fifteenth verse we have first an injunction to prayer, then a promise of its being answered, and afterwards a call to thanksgiving. We are enjoined to pray in the day of trouble, but not with the understanding that we are to pray only then, for prayer is a duty incumbent upon us every day, and every moment of our lives. Be our situation ever so comfortable and exempt from disquietude, we must never cease to engage in the exercise of supplication, remembering that, if God should withdraw his favor for a moment, we would be undone. In affliction, however our faith is more severely tried, and there is a propriety in specifying it as the season of prayer; the prophet pointing us to God as the only resort and means of safety in the day of our urgent necessity. A promise is subjoined to animate us in the duty, disposed as we are to be overwhelmed by a sense of the majesty of God, or of our own unworthiness. Gratitude is next enjoined, in consideration of God’s answer to our prayers. Invocation of the name of God being represented in this passage as constituting a principal part of divine worship, all who make pretensions to piety will feel how necessary it is to preserve the pure and uncorrupted form of it. We are forcibly taught the detestable nature of the error upon this point entertained by the Papists, who transfer to angels and to men an honor which belongs exclusively to God. They may pretend to view these in no other light than as patrons, who pray for them to God. But it is evident that these patrons are impiously substituted by them in the room of Christ, whose mediation they reject. It is apparent, besides, from the form of their prayers, that they recognize no distinction between God and the very least of their saints. They ask the same things from Saint Claudius which they ask from the Almighty, and offer the prayer of our Lord to the image of Catherine. I am aware that the Papists justify their invocation of the dead, by denying that their prayers to them amount to divine worship. They talk so much about the kind of worship which they call latria, that is, the worship which they give to God alone, as to make it appear, that in the invocation of angels and saints they give none of it to them. ²⁵⁰ But it is impossible to read the words of the Psalmist, now under our consideration, without perceiving that all true religion is gone unless God alone is called upon. Were the Papists asked whether it were lawful to offer sacrifices to the dead, they would immediately reply in the negative. They grant to this day that sacrifice could not lawfully be offered to Peter or to Paul, for the common sense of mankind would dictate the profanity of such an act. And when we here see God preferring the invocation of his name to all sacrifices, is it not plain to demonstration, that those who call upon the dead are chargeable with the grossest impiety? From this it follows, that the Papists, let them abound as they may in their genuflections before God, rob him of the chief part of his glory when they direct their supplications to the saints. ²⁵¹ The express mention which is made in these verses of affliction is fitted to comfort the weak and the fearful believer. When God has withdrawn the outward marks of his favor, a doubt is apt to steal into our minds whether he really cares for our salvation. So far is this from being well founded, that adversity is sent to us by God, just to stir us up to seek him and to call upon his name. Nor should we overlook the fact, that our prayers are only acceptable when we offer them in compliance with the commandment of God, and are animated to them by a consideration of the promise which he has extended. The argument which the Papists have drawn from the passage, in support of their multiplied vows, is idle and unwarrantable. The Psalmist, as we have already hinted, when he enjoins the payment of their vows, refers only to solemn thanksgiving, whereas they trust in their vows as meriting salvation. They contract vows, beside, which have no divine warrant, but, on the contrary, are explicitly condemned by the word of God.

Calvin: Psa 50:16 - But unto the wicked, etc

16.But unto the wicked, etc He now proceeds to direct his censures more openly against those whose whole religion lies in an observance of ceremonies, with which they attempt to blind the eyes of God. An exposure is made of the vanity of seeking to shelter impurity of heart and life under a veil of outward services, a lesson which ought to have been received by all with true consent, but which was peculiarly ungrateful to Jewish ears. It has been universally confessed, that the worship of God is pure and acceptable only when it proceeds from a sincere heart. The acknowledgement has been extorted from the poets of the heathen, and it is known that the profligate were wont to be excluded from their temples and from participation in their sacrifices. And yet such is the influence of hypocrisy in choking and obliterating even a sentiment so universally felt as this, that men of the most abandoned character will obtrude themselves into the presence of God, in the confidence of deceiving him with their vain inventions. This may explain the frequency of the warnings which we find in the prophets upon this subject, declaring to the ungodly again and again, that they only aggravate their guilt by assuming the semblance of piety. Loudly as the Spirit of God has asserted, that a form of godliness, unaccompanied by the grace of faith and repentance, is but a sacrilegious abuse of the name of God; it is yet impossible to drive the Papists out of the devilish delusion, that their idlest services are sanctified by what they call their final intention. They grant that none but such as are in a state of grace can possess the meritum de condigno; ²⁵² but they maintain that the mere outward acts of devotion, without any accompanying sentiments of the heart, may prepare a person at least for the reception of grace. And thus, if a monk rise from the bed of his adultery to chant a few psalms without one spark of godliness in his breast, or if a whore-monger, a thief, or any foresworn villain, seeks to make reparation for his crimes by mass or pilgrimage, they would be loath to consider this lost labor. By God, on the other hand, such a disjunction of the form from the inward sentiment of devotion is branded as sacrilege. In the passage before us, the Psalmist sets aside and refutes a very common objection which might be urged. Must not, it might be said, those sacrifices be in some respect acceptable to God which are offered up in his honor? He shows that, on the contrary, they entail guilt upon the parties who present them, inasmuch as they lie to God, and profane his holy name. He checks their presumption with the words, What hast thou to do to declare my statutes? that is, to pretend that you are one of my people, and that you have a part in my covenant. Now, if God in this manner rejects the whole of that profession of godliness, which is unaccompanied by purity of heart, how shall we expect him to treat the observance of mere ceremonies, which hold quite an inferior place to the declaration of the statutes of God?

Calvin: Psa 50:17 - Also thou hatest correction

17.Also thou hatest correction Here hypocrites are challenged with treacherous duplicity in denying, by their life and their works, that godliness which they have professed with the lip. Their contempt of God he proves from their want of reverential deference to his Word; subjection to the Word of God, and cordial submission to his precepts and instructions, being the surest test of religious principle. One way in which hypocrisy usually displays itself is, by the ingenious excuses it invents for evading the duty of obedience. The Psalmist points to this as the mainspring of their ungodliness, that they had cast the Word of God behind their back, while he insinuates that the principle from which all true worship flows is the obedience of faith. He adverts also to the cause of their perversity, which lies in the unwillingness of their corrupt heart to suffer the yoke of God. They have no hesitation in granting that whatever proceeds from the mouth of God is both true and right; this honor they are willing to concede to his Word; but in so far as it proposes to regulate their conduct, and restrain their sinful affections, they dislike and detest it. Our corruption, indisposing us to receive correction, exasperates us against the Word of God; nor is it possible that we can ever listen to it with true docility and meekness of mind, till we have been brought to give ourselves up to be ruled and disciplined by its precepts. The Psalmist next proceeds to specify some of those works of ungodliness, informing us that hypocrites, who were addicted to theft and adultery, mixed up and polluted the holy name of God with their wickedness. By adverting only to some species of vices, he would intimate, in general, that those who have despised correction, and hardened themselves against instruction, are prepared to launch into every excess which corrupt desire or evil example may suggests. He makes mention, first, of thefts; then of adulteries; and, thirdly, of calumnies or false reproaches. Most interpreters render תרף , tirets, to run, although others derive it from רצה , ratsah, rendering it to consent. Either translation agrees sufficiently with the scope of the Psalmist, and the preference may be left to the reader’s own choice. The charge here brought against hypocrites, that they put forth their mouth to evil, may include not merely slander, but all the different kinds of speaking which injure their neighbors, for it immediately follows, my tongue frameth deceit It is well known in what a variety of ways the lying and deceitful tongue may inflict injury and pain. When it is added, Thou sittest, etc., the allusion may be to one who sits for the passing of a formal judgment; as if it had been said, Thou defamest thy brethren under pretext of issuing a just sentence. ²⁵³ Or there may be a reference to petty calumny; such as men maliciously indulge in, and in which they pass their time as they sit at ease in their houses. ²⁵⁴ It seems more probable, however, that he refers to the higher crime of accusing the innocent and righteous in open court, and bringing false charges against them. Brethren, and the children of their mother, ²⁵⁵ are mentioned, the more emphatically to express the cruelty of their calumnies, when they are represented as violating the ties of nature, and not even sparing the nearest relations.

Calvin: Psa 50:21 - These things hast thou done

21.These things hast thou done Hypocrites, until they feel the hand of God against them, are ever ready to surrender themselves to a state of security, and nothing is more difficult than to awaken their apprehensions. By this alarming language the Psalmist aims at convincing them of the certainty of destruction should they longer presume upon the forbearance of God, and thus provoke his anger the more, by imagining that he can favor the practice of sin. The greatest dishonor which any can cast upon his name is that of impeaching his justice. This hypocrites may not venture to do in an open manner, but in their secret and corrupt imagination they figure God to be different from what he is, that they may take occasion from his conceived forbearance to indulge a false peace of mind, and escape the disquietude which they could not fail to feel were they seriously persuaded that God was the avenger of sin. We have a sufficient proof in the supine security which hypocrites display, that they must have formed such false conceptions of God. They not only exclude from their thoughts his judicial character, but think of him as the patron and approver of their sins. The Psalmist reprehends them for abusing the goodness and clemency of God, in the way of cherishing a vain hope that they may transgress with impunity. He warns them, that ere long they will be dragged into the light, and that those sins which they would have hidden from the eyes of God would be set in all their enormity before their view. He will set the whole list of their sins in distinct order, for so I understand the expression, to set in order, before their view, and force them upon their observation.

Calvin: Psa 50:22 - Now consider this, ye that forget God

22.Now consider this, ye that forget God Here we have more of that severe expostulation which is absolutely necessary in dealing with hardened hypocrites, who otherwise will only deride all instruction. While, however, the Psalmist threatens and intends to alarm them, he would, at the same time, hold out to them the hope of pardon, upon their hastening to avail themselves of it. But to prevent them from giving way to delay, he warns them of the severity, as well as the suddenness, of the divine judgments. He also charges them with base ingratitude, in having forgotten God. And here what a remarkable proof have we of the grace of God in extending the hope of mercy to those corrupt men, who had so impiously profaned his worship, who had so audaciously and sacrilegiously mocked at his forbearance, and who had abandoned themselves to such scandalous crimes! In calling them to repentance, without all doubt he extends to them the hope of God being reconciled to them, that they may venture to appear in the presence of his majesty. And can we conceive of greater clemency than this, thus to invite to himself, and into the bosom of the Church, such perfidious apostates and violators of his covenant, who had departed from the doctrine of godliness in which they had been brought up? Great as it is, we would do well to reflect that it is no greater than what we have ourselves experienced. We, too, had apostatized from the Lord, and in his singular mercy has he brought us again into his fold. It should not escape our notice, that the Psalmist urges them to hasten their return, as the door of mercy will not always stand open for their admission — a needful lesson to us all! lest we allow the day of our merciful visitation to pass by, and be left, like Esau, to indulge in unavailing lamentations, (Gen 27:34.) So much is implied when it is said, God shall seize upon you, and there shall be none to deliver ²⁵⁷

Calvin: Psa 50:23 - Whoso offereth praise will glorify me

23.Whoso offereth praise will glorify me This is the third time that the Psalmist has inculcated the truth, that the most acceptable sacrifice in God’s sight is praise, by which we express to him the gratitude of our hearts for his blessings. The repetition is not a needless one, and that on two accounts. In the first place, there is nothing with which we are more frequently chargeable than forgetfulness of the benefits of the Lord. Scarcely one out of a thousand attracts our notice; and if it does, it is only slightly, and, as it were, in passing. And, secondly, we do not assign that importance to the duty of praise which it deserves. We are apt to neglect it as something trivial, and altogether commonplace; whereas it constitutes the chief exercise of godliness, in which God would have us to be engaged during the whole of our life. In the words before us, the sacrifice of praise is asserted to form the true and proper worship of God. The words, will glorify me, imply that God is then truly and properly worshipped, and the glory which he requires yielded to him, when his goodness is celebrated with a sincere and grateful heart; but that all the other sacrifices to which hypocrites attach such importance are worthless in his estimation, and no part whatsoever of his worship. Under the word praise, however, is comprehended, as I have already noticed, both faith and prayer. There must be an experience of the goodness of the Lord before our mouths can be opened to praise him for it, and this goodness can only be experienced by faith. Hence it follows, that the whole of spiritual worship is comprehended under what is either presupposed in the exercise of praise, or flows from it. Accordingly, in the words which immediately follow, the Psalmist calls upon those who desired that their services should be approved of God, to order their way aright By the expression here used of ordering one’s way, some understand repentance or confession of sin to be meant; others, the taking out of the way such things as may prove grounds of offense, or obstacles in the way of others. It seems more probable that the Psalmist enjoins them to walk in the right way as opposed to that in which hypocrites are found, and intimates that God is only to be approached by those who seek him with a sincere heart and in an upright manner. By the salvation of God, I do not, with some, understand a great or signal salvation. God speaks of himself in the third person, the more clearly to satisfy them of the fact, that he would eventually prove to all his genuine worshippers how truly he sustained the character of their Savior.

Defender: Psa 50:12 - the world is mine

This is another assertion that the entire earth as well as all its living creatures (Psa 50:10, Psa 50:11), belong to God as their Creator. No man owns anything that has not been loaned to him by God, who expects an accounting some day (1Co 4:7)."

TSK: Psa 50:1 - mighty // even // hath spoken // called

mighty : Psa 145:3-6; Gen 17:1; Jos 22:22; Neh 9:6, Neh 9:32; Isa 9:6; Jer 10:6, Jer 32:18, Jer 32:19

even : 1Ki 18:21, 1Ki 18:36, 1Ki 18:37; Isa 37:20, Isa 54:5

hath spoken : Isa 1:2; Amo 3:8

called : Psa 49:1, Psa 49:2, Psa 113:3; Mal 1:11; Mat 25:32

TSK: Psa 50:2 - Out // perfection // God

Out : Psa 68:24; Isa 12:6, Isa 26:21; Hos 5:15; Hab 2:20; Heb 12:22-26

perfection : Psa 48:2, Psa 87:2, Psa 87:3, Psa 80:17; Son 5:16; Zec 9:17

God : Psa 80:1; Deu 33:2; Hab 3:3, Hab 3:4; Rev 1:16, Rev 21:23

TSK: Psa 50:3 - Our // keep // a fire // it shall

Our : Psa 48:14, Psa 68:20; Rev 22:20

keep : Psa 50:21, Psa 83:1; Isa 42:13, Isa 42:14, Isa 65:6, Isa 65:7

a fire : Psa 97:3; Exo 19:18; Lev 10:2; Num 16:35; Deu 9:3; 1Ki 19:11, 1Ki 19:12; Dan 7:10; Nah 1:5-7; Hab 3:5; Mal 3:2, Mal 3:3, Mal 4:1; Mat 3:12; 2Th 1:8, 2Th 1:9; Heb 2:3; Heb 10:28, Heb 10:29, Heb 12:18-21, Heb 12:29

it shall : Psa 18:7-15, Psa 97:4, Psa 97:5

TSK: Psa 50:4 - call // judge

call : Psa 50:6; Deu 4:36, Deu 30:19, Deu 31:28, Deu 32:1; Isa 1:2; Mic 6:1, Mic 6:2

judge : Psa 96:13, Psa 98:9; Isa 11:3, Isa 11:4; Joh 5:22, Joh 5:23

TSK: Psa 50:5 - Gather // my saints // made

Gather : Mat 24:31; 1Th 4:16, 1Th 4:17; 2Th 2:1

my saints : Psa 97:10; Deu 33:2, Deu 33:3; Pro 2:8; Isa 13:3; Zec 14:5; 1Co 6:2, 1Co 6:3; 1Th 3:13; Jud 1:14

made : Exo 24:3-8; Mat 26:28; Heb 9:10-23, Heb 12:24, Heb 13:20

TSK: Psa 50:6 - heavens // God // Selah

heavens : Psa 97:6; Rom 2:5; Rev 16:5-7, Rev 19:2

God : Psa 75:7; Gen 18:25; Joh 5:22, Joh 5:23; Rom 14:9-12; 2Co 5:10; Rev 20:11, Rev 20:12

Selah : Psa 7:3-5, Psa 9:16

TSK: Psa 50:7 - Hear // O my // testify // I am

Hear : Psa 81:8; Isa 1:18; Jer 2:4, Jer 2:5, Jer 2:9; Mic 6:1-8

O my : Psa 81:10-12; Exo 19:5, Exo 19:6; Deu 26:17, Deu 26:18; 1Sa 12:22-25

testify : Deu 31:19-21; 2Ki 17:13; Neh 9:29, Neh 9:30; Mal 3:5

I am : Exo 20:2; 2Ch 28:5; Eze 20:5, Eze 20:7, Eze 20:19, Eze 20:20; Zec 13:9

TSK: Psa 50:8

Psa 40:6-8, Psa 51:16; Isa. 1:11-31; Jer 7:21-23; Hos 6:6; Heb 10:4-10

TSK: Psa 50:9

Isa 43:23, Isa 43:24; Mic 6:6-8; Act 17:25; Heb 10:4-6

TSK: Psa 50:10 - every // cattle

every : Psa 8:6-8, Psa 104:24, Psa 104:25; Gen 1:24, Gen 1:25, Gen 2:19, Gen 8:17, Gen 9:2, Gen 9:3; 1Ch 29:14-16; Job 40:15-24; Jer 27:5, Jer 27:6; Dan 2:38

cattle : Psa 104:14; Gen 31:9; Jon 4:11

TSK: Psa 50:11 - know // wild // mine

know : Psa 104:12, Psa 147:9; Gen 1:20-22; Job 38:41, Job 39:13-18, Job 39:26-30; Mat 6:26; Mat 10:29-31; Luk 12:24

wild : Isa 56:9; Eze 14:15, Eze 14:16

mine : Heb. with me

TSK: Psa 50:12 - world // fulness

world : Psa 24:1, Psa 24:2, Psa 115:15, Psa 115:16; Exo 19:5; Deu 10:14; Job 41:11; 1Co 10:26-28

fulness : Psa 104:24, Psa 145:15, Psa 145:16; Gen 1:11, Gen 1:12, Gen 1:28-30, Gen 8:17

TSK: Psa 50:14 - Offer // pay

Offer : Psa 50:23, Psa 69:30, Psa 69:31, Psa 107:21, Psa 107:22, Psa 147:1; Hos 14:2; 1Th 5:18; Heb 13:15; 1Pe 2:5, 1Pe 2:9

pay : Psa 56:12, Psa 76:11, Psa 116:12-14, Psa 116:17, Psa 116:18; Lev. 27:2-34; Num 30:2-16; Deu 23:21; Ecc 5:4, Ecc 5:5; Nah 1:15

TSK: Psa 50:15 - call // deliver // glorify

call : Psa 77:2, Psa 91:15, Psa 107:6-13, Psa 107:19, Psa 107:28; 2Ch 33:12, 2Ch 33:13; Job 22:27; Zec 13:9; Luk 22:44; Act 16:25; Jam 5:13

deliver : Psa 34:3, Psa 34:4, Psa 66:13-20; Luk 17:15-18

glorify : Psa 50:23, Psa 22:23; Mat 5:16; Joh 15:8; 1Pe 4:11, 1Pe 4:14

TSK: Psa 50:16 - wicked // What // thou shouldest

wicked : Isa 48:22, Isa 55:6, Isa 55:7; Eze 18:27

What : Pro 26:7; Isa 1:11-15, Isa 48:1, Isa 48:2, Isa 58:1-7; Jer 7:4-7; Mat 7:3-5, Mat 7:22, Mat 7:23; Joh 4:24; Act 19:13-16; Rom 2:17-24; 1Co 9:27; 2Pe 2:15

thou shouldest : Psa 25:14, Psa 78:36-38; Eze 20:37, Eze 20:38; Heb 8:9

TSK: Psa 50:17 - hatest // castest

hatest : Pro 1:7, Pro 1:28, Pro 1:29, Pro 5:12, Pro 5:13, Pro 8:36, Pro 12:1; Joh 3:20; Rom 1:28, Rom 2:21, Rom 2:23; 2Th 2:10-12; 2Ti 4:3, 2Ti 4:4

castest : Neh 9:26; Isa 5:23; Jer 8:9, Jer 18:12, Jer 36:23-32

TSK: Psa 50:18 - consentedst // hast been partaker // partaker

consentedst : Pro 1:10-19; Isa 5:23; Mic 7:3; Rom 1:32; Eph 5:11-13

hast been partaker : Heb. thy portion was, Lev 20:10; Job 31:9-11; Pro 2:16-19, Pro 7:19-23; Jer 5:8, Jer 5:9; Heb 13:4

partaker : Mat 23:30; 1Ti 5:22

TSK: Psa 50:19 - givest // tongue

givest : Heb. sendest, Psa 52:3-4; Jer 9:5

tongue : Psa 5:9, Psa 10:7, Psa 12:2, Psa 12:3, Psa 36:3, Psa 36:4, Psa 55:12, Psa 55:21, Psa 64:3-5; Isa 59:3, Isa 59:4; Hos 4:2; Rom 3:13, Rom 3:14; Jam 3:5-9; Rev 21:8

TSK: Psa 50:20 - speakest // slanderest // thine own

speakest : Psa 31:18; Mat 5:11; Luk 22:65

slanderest : Lev 19:16; Pro 10:18; 1Ti 3:11; Tit 2:3; Rev 12:10

thine own : Mat 10:21

TSK: Psa 50:21 - I kept // thoughtest // that I was altogether such an one as thyself // will // set

I kept : Psa 50:3, Psa 109:1-3; Ecc 8:11, Ecc 8:12; Isa 26:10, Isa 57:11; Rom 2:4, Rom 2:5; 2Pe 3:9

thoughtest : Psa 73:11, Psa 94:7-11; Num 23:19; Isa 40:15-18

that I was altogether such an one as thyself : Or, as Bishop Horsley renders, ""that I AM (Eheyeh ) is such an one as thyself.""Exo 3:14

will : Psa 50:8; Pro 29:1; Rev 3:19

set : Psa 90:8; Ecc 12:14; Amo 8:7; 1Co 4:5

TSK: Psa 50:22 - consider // forget // I tear // none

consider : Deu 32:18; Ecc 7:14; Eze 18:28; Hag 1:5; Luk 15:17

forget : Psa 9:17, Psa 10:4; Job 8:13; Isa 51:13; Jer 2:32; Hos 4:6

I tear : Hos 5:14, Hos 13:8; Rev 6:16, Rev 6:17

none : Psa 7:2; 2Sa 22:42; Amo 2:14; Mic 5:8

TSK: Psa 50:23 - Whoso // to him // ordereth his conversation // salvation

Whoso : Psa 50:14, Psa 50:15, Psa 22:23, Psa 27:6, Psa 86:9, Psa 86:12; Rom 12:1, Rom 15:6, Rom 15:9; Gal 1:24; 1Pe 2:9

to him : Psa 24:4, Psa 24:5, Psa 25:14, Psa 85:9; Joh 7:17, Joh 8:31, Joh 8:32; Act 10:2-4, Act 11:14, Act 13:26; Gal 6:16

ordereth his conversation : Heb. disposeth his way, Phi 1:27; Jam 3:13; 1Pe 1:15

salvation : Psa 91:16; Isa 12:2, Isa 45:17, Isa 49:6, Isa 51:5, Isa 51:6; Luk 2:30

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 50:2 - The perfection of beauty

The place where he was supposed to reside, and where he would now sit in judgment; or from whence he would come to a more public and conspicuous place, where all the world might see and hear the transactions.

The perfection of beauty the most beautiful and amiable place of the whole world, because of the presence, and worship, and blessing of God, which was there, and there only. God hath shined, i.e. hath appeared or manifested himself in a glorious manner, as judges do when they come to the judgment-seat.

Poole: Psa 50:3 - Our God // Shall come // And shall not keep silence // It shall be very tempestuous round about him

Our God: these words are used here, as they are also Heb 12:29 , emphatically. The prophet speaks this in the person of the Israelites and worshippers of God, whereof he was one, and thereby takes off their fond pretence, as if because God was their God , in covenant with them, and nearly related to them by Abraham his friend for ever, he would bear with their miscarriages, and would not deal so severely with them as some fancied; which also was their conceit, Jer 7:4 , &c.; Mat 3:9,10 . No, saith he, though he be our God, yet he will come to execute judgment upon us.

Shall come either,

1. From heaven, his dwelling-place, to Zion, to sit in judgment there. Or,

2. Out of Zion to some other place, as was said on Psa 50:2 .

And shall not keep silence: so the sense is, he will no longer forbear or connive at the hypocrisy and profaneness of the professors of the true religion, but will now speak to them in his wrath, and will effectually reprove and chastise them. But because the psalmist is not now describing what God did or would say against them, which he doth below, Psa 50:7 , &c., but as yet continues in his description of the preparation or coming of the Judge to his throne, it seems more proper to translate the words, as some do, he will not cease , (for this verb signifies not only a cessation from speech, but from motion or action, as it doth 2Sa 19:11 Psa 83:1 Isa 42:14,15 ) i.e. not neglect or delay to come. So here is the same thing expressed, both affirmatively and negatively, (as is frequent in Scripture, whereof divers instances have been formerly given,) for the greater assurance of the truth of the thing.

It shall be very tempestuous round about him: this is a further description of that terrible majesty wherewith God clothed himself when he came to his tribunal, in token of that just severity which, he would use in his proceedings with them. He alludes to the manner of God’ s appearance at Sinai, Ex 19 , and intimates to them, that although Zion was a place of grace and blessing to all true Israelites, yet God would be as dreadful there to the hypocrites among them, as ever he was at Sinai. See Isa 33:14 .

Poole: Psa 50:4

Either to heaven and earth themselves, and so it is a figure called prosopopoeia ; or to the inhabitants of them, all angels and men, whom he calls in for witnesses and judges of the equity of his present proceedings. Compare Deu 4:26 Deu 31:28 32:1 . That he may judge his people, to wit, in their presence and hearing.

Poole: Psa 50:5 - My saints // Those that have made a covenant with me by sacrifice

O ye angels, summon and fetch them to my tribunal; which is poetically spoken; not as if they were actually to do so, but only to continue the metaphor and representation of the judgment here mentioned.

My saints the delinquents, the Israelites, whom he calls saints ; partly, because they were all by profession a holy people , as they are called, Deu 14:2 ; partly, by an irony, intimating how unworthy they were of that name; and partly, as an argument or evidence against them, because God had chosen and separated them from all the nations of the earth, to be a holy and peculiar people to himself, and they also had solemnly and frequently consecrated and devoted themselves to God, and to his faithful service; all which did greatly aggravate their present apostacy.

Those that have made a covenant with me by sacrifice i.e. which have entered into covenant with me, and have ratified that covenant with me by sacrifice, not only in their parents, Exo 24:4 , &c., but also in their own persons from time to time, even as oft as they offer sacrifices to me. This clause seems to be added here, to acquaint them with the proper nature, use, and end of sacrifices, which were principally appointed to be signs and seals of the covenant made between God and his people; and consequently to convince them of their great mistake and wickedness in trusting to their outward sacrifices, when they neglect the very life and soul of them, which was the keeping of their covenant with God; and withal to diminish that overweaning conceit which they had of sacrifices, and to prepare the way for the abolition of them, as being only necessary to confirm the covenant; which being once for all confirmed by the blood of Christ, they might without any inconvenience be laid aside and abrogated.

Poole: Psa 50:6 - The heavens shall declare his righteousness // God is Judge himself

The heavens shall declare his righteousness which they were called to witness, Psa 50:4 . So was the earth also. But here he mentions the heavens only, as I humbly conceive, because they were the most impartial and considerable witness in the case; for men upon earth might be false witnesses, either through ignorance and mistake, or through prejudice, and partiality, and passion: but the angels understand things more thoroughly and certainly, and are so exactly pure and sinless, that they neither can nor will tell a lie for God; and therefore their testimony is more valuable. Or the meaning is, that God would convince the people of his righteousness, and of their own wickedness, by terrible thunders and lightnings, and storms, or other dreadful signs wrought by him in the heaven or the air; by which he did convince his people in two like cases, Deu 5:22,23 , &c.; 1Sa 12:17-19 .

God is Judge himself in his own person, or immediately. God will not now reprove them, or contend with them, by his priests or prophets, with whom they may easily strive, as they used to do, but he will do it in an immediate and extraordinary manner from heaven; and therefore they shall be forced to acknowledge his righteousness, and their own unrighteousness; as they must needs do, when the contest is between them and that God who is the great Judge of the world, and cannot possibly do any unrighteous thing, Job 34:13 Rom 3:6 , who exactly knows all their hearts and works, and cannot be deceived nor contradicted.

Poole: Psa 50:7 - I will testify against thee // Even thy God

Having brought in God as coming to judgment with them, he now gives an account of the process and of the sentence of the Judge, whose words are contained in this and the following verses.

I will testify against thee I will plead with thee, and declare my charge or indictment against thee.

Even thy God not only in general, as thou art my creature, but in a special manner, by many singular favours and obligations, and by that solemn covenant made at Sinai; whereby I avouched thee to be my peculiar people, and thou didst avouch me to be thy God, Deu 26:17,18 .

Poole: Psa 50:8 - To have been

I do not charge thee, or at least this is not the principal matter of my charge, that thou hast neglected sacrifices which thou shouldst have offered; for although thou hast many times omitted thy duty in that kind, yet I have greater things than these to charge thee with.

To have been or, they have been . I confess thou hast been frequent in that work, and hast laid too great a stress upon it, and satisfied thy conscience with it, as if thereby thou hadst made me amends for the errors of thy life.

Poole: Psa 50:9

But be not so vain and foolish as to imagine that thou dost lay any obligations upon me by thy sacrifices; or that I required them because I had need of them, or took any pleasure in them for themselves, or for my own satisfaction by them.

Poole: Psa 50:10

I would command or dispose them at my pleasure, without thy leave or assistance, even the cattle which feed upon innumerable hills, or in valleys and fields.

Poole: Psa 50:11 - I know where they are // The fowls of the mountains

I know where they are and whence I can easily fetch them when I think good.

The fowls of the mountains not only tame and domestic fowls, but even such as are wild and fly up and down upon mountains; which though out of man’ s reach, are at God’ s command.

Poole: Psa 50:12 - I would not tell thee // The fulness thereof

If I wanted or desired any thing, as I do not, being the all-sufficient God,

I would not tell thee that thou mightest supply my wants.

The fulness thereof i.e. all those creatures wherewith it is replenished.

Poole: Psa 50:13

If I did want anything, hast thou such carnal and gross conceptions of me, that I need or delight in the blood of brute creature.

Poole: Psa 50:14 - thanksgiving // Thy vows // their sacrifices and burnt-offerings

If thou wouldst know what sacrifices I most prize, and indispensably require, in the first place, it is that of thankfulness and praise proportionable to my great, and glorious, and numberless favours; which doth not consist barely in verbal acknowledgments, but proceeds from a heart truly and deeply affected with God’ s mercies, and is accompanied with such a course of life as is gratified or well-pleasing to God; all which is plainly comprehended in

thanksgiving as that duty is explained in other Scriptures.

Thy vows either,

1. Ceremonial vows, the sacrifices which thou hast vowed to God. Or rather,

2. Moral vows; for the things here mentioned are directly opposed unto sacrifices, and preferred before them; for having disparaged, and in some sort rejected,

their sacrifices and burnt-offerings Psa 50:8 , it is not likely that he should have a better opinion of, or value for, their vowed sacrifices; which were of an inferior sort. He seems therefore to understand those substantial vows, and promises, and covenants, which were the very soul of their sacrifices, and to which their sacrifices were but appurtenances and seals, as was noted above, on Psa 50:5 , whereby they did avouch the Lord to be their God, and to walk in his ways , &c., as it is expressed, Deu 26:17 , and engaged themselves to love, and serve, and obey the Lord according to that solemn vow and covenant which they entered into at Sinai, Exo 24:3,7,8 , which they oft renewed, and indeed did implicitly repeat in all their sacrifices, which were appointed for this very end, to confirm this covenant.

Poole: Psa 50:15 - In the day of trouble // Thou shalt glorify me

And make conscience of that great duty of constant and fervent prayer to me; which is an acknowledgment of thy subjection to me, and of thy trust and dependence upon me, and therefore is pleasing to me.

In the day of trouble when trouble comes, do not avoid it by sinful shifts, not’ trust to creatures for relief, as hypocrites generally do, but give glory to me, by relying upon my promises, and expect help from me by hearty and unfeigned prayer.

Thou shalt glorify me: this is mentioned, either,

1. As a privilege; thou shalt have occasion to praise and glorify me for thy deliverance. Or,

2. As a further duty; thou shalt give me the glory of thy deliverance by praising me for it, and improving it to my service and glory.

Poole: Psa 50:16 - Unto the wicked

Unto the wicked i.e. the same ungodly and hypocritical professors whom he calleth saints, Psa 50:5 , in regard of their profession, and here wicked in respect of their practice, and the truth of the thing. God saith: he told them what he would not reprove them for, Psa 50:8 , and why, Psa 50:9,10 , &c.; now he tells them for what he did reprove and condemn them, even for a vain and false profession of religion. With what confidence darest thou make mention of or boast of God’ s grade and favour vouchsafed unto time, in giving thee such a covenant and statutes, pretending to embrace them, and to give up thyself to the observation of them? This concerns not only the teachers, (of whom some understand these words,) but all the Israelites in general; of whom he rather seems to speak.

Poole: Psa 50:17 - Castest my words behind thee

Seeing thy practice contradicts thy profession, and makes thee a notorious and impudent liar. Though with thy mouth thou showest much love (as is said of them, Eze 33:31 ) to my statutes and counsels, yet in truth thou hatest them, as they are curbs to thy beloved lusts, and instruments of thy just condemnation, and a manifest reproach to thy conversation. Or,

seeing thou hatest reproof as this word is oft rendered. And this, above all other parts of God’ s word, is most hateful to ungodly men, Pro 9:8 Pro 12:1 15:10,12 Am 5:10 . And therefore this is fitly alleged as an evidence of their wickedness.

Castest my words behind thee as men do things which they abhor or despise.

Poole: Psa 50:18 - Sawest // Thou consentedst // Partaker with adulterers

Sawest or, didst observe , or consider ; when he came into thy presence and company, and thou didst understand and consider his ways, and his success and impunity, and he invited thee to a participation of his profit.

Thou consentedst with him; or, as many render it, then didst run with him ; thou didst readily and greedily associate thyself with him in his unrighteous courses. Thou didst yield to his motions, and that with great complacency and diligence.

Partaker with adulterers by joining with them in their lewd and filthy practices.

Poole: Psa 50:19 - Thou givest // To evil // Frameth deceit

Thou givest Heb. thou sendest forth , to wit, free; for the word is used of men’ s dismissing their wives or their servants, whom they left to their freedom. Thou hast an unbridled tongue, and castest off all restraints of God’ s law, and of thy own conscience, and givest thy tongue liberty to speak what thou pleasest, though it be offensive and dishonourable to God, and injurious to thy neighbour, or to thy own soul; which is justly produced as an evidence of their hypocrisy.

To evil either to sinful or mischievous speeches.

Frameth deceit i.e. uttereth lies or fair words, wherewith to circumvent those who deal with them.

Poole: Psa 50:20 - Thy brother // Thou slanderest

Thou dost not only speak evil in a sudden passion, or upon some great provocation, but this is thy constant and deliberate practice and business, which thou dost pursue with great facility and complacency; all which this phrase implies.

Thy brother strictly so called, as the next clause explains it; which is a great aggravation of the sin, and a proof of his inveterate and obstinate wickedness.

Thou slanderest takest away his good name, which is better than all riches; yea, than life itself; which is contrary to my express and oft-repeated commands.

Poole: Psa 50:21 - I kept silence // I will reprove thee // Set them in order before thine eyes

I kept silence I did not express my displeasure against thee in such grievous judgments as thou didst deserve. Or, I was deaf ; I carried myself like one that did not hear thy sinful speeches, nor see or take any notice of thy wicked actions. And thou didst misconstrue and abuse this my patience and long-suffering, as if it had proceeded from my ignorance, or regardlessness, or approbation of thy evil courses, which I seemed by my connivance to justify or allow, and thereupon didst grow more audacious and impudent in sin. See Ecc 11:9 Isa 26:10 Rom 2:4,5 .

I will reprove thee not with verbal, but real reproofs, i.e. by severe punishments, as this word is used, Job 13:10 Psa 6:1 38:1 39:11 , and oft elsewhere. I will quickly undeceive and convince thee of the contrary to thy cost.

Set them in order before thine eyes I will bring to thy remembrance, and lay upon thy conscience, all thy sins, in full number and in their order, with all their circumstances; and thou shalt then see and know that I diligently observed and hated them all, and that none of them shall go unpunished.

Poole: Psa 50:22 - Ye that forget God // Lest I tear you in pieces // And there be none to deliver

Ye that forget God ye hypocritical and ungodly Israelites, who have forgotten (as Moses foretold you would do, Deu 32:18 ) the God that formed you , and made you his people, and forgotten his mercies and judgments, by which you should have been instructed, and the covenant which you made with him, and by which you stand obliged to him.

Lest I tear you in pieces lest my patience be turned into fury, and I proceed to take vengeance on you.

And there be none to deliver or, for (as the Hebrew particle is oft rendered) there is none that can or will deliver you . None can rescue you from the power of mine anger.

Poole: Psa 50:23 - Praise // Glorifieth me // That ordereth his conversation aright // aright // Will I show // The salvation of God

Praise or, thanksgiving as this word is rendered, Psa 50:14 . See Poole "Psa 50:14" .

Glorifieth me he and he only gives me the honour that I require and prize, and not he who loads my altar with a multitude of sacrifices; whereby you vainly and falsely conceit that you please and glorify me, although in the mean time you live in the gross neglect of the more important duties of piety, and justice, and charity; whereas in truth you greatly dishonour me, and my worship and service, by your infamous lives.

That ordereth his conversation aright Heb. that composeth or disposeth the way or manner of his (which pronoun is frequently understood) life, i.e. that lives orderly, and according to rule; for sinners are said to walk disorderly, 2Th 3:6,7,11 , and by chance, as it is in the Hebrew text, Lev 26:21,23 , which is opposed to order; and the Scripture owns no order but what God prescribes or approves; and therefore this word

aright is justly added in our translation.

Will I show Heb. I will make him to see , i.e. to enjoy, as that verb is oft used, as we have showed again and again.

The salvation of God i.e. my salvation; that true and everlasting happiness which I have prepared for all my faithful friends and servants, and for them only. So false is that position of some of the Jewish rabbins, that every Israelite hath a portion in the world to come .

Haydock: Psa 50:1

The repentance and confession of David after his sin. The fourth penitential psalm.

Haydock: Psa 50:2 - Bethsabee

Bethsabee. Septuagint, "Bersabee." Some copies add, "the wife of Urias." (Haydock) ---

The rest of the title is in Hebrew, &c., so that it is one of the most authentic. Nathan did not give the admonition till about a year had elapsed after the transgression, (2 Kings xii.) when David was made to enter into himself, by a prophet inferior to himself. (Berthier) ---

After his departure, he is supposed to have composed this psalm, to testify his repentance to all the world. (Calmet) ---

He had also in view the state of the captives. (Theodoret, &c.) ---

The two last verses seem to have been added at Babylon, (Abenezra) as a similar addition has been made (Psalm cv. 47., and 1 Paralipomenon xvi. 35.; Calmet) by some inspired author. (Haydock) ---

David knew that something more than confession was requisite, and that he must submit to temporal punishments, even though the prophet had assured him that his sin was remitted. He prays to be washed still more from evil habits, ver. 4. (Worthington)

Haydock: Psa 50:3 - Thy great mercy // Mercies

Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet) ---

Mercies. I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, &c. (Worthington)

Haydock: Psa 50:4 - Yet more

Yet more, by baptism. (Eusebius; St. Ambrose, apol.) ---

The true penitent never ceases to deplore his sins, like David, St. Peter, and St. Paul, Ecclesiasticus v. 5. The psalmist prays, that all the remains of sin may be obliterated, John xiii. 10. (Worthington)

Haydock: Psa 50:5 - Me

Me. I do not forget it, but am covered with shame. (Calmet) ---

Sin is our greatest enemy, and continually cries for vengeance. (Haydock) ---

While David did not confess, his sin lay heavy upon him. (Worthington)

Haydock: Psa 50:6 - Only // Soli Deo reus est // Judged

Only, or principally, who art the only God, (1 Timothy i. 17.; Worthington) the judge and witness of my crime. (Haydock) ---

David was a king, and acknowledged no judge among men. (St. Ambrose, c. x.) ---

Soli Deo reus est. (Cassiodorus) ---

Urias, whom he had injured, was no more. (St. Augustine) ---

The action had been done in secret: (2 Kings xii. 12.) but many began to suspect, and to blaspheme. (Haydock) ---

Judged. St. Paul reads thus, (Romans iii. 4.) though the Hebrew be, "when thou judgest." St. Jerome has also judicaberis, so that we might infer, that the Hebrew is now incorrect, or that beshophtec means in judicare te. (Berthier) ---

Houbigant changes the order of the verse, "cleanse me from my sins, that thou mayst be blameless when thou comest into judgment: For I know," &c. (Haydock) ---

Susanna was preserved from sinning by the thought of God's presence, Daniel xiii. 25. ---

If David fell, he confessed his fault. (Berthier) ---

God is faithful to his promises, and desires the conversion of sinners, though some would represent him as cruel, and unconcerned about his creatures. The psalmist prevents this unjust inference, (Haydock) and proves, that God is both just and merciful. (Worthington) ---

He acknowledges his ingratitude, as the captives confess, that their sins have brought on them this chastisement, though they had not injured the Babylonians. (Theodoret) (Flaminius) (Calmet) ---

God had often promised pardon to those who truly repent. An appeal is made to his truth and mercy.

Haydock: Psa 50:7 - Sins

Sins. Hebrew, "iniquity,....and in sin did my mother warm or conceive me." Original sin has a manifold deformity, and is the fatal root of other transgressions. See St. Augustine, Ench.; St. Thomas Aquinas, [Summa Theologiae] i. 2. q. 82. a. 2., est multiplex virtute. (Haydock) ---

The prophet speaks here undoubtedly of original sin. (Amama) ---

No text could be more express, as the Fathers and the Jews agree. Yet Grotius, whose opinions are almost always singular, and dangerous, maintains, that the expression is hyperbolical, and only implies, that David had been long subject to sin, even from his infancy, as Job was naturally of a merciful disposition, Job xxxi. 18. ---

Thus free-thinkers abuse the Scripture, and setting aside all authority, will only see what they think proper. (Calmet) ---

The weakness of man is a motive for pity: (Menochius) David pleads for it, yet allows, that the fault was entirely his own, and that he had grace sufficient to have avoided it. (Calmet) ---

The consideration of our sinful origin, ought to move us to beg, that we may be washed still more, and that we may not yield to our evil propensities. (Worthington) ---

We may resist them, and therefore David would not make vain excuses in sin, as God love the truth, and a sincere confession. (Menochius)

Haydock: Psa 50:8 - Uncertain // To me

Uncertain. Hebrew, "in the interior," I am full of sin, and thou requirest that I should constantly adhere to virtue. See Job xiv. 1. ---

To me. This increases my crime, (Calmet) as I cannot plead ignorance. (Menochius) ---

Those who have true faith, are more easily converted. But God gives to all some good, which he loves in them, and is ever ready to preserve his gifts, and to save his creatures. (Worthington)

Haydock: Psa 50:9 - Hyssop

Hyssop, which was used in sprinkling lepers, &c., (Leviticus xiv. 6.) not that the like ceremony, or even sacrifice, would suffice to heal the wound of the soul. Sincere contrition, (ver. 18, 19.) and the virtue of Christ's blood, are necessary. (Calmet) (Hebrews ix. 19.) ---

The heat (Numbers xix.) and operation of this sovereign medicine was shewn to the prophet, John xix. (Worthington) ---

The sprinkling of the priest might be of service, if the heart was contrite, Hebrews ix. 13. (Menochius)

Haydock: Psa 50:10 - Rejoice

Rejoice, when thou givest me an assurance of pardon. My bones, or virtue, shall then be restored. Hebrew, "the bones which thou hast broken may exult." (St. Jerome) (Haydock) ---

God gives contrition, after which the whole interior is filled with joy. (Berthier) ---

When the affections are purified, the soul takes delight in God's word, and revives. (Worthington) ---

The assurance of being pardoned, give her fresh alacrity in his service. (Menochius)

Haydock: Psa 50:11 - Face

Face. Anger. If the sinner consider his fault, God will forget it. (Calmet) ---

His justice requires that he should punish the impenitent. (Worthington)

Haydock: Psa 50:12 - Create // Right // Bowels

Create. Hebrew bera, a term never used but for a new production. Whatever comes immediately from God must be pure, and as David had fallen into impurity, he earnestly implores this gift. He prays for the new heart of flesh, Ezechiel xxxvi. 26. (Haydock) ---

Thou hast said, Behold, I make all things new, Apocalypse xxi. Oh that I may be included, that I may sing a new canticle, having become a new man! (2 Corinthians v. 17., and Ephesians iv. 24.) (Berthier) ---

Right. Hebrew, "constant," (Haydock) the Holy Spirit, thy inspiration, or that uprightness, of which I have been deprived. (Calmet) ---

Bowels, or interior. (Worthington) ---

These sentiments ought to animate priests, when they hear confessions. (Worthington)

Haydock: Psa 50:13 - Spirit

Spirit of prophecy, which is not withdrawn, except for some crime. (Origen) (Huet. p. 35.) ---

David had been without this privilege, till his repentance. (St. Athanasius) ---

Yet St. Chrysostom and Theodoret maintain the contrary. (Calmet) ---

He prays for final perseverance, which is due to none, (Berthier) and that he may fall no more. (Worthington)

Haydock: Psa 50:14 - Salvation // Perfect

Salvation, or thy salutary joy, (Berthier) "the joy of thy Jesus," (St. Jerome) for whom he prays, (St. Augustine) knowing that He will save his people from their sins, and that there is salvation in no other name. (Haydock) ---

Perfect. Literally, "principal." Septuagint, "conducting;" such a spirit as may suit one who is to command. (Haydock) ---

This may denote sound reason, (4 Machabees; Philo Nobil) which keeps the passions under, (St. Chrysostom; Job xxx. 15.) or God himself, to whose Spirit all others shall be subservient. Rance often inculcated to his Monks, the importance of having this principal spirit, which includes every virtue, particularly of liberality, as the Hebrew nediba, implies. (Berthier) ---

"Thy free Spirit." (Protestants) ---

How earnest should we endeavour to be disentangled from all the chains of our passions! (Haydock) ---

David might also fear, lest he had forfeited the throne, like Saul, whom the Spirit left, 1 Kings x. 9., and xvi. 14. Kings affected to be styled liberal, Luke xxiii. 25. (Calmet) ---

He repeats his petition thrice, in allusion to the three persons in one God, (St. Augustine, &c.) and prays, that the Messias may still spring from him, notwithstanding his sins, and that he may have a constant and willing spirit to fall no more. (Worthington) ---

Principal, or liberal, may refer to the Holy Ghost, the fountain of all grace, or to the king, who ought to be generous. (Menochius)

Haydock: Psa 50:15 - Thee

Thee. The sinner cannot testify his gratitude better, than by promoting the conversion of others. (Worthington) ---

This is a sort of satisfaction. (Menochius) ---

While engaged in sin, David could not well exhort his subjects to repentance. His example was rather an inducement for them to transgress. (Berthier)--- But when they saw his grief, and knew that God had pardoned him, they were no longer tempted to despair. He also watched more carefully over their conduct.

Haydock: Psa 50:16 - Blood // Justice // Extol

Blood, from death, which I have deserved. (St. Athanasius) ---

That of Urias, and his companions, (Worthington) cries to heaven for vengeance, 2 Kings xi. 24. (Haydock) ---Hence the word sanguinibus, is used. (Berthier) ---

Spare me, and my people. ---

Justice, which has given place to mercy. (Calmet) ---

The latter word is here used by Symmachus, and justice may have this meaning. (Theodoret) ---

Sixtus V reads exaltabit, instead of exultabit, which Septuagint Greek: agalliasetai, (Calmet) requires. Hebrew terannen, "shall sing aloud of." Protestants, "shall praise thy justice." (St. Jerome) ---

Extol agrees better with exaltabit, though both have nearly the same sense. (Haydock) ---

God's justice will pardon the penitent, as he has promised. (Worthington)

Haydock: Psa 50:18 - Sacrifice

Sacrifice. If my crime were of such a nature as the be expiated by certain victims, I would surely have offered them: but my heart has offended , and must do penance. (Calmet) ---

The legal victims were not of themselves sufficient to remit sin. (Menochius) ---

Contrition was necessary, Isaias lxvi. 2., and Ezechiel vi. 9. (Berthier) ---

The Scripture often prefers internal, before outward sacrifices. This of the heart must precede those of justice, and of praise. (Worthington) ---

The heart must be broken, to make place for love. Compunction is thrice urged. The two first terms in Hebrew are the same, "contrite," (Haydock) broken, or disconcerted. Greek: Kateklasthe philon etor. (Homer, Odyssey) (Menochius) ---

The captives might adopt this prayer, Daniel iii. 39. (Calmet) ---

External sacrifices are commended in the next verse, as they are good, (Haydock) being instituted by God. (Menochius)

Haydock: Psa 50:20 - Deal

Deal. These two verses have no necessary connexion with the preceding: they may have been added by some prophet at Babylon, (Calmet) or David foresaw the destruction of the city by the Chaldeans. (St. Chrysostom) ---

He might fear that his sin would draw ruin on the capital, as a much less offence did, and as in all ages, the sins of the rulers have fallen on their subjects, 2 Kings xxiv. (Haydock) ---

Though the place was not destitute of fortifications, (Calmet) he might pray that they might be completed, (Berthier) as they were by Solomon, who built the temple and various walls, so that David might very will add this conclusion, (3 Kings iii. 1., and ix. 15.; Haydock) alluding to the sacrifices which should be offered in the future temple. (Berthier) ---

He insinuates, that his pardon may prove beneficial to his people, and sues for it to be granted for their sakes. (Menochius)

Haydock: Psa 50:21 - Justice

Justice; works of piety, (Psalm iv. 6.) or victims vowed or prescribed by the law; the same which are afterwards styled holocausts (Calmet) by two different terms, hola and calil. (Haydock) ---

The latter includes fruits, &c. (Calmet) ---

While we are in sin, our good works are less acceptable. (Menochius)

Gill: Psa 50:1 - The mighty God // even the Lord, hath spoken // and called the earth from the rising of the sun unto the going down thereof

The mighty God,.... In the Hebrew text it is "El", "Elohim", which Jarchi renders the "God of gods"; that is, of angels, who are so called, Psa 8:5; so Christ, who is God over all, is over them; he is their Creator, and the object of their worship, Heb 1:6; or of kings, princes, judges, and all civil magistrates, called gods, Psa 82:1; and so Kimchi interprets the phrase here "Judge of judges". Christ is King of kings, and Lord of lords, by whom they reign and judge, and to whom they are accountable. The Targum renders it "the mighty God"; as we do; which is the title and name of Christ in Isa 9:6; and well agrees with him, as appears by his works of creation, providence, and redemption, and by his government of his church and people; by all the grace, strength, assistance, and preservation they have from him now, and by all that glory and happiness they will be brought unto by him hereafter, when raised from the dead, according to his mighty power. It is added,

even the Lord, hath spoken: or "Jehovah", Some have observed, that these three names, El, Elohim, Jehovah, here mentioned, have three very distinctive accents set to them, and which being joined to a verb singular, דבר, "hath spoken", contains the mystery of the trinity of Persons in the unity of the divine Essence; see Jos 22:22; though rather all the names belong to Christ the Son of God, and who is Jehovah our righteousness, and to whom, he being the eternal Logos, speech is very properly ascribed. He hath spoken for the elect in the council and covenant of grace and peace, that they might be given to him; and on their behalf, that they might have grace and glory, and he might be their Surety, Saviour, and Redeemer. He hath spoken all things out of nothing in creation: he spoke with. Moses at the giving of the law on Mount Sinai: he, the Angel of God's presence, spoke for the Old Testament saints, and spoke good and comfortable words unto them: he hath spoken in his own person here on earth, and such words and with such authority as never man did; and he has spoken in his judgments and providences against the Jews; and he now speaks in his Gospel by his ministers: wherefore it follows,

and called the earth from the rising of the sun unto the going down thereof; which may be considered as a preface, exciting attention to what is after spoken, as being of moment and importance; see Deu 32:1; or as calling the earth, and so the heavens, Psa 50:4, to be witnesses of the justness and equity of his dealings with the Jews, for their rejection of him and his Gospel; see Deu 4:26; or rather as a call to the inhabitants of the earth to hear the Gospel; which had its accomplishment in the times of the apostles; when Christ having a people, not in Judea only, but in the several parts of the world from east to west, sent them into all the world with his Gospel, and by it effectually called them through his grace; and churches were planted everywhere to the honour of his name; compare with this Mal 1:11.

Gill: Psa 50:2 - Out of Zion, the perfection of beauty, God hath shined.

Out of Zion, the perfection of beauty, God hath shined. Or "shall shine" ^p; the past for the future, as Kimchi observes; or "the perfection of the beauty of God hath shined out of Zion" ^q; that is, Christ; he is the perfection of beauty; he is fairer than the children of men; he is more glorious than the angels in heaven: as Mediator, he is full of grace and truth, which makes him very lovely and amiable to his people: he is the express image of his Father's person; and the glory of all the divine perfections is conspicuous in his work of salvation, as well as in himself: now as he was to come out of Zion, Psa 14:7; that is, not from the fort of Zion, or city of Jerusalem; for he was to be born at Bethlehem; only he was to be of the Jews, and spring from them; so he shone out, or his appearance and manifestation in Israel was like the rising sun; see Mal 4:2; and the love and kindness of God in the mission and gift of him appeared and shone out in like manner, Tit 3:4; or else the Gospel may be meant, which has a beauty in it: it is a glorious Gospel, and holds forth the beauty and glory of Christ. All truth is lovely and amiable, especially evangelical truth: it has a divine beauty on it; it comes from God, and bears his impress; yea, it is a perfection of beauty: it contains a perfect plan of truth, and is able to make the man of God perfect; and this was to come out of Zion, Isa 2:3; and which great light first arose in Judea, and from thence shone out in the Gentile world, like the sun in all its lustre and glory, Tit 2:11; or, according to our version, "God hath shined out of Zion"; which, as Ben Melech on the text observes, is the perfection of beauty; see Lam 2:15; by which is meant the church under the Gospel dispensation, Heb 12:22; which, as in Gospel order, is exceeding beautiful; and as its members are adorned with the graces of the Spirit, by which they are all glorious within; and especially as they are clothed with the righteousness of Christ, and so are perfectly comely through the comeliness he hath put upon them and here it is that Christ, who is the great God, and our Saviour, shines forth upon his people, grants his gracious presence, and manifests himself in his ordinances, to their great joy and pleasure.

Gill: Psa 50:3 - Our God shall come // and shall not keep silence // a fire shall devour before him // and it shall be very tempestuous round about him

Our God shall come,.... That is, Christ, who is truly and properly God, and who was promised and expected as a divine Person; and which was necessary on account of the work he came about; and believers claim an interest in him as their God; and he is their God, in whom they trust, and whom they worship: and this coming of his is to be understood, not of his coming in the flesh; for though that was promised, believed, and prayed for, as these words are by some rendered, "may our God come" ^r; yet at his first coming he was silent, his voice was not heard in the streets, Mat 12:19; nor did any fire or tempest attend that: nor is it to be interpreted of his second coming, or coming to judgment; for though that also is promised, believed, and prayed for; and when he will not be silent, but by his voice will raise the dead, summon all before him, and pronounce the sentence on all; and the world, and all that is therein, will be burnt with fire, and a horrible tempest rained upon the wicked; yet it is better to understand it of his coming to set up his kingdom in the world, and to punish his professing people for their disbelief and rejection of him; see Mat 16:28;

and shall not keep silence; contain himself, bear with the Jews any longer, but come forth in his wrath against them; see Psa 50:21; and it may also denote the great sound of the Gospel, and the very public ministration of it in the Gentile world, at or before this time, for the enlargement of Christ's kingdom in it;

a fire shall devour before him; meaning either the fire of the divine word making its way among the Gentiles, consuming their idolatry, superstition, &c. or rather the fire of divine wrath coming upon the Jews to the uttermost and even it may be literally understood of the fire that consumed their city and temple, as was predicted, Zec 11:1;

and it shall be very tempestuous round about him; the time of Jerusalem's destruction being such a time of trouble as has not been since the world began, Mat 24:21.

Gill: Psa 50:4 - He shall call to the heavens from above, and to the earth // that he may judge his people

He shall call to the heavens from above, and to the earth,.... To hear what he shall say, when he will no longer keep silence; and to be witnesses of the justice of his proceedings; see Isa 1:2. The Targum interprets this of the angels above on high, and of the righteous on the earth below; and so Aben Ezra, Kimchi, and Ben Melech, explain it of the angels of heaven, and of the inhabitants of the earth;

that he may judge his people; not that they, the heavens and the earth, the inhabitants of either, may judge his people; but the Lord himself, as in Psa 50:6; and this designs not the judgment of the whole world, nor that of his own covenant people, whom he judges when he corrects them in love, that they might not be condemned with the world; when he vindicates them, and avenges them on their enemies, and when he protects and saves them; but the judgment of the Jewish nation, his professing people, the same that Peter speaks of, 1Pe 4:17.

Gill: Psa 50:5 - Gather my saints together unto me // those that have made a covenant with me by sacrifice

Gather my saints together unto me,.... These words are spoken by Christ to the heavens and the earth; that is, to the angels, the ministers of the Gospel, to gather in, by the ministry of the word, his elect ones among the Gentiles; see Mat 24:30; called his "saints", who had an interest in his favour and lovingkindness, and were sanctified or set apart for his service and glory;

those that have made a covenant with me by sacrifice; or, "who have made my covenant by, or on sacrifice" ^s; the covenant of grace, which was made with Christ from everlasting, and which was confirmed by his blood and sacrifice; this his people may be said to make with God in him, he being their head, surety, and representative: now these covenant ones he will have gathered in to himself by the effectual calling, which is usually done by the ministry of the word; for this is not to be understood of the gathering of all nations to him, before him as a Judge; but of his special people to him as a Saviour, the "Shiloh", to whom the gathering of the people was to be, Gen 49:10.

Gill: Psa 50:6 - And the heavens shall declare his righteousness // for God is Judge himself // Selah

And the heavens shall declare his righteousness,.... That is, either the heavens shall bear witness to his justice and equity in judging his people; or the angels, the ministers of the Gospel, shall declare his justifying righteousness, which is revealed in it, to the saints and covenant ones they shall be a means of gathering in: or rather the justice of Christ in the destruction of the Jews shall be attested and applauded by angels and men, just as the righteousness of God in the destruction of the antichristian powers is celebrated by the angel of the waters, Rev 16:5;

for God is Judge himself. And not another, or by another; and therefore his judgments must be just and righteous, seeing he is just and true, loves righteousness, and is righteous in all his ways and works.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 50:7 - Hear, O my people // and I will speak // O Israel, and I will testify against thee // I am God, even thy God

Hear, O my people,.... This is an address to the people of the Jews, whom God had chosen to be his people above all others, and who professed themselves to be his people; but now a "loammi", Hos 1:9, was about to be written upon them, being a people uncircumcised in heart and ears, refusing to hear the great Prophet of the church, him that spake from heaven;

and I will speak: by way of accusation and charge, and in judgment against them for their sins and transgressions;

O Israel, and I will testify against thee; or "to thee" ^t; to thy face produce witnesses, and bring sufficient evidence to prove the things laid to thy charge,

I am God, even thy God; which is an aggravation of their sin against him, and is the reason why they should hearken to him; see Psa 81:10.

Gill: Psa 50:8 - I will not reprove thee for thy sacrifices // or thy burnt offerings, to have been continually before me

I will not reprove thee for thy sacrifices,.... For the neglect of them; this they were not chargeable with; and had they omitted them, a charge would not have been brought against them on that account, since these were not what God commanded when he brought them out of Egypt, Jer 7:22; and were now abrogated; and when they were in force, acts of mercy, kindness, and beneficence, were preferred unto them, Hos 6:6;

or thy burnt offerings, to have been continually before me; or, "for thy burnt offerings are continually before me" ^u; so far were they from being reprovable for not bringing their sacrifices, that they were continually offering up before the Lord even multitudes of them, though to no purpose, being offered up without faith, and in hypocrisy; and could not take away sin, and make atonement for it; and besides, ought now to have ceased to be offered, Christ the great sacrifice being now offered up, as he was in the times to which this psalm belongs; see Isa 1:14; wherefore it follows:

Gill: Psa 50:9 - I will take no bullock out of thy house // nor he goats out of thy folds

I will take no bullock out of thy house,.... That is, will accept of none; such sacrifices being no more agreeable to the will of God, Heb 10:5; the "bullock" is mentioned, that being a principal creature used in sacrifice; as also the following,

nor he goats out of thy folds; the reasons follow.

Gill: Psa 50:10 - For every beast of the forest is mine // and the cattle upon a thousand hills; meaning all the cattle in the whole world.

For every beast of the forest is mine,.... By creation and preservation; and therefore he stood in no need of their bullocks and he goats;

and the cattle upon a thousand hills; meaning all the cattle in the whole world.

Gill: Psa 50:11 - I know all the fowls of the mountains // and the wild beasts of the field are mine

I know all the fowls of the mountains,.... God not only knows them, but takes care of them; not a sparrow fails to the ground without his knowledge, and all the fowls of the air are fed by him, Mat 10:29; and therefore needed not their turtledoves and young pigeons, which were the only fowls used in sacrifice;

and the wild beasts of the field are mine; which are mentioned in opposition to domestic ones, such as they had in their houses or folds, Psa 50:9.

Gill: Psa 50:12 - If I were hungry, I would not tell thee // for the world is mine, and the fulness thereof

If I were hungry, I would not tell thee,.... Or "say to thee" ^w; ask for anything

for the world is mine, and the fulness thereof; with which, was the former his case, he could satisfy himself; see Psa 24:1.

Gill: Psa 50:13 - Will I eat the flesh of bulls, or drink the blood of goats?

Will I eat the flesh of bulls, or drink the blood of goats? That is, express a pleasure, take delight and satisfaction, in such kind of sacrifices, which can never take away sin: no, I will not; wherefore other sacrifices, more agreeable to his nature, mind, and will, and to the Gospel dispensation, are next mentioned.

Gill: Psa 50:14 - Offer unto God thanksgiving // and pay thy vows unto the most High

Offer unto God thanksgiving,.... Which is a sacrifice, Psa 50:23; and the Jews say ^x, that all sacrifices will cease in future time, the times of the Messiah, but the sacrifice of praise; and this should be offered up for all mercies, temporal and spiritual; and unto God, because they all come from him; and because such sacrifices are well pleasing to him, and are no other than our reasonable service, and agreeably to his will; and then are they offered up aright when they are offered up through Christ, the great High Priest, by whom they are acceptable unto God, and upon him the altar, which sanctifies every gift, and by faith in him, without which it is impossible to please God. Some render the word "confession" ^y; and in all thanksgivings it is necessary that men should confess their sins and unworthiness, and acknowledge the goodness of God, and ascribe all the glory to him; for to him, and him only, is this sacrifice to be offered: not to man; for that would be to sacrifice to his own net, and burn incense to his drag;

and pay thy vows unto the most High: meaning not ceremonial ones, as the vow of the Nazarite; nor to offer such and such a sacrifice, since these are distinguished from and opposed unto the sacrifices of the ceremonial law before mentioned; and much less monastic ones, as the vow of celibacy, and abstinence from certain meats at certain times; but moral, or spiritual and evangelical ones; such as devoting one's self to the Lord and to his service and worship, under the influence and in the strength of grace; signified by saying, I am the Lord's, and the giving up ourselves to him and to his churches, to walk with them in all his commands and ordinances, to which his love and grace constrain and oblige; see Isa 44:5; and particularly by them may be meant giving God the glory and praise of every mercy and deliverance, as was promised previous to it; hence those are put together, Psa 65:1. This Scripture does not oblige to the making of vows, but to the payment of them when made; see Ecc 5:4; and may refer to everything a man lays himself in a solemn manner under obligation to perform, especially in religious affairs.

Gill: Psa 50:15 - And call upon me in the day of trouble // I will deliver thee // and thou shall glorify me

And call upon me in the day of trouble,.... This is another part of spiritual sacrifice or worship, which is much more acceptable to God than legal sacrifices. Invocation of God includes all parts of religious worship, and particularly designs prayer, as it does here, of which God, and he only, is the object; and which should be performed in faith, in sincerity, and with fervency; and though it should be made at all times, in private and in public, yet more especially should be attended to in a time of affliction, whether of soul or body, whether of a personal, family, or public kind, Jam 5:13; and the encouragement to it is,

I will deliver thee: that is, out of trouble: as he is able, so faithful is he that hath promised, and will do it. The obligation follows,

and thou shall glorify me; by offering praise, Psa 50:23; ascribing the glory of the deliverance to God, and serving him in righteousness and true holiness continually.

Gill: Psa 50:16 - But unto the wicked God saith // what hast thou to do to declare my statutes // or that thou shouldest take my covenant in thy mouth

But unto the wicked God saith,.... By whom are meant, not openly profane sinners; but men under a profession of religion, and indeed who were teachers of others, as appears from the following expostulation with them: the Scribes, Pharisees, and doctors among the Jews, are designed; and so Kimchi interprets it of their wise men, who learnt and taught the law, but did not act according to it. It seems as if the preceding verses respected the truly godly among the Jews, who believed in Christ, and yet were zealous of the law; and retained legal sacrifices; as such there were, Act 21:20; and that these words, and what follow, are spoken to hypocrites among them, who sat in Moses's chair, and said, and did not; were outwardly righteous before men, but inwardly full of wickedness, destitute of the grace of God and righteousness of Christ;

what hast thou to do to declare my statutes; the laws of God, which were given to the people of Israel; some of which were of a moral, others of a ceremonial, and others of a judicial nature; and there were persons appointed to teach and explain these to the people, as the priests and Levites: now some of these were abrogated, and not to be declared at all in the times this psalm refers to; and as for others, those persons were very improper to teach and urge the observance of them, when they themselves did not keep them; and especially it was wrong in them to declare them to the people, for such purposes as they did, namely, to obtain life and righteousness by them;

or that thou shouldest take my covenant in thy mouth? which is to be understood, not of the covenant of works made with Adam, and now broke; nor of the pure covenant of grace, as administered under the Gospel dispensation, of which Christ is the Mediator, and the Gospel a transcript, since both were rejected by these persons; but the covenant at Mount Sinai, which was a typical one; and being in some sense faulty, was now antiquated, and ought to have ceased; and therefore these men are blamed for taking it in their mouths, and urging it on the people: and besides, they had no true sight of and faith in the thing exhibited by it; and moreover were not steadfast, nor did they continue in it, like their fathers before them, Psa 78:37, Heb 8:7.

Gill: Psa 50:17 - Seeing thou hatest instruction // and castest my words behind thee

Seeing thou hatest instruction,.... Or "correction" ^z; to be reproved or reformed by the statutes and covenant they declared to others; they taught others, but not themselves, Rom 2:21; or evangelical instruction, the doctrines of grace, and of Christ; for, as concerning the Gospel, they were enemies, Rom 11:28; and since they were haters of that, they ought not to have been teachers of others;

and castest my words behind thee; the doctrines of the Gospel, which they despised and rejected with the utmost abhorrence, as loathsome, and not fit to be looked upon and into; and also the ordinances of it, the counsel of God, which they rejected against themselves, Act 13:45.

Gill: Psa 50:18 - When thou sawest a thief, then thou consentedst with him // and hast been a partaker with adulterers

When thou sawest a thief, then thou consentedst with him,.... Or "didst run with him" ^a; joined and agreed with him in the commission of the same things; which was literally true of the Scribes and Pharisees: they devoured widows' houses, and robbed them of their substance, under a pretence of long prayers; they consented to the deeds of Barabbas, a robber, when they preferred him to Jesus Christ; and they joined with the thieves on the cross in reviling him: and, in a spiritual sense, they stole away the word of the Lord, every man from his neighbour; took away the key of knowledge from the people, and put false glosses upon the sacred writings;

and hast been a partaker with adulterers; these teachers of the law were guilty both of theft and adultery, Rom 2:21; they are called by our Lord an adulterous generation, Mat 12:39; and they were so in a literal sense; see Joh 8:4; and in a figurative one, adulterating the word of God, and handling it deceitfully.

Gill: Psa 50:19 - Thou givest thy mouth to evil // and thy tongue frameth deceit

Thou givest thy mouth to evil,.... To speak evil things against Christ, his doctrines, ordinances, ministers and people; and to deliver out evil doctrines, pernicious to the souls of men;

and thy tongue frameth deceit; puts and joins together deceitful words in a very artful manner, by which simple and unstable minds are beguiled.

Gill: Psa 50:20 - Thou sittest // and speakest against thy brother // thou slanderest thine own mother's son

Thou sittest,.... Either in the chair of Moses, or on the seat of judgment, in the great sanhedrim of the nation; or, as Aben Ezra paraphrases it, "in the seat of the scornful";

and speakest against thy brother; even to pass sentence upon him, to put him to death for professing faith in Christ, Mat 10:21;

thou slanderest thine own mother's son; the apostles and disciples of Christ, who were their brethren and kinsmen according to the flesh; and even our Lord Jesus Christ himself, who was bone of their bone, and flesh of their flesh.

Gill: Psa 50:21 - These things hast thou done // and I kept silence // thou thoughtest that I was altogether such an one as thyself // but I will reprove thee // and set them in order before thine eyes

These things hast thou done,.... "These evil works", as the Targum; which they had done over and over again without remorse, with the greatest pleasure, and with promises of impunity to themselves. This is a confirmation of the charge made by the omniscient God, who saw and knew all their actions;

and I kept silence; spoke not by terrible things in righteousness, deferred the execution of judgment, exercised forbearance and patience, and gave space to repent; which being despised, they were hardened yet more and more in sin; see Ecc 8:11. This refers to the space of time between the crucifixion of Christ and the destruction of Jerusalem;

thou thoughtest that I was altogether such an one as thyself; either that he did not see the things committed by them in secret, as the things before mentioned, theft, adultery, slander, and detraction, commonly are; because they could not see such actions done by others: or that he took pleasure in them, as they did, and that he approved of their crucifixion of Jesus of Nazareth, and of their contempt of his Gospel, and of the persecution of his followers;

but I will reprove thee: not verbally by the ministry of the word, much less effectually and savingly by his Spirit; nor in a way of fatherly correction and chastisement; but by sore judgments; by sending the Roman armies to burn their city and temple, and carry them captive;

and set them in order before thine eyes; that is, their sins, and thereby fully confute their vain imagination, that either he did not take notice of them, or else approved of them. This signifies a formal process against them, as in a court of judicature; bringing in a regular charge and accusation against them, and an orderly disposition of their sins, as to time, place, and circumstances, committed by them, and a strong evidence or thorough conviction of them, so as not to be denied and gainsaid by them: or a setting them in battle array, as in Job 6:4; in rank and file; sins being what war against men, and bring upon them utter ruin and destruction; as the sins of the Jews fought against them, and destroyed them; see Jer 2:19.

Gill: Psa 50:22 - Now consider this // ye that forget God // lest I tear you in pieces // and there be none to deliver

Now consider this,.... The evils that had been committed, and repent of them; for repentance is an after thought and reconsideration of sin, and humiliation for it; that the Lord, was not like them, not an approver of sin, but a reprover for it; and what would be their latter end, what all this would issue in, in case of impenitence;

ye that forget God; that there is a God, his being, perfections, word, works, and benefits;

lest I tear you in pieces; as a lion, leopard, or bear; see Hos 13:7; which was accomplished in the destruction of Jerusalem; when both their civil and ecclesiastical state were torn in pieces; their city and temple levelled with the ground, and not one stone left upon another; and they scattered about in the earth;

and there be none to deliver; which denotes their utter and irreparable ruin, till the time comes they shall turn to the Lord; see Isa 42:22.

Gill: Psa 50:23 - Whoso offereth praise // glorifieth me // and to him that ordereth his conversation aright // will I show the salvation of God

Whoso offereth praise,...., Which is exhorted to; See Gill on Psa 50:14;

glorifieth me; celebrates the divine perfections, gives God the glory of all mercies; which honours him, and is more grateful and well pleasing to him than all burnt offerings and sacrifices;

and to him that ordereth his conversation aright; according to the rule of God's word, and as becomes the Gospel of Christ; who walks inoffensively to all, circumspectly and wisely in the world, and in love to the saints; in wisdom towards them that are without, and in peace with them that are within; who is a follower of God, of Christ, and of his people; and who lives so as to glorify God, and cause others to glorify him likewise: or that chooses for himself the right way, as Aben Ezra, the right way to eternal life; and the sense is, he that puts or sets his heart upon it, and is in pursuit after the evangelical way of life. To him

will I show the salvation of God; or, "cause to see" or "enjoy it" ^b; not only temporal salvation from time to time, but spiritual and eternal salvation; to see interest in it, and to possess it; and particularly Christ, the author of it, who is the salvation of God's providing, appointing, and sending, and whose glory is greatly concerned therein; see Isa 52:10.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 50:1

¹ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

² sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

³ tn Heb “and calls [the] earth from the sunrise to its going.”

NET Notes: Psa 50:2

¹ tn Heb “the perfection of beauty.”

² tn Or “shines forth.”

sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

NET Notes: Psa 50:3

¹ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

² tn Heb “fire before him devours, and around him it is very stormy.”

NET Notes: Psa 50:4

¹ tn Or perhaps “to testify against his people.”

sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

NET Notes: Psa 50:5

¹ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

² tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

³ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

NET Notes: Psa 50:6

¹ tn Or “justice.”

² tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

NET Notes: Psa 50:7

¹ tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.

² tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).

NET Notes: Psa 50:8

¹ tn Or “rebuking.”

² tn Heb “and your burnt sacrifices before me continually.”

NET Notes: Psa 50:9

¹ tn Or “I will not take.”

NET Notes: Psa 50:10

¹ tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

NET Notes: Psa 50:11

¹ tn Heb “I know.”

² tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

NET Notes: Psa 50:13

¹ tn The rhetorical questions assume an emphatic negative response, “Of course not!”

NET Notes: Psa 50:14

¹ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

NET Notes: Psa 50:15

¹ tn Heb “call [to] me in a day of trouble.”

² sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

NET Notes: Psa 50:16

¹ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

² tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

NET Notes: Psa 50:17

¹ tn Heb “and throw my words behind you.”

NET Notes: Psa 50:18

¹ tn Heb “you run with him.”

² tn Heb “and with adulterers [is] your portion.”

NET Notes: Psa 50:19

¹ tn Heb “your mouth you send with evil.”

² tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

NET Notes: Psa 50:20

¹ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

² tn Heb “against the son of your mother you give a fault.”

NET Notes: Psa 50:21

¹ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

² tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

³ tn Or “rebuke” (see v. 8).

⁴ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

NET Notes: Psa 50:22

¹ tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

² sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

NET Notes: Psa 50:23

¹ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

² tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

Geneva Bible: Psa 50:1

"A Psalm of ^{( a )} Asaph." The mighty God, [even] the LORD, hath spoken, and called the ^{( b )} earth from the rising of the sun unto the going down thereof.

^{( a )} Who was either the author, or a chief singer, to whom it was committed.

^{( b )} To plead against his deceitful people before heaven and earth.

Geneva Bible: Psa 50:2

Out of Zion, the ^{( c )} perfection of beauty, God hath shined.

^{( c )} Because God had chosen it to have his Name there called on and also his image shines there in the doctrine of the law.

Geneva Bible: Psa 50:3

Our God shall come, and shall not keep silence: a ^{( d )} fire shall devour before him, and it shall be very tempestuous round about him.

^{( d )} As when God gave his law in mount Sinai he appeared terrible with thunder and tempest, so will he appear terrible to take account for the keeping of it.

Geneva Bible: Psa 50:4

He shall call to the heavens from above, and to ^{( e )} the earth, that he may judge his people.

^{( e )} As witnessing against the hypocrites.

Geneva Bible: Psa 50:5

Gather my ^{( f )} saints together unto me; those that have made a covenant with me by ^{( g )} sacrifice.

^{( f )} God in respect to his elect calls the whole body holy, saints and his people.

^{( g )} Who should know that sacrifices are sealed by the covenant between God and his people, and not set religion in it.

Geneva Bible: Psa 50:8

I will not ^{( h )} reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me.

^{( h )} For I pass not for sacrifices unless the true use is there, which is to confirm your faith.

Geneva Bible: Psa 50:10

^{( i )} For every beast of the forest [is] mine, [and] the cattle upon a thousand hills.

^{( i )} Though he delighted in sacrifice, yet he had no need for man's help in it.

Geneva Bible: Psa 50:13

^{( k )} Will I eat the flesh of bulls, or drink the blood of goats?

^{( k )} Though man's life for the infirmity of it has need of food, yet God whose life quickens all the world, has no need of such means.

Geneva Bible: Psa 50:14

Offer unto God thanksgiving; and ^{( l )} pay thy vows unto the most High:

^{( l )} Show yourself mindful of God's benefits by thanksgiving.

Geneva Bible: Psa 50:16

But unto the wicked God saith, ^{( m )} What hast thou to do to declare my statutes, or [that] thou shouldest take my covenant in thy mouth?

^{( m )} Why do you pretend to be of my people and talk of my covenant, seeing that you are a hypocrite?

Geneva Bible: Psa 50:17

Seeing thou hatest ^{( n )} instruction, and castest my words behind thee.

^{( n )} To live according to my word.

Geneva Bible: Psa 50:18

When thou sawest a thief, then ^{( o )} thou consentedst with him, and hast been partaker with adulterers.

^{( o )} He shows what the fruits of them who contemn God's word are.

Geneva Bible: Psa 50:20

Thou ^{( p )} sittest [and] speakest against thy brother; thou slanderest thine own mother's son.

^{( p )} He notes the cruelty of hypocrites who in their talk or judgment do not spare their own mother's sons.

Geneva Bible: Psa 50:21

These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such an one] as thyself: [but] I will reprove thee, and ^{( q )} set [them] in order before thine eyes.

^{( q )} I will write all your wicked deeds in a roll, and make you read and acknowledge them, whether you will or not.

Geneva Bible: Psa 50:23

Whoso offereth ^{( r )} praise glorifieth me: and to him that ^{( s )} ordereth [his] conversation [aright] will I ^{( t )} shew the salvation of God.

^{( r )} Under which is contained faith and invocation.

^{( s )} As God has appointed.

^{( t )} That is, declare myself to be his Saviour.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Psa 50:1-6

This psalm is a psalm of instruction. It tells of the coming of Christ and the day of judgment, in which God will call men to account; and the Holy Ghost is the Spirit of judgement. All the children of men are concerned to know the right way of worshipping the Lord, in spirit and in truth. In the great day, our God shall come, and make those hear his judgement who would not hearken to his law. Happy are those who come into the covenant of grace, by faith in the Redeemer's atoning sacrifice, and show the sincerity of their love by fruits of righteousness. When God rejects the services of those who rest in outside performances, he will graciously accept those who seek him aright. It is only by sacrifice, by Christ, the great Sacrifice, from whom the sacrifices of the law derived what value they had, that we can be accepted of God. True and righteous are his judgments; even sinners' own consciences will be forced to acknowledge the righteousness of God.

MHCC: Psa 50:7-15

To obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings. We are here warned not to rest in these performances. And let us beware of resting in any form. God demands the heart, and how can human inventions please him, when repentance, faith, and holiness are neglected? In the day of distress we must apply to the Lord by fervent prayer. Our troubles, though we see them coming from God's hand, must drive us to him, not drive us from him. We must acknowledge him in all our ways, depend upon his wisdom, power, and goodness, and refer ourselves wholly to him, and so give him glory. Thus must we keep up communion with God; meeting him with prayers under trials, and with praises in deliverances. A believing supplicant shall not only be graciously answered as to his petition, and so have cause for praising God, but shall also have grace to praise him.

MHCC: Psa 50:16-23

Hypocrisy is wickedness, which God will judge. And it is too common, for those who declare the Lord's statutes to others, to live in disobedience to them themselves. This delusion arises from the abuse of God's long-suffering, and a wilful mistake of his character and the intention of his gospel. The sins of sinners will be fully proved on them in the judgment of the great day. The day is coming when God will set their sins in order, sins of childhood and youth, of riper age and old age, to their everlasting shame and terror. Let those hitherto forgetful of God, given up to wickedness, or in any way negligent of salvation, consider their urgent danger. The patience of the Lord is very great. It is the more wonderful, because sinners make such ill use of it; but if they turn not, they shall be made to see their error when it is too late. Those that forget God, forget themselves; and it will never be right with them till they consider. Man's chief end is to glorify God: whoso offers praise, glorifies him, and his spiritual sacrifices shall be accepted. We must praise God, sacrifice praise, put it into the hands of the Priest, our Lord Jesus, who is also the altar: we must be fervent in spirit, praising the Lord. Let us thankfully accept God's mercy, and endeavour to glorify him in word and deed.

Matthew Henry: Psa 50:1-6

It is probable that Asaph was not only the chief musician, who was to put a tune to this psalm, but that he was himself the penman of it; for we read that in Hezekiah's time they praised God in the words of David and of Asaph the seer, 2Ch 29:30. Here is,

I. The court called, in the name of the King of kings (Psa 50:2): The mighty God, even the Lord, hath spoken - El, Elohim, Jehovah, the God of infinite power justice and mercy, Father, Son, and Holy Ghost. God is the Judge, the Son of God came for judgement into the world, and the Holy Ghost is the Spirit of judgment. All the earth is called to attend, not only because the controversy God had with his people Israel for their hypocrisy and ingratitude might safely be referred to any man of reason (nay, let the house of Israel itself judge between God and his vineyard, Isa 5:3), but because all the children of men are concerned to know the right way of worshipping God, in spirit and in truth, because when the kingdom of the Messiah should be set up all should be instructed in the evangelical worship, and invited to join in it (see Mal 1:11, Act 10:34), and because in the day of final judgment all nations shall be gathered together to receive their doom, and every man shall give an account of himself unto God.

II. The judgment set, and the Judge taking his seat. As, when God gave the law to Israel in the wilderness, it is said, He came from Sinai, and rose up from Seir, and shone forth from Mount Paran, and came with ten thousands of his saints, and then from his right hand went a fiery law (Deu 33:2), so, with allusion to that, when God comes to reprove them for their hypocrisy, and to send forth his gospel to supersede the legal institutions, it is said here, 1. That he shall shine out of Zion, as then from the top of Sinai, Psa 50:2. Because in Zion his oracle was now fixed, thence his judgments upon that provoking people denounced, and thence the orders issued for the execution of them (Joe 2:1): Blow you the trumpet in Zion. Sometimes there are more than ordinary appearances of God's presence and power working with and by his word and ordinances, for the convincing of men's consciences and the reforming and refining of his church; and then God, who always dwells in Zion, may be said to shine out of Zion. Moreover, he may be said to shine out of Zion because the gospel, which set up spiritual worship, was to go forth from Mount Zion (Isa 2:3, Mic 4:2), and the preachers of it were to begin at Jerusalem (Luk 24:47), and Christians are said to come unto Mount Zion, to receive their instructions, Heb 12:22, Heb 12:28. Zion is here called the perfection of beauty, because it was the holy hill; and holiness is indeed the perfection of beauty. 2. That he shall come, and not keep silence, shall no longer seem to wink at the sins of men, as he had done (Psa 50:21), but shall show his displeasure at them, and shall also cause that mystery to be published to the world by his holy apostles which had long lain hid, that the Gentiles should be fellow-heirs (Eph 3:5, Eph 3:6) and that the partition-wall of the ceremonial law should be taken down; this shall now no longer be concealed. In the great day our God shall come and shall not keep silence, but shall make those to hear his judgment that would not hearken to his law. 3. That his appearance should be very majestic and terrible: A fire shall devour before him. The fire of his judgments shall make way for the rebukes of his word, in order to the awakening of the hypocritical nation of the Jews, that the sinners in Zion, being afraid of that devouring fire (Isa 33:14), might be startled out of their sins. When his gospel kingdom was to be set up Christ came to send fire on the earth, Luk 12:49. The Spirit was given in cloven tongues as of fire, introduced by a rushing mighty wind, which was very tempestuous, Act 2:2, Act 2:3. And in the last judgment Christ shall come in flaming fire, 2Th 1:8. See Dan 7:9; Heb 10:27. 4. That as on Mount Sinai he came with ten thousands of his saints, so he shall now call to the heavens from above, to take notice of this solemn process (Psa 50:4), as Moses often called heaven and earth to witness against Israel (Deu 4:26, Deu 31:28, Deu 32:1), and God by his prophets, Isa 1:2; Mic 6:2. The equity of the judgment of the great day will be attested and applauded by heaven and earth, by saints and angels, even all the holy myriads.

III. The parties summoned (Psa 50:5): Gather my saints together unto me. This may be understood either, 1. Of saints indeed: "Let them be gathered to God through Christ; let the few pious Israelites be set by themselves;"for to them the following denunciations of wrath do not belong; rebukes to hypocrites ought not to be terrors to the upright. When God will reject the services of those that only offered sacrifice, resting in the outside of the performance, he will graciously accept those who, in sacrificing, make a covenant with him, and so attend to and answer the end of the institution of sacrifices. The design of the preaching of the gospel, and the setting up of Christ's kingdom, was to gather together in one the children of God, Joh 11:52. And at the second coming of Jesus Christ all his saints shall be gathered together unto him (2Th 2:1) to be assessors with him in the judgment; for the saints shall judge the world, 1Co 6:2. Now it is here given as a character of the saints that they have made a covenant with God by sacrifice. Note, (1.) Those only shall be gathered to God as his saints who have, in sincerity, covenanted with him, who have taken him to be their God and given up themselves to him to be his people, and thus have joined themselves unto the Lord. (2.) It is only by sacrifice, by Christ the great sacrifice (from whom all the legal sacrifices derived what value they had), that we poor sinners can covenant with God so as to be accepted of him. There must be an atonement made for the breach of the first covenant before we can be admitted again into covenant. Or, 2. It may be understood of saints in profession, such as the people of Israel were, who are called a kingdom of priests and a holy nation, Exo 19:6. They were, as a body politic, taken into covenant with God, the covenant of peculiarity; and it was done with great solemnity, by sacrifice, Exo 24:8. "Let them come and hear what God has to say to them; let them receive the reproofs God sends them now by his prophets, and the gospel he will, in due time, send them by his Son, which shall supersede the ceremonial law. If these be slighted, let them expect to hear from God another way, and to be judged by that word which they will not be ruled by."

IV. The issue of this solemn trial foretold (Psa 50:6): The heavens shall declare his righteousness, those heavens that were called to be witnesses to the trial (Psa 50:4); the people in heaven shall say, Hallelujah. True and righteous are his judgments, Rev 19:1, Rev 19:2. The righteousness of God in all the rebukes of his word and providence, in the establishment of his gospel (which brings in an everlasting righteousness, and in which the righteousness of God is revealed ), and especially in the judgment of the great day, is what the heavens will declare; that is, 1. It will be universally known, and proclaimed to all the world. As the heavens declare the glory, the wisdom and power, of God the Creator (Psa 19:1), so they shall no less openly declare the glory, the justice and righteousness, of God the Judge; and so loudly do they proclaim both that there is no speech nor language where their voice is not heard, as it follows there, Psa 50:3. 2. It will be incontestably owned and proved; who can deny what the heavens declare? Even sinners' own consciences will subscribe to it, and hell as well as heaven will be forced to acknowledge the righteousness of God. The reason given is, for God is Judge himself, and therefore, (1.) He will be just; for it is impossible he should do any wrong to any of his creatures, he never did, nor ever will. When men are employed to judge for him they may do unjustly; but, when he is Judge himself, there can be no injustice done. Is God unrighteous, who takes vengeance? The apostle, for this reason, startles at the thought of it; God forbid! for then how shall God judge the world? Rom 3:5, Rom 3:6. These decisions will be perfectly just, for against them there will lie no exception, and from them there will lie no appeal. (2.) He will be justified; God is Judge, and therefore he will not only execute justice, but he will oblige all to own it; for he will be clear when he judges, Psa 51:4.

Matthew Henry: Psa 50:7-15

God is here dealing with those that placed all their religion in the observances of the ceremonial law, and thought those sufficient.

I. He lays down the original contract between him and Israel, in which they had avouched him to be their God, and he them to be his people, and so both parties were agreed (Psa 50:7): Hear, O my people! and I will speak. Note, It is justly expected that whatever others doe, when he speaks, his people should give ear; who will, if they do not? And then we may comfortably expect that God will speak to us when we are ready to hear what he says; even when he testifies against us in the rebukes and threatenings of his word and providences we must be forward to hear what he says, to hear even the rod and him that has appointed it.

II. He puts a slight upon the legal sacrifices, Psa 50:8, etc. Now,

1. This may be considered as looking back to the use of these under the law. God had a controversy with the Jews; but what was the ground of the controversy? Not their neglect of the ceremonial institutions; no, they had not been wanting in the observance of them, their burnt-offerings had been continually before God, they took a pride in them, and hoped by their offerings to procure a dispensation for their lusts, as the adulterous woman, Pro 7:14. Their constant sacrifices, they thought, would both expiate and excuse their neglect of the weightier matters of the law. Nay, if they had, in some degree, neglected these institutions, yet that should not have been the cause of God's quarrel with them, for it was but a small offence in comparison with the immoralities of their conversation. They thought God was mightily beholden to them for the many sacrifices they had brought to his altar, and that they had made him very much their debtor by them, as if he could not h have maintained his numerous family of priests without their contributions; but God here shows them the contrary, (1.) That he did not need their sacrifices. What occasion had he for their bullocks and goats who has the command of all the beasts of the forest, and the cattle upon a thousand hills (Psa 50:9, Psa 50:10), has an incontestable propriety in them and dominion over them, has them all always under his eye and within his reach, and can make what use he pleases of them; they all wait on him, and are all at his disposal? Psa 104:27-29. Can we add any thing to his store whose all the wild fowl and wild beasts are, the world itself and the fulness thereof? Psa 50:11, Psa 50:12. God's infinite self-sufficiency proves our utter insufficiency to add any thing to him. (2.) That he could not be benefited by their sacrifices. Their goodness, of this kind, could not possibly extend to him, nor, if they were in this matter righteous, was he the better (Psa 50:13): Will I eat the flesh of bulls? It is as absurd to think that their sacrifices could, of themselves, and by virtue of any innate excellency in them, add any pleasure of praise to God, as it would be to imagine that an infinite Spirit could be supported by meat and drink, as our bodies are. It is said indeed of the demons whom the Gentiles worshipped that they did eat the fat of their sacrifices, and drink the wine of their drink-offerings (Deu 32:38): they regaled themselves in the homage they robbed the true God of; but will the great Jehovah be thus entertained? No; to obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings, so much better that God by his prophets often told them that their sacrifices were not only not acceptable, but abominable, to him, while they lived in sin; instead of pleasing him, he looked upon them as a mockery, and therefore an affront and provocation to him; see Pro 15:8; Isa 1:11, etc.; Isa 66:3; Jer 6:20; Amo 5:21. They are therefore here warned not to rest in these performances; but to conduct themselves, in all other instances, towards God as their God.

2. This may be considered as looking forward to the abolishing of these by the gospel of Christ. Thus Dr. Hammond understands it. When God shall set up the kingdom of the Messiah he shall abolish the old way of worship by sacrifice and offerings; he will no more have those to be continually before him (Psa 50:8); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, Psa 50:9. For indeed he never appointed this as that which he had any need of, or took any pleasure in, for, besides that all we have is his already, he has far more beasts in the forest and upon the mountains, which we know nothing of nor have any property in, than we have in our folds; but he instituted it to prefigure the great sacrifice which his own Son should in the fulness of time offer upon the cross, to make atonement for sin, and all the other spiritual sacrifices of acknowledgment with which God, through Christ, will be well pleased.

III. He directs to the best sacrifices of prayer and praise as those which, under the law, were preferred before all burnt-offerings and sacrifices, and on which then the greatest stress was laid, and which now, under the gospel, come in the room of those carnal ordinances which were imposed until the times of reformation. He shows us here (Psa 50:14, Psa 50:15) what is good, and what the Lord our God requires of us, and will accept, when sacrifices are slighted and superseded. 1. We must make a penitent acknowledgment of our sins: Offer to God confession, so some read it, and understand it of the confession of sin, in order to our giving glory to God and taking shame to ourselves, that we may never return to it. A broken and contrite heart is the sacrifice which God will not despise, Psa 51:17. If the sin was not abandoned the sin-offering was not accepted. 2. We must give God thanks for his mercies to us: Offer to God thanksgiving, every day, often every day ( seven times a day will I praise thee ), and upon special occasions; and this shall please the Lord, if it come from a humble thankful heart, full of love to him and joy in him, better than an ox or bullock that has horns and hoofs, Psa 69:30, Psa 69:31. 3. We must make conscience of performing our covenants with him: Pay thy vows to the Most High, forsake thy sins, and do thy duty better, pursuant to the solemn promises thou has made him to that purport. When we give God thanks for any mercy we have received we must be sure to pay the vows we made to him when we were in the pursuit of the mercy, else our thanksgivings will not be accepted. Dr. Hammond applies this to the great gospel ordinance of the eucharist, in which we are to give thanks to God for his great love in sending his Son to save us, and to pay our vows of love and duty to him, and to give alms. Instead of all the Old Testament types of a Christ to come, we have that blessed memorial of a Christ already come. 4. In the day of distress we must address ourselves to God by faithful and fervent prayer (Psa 50:15): Call upon me in the day of trouble, and not upon any other god. Our troubles, though we see them coming from God's hand, must drive us to him, and not drive us from him. We must thus acknowledge him in all our ways, depend upon his wisdom, power, and goodness, and refer ourselves entirely to him, and so give him glory. This is a cheaper, easier, readier way of seeking his favour than by a peace-offering, and yet more acceptable. 5. When he, in answer to our prayers, delivers us, as he has promised to do in such way and time as he shall think fit, we must glorify him, not only by a grateful mention of his favour, but by living to his praise. Thus must we keep up our communion with God, meeting him with our prayers when he afflicts us and with our praises when he delivers us.

Matthew Henry: Psa 50:16-23

God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here,

I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (Psa 50:16): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane, but seemingly godly, to show what title they have to the cloak of religion, and by what authority they wear it, when they use it only to cover and conceal the abominable impieties of their hearts and lives. Let them make out their claim to it if they can. Some think it points prophetically at the scribes and Pharisees that were the teachers and leaders of the Jewish church at the time when the kingdom of the Messiah, and that evangelical way of worship spoken of in the foregoing verses, were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by siting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Mt. 23), and St. Paul (Rom 2:21, Rom 2:22), makes this expostulation here agree very well to them. They took on them to declare God's statues, but they hated Christ's instruction; and therefore what had they to do to expound the law, when they rejected the gospel? But it is applicable to all those that are practicers of iniquity, and yet professors of piety, especially if withal they be preachers of it. Note, It is very absurd in itself, and a great affront to the God of heaven, for those that are wicked and ungodly to declare his statutes and to take his covenant in their mouths. It is very possible, and too common, for those that declare God's statutes to others to live in disobedience to them themselves, and for those that take God's covenant in their mouths yet in their hearts to continue their covenant with sin and death; but they are guilty of a usurpation, they take to themselves an honour which they have no title to, and there is a day coming when they will be thrust out as intruders. Friend, how camest thou in hither? 2. They are charged with transgressing and violating the laws and precepts of religion. (1.) They are charged with a daring contempt of the word of God (Psa 50:17): Thou hatest instruction. They loved to give instruction, and to tell others what they should do, for this fed their pride and made them look great, and by this craft they got their living; but they hated to receive instruction from God himself, for that would be a check upon them and a mortification to them. "Thou hatest discipline, the reproofs of the word and the rebukes of Providence."No wonder that those who hate to be reformed hate the means of reformation. Thou castest my words behind thee. They seemed to set God's words before them, when they sat in Moses's seat, and undertook to teach others out of the law (Rom 2:19); but in their conversations they cast God's word behind them, and did not care for seeing that rule which they were resolved not to be ruled by. This is despising the commandment of the Lord. (2.) A close confederacy with the worst of sinners (Psa 50:18): " When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes, thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade; and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast had pleasure in those that do them, "Rom 1:32. (3.) A constant persisting in the worst of tongue-sins (Psa 50:19): " Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking."[1.] Lying: Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It knits or links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering (Psa 50:20): " Thou sittest, and speakest against thy brother, dost basely abuse and misrepresent him, magisterially judge and censure him, and pass sentence upon him, as if you wert his master to whom he must stand or fall, whereas he is thy brother, as good as thou art, and upon the level with thee, for he is thy own mother's son. He is thy near relation, whom thou oughtest to love, to vindicate, and stand up for, if others abused him; yet thou dost thyself abuse him, whose faults thou oughtest to cover and make the best of; if really he had done amiss, yet thou dost most falsely and unjustly charge him with that which he is innocent of; thou sittest and doest this, as a judge upon the bench, with authority; thou sittest in the seat of the scornful, to deride and backbite those whom thou oughtest to respect and be kind to."Those that do ill themselves commonly delight in speaking ill of others.

II. The proof of this charge (Psa 50:21): " These things thou hast done; the fact is too plain to be denied, the fault too bad to be excused; these things God knows, and thy own heart knows, thou hast done."The sins of sinners will be proved upon them, beyond contradiction, in the judgment of the great day: " I will reprove thee, or convince thee, so that thou shalt have not one word to say for thyself."The day is coming when impenitent sinners will have their mouths for ever stopped and be struck speechless. What confusion will they be filled with when God shall set their sins in order before their eyes! They would not see their sins to their humiliation, but cast them behind their backs, covered them, and endeavoured to forget them, nor would they suffer their own consciences to put them in mind of them; but the day is coming when God will make them see their sins to their everlasting shame and terror; he will set them in order, original sin, actual sins, sins against the law, sins against the gospel, against the first table, against the second table, sins of childhood and youth, of riper age, and old age. He will set them in order, as the witnesses are set in order, and called in order, against the criminal, and asked what they have to say against him.

III. The Judge's patience, and the sinner's abuse of that patience: " I kept silence, did not give thee any disturbance in thy sinful way, but let thee alone to take thy course; sentence against thy evil works was respited, and not executed speedily."Note, The patience of God is very great towards provoking sinners. He sees their sins and hates them; it would be neither difficulty nor damage to him to punish them, and yet he waits to be gracious and gives them space to repent, that he may render them inexcusable if they repent not. His patience is the more wonderful because the sinner makes such an ill use of it: " Thou thoughtest that I was altogether such a one as thyself, as weak and forgetful as thyself, as false to my word as thyself, nay, as much a friend to sin as thyself."Sinners take God's silence for consent and his patience for connivance; and therefore the longer they are reprieved the more are their hearts hardened; but, if they turn not, they shall be made to see their error when it is too late, and that the God they provoke is just, and holy, and terrible, and not such a one as themselves.

IV. The fair warning given of the dreadful doom of hypocrites (Psa 50:22): " Now consider this, you that forget God, consider that God knows and keeps account of all your sins, that he will call you to an account for them, that patience abused will turn into the greater wrath, that though you forget God and your duty to him he will not forget you and your rebellions against him: consider this in time, before it be too late; for if these things be not considered, and the consideration of them improved, he will tear you in pieces, and there will be none to deliver. "It is the doom of hypocrites to be cut asunder, Mat 24:51. Note, 1. Forgetfulness of God is at the bottom of all the wickedness of the wicked. Those that know God, and yet do not obey him, do certainly forget him. 2. Those that forget God forget themselves; and it will never be right with them till they consider, and so recover themselves. Consideration is the first step towards conversion. 3. Those that will not consider the warnings of God's word will certainly be torn in pieces by the executions of his wrath. 4. When God comes to tear sinners in pieces, there is no delivering them out of his hand. They cannot deliver themselves, nor can any friend they have in the world deliver them.

V. Full instructions given to us all how to prevent this fearful doom. Let us hear the conclusion of the whole matter; we have it, Psa 50:23, which directs us what to do that we may attain our chief end. 1. Man's chief end is to glorify God, and we are here told that whoso offers praise glorifies him; whether he be Jew or Gentile, those spiritual sacrifices shall be accepted from him. We must praise God, and we must sacrifice praise, direct it to God, as every sacrifice was directed; put it into the hands of the priest, our Lord Jesus, who is also the altar; see that it be made by fire, sacred fire, that it be kindled with the flame of holy and devout affection; we must be fervent in spirit, praising the Lord. This he is pleased, in infinite condescension, to interpret as glorifying him. Hereby we give him the glory due to his name and do what we can to advance the interests of his kingdom among men. 2. Man's chief end, in conjunction with this, is to enjoy God; and we are here told that those who order their conversation aright shall see his salvation. (1.) It is not enough for us to offer praise, but we must withal order our conversation aright. Thanksgiving is good, but thanks-living is better. (2.) Those that would have their conversation right must take care and pains to order it, to dispose it according to rule, to understand their way and to direct it. (3.) Those that take care of their conversation make sure their salvation; them God will make to see his salvation, for it is a salvation ready to be revealed; he will make them to see it and enjoy it, to see it, and to see themselves happy for ever in it. Note, The right ordering of the conversation is the only way, and it is a sure way, to obtain the great salvation.

Keil-Delitzsch: Psa 50:1-3

The theophany. The names of God are heaped up in Psa 50:1 in order to gain a thoroughly full-toned exordium for the description of God as the Judge of the world. Hupfeld considers this heaping up cold and stiff; but it is exactly in accordance with the taste of the Elohimic style. The three names are co-ordinate with one another; for אל אלהים does not mean "God of gods,"which would rather be expressed by אלהי האלהים or אל אלים . אל is the name for God as the Almighty; אלהים as the Revered One; יהוה as the Being, absolute in His existence, and who accordingly freely influences and moulds history after His own plan - this His peculiar proper-name is the third in the triad. Perfects alternate in Psa 50:1 with futures, at one time the idea of that which is actually taking place, and at another of that which is future, predominating. Jahve summons the earth to be a witness of the divine judgment upon the people of the covenant. The addition "from the rising of the sun to its going down,"shows that the poet means the earth in respect of its inhabitants. He speaks, and because what He speaks is of universal significance He makes the earth in all its compass His audience. This summons precedes His self-manifestation. It is to be construed, with Aquila, the Syriac, Jerome, Tremellius, and Montanus, "out of Zion, the perfection of beauty, Elohim shineth."Zion, the perfect in beauty (cf. the dependent passage Lam 2:15, and 1 Macc. 2:12, where the temple is called ἡ καλλονὴ ἡμῶν ), because the place of the presence of God the glorious One, is the bright spot whence the brightness of the divine manifestation spreads forth like the rising sun. In itself certainly it is not inappropriate, with the lxx, Vulgate, and Luther, to take מכלל־יפי as a designation of the manifestation of Elohim in His glory, which is the non pius ultra of beauty, and consequently to be explained according to Eze 28:12, cf. Exo 33:19, and not according to Lam 2:15 (more particularly since Jeremiah so readily gives a new turn to the language of older writers). But, taking the fact into consideration that nowhere in Scripture is beauty ( יפי ) thus directly predicated of God, to whom peculiarly belongs a glory that transcends all beauty, we must follow the guidance of the accentuation, which marks מכלל־יפי by Mercha as in apposition with ציּון (cf. Psychol . S. 49; tr. p. 60). The poet beholds the appearing of God, an appearing that resembles the rising of the sun ( הופיע , as in the Asaph Psa 80:2, after Deu 33:2, from יפע , with a transition of the primary notion of rising, Arab. yf‛ , wf‛ , to that of beaming forth and lighting up far and wide, as in Arab. sṭ‛ ); for "our God will come and by no means keep silence."It is not to be rendered: Let our God come (Hupfeld) and not keep silence (Olshausen). The former wish comes too late after the preceding הופיע ( יבא is consequently veniet , and written as e.g., in Psa 37:13), and the latter is superfluous. אל , as in Psa 34:6; Psa 41:3, Isa 2:9, and frequently, implies in the negative a lively interest on the part of the writer: He cannot, He dare not keep silence, His glory will not allow it. He who gave the Law, will enter into judgment with those who have it and do not keep it; He cannot long look on and keep silence. He must punish, and first of all by word in order to warn them against the punishment by deeds. Fire and storm are the harbingers of the Lawgiver of Sinai who now appears as Judge. The fire threatens to consume the sinners, and the storm (viz., a tempest accompanied with lightning and thunder, as in Job 38:1) threatens to drive them away like chaff. The expression in Psa 50:3 is like Psa 18:9. The fem . Niph . נשׂערה does not refer to אשׁ , but is used as neuter: it is stormed, i.e., a storm rages (Apollinaris , ἐλαιλαπίσθη σφόδρα ). The fire is His wrath; and the storm the power or force of His wrath.

Keil-Delitzsch: Psa 50:4-6

The judgment scene. To the heavens above ( מעל , elsewhere a preposition, here, as in Gen 27:39; Gen 49:25, an adverb, desuper , superne ) and to the earth God calls ( קרא אל , as, e.g., Gen 28:1), to both לדין עמּו , in order to sit in judgment upon His people in their presence, and with them as witnesses of His doings. Or is it not that they are summoned to attend, but that the commission, Psa 50:5, is addressed to them (Olshausen, Hitzig)? Certainly not, for the act of gathering is not one that properly belongs to the heavens and the earth, which, however, because they exist from the beginning and will last for ever, are suited to be witnesses (Deu 4:26; Deu 32:1; Isa 1:2, 1 Macc. 2:37). The summons אספוּ is addressed, as in Mat 24:31, and frequently in visions, to the celestial spirits, the servants of the God here appearing. The accused who are to be brought before the divine tribunal are mentioned by names which, without their state of mind and heart corresponding to them, express the relationship to Himself in which God has placed them (cf. Deu 32:15; Isa 42:19). They are called חסידים , as in the Asaph Psa 79:2. This contradiction between their relationship and their conduct makes an undesigned but bitter irony. In a covenant relationship, consecrated and ratified by a covenant sacrifice ( עלי־זבח similar to Psa 92:4; Psa 10:10), has God placed Himself towards them (Ex 24); and this covenant relationship is also maintained on their part by offering sacrifices as an expression of their obedience and of their fidelity. The participle כּרתי here implies the constant continuance of that primary covenant-making. Now, while the accused are gathered up, the poet hears the heavens solemnly acknowledge the righteousness of the Judge beforehand. The participial construction שׁפט הוּא , which always, according to the connection, expresses the present (Nah 1:2), or the past (Jdg 4:4), or the future (Jer 25:31), is in this instance an expression of that which is near at hand ( fut. instans ). הוּא has not the sense of ipse (Ew. §314, a ), for it corresponds to the "I"in אני שׁפט or הנני שׁפט ; and כּי is not to be translated by nam (Hitzig), for the fact that God intends to judge requires no further announcement. On the contrary, because God is just now in the act of sitting in judgment, the heavens, the witnesses most prominent and nearest to Him, bear witness to His righteousness. The earthly music, as the סלה directs, is here to join in with the celestial praise. Nothing further is now wanting to the completeness of the judgment scene; the action now begins.

Keil-Delitzsch: Psa 50:7-15

Exposition of the sacrificial Tôra for the good of those whose holiness consists in outward works. The forms strengthened by ah , in Psa 50:7, describe God's earnest desire to have Israel for willing hearers as being quite as strong as His desire to speak and to bear witness. העיד בּ , obtestari aliquem , to come forward as witness, either solemnly assuring, or, as here and in the Psalm of Asaph, Psa 81:9, earnestly warning and punishing (cf. Arab. šahida with b , to bear witness against any one). On the Dagesh forte conjunctive in בּך , vid., Ges. §20, 2, a . He who is speaking has a right thus to stand face to face with Israel, for he is Elohim, the God of Israel - by which designation reference is made to the words אנכי יהוה אלהיך (Exo 20:2), with which begins the Law as given from Sinai, and which here take the Elohimic form (whereas in Psa 81:11 they remain unaltered) and are inverted in accordance with the context. As Psa 50:8 states, it is not the material sacrifices, which Israel continually, without cessation, offers, that are the object of the censuring testimony. ועולתיך , even if it has Mugrash , as in Baer, is not on this account, according to the interpretation given by the accentuation, equivalent to ועל־עולותיך (cf. on the other hand Psa 38:18); it is a simple assertory substantival clause: thy burnt-offerings are, without intermission, continually before Me. God will not dispute about sacrifices in their outward characteristics; for - so Psa 50:9 go on to say-He does not need sacrifices for the sake of receiving from Israel what He does not otherwise possess. His is every wild beast ( חיתו , as in the Asaph Psa 79:2) of the forest, His the cattle בּהררי אלף , upon the mountains of a thousand, i.e., upon the thousand (and myriad) mountains (similar to מתי מספּר or מתי מעט ), or: where they live by thousands (a similar combination to נבל עשׂור ). Both explanations of the genitive are unsupported by any perfectly analogous instance so far as language is concerned; the former, however, is to be preferred on account of the singular, which is better suited to it. He knows every bird that makes its home on the mountains; ידע , as usually, of a knowledge which masters a subject, compasses it and makes it its own. Whatever moves about the fields if with Him, i.e., is within the range of His knowledge (cf. Job 27:11; Psa 10:13), and therefore of His power; זיז (here and in the Asaph Psa 80:14) from זאזא = זעזע , to move to and fro, like טיט from טיטע , to swept out, cf. κινώπετον, κνώδαλον , from κινεῖν . But just as little as God requires sacrifices in order thereby to enrich Himself, is there any need on His part that might be satisfied by sacrifices, Psa 50:12. If God should hunger, He would not stand in need of man's help in order to satisfy Himself; but He is never hungry, for He is the Being raised above all carnal wants. Just on this account, what God requires is not by any means the outward worship of sacrifice, but a spiritual offering, the worship of the heart, Psa 50:14. Instead of the שׁלמים , and more particularly זבח תּודה , Lev 7:11-15, and שׁלמי נדר , Lev 7:16 (under the generic idea of which are also included, strictly speaking, vowed thank-offerings), God desires the thanksgiving of the heart and the performance of that which has been vowed in respect of our moral relationship to Himself and to men; and instead of the עולה in its manifold forms of devotion, the prayer of the heart, which shall not remain unanswered, so that in the round of this λογικὴ λατρεία everything proceeds from and ends in εὐχαριστία . It is not the sacrifices offered in a becoming spirit that are contrasted with those offered without the heart (as, e.g., Sir. 32 [35]:1-9), but the outward sacrifice appears on the whole to be rejected in comparison with the spiritual sacrifice. This entire turning away from the outward form of the legal ceremonial is, in the Old Testament, already a predictive turning towards that worship of God in spirit and in truth which the new covenant makes alone of avail, after the forms of the Law have served as swaddling clothes to the New Testament life which was coming into being in the old covenant. This "becoming"begins even in the Tôra itself, especially in Deuteronomy. Our Psalm, like the Chokma (Pro 21:3), and prophecy in the succeeding age (cf. Hos 6:6; Mic 6:6-8; Isa 1:11-15, and other passages), stands upon the standpoint of this concluding book of the Tôra, which traces back all the requirements of the Law to the fundamental command of love.

Keil-Delitzsch: Psa 50:16-21

The accusation of the manifest sinners. It is not those who are addressed in Psa 50:7, as Hengstenberg thinks, who are here addressed. Even the position of the words ולרשׁע אמר clearly shows that the divine discourse is now turned to another class, viz., to the evil-doers, who, in connection with open and manifest sins and vices, take the word of God upon their lips, a distinct class from those who base their sanctity upon outward works of piety, who outwardly fulfil the commands of God, but satisfy and deceive themselves with this outward observance. מה־לּך ל , what hast thou, that thou = it belongs not to thee, it does not behove thee. With ועתּה , in Psa 50:17, an adversative subordinate clause beings: since thou dost not care to know anything of the moral ennobling which it is the design of the Law to give, and my words, instead of having them as a constant test-line before thine eyes, thou castest behind thee and so turnest thy back upon them (cf. Isa 38:17). ותּרץ is not from רוּץ (lxx, Targum, and Saadia), in which case it would have to be pointed ותּרץ , but from רצה , and is construed here, as in Job 34:9, with עם : to have pleasure in intercourse with any one. In Psa 50:18 the transgression of the eighth commandment is condemned, in Psa 50:18 that of the seventh, in Psa 50:19. that of the ninth (concerning the truthfulness of testimony). שׁלח פּה ברעה , to give up one's mouth unrestrainedly to evil, i.e., so that evil issues from it. תּשׁב , Psa 50:20 , has reference to gossiping company (cf. Psa 1:1). דּפי signifies a thrust, a push (cf. הדף ), after which the lxx renders it ἐτίθεις σκάνδαλον (cf. Lev 19:14), but it also signifies vexation and mockery (cf. גּדף ); it is therefore to be rendered: to bring reproach (Jerome, opprobrium ) upon any one, to cover him with dishonour. The preposition בּ with דּבּר has, just as in Num 12:1, and frequently, a hostile signification. "Thy mother's son"is he who is born of the same mother with thyself, and not merely of the same father, consequently thy brother after the flesh in the fullest sense. What Jahve says in this passage is exactly the same as that which the apostle of Jesus Christ says in Rom 2:17-24. This contradiction between the knowledge and the life of men God must, for His holiness' sake, unmask and punish, Psa 50:20. The sinner thinks otherwise: God is like himself, i.e., that is also not accounted by God as sin, which he allows himself to do under the cloak of his dead knowledge. For just as a man is in himself, such is his conception also of his God (vid., Psa 18:26.). But God will not encourage this foolish idea: "I will therefore reprove thee and set (it) in order before thine eyes"( ואערכה , not ואערכה , in order to give expression, the second time at least, to the mood, the form of which has been obliterated by the suffix); He will set before the eyes of the sinner, who practically and also in theory denies the divine holiness, the real state of his heart and life, so that he shall be terrified at it. Instead of היה , the infin. intensit . here, under the influence of the close connection of the clauses (Ew. §240, c ), is היות ; the oratio obliqua begins with it, without כּי ( quod ). כמוך exactly corresponds to the German deines Gleichen , thine equal.

Keil-Delitzsch: Psa 50:22-23

Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim - tôda , but the tôda of the heart), he praises Him

(Note: In Vedic jag' , old Bactrian jaz (whence jag'jas , the primitive word of ἅγιος ), the notions of offering and of praising lie one within the other.)

and שׂם דּרך . It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם . The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם , but ושׁם ] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., Isa 43:19), - then it is best explained according to the Vulgate ( qui ordinat viam ), with Böttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans ; but the expression is inadequate to express this ethical sense (cf. Pro 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ . The ושׂם דוך (designedly not pointed דּרך ), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני , Pro 1:28, cf. Pro 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני ) is in the writer's mind as the form out of pause (Ges. §58, 4). With Psa 50:23 the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 50:1-23

Psalm 50

This psalm pictures God seated in His heavenly throne room. He has two indictments against His people Israel. The wicked among them were hypocritical in their worship, a violation of the first part of the Decalogue, and in their interpersonal relationships, a violation of the second part. They needed to return to Him wholeheartedly. This is a didactic psalm written to teach God's people an important lesson.

The Levitical musician Asaph wrote this psalm as well as Psalms 73-83 (cf. 1 Chron. 16:4-5).

Constable: Psa 50:1-6

1. The heavenly Judge 50:1-6

50:1 Asaph pictured God as the cosmic Judge summoning all people to stand before Him. The titles Mighty One, God, and Yahweh present the Lord as the greatest of all judges. His ability to command all of humanity also shows His greatness.

50:2-3 God came out of His holy habitation on Mt. Zion to judge. Fire and storms frequently accompanied God in theophanies. They symbolize irresistible judgment and awesome power.

50:4-6 Asaph described God summoning those living in heaven, the angels, and on earth, mortals, to serve as witnesses in the trial. Israel is the defendant. The covenant in view is the Mosaic Covenant under which the nation had obligations to God. The writer called the angels to declare the Judge righteous, a way of affirming that He is just.

Constable: Psa 50:7-15

2. Charge 1: formalistic worship 50:7-15

50:7 God spoke to His people as their God and as their Judge. They had sinned against Him.

50:8-13 He was not charging them with failure to offer the sacrifices He had prescribed. They had done that. They erred in thinking that offering sacrifices was all He expected. He reminded them that He did not need their offerings. He already owned everything they presented to Him. The pagans believed they maintained their gods by offering them food. Yahweh did not need the sacrifices of His people.

50:14-15 God wanted His people to give Him what giving their animals and produce represented, namely their gratitude. Thank offerings expressed gratitude for something God had done for the offerer. Votive offerings were also expressions of thanks. God wanted His people to look to Him for their needs, and when He provided He wanted them to honor Him with gratitude. In other words, He wanted them to enjoy a vital relationship with Himself, not just a formal one in which He was their God and they were His people.

Constable: Psa 50:16-23

3. Charge 2: hypocritical living 50:16-23

50:16-17 The Lord also charged the wicked in Israel with professing allegiance to Him while disobeying Him.

50:18-20 These verses contain specific instances of the Israelites' hypocrisy. They loved what God hated. Furthermore they did not allow God's will to govern their speech (cf. James 3:1-12).

"In the present verse [18] there may be an implication, too, of the hypocrisy of enjoying sin at second-hand while keeping out of trouble oneself; and this would be in character with the deviousness portrayed in 19 and 20."¹¹²

50:21 The people evidently concluded that because God did not judge them for their sinful ways their sins did not matter to Him. They did not matter to them. Such was not the case. Judgment was coming. They would have to account for their actions.

Constable: Psa 50:22-23

4. A final warning 50:22-23

God let His people off with a warning. However, they should remember Him and the fact that He would judge them eventually. Heartfelt gratitude and obedience would honor God and bring His deliverance. Simply going through the motions of worshipping and giving a misleading appearance of godliness would incur His wrath.

This psalm is a sober warning to God's people of all time. We may deceive ourselves into thinking external conformity and pious speech please God. However only reality in our relationships with Him and our fellow human beings wins His approval. We should remember that one day we really will stand before the righteous Judge and give an account of our lives (2 Cor. 5:10). We should live now with that reality in mind.

Tafsiran/Catatan -- Lainnya

Evidence: Psa 50:16

Psa 50:16-23 contain a fearful word for a godless world that delights in entertainment glorifying theft, violence, adultery, and hatred. They assume that heaven’s silence is heaven’s sanction. God threatens fearful wrath, then offers salvation to those who will listen. This is the biblical order of gospel proclamation—Law before grace.

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 50 (Pendahuluan Pasal)

Overview

Psa 50:1, The majesty of God in the church; Psa 50:5, His order to gather his saints; Psa 50:7, The pleasure of God is not in ceremonies, Psa 50:14, but in sincerity of obedience.

Psa 73:1, Psa 83:1 *titles 1Ch 15:17, 1Ch 16:37, 1Ch 25:2, 1Ch 25:6; 2Ch 29:30

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 50 (Pendahuluan Pasal)

THE ARGUMENT

The design of this Psalm is, partly, to reprove and protest against the common miscarriages of many professors of religion, who satisfied their own consciences, and fancied that they pleased God, with their external and ceremonial performances, notwithstanding their gross neglect of those more necessary and fundamental duties of piety, and justice, and charity; partly, to instruct men concerning the nature of the true and acceptable worship of God; and partly, to prepare the Israelites for, and tacitly warn them of, that change which would be made in the outward form and way of God’ s worship under and by the Messias, and of the abolition of the legal sacrifices, which God did not appoint for his own need, nor for his people’ s perpetual use.

Asaph was not only the chief of the sacred singers, 1Ch 15 1Ch 16 1Ch 25:2 , but also a prophet, 1Ch 25:1 , and a composer of some Psalms, as it is apparent from 2Ch 29:30 , and therefore, as is most probable, of those that go under his name.

God cometh with great majesty into his church, Psa 50:1-4 , and gathereth together his saints, Psa 50:5,6 ; testifieth he has no pleasure in ceremonies, Psa 50:7-13 , but in sincerity of obedience, Psa 50:14,15 ; threateneth the wicked for contemning his word, Psa 50:16-22 , and showeth who it is that glorifieth him, Psa 50:23 .

i.e. All the inhabitants of the earth, from one end to the other; whom he here summons to be witnesses of his proceedings in this solemn judgment between him and his people, which is here poetically represented; for here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given, and cause determined.

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 50 (Pendahuluan Pasal)

(Psa 50:1-6) The glory of God.

(Psa 50:7-15) Sacrifices to be changed for prayers.

(Psa 50:16-23) Sincere obedience required.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 50 (Pendahuluan Pasal)

This psalm, as the former, is a psalm of instruction, not of prayer or praise; it is a psalm of reproof and admonition, in singing which we are to teach and admonish one another. In the foregoing psalm, after a general demand of attention, God by his prophet deals (Psa 50:3) with the children of this world, to convince them of their sin and folly in setting their hearts upon the wealth of this world; in this psalm, after a like preface, he deals with those that were, in profession, the church's children, to convince them of their sin and folly in placing their religion in ritual services, while they neglected practical godliness; and this is as sure a way to ruin as the other. This psalm is intended, 1. As a proof to the carnal Jews, both those that rested in the external performances of their religion, and were remiss in the more excellent duties of prayer and praise, and those that expounded the law to others, but lived wicked lives themselves. 2. As a prediction of the abolishing of the ceremonial law, and of the introducing of a spiritual way of worship in and by the kingdom of the Messiah, Joh 4:23, Joh 4:24. 3. As a representation of the day of judgment, in which God will call men to an account concerning their observance of those things which they have thus been taught; men shall be judged " according to what is written in the books;" and therefore Christ is fitly represented speaking as a Judge, then when he speaks as a Lawgiver. Here is, I. The glorious appearance of the Prince that gives law and judgment (Psa 50:1-6). II. Instruction given to his worshippers, to turn their sacrifices into prayers (Psa 50:7-15). III. A rebuke to those that pretend to worship God, but live in disobedience to his commands (Psa 50:16-20), their doom read (Psa 50:21, Psa 50:22), and warning given to all to look to their conversation as well as to their devotions (Psa 50:23). These instructions and admonitions we must take to ourselves, and give to one another, in singing this psalm.

A psalm of Asaph.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 50 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 50

A Psalm of Asaph. This psalm is called a psalm of Asaph; either because it was composed by him under divine inspiration, since he was a prophet and a seer, 1Ch 25:2; or because it was delivered to him to be sung in public service, he being a chief musician; see 1Ch 16:7; and so it may be rendered, "a psalm for Asaph"; or "unto Asaph" ^o; which was directed, sent, and delivered to him, and might be written by David; and, as Junius thinks, after the angel had appeared to him, and he was directed where he should build an altar to the Lord, 1Ch 21:18. The Targum, Kimchi, and R. Obadiah Gaon, interpret this psalm of the day of judgment; and Jarchi takes it to be a prophecy of the future redemption by their expected Messiah; and indeed it does refer to the times of the Gospel dispensation; for it treats of the calling of the Gentiles, of the abrogation of legal sacrifices, and of the controversy the Lord would have with the Jews for retaining them, and rejecting pure, spiritual, and evangelical worship.