Psalm 50

V. 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.

Editorial note: Source collation note — paragraph 1: “of god are used: אל אלהים יהוה el, elohim, yehovah, hath”. paragraph 2: “the perfection of beauty, (מכלל יפי michlal yophi, the beauty”. source PDF page 418: “the perfection of beauty יפי מכלל michlal yophi the beauty”; “of God are used: יהוה אלהים אל hath”. Compared with CLA_PSA.PDF PDF p. 418. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: an automated comparison of surrounding English text located possible corresponding passages in OCR from separately digitized printed volumes. The linked scan pages are research locators; their images have not been collated for this note's flagged readings. OCR agreement does not verify Greek or Hebrew letters, diacritics, word order, or table layout. The flagged readings or layout remain uncertain. CLA_PSA.PDF, PDF page 418; Additional printed-scan page locator (OCR context only; flagged reading unverified).

Verse 1. 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, Psalm 50:1, 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,” Psalm 50:2. For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. Isaiah 2:3.

Secondly, The accompaniments. 1. His approach is proclaimed, Psalm 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,” Psalm 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,” Psalm 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 host, 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, Psalm 50:16-22. See the analysis at the end, See Clarke “Psalm 50:23”, and particularly on the six first verses, in which a somewhat different view of the subject is taken.

Verse 1. The mighty God, even the Lord — Hebrew. Eel Elohim, Jehovah; the God of gods; Jehovah; the supreme Lord of heaven and earth, the Lawgiver and Judge of men and angels; to whom the greatest kings and potentates are but subjects; the infinite, the eternal, who changes not; hath spoken and called the earth, &c. — Hath given forth his orders, that all the inhabitants of the earth, from one end to the other, should appear before him. These he now 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.

Verses 1-6, introduce God as sitting upon the throne of judgment, and the covenant people arraigned before him; verses 7-15 are a rebuke of the delusion and emptiness of a merely ritualistic worship; verses 16-23, contain a warning to such as live in secret immorality while they profess to be God-worshippers.

TITLE: Asaph—A numerous family bore this name, of whom the father, a Levite of the family of Kohath, 1 Chronicles 6:39, was chosen to be one of three master musicians. 1 Chronicles 15:17, 19; 25:1, 2. He was a man of distinction as a poet, musician, and “seer.” 2 Chronicles 29:30. The family flourished in the days of Jehoshaphat and of Hezekiah. 2 Chronicles 20:24, and 29:30, and after the captivity, Nehemiah 7:44. Twelve psalms are ascribed to Asaph, of which the fiftieth is the first, the others standing in a group in the third book of the Hebrew Psalter, namely, Psalm 73-83. They are distinguished as models of didactic psalms, with a vein of prophecy, and an ample retrospective view of the providential history of the nation.

1. The mighty God, even the Lord, hath spoken—Hebrew, God, God Jehovah, hath spoken. The psalms of Asaph are Elohistic. The name “God” appears ten times in this psalm, the name “Jehovah” once. This accumulating of titles is not to give a turgid exordium, but to make a solemn impression of the judicial summons, verses 4-7, for the trial of his people. The titles mark a gradation in the sense, אלהים, (Eloheem, God,) plural, the pluralis excellentia, being more emphatic than אל, (el,) the Mighty One. As if he would say: “The Almighty, the most awful God, Jehovah,” etc. The fundamental idea of the first two titles is that of almightiness, the second being intensive of the first; that of the last is self-existence. Called the earth—All nations, all mankind. From the rising of the sun—jrzm, (mizrahh,) east, where it stands opposed to west, as here, denotes the extreme east, the sun rising, that is, the extreme part of heaven, as מבוא, (mahboh,) going down of the sun, does the extreme west, which, according to Hebrew ideas, represented the utmost boundaries of the world east and west.

V. 2. Zion-The place where he was supposed to reside, and where he would now sit in judgment. The perfection-The most amiable place of the whole world, because, of the presence and worship, and blessing of God. Shined-Hath manifested himself in a glorious manner.

Verse 2. Out of Zion — The place where he was supposed to reside, and where he would now sit in judgment; the perfection of beauty — The most amiable place of the whole world, because of the presence, and worship, and blessing of God; God hath shined — Hath manifested himself in a glorious manner; hath illustriously displayed his infinite and glorious perfections. Some versions read it, Out of Zion, with perfection of beauty, God hath shined, or will shine.

2. Out of Zion—The seat and source of supreme authority. Perfection of beauty—Not to be taken physically, but morally, as the abode of God. Psalm 48:2.

V. 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. Cease-Or delay to sit in judgment. Tempestuous-This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.

Editorial note: Source collation note — paragraph 1: “delay to come, as אל יחרש, al jecheresh, may be”. source PDF page 715: “delay to come, as יחרש אל al jecheresh, may be”. Compared with BEN_VOL3.PDF PDF p. 715. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: the available separately digitized printed volumes were searched, but the corresponding passage was not securely located. The flagged readings or layout remain uncertain; this search provides no basis for reconstructing or silently normalizing them. BEN_VOL3.PDF, PDF page 715.

Verses 3, 4. Our God shall come, &c. — God will undoubtedly come and call us to judgment; though now he seems to take no notice of our conduct. The prophet speaks this in the person of one of God’s worshippers. As if he had said, Though he be our God, yet he will execute judgment upon us. And shall not keep silence — He will no longer connive at, or bear with, the hypocrisy and profaneness of the professors of the true religion, but will now speak unto them in his wrath, and will effectually reprove and chastise them. Or, he will not cease, that is, neglect or delay to come, as אל יחרש, al jecheresh, may be interpreted. A fire shall devour before him, &c. — “He will not come like earthly princes, before whom marches an armed multitude; but in a far more terrible and irresistible manner, which shall make you as sensible of his dreadful presence, as your ancestors were at mount Sinai, when the devouring flames, and thunder, and lightning, which attended him, made the very mountain quake and tremble.” He shall call to the heavens, &c. — “He shall call heaven and earth (angels and men) to be witnesses of the equity of his proceedings, Isaiah 1:2; and you may as soon move them out of their place, as avoid appearing before his tribunal.” — Bishop Patrick. This is evidently a prediction of the terrible manner of God’s coming to execute judgment on the apostate Jews and Israelites, partly by the kings of Assyria and Babylon, who laid waste their country, destroyed their cities, and carried multitudes of them into captivity; and more especially in their last destruction by the Romans, when a signal vengeance was taken on them, as for their hypocrisy, abuse of their privileges, and all their other sins, so in particular for crucifying their own Messiah. This most terrible execution of divine wrath upon them was frequently foretold by the prophets: see Malachi 3:2; and 4:1; Isaiah 66:15, 17; and is often represented in the Scriptures as the coming of the kingdom of God, of the Son of man, or of Christ, the Father having committed all judgment to him. Now this prediction in this Psalm seems especially to respect this event. And it has accordingly been so interpreted by the best Christian expositors, as Poole has shown in his Synopsis Criticorum; where he likewise tells us that the Jewish rabbis affirm the subject of the Psalm to be, “that judgment, which will be executed in the days of the Messiah;” “ignorant, alas!” says Dr. Horne, “that they themselves, and their people are now become the unhappy objects of that judgment.”

Ver. 3. Our God shall come; literally, our Elohim comes—a fire shall devour before him. As the elder rabbins refer this psalm to the Messiah, and as the sibylline verses have been defended by Justin Martyr, by Origen, by Clemens of Alexandria, by Augustine, and by Lactantius, notwithstanding the exclamations of forgery in Arian writers, I make no apology for citing them here, as collateral evidences of the truth. SIBYLLA ERYTHRÆA is thus recited, in the Oration of Constantine, from the Greek. When the great day, the judgment shall appear, The affrighted earth shall melt away with fear; The King immortal shall from heaven descend, And at his bar all nations shall attend; The just and unjust shall, when time grows old, Their Mighty God, arrayed in flesh, behold. The countless hosts at his right hand shall come, And every soul of man await its doom. With indignation men shall cast away, Their wealth and idols in that vengeful day; The burning earth in flames ascending high, Whose fires shall search and drain the ocean dry. All flesh which in their graves immured lay, Shall burst their barriers, and return to day. This fire the saints from sinners shall refine, And make the gold with brighter lustre shine: Men’s secret deeds shall then be open laid, The latent mazes of the heart displayed; Gnashing their teeth their fate they then shall wail, The light of sun and shining orbs shall fail. Mountains and plains shall undistinguished lie, Nor vales their bosom ope, nor Alps be high. No more the seas the stately ships shall boast, The rolling waves forsake the burning coast. Te’ impetuous lavas shall in rivers burn, And all the grosser earth to crystal turn: The trumpet then from heaven shall sound, And earth’s destruction in its sins be found.

3. Is an allusion to Leviticus 10:2; Numbers 16:26. See Psalm 97:3. Tempestuous—Like the terrifying scenes of Sinai, Exodus 19:16. Compare Psalm 18:8-14.

V. 4. Call-To the inhabitants of them, all angels and men, whom he calls in for witnesses of the equity of his proceedings.

4. The heavens… the earth—These are summoned as witnesses, as Deuteronomy 4:26; 30:19.

V. 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. 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. 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.

Verses 5, 6. Gather my saints, &c. — O ye angels, summon and fetch them to my tribunal. Which is poetically spoken, to continue the metaphor and representation of the judgment here mentioned. My saints — The Israelites, whom he calls saints; 1st, Because they were all by profession a holy people, as they are called in Deuteronomy 14:2; and, 2d, As an argument and 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 devoted themselves to God and his service; all which did greatly aggravate the guilt of their present apostacy. Those that have made a covenant with me, &c. — Who have entered into covenant with me, and have ratified that covenant with me by sacrifice — Not only in their parents, Exodus 24:4, &c., but also in their own persons from time to time, even as often as they have offered sacrifices to me. 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: and withal to diminish that too high opinion which they had of sacrifices, and to prepare the way for the abolition of them. And the heavens shall declare his righteousness — Which they were called to witness, verse 4, as was the earth also; but here he mentions the heavens only, probably, because they were the most impartial and considerable witnesses in the case. For men upon earth might be false witnesses, either through ignorance and mistake, or through prejudice, partiality, and passion; but the angels understand things more thoroughly, and are so exactly pure and sinless, that they neither can nor will bear false witness 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 thunders and lightnings, and storms, or other dreadful signs wrought by him in the heavens. For God is judge himself — In his own person. God will not now reprove them by his priests or prophets, but in an extraordinary manner from heaven.

5. Gather my saints— “My saints” are here defined as those that have made a covenant with me by sacrifice. This “covenant” is recorded Exodus 24:7, 8; comp. Hebrews 9:19, 20. It was national, solemn, perpetual, sealed in blood, and comprehended all of God’s revealed will; and now God is to judge whether they have fulfilled it.

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

V. 7. Hear-Having brought in God, as coming to judgment, he now gives an account of the process and sentence of the judge. Testify-I will declare my charge against thee. 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.

Verse 7. 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, &c., 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 honours 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.

Verse 7. Hear, O my people, &c. — Having brought in God, as entering into 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. O Israel, I will testify against thee — I will plead with thee, and declare my charge or endictment against thee. I am God, even 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.

7. Hear, O my people—The court and witnesses being called, (verses 1-6,) the case is now opened. The charge is, that they had backslidden in heart, lost the spirituality of their religion, and their worship consisted only in empty forms. Compare Revelation 2:1-5. In verses 8-13 God is not to be understood as condemning their forms, as such, but only their substitution of forms for vital and heart piety. They had merged the spirit in the letter, the substance in the shadow, and thus their heartless worship became a lie. Comp. Matthew 23:23.

V. 8. I will not-This is not the principal matter of my charge, that thou hast neglected sacrifices which thou shouldst have offered.

Verse 8. 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.

Verses 8-13. I will not reprove thee for thy sacrifices, &c. — This is not the principal matter of my charge against thee, that thou hast neglected sacrifices, which thou shouldest have offered; for, although thou hast often omitted thy duty even in that respect, yet I have greater things than these to charge thee with. I will take no bullock, &c. — Be not so 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 or satisfaction in them for their own sakes. Every beast of the forest is mine — I could command or dispose of them at my pleasure, without thy leave or assistance; and the cattle, &c. — Which feed upon innumerable hills, or in valleys and fields. I know all the fowls, &c. — Where they are, and whence I could easily fetch them when I please; and 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 my command. If I were hungry — If I wanted or desired any thing, which I do not, being the all-sufficient God; I would not tell thee — That thou mightest supply my wants. For the world is mine, &c. — And all those creatures wherewith it is replenished. Will I eat the flesh of bulls? — If I did want any thing, hast thou such gross and carnal conceptions of me as to suppose that I need or delight in the blood of brute creatures?

V. 9. Bullock-Be not so foolish, as to imagine that thou dost lay any obligations upon me by thy sacrifices.

Verse 10. 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?

V. 11. The fowls-Such as are wild and fly up and down upon mountains.

Verse 12. The world is mine, and the fulness thereof.] Ye cannot, therefore, give me any thing that is not my own.

Verse 13. 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 fulness of time, was to take away, in an atoning manner, the sin of the world.

13. Will I eat the flesh of bulls—Such gross ideas of worship as linger in the mere forms, as if God delighted in them, arise from gross ideas of God, and this is the source of corruption in all heathenism and false religions.

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

Verse 14. 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,” Leviticus 7:12. 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 Leviticus 22:19 with Psalm 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, Psalm 50:15.

From the 16th to the 22nd verse Asaph appears to refer to the final rejection of the Jews from having any part in the true covenant sacrifice.

Verse 14. Offer unto God thanksgiving — 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 a heart deeply affected with God’s mercies, and is accompanied with such a course of life as is well pleasing to God. And pay thy vows unto the Most High — Not ceremonial, but moral vows seem to be evidently meant here: the things required in this Psalm being opposed to sacrifices, and all ceremonial observances and offerings, and preferred before them. He means those substantial vows, promises, and covenants, which were the very soul of their sacrifices, and to which their sacrifices were but appurtenances and seals; namely, the vows whereby they did avouch Jehovah to be their God, and engaged to walk in his ways, Deuteronomy 26:17; and to love, serve, and obey him according to that solemn covenant which they entered into at Sinai, Exodus 24:3-8, and which they often renewed, and indeed did implicitly repeat in all their sacrifices, which were appointed for this very end, to confirm this covenant.

14. Offer unto God thanksgiving— “The calves of the lips,” says the prophet, Hosea 14:2, which the apostle calls “the sacrifice of praise to God,” Hebrews 13:15. The Hebrew reads: Sacrifice to God a todah. The todah was a praise offering, one of the species of “peace offerings,” described Leviticus 7:11-15, the fundamental idea of which was, thanksgiving to God for reconciliation, or peace, with him. So, also, the next line—pay thy vows—refers to the “freewill offering,” another species of “peace offering,” described in Leviticus 7:16. It was an offering which the individual had freely and voluntarily assumed. The idea of the text is, that to offer to God, from the heart, thanksgiving and praise, and to heartily fulfil their covenant vows, the things signified by the external sacrifice, is the real requirement and intent of the law, without which the form is only empty mockery. Compare 1 Samuel 15:22, 23.

V. 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. Glorify-Thou shalt have occasion to glorify me for thy deliverance.

Verse 15. And call upon me — 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 dependance upon me, and therefore is pleasing to me; in the day of trouble — When trouble comes, do not endeavour to avoid or extricate thyself from it by sinful shifts and contrivances, nor apply merely or chiefly to creatures for relief, but give glory to me, by applying to me, relying on my promises, and expecting help from me in the way of hearty and unfeigned prayer. I will deliver thee — I will support thee under thy troubles, and deliver thee out of them in the time and manner which will be most for my glory and thy good. And thou shalt glorify me — Shalt have occasion, and shalt consider it as thy duty, to praise and glorify me for thy deliverance. Observe well, reader, our troubles, though we see them coming from the hand of God, should drive us to God, and not from him. We must 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 or trespass-offering, and yet more acceptable. Observe also, when in answer to our prayers he 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 favours, 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.

15. Call upon me… I will deliver thee—Acting upon these instructions, and meeting the spirit and intent of the law, your prayers will be acceptable and will be answered.

V. 16. But-With what confidence darest thou make mention of my grace and favour, in giving thee such a covenant and statutes.

Verse 16. But unto the wicked] The bloodthirsty priests, proud Pharisees, and ignorant scribes of the Jewish people.

Verse 16. But unto the wicked — The same hypocritical professors, whom he called saints, verse 5, in regard of their profession, and here wicked, in respect of their practice; God saith — By his Holy Spirit inspiring his prophets with the knowledge of his will, and commissioning them to declare it; What hast thou to do to declare my statutes? — Having informed them what he would not reprove them for, verse 8, and why, verses 9-13, he now tells them for what he did reprove and condemn them, even for a vain and false profession of religion. That thou shouldest take my covenant in thy mouth — With what confidence darest thou make mention of my grace and favour in giving thee such a covenant and such statutes, pretending to embrace them, and to give up thyself to the observation of them? This concerned not only the instructers of the people, such as the scribes and Pharisees, at whom it prophetically pointed, but the hypocritical and formal Israelites in general, who professed to know God, but by works denied him. And it still concerns all those professors of the true religion, whose practice contradicts their profession, and in an especial manner those ministers of the gospel who, while they teach others, neglect to teach themselves. All such, according to the psalmist here, are guilty of a usurpation, and take unto themselves an honour to which they have no title, and from which therefore they shall soon be removed with shame and disgrace as intruders.

Ver. 16. But to the wicked God saith, What hast thou to do to declare my statutes? These prohibitions are understood to be a dismissal of the Jewish doctors as the ministers of the holy God. Like the sons of Eli, they joined the thief and the adulterer, instead of seeking the salvation of his soul. But on a minor scale, they apply to all unholy men who officiate in the sanctuary of the Lord.

16. But unto the wicked—Hither-to God has addressed and judged the dead formalist—the blind Pharisee. He now speaks to a class who add to the hypocrisy of ritualism an immoral life, still holding the profession of the covenant people of God.

Verse 17. Seeing thou hatest instruction] All these rejected the counsel of God against themselves; and refused to receive the instructions of Christ.

Verse 17. Seeing thou hatest instruction — Seeing thy practice contradicts thy profession, and makes thee a notorious and impudent liar. For though with thy mouth thou showest much love to my statutes and counsels, yet, in truth, thou hatest them, as they oppose and hinder the gratification of thy beloved lusts, and are the instruments of thy just condemnation, and a manifest reproach to thy conduct. Or, seeing thou hatest reproof as מוסר, musar, is often rendered. And this, above all other parts of God’s word, is most hateful to ungodly men; and, therefore, this is fitly alleged as an evidence of their wickedness. And castest my words behind thee — As men do things which they abhor and despise.

17. Instruction… words—The first refers to discipline, the last to verbal revelation; the one is designed to nourish and enlighten, the other to govern, the man. Compare “nurture and admonition [instruction and discipline] of the Lord,” Ephesians 6:4. Both are treated with hatred and contempt by the class now addressed.

Verse 18. 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.

Editorial note: Source collation note — paragraph 1: “run with, him, as תרץ עמו, tiretz gnimmo, may be”. source PDF page 719: “run with, him, as עמו תרצ tiretz gnimmo, may be”. Compared with BEN_VOL3.PDF PDF p. 719. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: the available separately digitized printed volumes were searched, but the corresponding passage was not securely located. The flagged readings or layout remain uncertain; this search provides no basis for reconstructing or silently normalizing them. BEN_VOL3.PDF, PDF page 719.

Verses 18-20. When thou sawest a thief — Instead of reproving him, and witnessing against him, as those should do that declare God’s statutes, or that profess his religion; thou consentedst with him — Didst approve of his practices, and desire to share in the profits of his iniquitous proceedings. Or, thou didst run with, him, as תרץ עמו, tiretz gnimmo, may be rendered. Thou didst readily and eagerly associate thyself with him in his unrighteous actions. Thou didst yield to his motions, and that with great complacency and earnestness. And hast been partaker with adulterers — By joining with them in their lewd and filthy practices. “In this and the two following verses,” says Dr. Dodd, “are represented the notorious vices of the synagogue, (the Jewish Church,) which was extremely corrupt in the time of Christ.” Thou givest thy mouth to evil — To sinful or mischievous speeches. 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 very offensive and dishonourable to God, and injurious to thy neighbour, or to thy own soul. And thy tongue frameth deceit — Uttereth lies or fair words, wherewith to deceive and circumvent those who deal with thee. Thou sittest and speakest against thy brother — Thou sittest in the seat of the scornful to deride and backbite others, even those whom thou oughtest to respect and show kindness to, thy own relations, thy very brother: and this, not through inadvertency, or upon some sudden and great provocation, but it is thy constant and deliberate practice. This, the word תשב, teesheb, thou sittest, or continuest, implies. And thou art not only guilty of backbiting, or speaking evil of them when they are absent, and making known to others the follies or faults with which they are justly chargeable; but thou accusest them of things of which they are innocent. Thou slanderest even thine own mother’s son — And takest away his good name, which is better than all riches, yea, than life itself: and this in opposition to any express and often repeated commands.

18. Thou consentedst—A charge of complicity and participation with civil wrongs and personal vices. These things they did covertly.

19. Mouth to evil… tongue frameth deceit—Wholly given to lies. Their business is to devise deceitful pretexts for unlawful gains and lustful pleasures.

20. Thou… speakest against—In verse 19 they are seen framing “deceit,” now it comes out into public slander. Thine own mother’s son—In polygamous countries brothers have not always the same mother. Here the idea of a common motherhood as well as fatherhood marks the closest relation, and the crime of alienation and slander is thereby aggravated.

V. 21. Kept silence-I did not express my displeasure against thee in such judgments as thou didst deserve. Thoughtest-Thou didst misconstrue my patience and long-suffering, as if it had proceeded from my approbation of thy evil courses. Set in order-I will bring to thy remembrance, and lay upon thy conscience all thy sins.

Verse 21. 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, &c. I will visit for these things.

Verse 21. These things hast thou done, and I kept silence — I did not express my displeasure against thee in such grievous judgments as thou didst deserve. Or, I was deaf: I conducted myself like one that did not hear thy sinful speeches, nor see, or take any notice of thy wicked actions. And thou thoughtest, &c. — Thou didst misconstrue and abuse my patience and long-suffering, as if it had proceeded from my not noticing, or not regarding thy evil courses, or from my approving of them; and therefore thou didst grow more audacious and impudent in sin. But I will reprove thee — I will quickly undeceive thee, and convince thee of the contrary, to thy cost; and set them, thy sins, 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 of aggravation: and thou shalt then see and know that I particularly observed and hated them all, and that none of them shall go unpunished. Thus the psalmist, as from the mouth of God, foretels the destruction of the impenitent Jews; who, having received the law of God, and the ordinances of his worship and service, and entered into a solemn covenant with him, would not be reformed by the warnings and exhortations of Moses or the prophets, nor by the preaching and miracles of Christ and his apostles; and, therefore, after a long series of lesser judgments and calamities, of which we have a circumstantial account in their history, at last suffered an infliction of wrath and vengeance sufficient to make the ears of every one that heareth it to tingle.

21. I kept silence—The delay of judgment caused them to infer that God took no judicial notice of their sins. Thou thoughtest, etc.—Here is the common delusion of sin. The more corrupt the heart, the less sinful will sin appear; and such persons form their estimates of the divine character by comparison with themselves. Set them in order before thine eyes—The setting “in order” is a judicial opening and arranging the case, as to law, fact, and testimony. See Job 13:18; 23:4. When God shall do this “every mouth shall be stopped, and all the world become guilty before God.” Romans 3:19.

Verse 22. 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?

Verse 22. Now consider this, ye that forget God — Ye hypocritical and ungodly Israelites, who have forgotten (as Moses foretold ye would do, Deuteronomy 32:18) the God that formed you, and made you his people, and have 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 obey and serve 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, or, for there is none to deliver — None that can rescue you from the power of mine anger.

Ver. 22. Lest I tear you in pieces, as a hungry lion rends his prey, and there be none to deliver you, as was the case when the Romans besieged Jerusalem.

V. 23. Glorifieth-He and he only gives me the honour that I require, and not he who loads my altar with sacrifices.

Editorial note: Source collation note — paragraph 1: “in psalm 50:14, זבח תודה; and should be read”. paragraph 2: “ordereth his conversation] שׂם דרך sam derech, disposeth his”; “has his way there, שם דרך sham derech, as many”. source PDF page 421: “man Ordereth his conversation דרך שׂם sam derech, DISPOSETH his”; “Has his way THERE דרך שם sham derech as many”; “in Psalm 50:14 תודה זבח and should be read”. Compared with CLA_PSA.PDF PDF p. 421. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: the available separately digitized printed volumes were searched, but the corresponding passage was not securely located. The flagged readings or layout remain uncertain; this search provides no basis for reconstructing or silently normalizing them. CLA_PSA.PDF, PDF page 421.

Verse 23. Whoso offereth praise] These are the very same words as those in Psalm 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.

Ordereth his conversation] שׂם 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.

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.

Editorial note: Source collation note — paragraph 1: “his conversation aright — hebrew, ושם דרך, vesham derech, that disposeth”. source PDF page 721: “his conversation aright Hebrew, דרך ושם vesham derech, that disposeth”. Compared with BEN_VOL3.PDF PDF p. 721. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: the available separately digitized printed volumes were searched, but the corresponding passage was not securely located. The flagged readings or layout remain uncertain; this search provides no basis for reconstructing or silently normalizing them. BEN_VOL3.PDF, PDF page 721.

Verse 23. Whoso offereth praise — Or, thanksgiving, as the word תודה, todah, is often rendered; glorifieth me — He, and he only, gives me the honour which I prize and require; and not he who loads my altar with a multitude of sacrifices. And to him, that ordereth his conversation aright — Hebrew, ושם דרך, vesham derech, that disposeth his way, namely, the way, or manner of his life: that is, that lives orderly, and according to rule: for sinners are said to walk disorderly, 2 Thessalonians 3:6-11, and by chance, as it is in the Hebrew, Leviticus 26:21, 23, which is opposed to order; and the Scriptures own no order but what God prescribes and approves; and, therefore, this word, aright, is properly added in our translation: Will I show — Hebrew, אראנו, arennu, I will make him to see, that is, to enjoy, as that verb is often used; the salvation of God, my salvation, that true and everlasting happiness, which I have prepared for all my true and faithful servants, and for them only: so false is that position of some of the Jewish rabbis, that every Israelite hath a portion in the world to come.

Ver. 23. Show the salvation of God. The original indicates not only an insight into the gospel law, but that God would save the christian church when he destroyed the temple. He sets a mark, or writes his name, on those that sigh and cry for sin.

23. Whose offereth praise—Sacrificeth a todah, or peace offering, because he is reconciled to God. (See verse 14,) That is, whose “offereth” heart-felt thanksgiving with the accustomed peace sacrifice, uniting the form and the spirit. This stands opposed to the formalist, verses 7-13. Ordereth his conversation—Hebrew, his way, that is, his daily moral life. This applies reprovingly to the immoral class, verses 16-22. Thus, to worship God in spirit and truth, and to regulate the moral life according to the divine law, will alone assure “the salvation of God.”