Psalms 50:7

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. 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, 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. 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. 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? Verse 12 The world is mine, and the fullness 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 fullness of time, was to take away, in an atoning manner, the sin of the world. 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," Lev 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 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. Verse 16 But unto the wicked - The bloodthirsty priests, proud Pharisees, and ignorant scribes of the Jewish people. Verse 17 Seeing thou hatest instruction - All these rejected the counsel of God against themselves; and refused to receive the instructions of Christ. 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. 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, etc. I will visit for these things. 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 23 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. 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. 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. Introduction The psalmist, with a deeply penitent heart, prays for remission of sins, Psa 51:1-4; which he confesses, and deeply deplores, Psa 51:5-14; states his willingness to offer sacrifice, but is convinced that God prefers a broken heart to all kinds of oblations, Psa 51:15-17; prays for the restoration of the walls of Jerusalem, and promises that then the Lord's sacrifice shall be properly performed, Psa 51:18, Psa 51:19. The title is long: "To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba." The propriety of this title has been greatly suspected, says Bishop Horsley: "That this Psalm was not written on the occasion to which the title refers, is evident from the Psa 51:4 and Psa 51:18. The Psa 51:4 ill suits the case of David, who laid a successful plot against Uriah's life, after he had defiled his bed: and the Psa 51:18 refers the Psalm to the time of the captivity, when Jerusalem lay in ruins." Dr. Kennicott is of the same mind. He says: "The title is misplaced; that it was written during the captivity, and the cessation of the temple worship; the author under great depression of mind, arising from the guilt of some crime, probably some compliance with heathen idolatry, not murder nor adultery; is plain from the Psa 51:4, "Against Thee Only have I sinned." The crime mentioned in the title was not only against God, but against the whole order of civil society; against the life of the noble and valiant captain whose wife Bath-sheba was, and against every thing sacred in friendship and hospitality. It was a congeries of sins against God and society. Were it not for the Psa 51:4, Psa 51:18, and Psa 51:19, the rest of the Psalm would accord well enough with the title, and the deep penitence it expresses would be suitable enough to David's state. But see on Psa 51:4 (note), Psa 51:18-19 (note). Verse 1 Have mercy upon me, O God - Without mercy I am totally, finally ruined and undone. According to thy loving-kindness - Mark the gradation in the sense of these three words, Have Mercy on me, חנני chonneni; thy Loving-Kindness, חסדך chasdecha; - thy Tender Mercies, רחמיך rachameycha, here used to express the Divine compassion. The propriety of the order in which they are placed deserves particular observation. The first, rendered have mercy or pity, denotes that kind of affection which is expressed by moaning over an object we love and pity; that natural affection and tenderness which even the brute creation show to their young by the several noises th

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.

The Inefficacy of Legal Sacrifices. 7 Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. 8 I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. 9 I will take no bullock out of thy house, nor he goats out of thy folds. 10 For every beast of the forest is mine, and the cattle upon a thousand hills. 11 I know all the fowls of the mountains: and the wild beasts of the field are mine. 12 If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. 13 Will I eat the flesh of bulls, or drink the blood of goats? 14 Offer unto God thanksgiving; and pay thy vows unto the most High: 15 And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. 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 ( v. 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, v. 8 , &c. 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, Prov. vii. 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 ( v. 9, 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? Ps. civ. 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? v. 11, 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 ( v. 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 ( Deut. xxxii. 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 Prov. xv. 8; Isa. i. 11, &c. ; lxvi. 3 ; Jer. vi. 20 ; Amos v. 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 ( v. 8 ); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, v. 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 burn-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 ( v. 14, 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, Ps. li. 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, Ps. lxix. 30, 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 ( v. 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.