Psalms 50 commentary

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.

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.

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.

PSALM 50

There have always been hypocrites in the Church, men who have placed religion in a mere observance of outward ceremonies, and among the Jews there were many who turned their attention entirely to the figures of the Law, without regarding the truth which was represented under them. They conceived that nothing more was demanded of them but their sacrifices and other rites. The following psalm is occupied with the reprehension of this gross error, and the prophet exposes in severe terms the dishonor which is cast upon the name of God by confounding ceremony with religion, showing that the worship of God is spiritual, and consists of two parts, prayer and thanksgiving.

A Song of Asaph. The preposition ל, lamed, prefixed to the name of Asaph, which Calvin renders of, may also be rendered for, as we have before observed, and it is, therefore, somewhat doubtful whether he was the author of the psalms in whose inscriptions his name appears, or whether they were merely delivered to him by David to be sung m the temple worship. We, however, know from 2 Chronicles 29:30, that a seer of the name of Asaph, the son of Berechia, and who, along with his sons, were appointed singers in the sacred services of the temple, (1 Chronicles 6:31, 39; 15:19; 25:1, 2; Nehemiah 12:46,) was the inspired writer of several psalms. It is therefore probable that he was the author of the psalms which bear his name. These are twelve, the 50th, and from the 73d to the 83d, both inclusive. It has been thought by some that these psalms differ very remarkably, both in style and subject, from those of David, the composition being more stiff and obscure than the polished, flowing, and graceful odes of the sweet singer of Israel, and the subject-matter being of a melancholy character, and full of reprehension.

The prophet holds up the ingratitude of such persons to our reprobation, as proving themselves unworthy of the honor which has been placed upon them, and debasing themselves by a degenerate use of this world. From this let us learn, that if we are miserable here, it must be by our own fault; for could we discern and properly improve the many mercies which God has bestowed upon us, we would not want, even on earth, a foretaste of eternal blessedness. Of this, however we fall short through our corruption. The wicked, even while on earth, have a pre-eminency over the beasts of the field in reason and intelligence, which form a part of the image of God; but in reference to the end which awaits them the prophet puts both upon a level, and declares, that being divested of all their vain-glory, they will eventually perish like the beasts. Their souls will indeed survive, but it is not the less true that death will consign them to everlasting disgrace.

Psalm 50:1-5

1. The God of gods, even Jehovah, hath spoken, and called the earth That is, the inhabitants of the earth. from the rising of the sun unto the going down thereof. 2. Out of Zion, the perfection of beauty, God hath shined. 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. 4. He shall call to the heavens from above, and to the earth to judge his people. 5. Gather my meek ones (will he say (“Dira-il.”) — Fr. ) together unto me, those who strike a covenant with me over sacrifices.

1. The God of gods, even Jehovah, The original words here rendered “The God of gods, even Jehovah,” are אל אלהים יהוה, E1 Elohim Yehovah Each of these words is a name of the Divine Being. The first has reference to the power of the Deity; so that it might be translated, “The Mighty One.” If we read אל אלהים, El Elohim, together, and translate “The God of gods,” this is a Hebrewism for “Most mighty God;” the word אלהים, Elohim, being placed after the name of any thing to express its excellency, greatness, or might. See p. 7, note 1, of this volume. Comp. Deuteronomy 10:17; Joshua 22:22; and Daniel 11:36. Horsley reads, “The omnipotent God Jehovah hath spoken.” The reading of the Chaldee is, “The mighty One, the God Jehovah.” The prophet has here joined together these three names of God, to give to the Israelites a more impressive idea of the greatness of Him who, now seated on his throne, and surrounded with awful majesty, was about to plead his controversy with them. 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,” (Galatians 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” (Deuteronomy 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,” (Deuteronomy 30:19;)

and again Isaiah,

“Hear, O heaven! and give ear, O earth! for the Lord hath spoken,” (Isaiah 1:2.) “The Targum, Kimchi, and R. Obediah Gaon, interpret this psalm of the day of judgment, and Jarchi takes it to be a prophecy of the redemption by their future Messiah.” — Dr Gill. Dr Adam Clarke explains it in the first of these senses; observing, that “to any minor consideration or fact it seems impossible with any propriety to restrain it.” It appears, however, as Calvin holds, to be rather the aim and intention of the poem to teach the utter uselessness of all outward ceremonies in the absence of inward piety; and it is constructed on the plan of a dramatic performance, the sole actor being Jehovah seated on his throne in Zion, and the audience being the whole world, who are summoned to be witnesses of the judgment which he is to execute upon his people. This is the view taken by Bishop Lowth in his Lectures on Sacred Poetry, volume 2, p. 235. Walford gives the same interpretation. “To interpret this passage,” says he, “of the promulgation of the Gospel, as is done by Bishop Horne and other expositors of this book, is for the sake of a favorite theory to confound things that are distinct, and to throw obscurity over the whole, by which its specific design is darkened, and the poem deprived of its consistency and unity. The great purpose of the psalm is to deliver the judgment of God respecting the Jewish people; and heaven and earth are summoned, as in Isaiah 1:2, to behold the righteousness of Jehovah, and bear their testimony to it.”

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.

PSALM 50

Psa 50:1-23. 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.

1-4. The description of this majestic appearance of God resembles that of His giving the law (compare Ex 19:16; 20:18; De 32:1).

5. my saints--(Psa 4:3).

made--literally, "cut"

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 Ge 15:10, 18).

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

7. I will testify--that is, for failure to worship aught.

thy God--and so, by covenant as well as creation, entitled to a pure worship.

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.

16-20. the wicked--that is, the formalists, as now exposed, and who lead vicious lives (compare Ro 2:21, 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.

21-22. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.

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

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.

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.

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.

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.

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?

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

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.

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.

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

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

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.

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.

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?

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.

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.

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.

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.

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

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.

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.

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.

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

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

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

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.

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.

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

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.

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

1. THe mighty God, even the LORD hath spoken, and called the earth from the rising of the sun, unto the going down thereof .

(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.

Marginal references: Heb. God of Gods. So Gr.

2. Out of Zion the perfection of beauty , God hath shined e.

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 publick and Conspicuous place, where all the World might see and hear the Transactions.

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 onely (i. e.) Hath appeared, or manifested himself in a glorious manner, as Judges do when they come to the Judgment seat.

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 .

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 [illegible: 1+ letters]ond 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, Ier. 7. 4. &c. Mat. 3. 9, 10. No, saith he, though he be our God, yet he will come to execute Judgment upon us.

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 v. 2.

So the Sence is he will no longer forbear, or Connive at the Hypocrisie and Profaneness, of the Professors of the true Religion, but will now speak to them in his Wrath, and will effectually reprove and Chastite them. But because the Psalmist is not now describing what God did, or would say against them, which he doth below, v. 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 onely a Cestation from Speech, but from Motion or Action, as it doth, 2 Sam. 19 11. Psal 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.

This is a farther 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 Gods appearance at Sinai, Exod. 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.

Marginal references: Psal. 97. [illegible: 1+ letters].

4. He shall call to the heavens from above, and to the earth , that he may judge his people .

Either, to the places themselves, and so it is a Figure called Prosopopaeia: 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. Comp Deut. 4. 26. and 31. 28. and 32. 1.

To wit, in their Presence and Hearing.

5. Gather my Saints together unto me: 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 onely to continue the Metaphor, and Representation of the Judgment here mentioned.

The Delinquents, the [illegible: 1 word], whom he calls Saints; Partly, because they were all by Profession an holy People, as they are called, Deut. 14. 2. Partly, by an frony, 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 an 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.

(i. e.) Which have entred into Covenant with me, and have ratified that Coven[illegible: 1+ letters]nt with me by Sacrifice, not onely in their Parents, Exod. 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 overweening Conceit which they had of Sacrifices, and to prepare the way for the abolition of them, as being onely 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.

6. And the heavens shall declare his righteousness : for God is judg himself, Selah .

Which they were called to Witness, v. 4. So was the Earth also. But here he mentions the Heavens onely, 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 lye 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, Deut. 5. 22, 23. &c. 1 Sam. 12. 17, 18, 19.

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, Iob 34. 13. Rom. 3. 6. who exactly knows all their Hearts, and Works, and cannot be deceived, nor Contradicted.

Marginal references: Psal. 97. 6.

7. Hear, O my people, and I will speak ; O Israel, and I will testifie against thee : I am God, 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 plead with thee, and declare my Charge, or Inditement against thee.

Not onely 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, Deut. 26. 17, 18.

Marginal references: Psal. 81. 8.

8. I will not reprove thee for thy sacrifices, or thy burnt-offerings , to have been continually before me.

I do not Charge thee, or at least this is not the principal matter of my Charge, that thou hast neglected Sacrifices, which thou shouldest 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.

Or, they have been. I Confess thou hast being 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.

Marginal references: Hos. 6. 6.

9. I will take no bullock out of thy house, nor he-goats out of thy folds .

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.

Marginal references: [illegible: 1 word]. 6 6. Act. 17. 25.

10. For every beast of the forrest is mine , and the cattle upon a thousand hills .

I could Command, or dispose them at my Pleasure, without thy leave or Assistance.

Which feed upon innumerable Hills, or in Vallyes and Fields.

11. I know all the fowls of the mountains : and the wild beasts of the field are mine.

Where they are, and whence I can easily fetch them when I think good.

Not onely tame and domestick Fowls, but even such as are Wild and fly up and down upon Mountains; which though out of mans reach, are at Gods Command.

Marginal references: Heb. with [illegible: 1 word].

12. If I were hungry , I would not tell thee , for the world is mine, and the fulness thereof .

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

That thou mightest supply my Wants.

(i. e.) All those Creatures wherewith it is replenished.

Marginal references: Exod. 19. 5. Deut. 10. 14. Job 41. 11. Psal. 241. 1 Cor. 10. 26. 28.

13. Will I eat the flesh of bulls, or drink the blood of goats ?

If I did want any thing, hast thou such Carnal and gross Conceptions of me, that I need or delight in the Blood of Brute-Creatures.

14. Offer unto God thanksgiving , and pay thy vows unto the most High.

If thou wouldest know what Sacrifices I most prize, and indespensably 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 an Heart truly and deeply affected with Gods mercies, and is accompanied with such a Course of Life, as is grateful or Well-pleasing to God: all which is plainly comprehended in Thanksgiving, as that Duty is explained in other Scripture.

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, v. 8. it is not likely that he should have a better Opinion of, or value for their vowed Sacrifices; which were of an inferiour 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 v. 5. whereby they did avouch the Lord to be their God, and to walk in his ways, &c. as it is expressed, Deut. 26. 17. and engaged themselves to Love, and serve and obey the Lord according to that solemn Vow and Covenant, which they entred into at Sinai, Exod. 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.

Marginal references: Hos. 14. 2. Heb. 13. 15.

15. And call upon me in the day of trouble ; I will deliver thee, and thou shalt glorifie me .

And make Conscience of that great Duty, of Constant and servent 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.

When trouble comes, do not avoid it by sinful shifts, nor 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 un[illegible: 1+ letters]eigned Prayer.

This is mentioned; Either, 1. As a Priviledge, thou shalt have occasion to Praise and Glorifie 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.

Marginal references: Job 22. 27.

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 ?

(i. e.) The same ungodly and Hypocritical Professors, whom he calleth Saints, v. 5. in Regard of their Profession, and here wicked in respect of their Practise, and the truth of the thing,

He told them what he would not reprove them, for, v. 8. and why, v. 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 Gods Grace and Favour vouchsafed unto thee, in giving thee such a Covenant and Statu[illegible: 1+ letters]es, pretending to embrace them, and to give up thy self to the Observation of them? This not onely the Teachers (of whom some understand these Words) but all the Israelites in general: Of whom he rather seems to speak.

17. Seeing thou hatest instruction , and castest my words behind thee .

Seeing thy Practise Contradicts thy Profession, and makes thee a Notorious and impudent Lyar. Though with thy Mouth [illegible: 1 word] shewest much Love (as is said of them, Ezek. 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 rendred. And this above all other parts of Gods word, is most hateful to ungodly Men, Prov. 9. 8. and 12. 1. and 15. 10. 12. A[illegible: 1+ letters]os 5. 10. And therefore this is fitly alledged as an Evidence of their Wickedness.

As men do things which they abhor or despise.

Marginal references: [illegible: 1 span].

18. When thou sawest a thief, then thou consentedest with him , and hast been partaker with adulterers .

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 Prophets.

Or, as many render it, then thou didst run with him, thou didst readily and greedily associate thy self with him, in his unrighteous Courses. Thou didst yield to his Motions, and that with great Complacency and Diligence.

By joyning with them, in their lewd and filthy Practices.

Marginal references: [illegible: 1 span].

19. Thou givest thy mouth to evil , and thy tongue frameth deceit .

Heb. thou sendest forth, to wit free; for the Word is used of Mens 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 Hypocrisie.

Either to sinful or Mischievous Speeches.

(i. e.) Uttereth Lyes or fair Words, wherewith to Circumvent those who deal with them.

20. Thou sittest and speakest against thy brother , thou s[illegible: 1+ letters]anderest thine own mothers son.

Thou dost not onely speak evil in a sudden Passion, or upon some great Provocation, but this is thy Constant and deliberate Practise and Business, which thou dost pursue with great Facilty and Complacency: all which this Phrase implies.

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.

Takest away his good Name, which is better than all Riches; yea, than Life it self. Which is contrary to my express and oft repeated Commands.

21. These things hast thou done, and I kept silence : thou thoughtest that I was altogether such a one as thy self : but I will reprove thee , and set them in order before thine eyes .

I did not express my Displeasure against thee, in such grievous Judgments as thou didst deserve. Or, I was deaf: I carried my self like one that did not hear thy sinful Speeches, nor see, or take any notice of thy wicked Actions.

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 Connivence to justifie or allow; and thereupon didst grow more audacious and impudent in sin. See Eccles. 11, 9. Isa. 26. 10. Rom. 2. 4, 5.

Not with Verbal, but real Reproofs, (i. e.) By severe Punishments, as this Word is used, Iob 13. 10. Psal. 6. 1. and 38. 1. and 39. 71. and oft elsewhere. I will quickly undeceive and Convince thee, of the contrary to thy cost.

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.

22. Now consider this, ye that forget God . lest I [illegible: 1+ letters]ear you in pieces , and there be none to deliver .

Ye Hypocritical and ungodly Israelites, who have forgotten, (as Moses foretold you would do, Deut. 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.

L[illegible: 1+ letters]st my Patience be turned into Fury, and I proceed to take [illegible: 1 word] on you.

Or, for (as the Hebrew Particle is oft [illegible: 1 word]) [illegible: 1 word] is [illegible: 1 word] that can, or will deliver you. None can [illegible: 1 word] you from the Power of mine Anger.

23. Who so offereth praise , glorifieth me : and to him that ordereth his [illegible: 1 word] [illegible: 1+ letters] right , will I shew the salvation of God .

Or, Thanksgiving, as this Word is rendred, v. 14. S[illegible: 1+ letters]e the note there.

He and he onely gives me the Ho[illegible: 1+ letters]our that I require and prize, and not he who loads my [illegible: 1 word] [illegible: 1 word] a multitude of Sacrifices; whereby you [illegible: 1 word] and [illegible: 1 word] [illegible: 1+ letters] ceit that you please and glorifie me, [illegible: 1 word] in the [illegible: 1 word] time you live in the gross [illegible: 1 word] of the [illegible: 1 word] important [illegible: 1+ letters] ties, of Piety and Justice, and Charity: [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] greatly dishonour me, and my Worship and [illegible: 1 word] [illegible: 1 word] infamous Lives.

Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ([illegible: 1 word] Pronoun is frequently understood) the [illegible: 1 word], or [illegible: 1 word] [illegible: 1 word] his Life, (i. e.) That Lives order[illegible: 1+ letters], and according, [illegible: 1 word] for Sinners are said to walk [illegible: 1 word], 2. [illegible: 1 word]. 3. [illegible: 1+ letters], [illegible: 1+ letters]. 11. [illegible: 1 word] by Chance, as it is in the Hebrew Text, [illegible: 1 word]. 20 21. 23. wh[illegible: 1+ letters]ch is opposed to Order: and the Scripture owns no [illegible: 1 word], but what God prescribes or approves; and therefore this [illegible: 1 word], aright, is justly added in our Translation.

Heb. I will [illegible: 1 word] ▪ him to see, (i. e.) To enjoy, as that Verb [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ▪ [illegible: 1 word] [illegible: 1 word] have shewed again and again.

(i. e.) M[illegible: 1+ letters] Salvation, that true and everlasting Happiness, which I have prepared for all my faithful Friends and Servants, and [illegible: 1 word] [illegible: 1 word] on[illegible: 1+ letters] ly. So false is that Position of [illegible: 1 word] of the Jew[illegible: 1+ letters]th [illegible: 1 word], that every Israelite [illegible: 1 word] a [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

Marginal references: Psal. 69. 30. 31.; Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

Divine Discourse concerning the True Sacrifice and Worship

With the preceding Psalm the series of the Korahitic Elohim-Psalms of the primary collection (Psa 1:1) closes. There are, reckoning Psa 42:1-11 and Psa 43:1-5 as one Psalm, seven of them (Psa 42:1). They form the principal group of the Korahitic Psalms, to which the third book furnishes a supplement, bearing in part an Elohimic (Psa 84:1-12) and in part a Jehovic impress (Psa 85:1-13; Ps 87:1-88:18). The Asaphic Psalms, on the contrary, belong exclusively to the Elohimic style of Psalms, but do not, however, all stand together: the principal group of them is to be found in the third book (Psa 73:1), and the primary collection contains only one of them, viz., Ps 50, which is here placed immediately after Ps 49 on account of several points of mutual relationship, and more especially because the prominent Hear then, My people (Psa 50:7), is in accord with the beginning of Ps 49, Hear, all ye peoples.

According to 1Ch 23:2-5, the whole of the thirty-eight thousand Levites were divided by David into four divisions (24,000 + 6000 + 4000 + 4000). To the fourth division (4000) was assigned the music belonging to divine worship. Out of this division, however, a select company of two hundred and eighty-eight singers was further singled out, and divided into twenty-four classes. These last were placed under three leaders or precentors (Sangmeister), viz., fourteen classes under Heman the Kehathite and this fourteen sons; four classes under Asaph the Gersonite and his four sons; and six classes under Ethan (Jeduthun) and his six sons (1 Chr. 25, cf. Psa 15:1-5 :17ff.). The instruments played by these three leaders, which they made use of on account of their clear, penetrating sound, were the cymbals (1Ch 15:19). Also in 1Ch 16:5, where Asaph is described as the chief (הראשׁ) of the sacred music in the tent where the Ark was placed, he strikes the cymbals. That he was the chief, first leader, cannot be affirmed. The usual order of the names if “Heman, Asaph, and Ethan.” The same order is also observed in the genealogies of the three in 1 Chron 6:16-32. Heman takes the prominent place, and at his right hand stands Asaph, and on his left Ethan. History bears witness to the fact that Asaph was also a Psalm-writer. For, according to 2Ch 29:30, Hezekiah brought “the words of David and of Asaph the seer” into use again in the service of the house of God. And in the Book of Nehemiah, Neh 12:46, David and Asaph are placed side by side as ראשׁי המּשׁררים in the days of old in Israel.

The twelve Psalms bearing the inscription לאסף are all Elohimic. The name of God יהוה does not occur at all in two (Ps 77, Psa 82:1-8), and in the rest only once, or at the most twice. Side by side with אלהים, אדני and אל are used as favourite names, and especial preference is also given to עליון. Of compounded names of God, אל אלהים והוה (only besides in Jos 22:22) in the Psalter, and אלהים צבאות in the Old Testament Scriptures generally (vid., Symbolae, pp. 14-16), are exclusively peculiar to them. So far as concerns their contents, they are distinguished from the Korahitic Psalms by their prophetically judicial character. As in the prophets, God is frequently introduced as speaking; and we meet with detailed prophetical pictures of the appearing of God the Judge, together with somewhat long judicial addresses (Ps 50; Psa 75:1-10; Psa 82:1-8). The appellation החזה, which Asaph bears in 2Ch 29:30, accords with this; notwithstanding the chronicler also applies the same epithet to both the other precentors. The ground of this, as with נבּא, which is used by the chronicler of the singing and playing of instruments in the service of the house of God, is to be found in the intimate connection between the sacred lyric and prophecy as a whole. The future visionary character of the Asaphic Psalms has its reverse side in the historical past. We frequently meet with descriptive retrospective glances at facts of the primeval history (Psa 74:13-15; Psa 77:15., Psa 80:9-12; Psa 81:5-8; Psa 83:10-12), and Ps 78 is entirely taken up with holding up the mirror of the ancient history of the nation to the people of the present. If we read the twelve Psalms of Asaph in order one after the other, we shall, moreover, observe this striking characteristic, that mention is made of Joseph and the tribes descended from him more frequently than anywhere else (Psa 77:16; Psa 78:9, Psa 78:67., Psa 81:6; Psa 80:2.). Nor is another feature less remarkable, viz., that the mutual relationship of Jahve to Israel is set forth under the figure of the shepherd and his flock rather than any other (Psa 74:1; 77:21; Psa 78:52, Psa 78:70-72; Psa 79:13; Psa 80:2). Moreover these Psalms delight in other respects to vary the designations for the people of God as much as possible.

In Ps 50, Psa 73:1, we have before us a peculiar type of Psalms. The inscription לאסף has, so to speak, deep-lying internal grounds in its support. But it does not follow from this inscription that all these Psalms were composed by the aged Asaph, who, as Psa 78:69 shows, lived until the early part of Solomon’s reign. The outward marks peculiar to Asaph were continued in his posterity even into the period after the Exile. History mentions Asaphites under Jehoshaphat (2Ch 20:14), under Hezekiah (2Ch 29:13), and among the exiles who returned (Ezr 2:41, cf. Ezr 3:10, one hundred and twenty-eight Asaphites; Neh 7:44, cf. Neh 11:22, a hundred and forty-eight of them). Since down to the period after the Exile even the cymbals (מצלתּים) descended to them from their ancestor, the poetic talent and enthusiasm may also have been hereditary among them. The later “Psalms of Asaph,” whether composed by later Asaphites or some other person, are inscribed לאסף because, by whomsoever, they are composed in the style of Asaph and after Asaphic models. Ps 50, however, is an original Psalm of Asaph.

After the manner of the prophets the twofold truth is here advanced, that God has no delight in animal sacrifice without the sacrifice of prayer in which the heart is engaged, and that the confession of His word without a life that accords with His word is an abomination to Him. It is the very same fundamental thought which is expressed in Psa 40:7-9; Psa 69:31., Psa 51:18., and underlies Psa 24:1-10 (Psa 1:1) and Psa 15:1; they are all echoes of the grand utterance of Samuel (1Sa 15:22), the father of the poetry of the Psalms. It cannot surprise one that stress is laid on this denunciation of a heartless service of works by so many voices during the Davidic age. The nothingness of the opus operatum is also later on the watchword of the prophets in times when religious observances, well ordered and in accordance with legal prescription, predominate in Judah. Nor should it seem strange that Asaph the Levite, who was appointed to the sanctuary on Zion, expresses himself thus; for Jeremiah was also a Levite and even a priest (cohen), and yet no one has spoken a bolder, and more cutting word against the outward and formal service of sacrifice than he (Jer 7:22.). Both these objections being removed, there is nothing else that stands in the way of our ascribing this Psalm to Asaph himself. This is favoured by echoes of the Psalm in the prophets (cf. Psa 50:2 with Lam 2:15, and the verse-ending Psa 50:8, Psa 38:18, with Isa 49:16), and there is nothing opposed to it in the form of the language.

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.

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.

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.

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.

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 HimIn 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. Penitential Prayer and intercession for Restoration to Favour

The same depreciation of the external sacrifice that is expressed in Ps 50 finds utterance in Ps 51, which supplements the former, according as it extends the spiritualizing of the sacrifice to the offering for sin (cf. Psa 40:7). This Psalm is the first of the Davidic Elohim-Psalms. The inscription runs: To the Precentor, a Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba. The carelessness of the Hebrew style shows itself in the fact that one and the same phrase is used of Nathan’s coming in an official capacity to David (cf. 2Sa 12:1) and of David’s going in unto Bathsheba (בּוא אל, as in Gen 6:4; Psa 16:2, cf. 2Sa 11:4). The comparative כּאשׁר, as a particle of time in the whole compass of the Latin quum, holds together that which precedes and that which subsequently takes place. Followed by the perfect (2Sa 12:21; 1Sa 12:8), it has the sense of postquam (cf. the confusing of this כאשׁר with אחרי אשׁר, Jos 2:7). By בּבוא the period within which the composition of the Psalm falls is merely indicated in a general way. The Psalm shows us how David struggles to gain an inward and conscious certainty of the forgiveness of sin, which was announced to him by Nathan (2Sa 12:13). In Psa 6:1-10 and Psa 38:1 we have already heard David, sick in soul and body, praying for forgiveness; in Ps 51 he has even become calmer and more cheerful in his soul, and there is nothing wanting to him except the rapturous realization of the favour within the range of which he already finds himself. On the other hand, Psa 32:1-11 lies even beyond Ps 51. For what David promises in Psa 51:15, viz., that, if favour is again shown to him, he will teach the apostate ones the ways of God, that he will teach sinners how they are to turn to God, we heard him fulfil in the sententious didactic Psa 32:1-11.

Hitzig assigns Ps 51, like Ps 50, to the writer of Isa 40:1. But the manifold coincidences of matter and of style only prove that this prophet was familiar with the two Psalms. We discern in Ps 51 four parts of decreasing length. The first part, Psa 51:3, contains the prayer for remission of sin; the second, Psa 51:12, the prayer for renewal; the third, Psa 51:16, the vow of spiritual sacrifices; the fourth, vv. 20, 21, the intercession for all Jerusalem. The divine name Elohim occurs five times, and is appropriately distributed throughout the Psalm.

The Majesty of Messiah.

1 The mighty God, even the Lord , hath spoken, and called the earth from the rising of the sun unto the going down thereof. 2 Out of Zion, the perfection of beauty, God hath shined. 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. 4 He shall call to the heavens from above, and to the earth, that he may judge his people. 5 Gather my saints together unto me; those that have made a covenant with me by sacrifice. 6 And the heavens shall declare his righteousness: for God is judge himself. Selah.

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, 2 Chron. xxix. 30. Here is,

I. The court called, in the name of the King of kings (v. 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. v. 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. i. 11, Acts x. 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 (Deut. xxxiii. 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, v. 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 (Joel ii. 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. ii. 3, Mic. iv. 2), and the preachers of it were to begin at Jerusalem (Luke xxiv. 47), and Christians are said to come unto Mount Zion, to receive their instructions, Heb. xii. 22, 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 (v. 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. iii. 5, 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. xxxiii. 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, Luke xii. 49. The Spirit was given in cloven tongues as of fire, introduced by a rushing mighty wind, which was very tempestuous, Acts ii. 2, 3. And in the last judgment Christ shall come in flaming fire, 2 Thess. i. 8. See Dan. vii. 9; Heb. x. 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 (v. 4), as Moses often called heaven and earth to witness against Israel (Deut. iv. 26; xxxi. 28, xxxii. 1), and God by his prophets, Isa. i. 2; Mic. vi. 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 (v. 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, John xi. 52. And at the second coming of Jesus Christ all his saints shall be gathered together unto him (2 Thess. ii. 1) to be assessors with him in the judgment; for the saints shall judge the world, 1 Cor. vi. 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, Exod. xix. 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, Exod. xxiv. 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 (v. 6): The heavens shall declare his righteousness, those heavens that were called to be witnesses to the trial (v. 4); the people in heaven shall say, Hallelujah. True and righteous are his judgments, Rev. xix. 1, 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 (Ps. xix. 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, v. 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. iii. 5, 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, Ps. li. 4.

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.

The Character of the Wicked.

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? 17 Seeing thou hatest instruction, and castest my words behind thee. 18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. 19 Thou givest thy mouth to evil, and thy tongue frameth deceit. 20 Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. 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. 22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. 23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I show the salvation of God.

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 (v. 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 sitting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Matt. xxiii.), and St. Paul (Rom. ii. 21, 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 (v. 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. ii. 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 (v. 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. i. 32. (3.) A constant persisting in the worst of tongue-sins (v. 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 (v. 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 (v. 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 (v. 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, Matt. xxiv. 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, v. 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.

PSAL. L.

A Psalme of Asaph.

THe God of gods, Iehovah speaketh and calleth the earth, from the rising up of the Sun, unto the going downe thereof. Out of Sion the whole perfection of beauty God shineth clearely. Our God come and not keepe silence, a fire shall eat before him, and round about him shall a storme be moved vehemently. He will call to the heavens from above, and to the earth to judge his people. Gather yee to me my gracious Saints, that have stricken my covenant with sacrifice. And the heavens shall openly shew his justice, for God he is judge Selah. Heare O my people, and I will speake, O Israel, and I will testifie to thee; I am God thy God. I will not reprove thee for thy sacrifices, for thy burnt offerings are before me continually. I will not take a bullocke out of thine house; goat buckes out of thy folds. For every wilde beast of the wood is mine; the beasts that bee on a thousand mountaines. I know all the fowle of the mountaines, and the store of beasts of the field is with me. If I were hungry I would not tell it thee, for mine is the world, and the plenty thereof. Will I eat the flesh of mightie buls, and drinke the bloud of goat-bucks? Sacrifice thou to God a confession, and pay thy vowes to the most high. And call on me in day of distresse, I will release thee, and thou shalt glorifie mee.

But to the wicked saith God, what hast thou to doe to tell my statutes, and that thou shouldest take up my covenant on thy mouth. And thou hatest nurture, and castest my words behind thee. If thou seest a theefe, then thou runnest with him, and thy part is with the adulterers. Thy mouth thou sendest out in evill, and thy tongue joyneth together deceit. Thou sittest, thou speakest against thy brother, against thy mothers sonne thou givest ill report. These things thou hast done, and I kept silence, thou didst thinke that I was surely like thee; I will reprove thee and set in order to thine eies. O now consider this ye that forget God, lest I teare, and there be no reskewer. Hee that sacrificeth confession, honoureth me, and hee that disposeth his way, I will cause him to see the salvation of God.

Annotations. A Psalme of Asaph] that is, made by him, as the Chaldee saith, An hymne by the hand of Asaph; or to Asaph, that is, committed vnto him to sing. For Asaph was a Seer or Prophet, which made Psalms as did David, 2 Chron. 29. 30. Also he and his sons, were singers in Israel, 1 Chron. 25. 2. The God of Gods] that is, God of all Angels, Iudges and Rulers of the world: or as the Chaldee saith, The mighty (God) the God of Iehovah. Three titles of God here used together, Ael, Aelohim, Iehovah. So in Iosh. 22. 22. the going downe] that is, the West, where the Sunne setteth, or (after the Hebrew phrase) goeth in, as at the rising, it is said to goe out, or come forth, Gen. 19. 23. Vers. 2. Out of Sion] the state of the Church under the Gospell, Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme, the legall sacrifices appointed at mount Sinai, are reproved, and the worship of God in spirit and truth commended. the whole perfection] or, the Vniversality of beautie, that is, which is wholly and perfectly beautifull. See the like praise of Sion, Psal. 48. 3. Lam. 2. 15. shineth clearly] as the Sunne shineth in his strength: that is, appeareth in glorious majestie. This also is a signe of favour, Iob 10. 3. Psal. 80. 2. So God shined from mount Paran, Deut. 33. 3. Vers. 3. Our God come] a praier to hasten his comming, as in Rev. 22. 20. or, as the former, our God will come. So the Chaldee paraphraseth, The just shall say, In the day of the great judgement, our God will come, and not silent, to execute the vengeance of his people. fire shall eat] that is, consume, devoure. So God is called an eating fire, Deut. 4. 24. that is, as the Apostle expoundeth it, a consuming fire, Heb. 12. 29. and the sight of his glory on mount Sinai, was like eating (consuming) fire, Exod. 24. 17. and fire out of his mouth eateth, Psal. 18. 9. a storme be moved] a tempest raised: which maketh fire the more fierce and forcible. And these things signifie Christs judgements against hypocriticall carnall worshippers: see Mal. 3. 1, 2, 3. Mat. 3. 12. Vers. 4. call to the heavens &c.] that heaven and earth may beare record; as in Deut. 31. 28. and 32. 1. Isa. 1. 2. The Chaldee expoundeth it, He will call the high Angels from above, and the just of the earth from beneath. Vers. 5. have stricken my covenant] or have cut, that is, made covenant with me with sacrifice. For at holy covenants, the sacrifices were cut asunder, and they went betweene the parts, Gen. 15. 10, 13, 18. Ier. 34. 18. See Psal. 25. 10. See also a covenant betweene God and his people with sacrifice, Exod. 24. 4,—8. The Chaldee openeth it thus; which have stricken the covenant, and confirmed the Law, and beene busied in praier, which is like to sacrifices. Vers. 6. And the heavens] hereby may be meant the heavenly Angels, as in Iob 15. 15. and so the Chaldee translateth, high Angels, or the meteors in the aire, thunder, lightning, &c. Exod. 19. 16. 18. See also Psal. 97. 6. and 89. 6. he is Iudge] himselfe in his owne person, and not by his servants onely, as afore time, Heb. 1. 1, 2. 2 Tim. 4. 1. Vers. 7. testifie to thee] that is, give thee contestations, admonitions, charges, &c. to cause the more obedience, as Nehem. 9. 29. 2 King. 17. 15. Exod. 19. 21. 23. or, testifie against thee, (as this phrase sometime signifieth, Deut. 4. 26. and 31. 28.) that is, convince thee of disobedience: Both these are done in this Psalme, verse 14, 15. 18, 19. &c. Vers. 8. for thy sacrifices] so elsewhere hee saith, I spake not to your fathers, &c. concerning sacrifices, Ier. 7. 22. are before me] so the Greeke explaineth it; and so Israel used to weary God with outward offerings, Isa. 1. 11. 14, Mic. 6. 6, 7. Amos 4. 4, 5. Vers. 9. goat-buckes] the he-goats; such with bullocks were principall in the sacrifices, Num. 7. 17. 23, &c. Psal. 66. 15. Vers 11. store of beasts] all sorts of beasts that range about. So Psal. 80. 14. Vers. 12. If I were hungry] This the Chaldee expoundeth, If the time come of the continuall sacrifice, I will not tell thee. So it may bee a prophesie of Christs abolishing the daily sacrifice, as in Dan. 9. 27. Vers. 14. a confession] a thanke-offering. There was an oblation in the law thus called, Levit. 7. 12, 15. mentioned also in Ps. 116. 17. and 107. 22. which the Apostle openeth, exhorting to o[illegible: 2 letters]er the sacrifice of praise continually to God, that is, the fruit of the lips, confessing to his name, Heb. 13. 15. See also Psal. 95. 2. The Chaldee saith, Subdue evill concupiscence, and it shall be counted before the Lord as a sacrifice of confession. vowes to the most high] that is, to God, Gen. 14. 18. so hee that in Luke 6. 35. is the Most high, in Matth. 5. 45. is our Father which is in heaven. To him vowes were made with prayers, Gen. 28. 20. Psal. 61. 6. and paid with thanksgiving, Psal. 65. 2. and 66. 13, 14. and by law their payment was required, Deut. 23. 23. Eccles. 5. 5. Psal. 76. 12. and there were sacrifices for vowes, Levit. 7. 16. But the Chaldee referreth this here to the vow which they made at mount Sinai, to confirme the commandements, (Exod. 19.) Vers. 16. what hast thou to doe] the Hebrew phrase is, what to thee? the Greeke, wherefore doest thou? Vers. 17. nurture] or restraint, chastisement; which is the way of life, Prov. 6. 23. and 12. 1. The Chaldee addeth, nurture of wise men. behinde thee] or after thee. See a like speech, Neh. 9. 26. Vers. 18. then thou] Hebr. and thou runnest, or readily consentest, takest pleasure. And, may be omitted in our English; it serveth to increase the readinesse & earnestnesse of the affections. He that partaketh with a theefe, hateth his soule, Prov. 29. 24. Vers. 19. thou sendest out] that is, usest and appliest it. thy tongue joyneth] or, with thy tongue thou joynest, framest, compactest. Vers. 20. ill report] or infamie, offensive scandalous speech; (as the Greeke turneth it, scandall) a word not found but in this place. Vers. 21. I was surely] Hebrew, I being had b[illegible: 2 letters]ee, or was. set in order] to wit, thy faults; as the Greeke explaineth it, I will set thy sinnes before thy face. The Chaldee giveth this paraphrase, Thou thoughtest to be for ever; thou saidst in thy heart, I shall be like God: but I in powerfull wrath will take vengeance on thee, I will rebuke thee in this world, and order the judgement of Gehenna in the world to come, before thee. Vers. 22. no reskuer] or no deliverer. A similitude taken from Lions, which catch and teare their prey, from whose jawes none can reskue. See the like in Hos. 5. 14. Vers. 23. he that sacrificeth confession] that is, which giveth confession (or thankes) as a sacrifice, the Greeke translateth, The sacrifice of praise shall glorifie me; the Chaldee, He that slayeth evill concupiscence, and subdueth it, it shall be counted to him as a sacrifice of confession. disposeth his way] composeth and ordereth it according to these directions: or, he that putteth this way before him. to see the salvation] that is, to enjoy it; or, I will shew it him. In Hebrew the word in redoundeth. See Psal. 27. 4. So Psal. 91. 16. and 85. 8.

PSAL. L.

A Pſalm of Aſaph] Who was both a Muſick-maſter, 1 Chron. 25.2. and a Pſalm-compoſer, 2 Chron. 29.30. The moſt are of opinion, that this Pſalm was made by David, and committed to Aſaph to be ſung, after that Iſrael had been afflicted with three years Famine, and three days Peſtilence, and the Angel had appeared to David, Jun. and ſet out the place where the Temple ſhould be built, 2 Sam. 21. & 24. 1 Chron. 21.18. & 22.4.

Verſ. 1.R. Nahum ap. Nebien. The mighty God, even the Lord] Heb. The God of gods, whether they be ſo deputed, as Angels, Magiſtrates; or reputed only, as Heathen-deities, 1 Cor. 8.9. Jehovah, or Eſſentiator is Gods proper Name. Some ſay God is here thrice named, to note the Trinity in Ʋnity.

Hath ſpoken] ſc. By the mouth of his holy Prophets, which have been ſince the world began; Henoch the ſeventh from Adam ſpoke much like, Jude 14. The Rabbines ſay, that this Pſalm is, De die judecii futuro, of the Day of Judgement. Others, that it is the Lords judging of his Church, drawn according to the model of the great and laſt Judgement, whereunto it ſerveth as a preparation, or a warning-peece.

And called the earth from the riſing, &c.] The habitable part of Gods earth; the ſons of men, Prov. 8.31. with Mal. 1.11. Theſe are all called to atteſt the equity of Gods proceedings againſt an hypocriticall Nation; Children that were corrupters. For God hath thus farre inſtructed all men, that He is to be honoured of all, with all manner of obſervance, Rom. 1.20. Let this be preſſed upon all ſorts, ſaid Zalencm the Locrian Law-giver, in the preface to his Laws, 1. That there is a God. 2. That this God is to be duely worſhiped.

Verſ. 2. Out of Sion the perfection of beauty] Heb. The whole Perfection, Perfectiſſim[illegible: 1 letter] pulchritudini[illegible: 1 letter] locus. Tre[illegible: 1 letter] or the Univerſality of beauty; becauſe there eſpecially was Gods glory ſet forth in his holy ordinances, and more clearly manifeſted than in all his handy-work beſides. See Pſal. 48.2.

God hath ſhined] Like the Sun in his ſtrength, ſometimes for the comfort of his people, as Pſal. 80.1. ſometimes for the terrour of evill-doers, as Pſal. 94.1. and here. But evermore God is terrible out of his holy places, Pſal. 68.35. & 89.7.

Verſ. 3. Our God ſhall come, and ſhall not keep ſilence] He doth daily come and ſit upon the tribunall in his Church by the Miniſtery of his Servants, Mat. 18.17. who muſt reprove ſinners with all authority, and ſhew themſelves ſons of thunder, that they may ſave ſome at leaſt with fear, ſnatching them out of the fire, Jude 23. as Peter, Act. 2.40. and Paul, 2 Cor. 5.11. but eſpecially when, to work upon the Proconſul Paulus Sergius, he ſet his eyes upon Elymas the ſorcerer, as if he would have looked thorough him: After which lightening, followed that terrible thunder crack, O thou full of all ſubtlety, and all miſchief, thou child of the Devill, thou enemy of all Righteouſneſs, wilt thou not ceaſe to pervert the ſtreight wayes of the Lord? Act. 13.9, 10.

A fire ſhall devour before him] As he gave his law in fire, ſo in fire ſhall he require it.

And it ſhall bee very tempeſtuous round about him] Not before him only, but round about him; leſt the Wicked ſhould hope to eſcape by creeping behind him. That was a terrible tempeſt, that befell Alexander the great,Curtius lib. 8. ex Dioder. and his army marching into the Country of Gabaza; when by reaſon of continuall thundering and lightening, with hailſtones and light-bolts, the army was diſ-ranked and wandred any way; many durſt not ſtirre out of the place, &c. Tremellius rendreth it wiſh-wiſe, but in a parentheſis, Les our Lord come, and let him not be ſilent. The Saints know that they ſhall bee ſafe, when others ſhall ſmoak for it; becauſe God is their God.

Verſ. 4. Hee ſhall call to the Heavens from above, and to the earth] That theſe dumbCreatures may be as ſo many ſpeaking evidences againſt an unworthy people, and witneſſes of Gods righteous dealings againſt them. See Deut. 32.1. Iſa. 1.2. Mic. 6.2. The Chaldee thus paraphraſeth, He will call the high Angels from above; and the juſt of the earth from beneath.

Verſ. 5. Gather my Saints together unto mee] This ſeemeth to be ſpoken to the Angels, thoſe active Inſtruments and executioners of Gods Judgements. By Saints here, underſtand profeſſors at large, all that live in the boſome of the Church viſible, and partake of the externall priviledges only; ſuch as are in the Vine, but bear no fruit, Joh. 15.2. have a name to live, but are dead, Rev. 3. ſuch as whoſe ſanctity conſiſteth only in covenanting by ſacrifice. Baſil ſaith, that ſuch are called Saints to aggravate their ſins; as a man that hath an honourable title, but hath done wickedly; and is therefore the rather to be condemned. When one pleaded once with a Judge for his life, that he might not be hanged, becauſe he was a Gentleman; hee told him that therefore he ſhould have the Gallows made higher for him.

Thoſe that have made a Covenant with mee by Sacrifice] But were never brought by mee into the bond of the Covenant; for then the rebels would have been purged out from among them, as it is, Ezek. 20.37, 38.

Verſ. 6. And the Heavens ſhall declare his Righteouſneſſe] Thoſe Catholick Preachers, whoſe voice goeth out aloud to the end of the World, Pſal. 19.4. See verſ. 4.

For God is Judge himſelf] And front him is no appeal; every tranſgreſſion and diſobedience, from him ſhall receive a juſt recompence of reward, Heb. 2.2. even thoſe corruptions that are moſt inward, and lye up in the heart of the Country, as it were; thoſe pollutions not of fleſh only (i.e. worldly luſts, and groſſe evills) but of ſpirit alſo, 2 Cor. 7.1. more ſpirituall luſts, as pride, preſumption, formality, ſelfflattery, carnall confidence in externall legall worſhips, the ſin principally taxed in this Jewiſh people here in the next verſes.

Verſ. 7. Hear, O my people, and I will ſpeak, &c.] What ſweet and winning language is here for a preface! Gods proceedings againſt ſinners, whom he might confound with his terrours, is with meekneſſe and much mildneſſe. Gen. 3.9.11. & 4.9. Mat. 26.50. & 22.11. Be we herein followers of God as dear Children, Joſh. 7.19. Gal. 6.1. 2 Tim. 2.29.

O Iſrael, I will teſtifie againſt thee] i.e. I will expoſtulate with thee, and convince thee. This is a mercy which the Lord vouchſafed our firſt Parents when they had finned; the Serpent he would not ſo much as examine, but doomed him preſently.

I am God] And ſhould therefore have been better obeyed.

Even thy God] And therefore thou of all others ſhouldeſt have had more care, and not have deſpited mee with ſeeming honours, by preſenting mee with out-ſide ſervices.

Verſ. 8. I will not reprove thee for thy Sacrifices] i.e. For thy neglect of them, but for thy reſting in them, ſticking in the bark, bringing mee the bare ſhell without the kernel, not referring thy Sacrifices to the right end and uſe; but ſatisfying thy ſelf in the work done. This was afterwards the ſin of the Phariſees, is ſtill of the Papiſts, and of too many carnall Goſpellers, who think they have ſerved God. for they have been at Church, done their devoir, for they have ſaid their prayers, &c. Yea many of the better ſort amongſt us hold only a certain ſtint of daily duties, as Malt-horſes their pace, or Mill-horſes their round (that move much, remove little) out of cuſtome, or form. Yea the beſt find it hard enough to be in duty in reſpect of performance, and out of duty in reſpect of dependance; to do all Righteouſneſs, and yet to reſt in none but Chriſts.

Or thy burnt-offerings to have been continually before mee] Heb. Thy burnt-offerings have been continually before mee; ſo that I am ſated with the very ſight of them, Iſa. 1. there, God complained that all his ſenſes were wearied, and his ſoul vexed, by the abundance of their outward ceremonies, but want of morrall ſervice.

Verſ. 9. I will take no Bullock out of thy houſe, &c.] q.d. Keep them to thy ſelf, I need them not; thou ſetteſtan high price upon them, and thinkeſt to ingratiate with mee by them, I value them not, nay I loath them. Sordit in conſpectu Judicis quodfulget in comſpectu operantis. That which is highly eſteemed amongſt men, is abomination in the ſight of God, Luk. 16.15. Diſpleaſing ſervice is double diſhonour.

Verſ. 10. For every Beaſt of the Foreſt is mine] God is the great Proprietary; and all is his by primitive right. It is but of his own therefore that any man giveth him ought; as David freely acknowledgeth, 1 Chron. 29.14. and that great Emperor, who dedicating his rich Communion-table to Jeſus Chriſt, wrote upon it [non-Latin text not transcribed].Juſtinian apud Ce[illegible: 1 letter]ren. Thine own, and of thine own Lord preſent we unto thee, &c. And yet vain man is aptto conceit that God is obliged unto him, when he offereth unto God any part of his goods.

And the Cattel upon a thouſand Hills] Or, Upon the Hills of a thouſand owners.

Verſ. 11. I know all the foules of the Mountaines] i.e. in numerato habeo, ſaith Vatablus, they are alwaies before mee ready at my ſervice.

And the wild Beaſts of the Field] R. Solomon interpreteth it Reptile, the creeping things of the Field; others, copiam volucruns in vallibus, the abundance of birds that are up and down the Fields and Vallies.

Verſ. 12. If I were bungry, I would not tell thee] I would not employ thee to cater or purvey for mee.Homer. Lucian. But it befalls not God to be hungry, as not only Heathens held, and therefore ſaid that their Jove was gone into Aethiopia to be feaſted, &c. but ſome carnal Jews alſo, who conceived that a fat Sacrifice was as acceptable to God as a fat dinner was to themſelves.

For the World i[illegible: 1 letter] mine, and the fulneſs thereof] Quicquid avium v[illegible: 1 letter]litat, quicquid piſcium matat, quicquid feraruns diſcurrit, as Seneca hath it; all is the Lords, hee made all, maintaineth all, and may therefore at his pleaſure make uſe of any; he needeth not bee beholden; but the truth is, he needeth not any ſuch broken ſupports. See Pſal. 24.7.

Verſ. 13. Will I eat the fleſh of Bulls? &c.] q. d. Are you ſo thick-brained, as to think ſo?

Vervecum in patria, craſſo que ſub asre nati?

No; He that killeth an Oxe (unleſſe he kill his corruptions too) is as if be ſtew a man; he that ſacrificeth a Lamb (unleſſe he ſee his own guilt, and be carried out to the immaculate Lamb of God, who taketh away the ſins of the World) is as if he cut off a dogs neek: He that offereth an oblation (unleſſe therewith he offer up himſelf for a whole burnt Sacrifice, Rom. 12.1.) is as if he offered Swines blood; he that burneth incenſe (unleſſe he lift up holy hands in prayer without wrath, and without doubting, 1 Tim. 2.8.) is as if he bleſſed an Idol, Iſa. 66.3.

Verſ. 14. Offer unto God thankſgiving] That pith of your peace-offerings, that Sacrifice more acceptable to God than an Oxe that hath horns and hoofs, Pſal. 69. 31. Oh cover Gods Altar with the calves of your lips, giving thanks to his name, Heb. 13.15.

And pay thy vows unto the Moſt High] Say not God a thank only, but do him thanks; the life of thankſgiving is the good life of the thankſgiver. Our praiſes ſhould be reall and ſubſtantiall: Vow and perform to the Lord your God, Pſal. 76.11.

Verſ. 15. And call upon mee] Theſe two, praiſing God for what we have, and praying for what we want, do take up the whole duty of man; a holy trade is hereby driven betwixt heaven and earth, and ſweet intercourſe maintained betwixt God and man.

In the day of trouble] At anytime, but then eſpecially; the time of affliction being the time of ſupplication; for then we are fitteſt to call, and then God is readieſt to give anſwer, then we may have any thing, Zech. 13. ult.

I will deliver thee] It is but ask and have; and ſurely he is deſervedly miſerable who will not make himſelf happy by asking. When there was a ſpeech among ſome holy men what was the beſt trade? One anſwered Beggery; D. Preſton. It is the hardeſt and richeſt trade. Common beggery is indeed the eaſieſt and pooreſt trade; but prayer he meant. It is like the Ring given a Noble-man in this Land by Queen Elizabeth, with this promiſe, that if he ſent that Ring to her at any time when he was in diſtreſſe, ſhe would remember and deliver him. He ſent it, but it never came to her hands; but prayer never miſ-carrieth, &c.

And thou ſhalt glorifie mee] Servati ſumus, ut ſerviamus, Luk. 1.74. And yet it is ten to one that any returneth with the Leper, to give God the glory of a deliverance. Pleri que ut necipiant impertuni, donec acceperint inquieti, De Conſid. 1.[illegible: 1 letter] ubi acceperiut ingrati, ſaith Bernard truly; Moſt men are importunate, that they may receive good at Gods hands, reſtleffe till they have it, and are careleſſe to return thanks afterward. Out upon ſuch an ingratitude, hatefull even amongſt Hearhens.

Verſ. 16. But unto the Wicked God ſaith] To the fair profeſſor, but foul ſinner, to the Hypocrites in Sion, Iſa. 33.14. to the ſacrificing Sodomites, Iſa. 1.10.11. [non-Latin text not transcribed] thoſe that take upon them to be Teachers of others, eſpecially, Rom. 2.20.21. Origen, after his ſoul fall, opening the book and lighting upon this Text,Kimchi. was not able to preach, but brake out into abundance of tears.

What haſt thou to do to declare my ſtatutes?] Sith they are holy, and ought to be handled by ſuch as are holy, Iſa. 52.11. elſe they are diſhonoured, 1 [illegible: 1 word] 2.17.Ore loqueri de illis, ſed corde odiſti. Syr. Interp. Gods name blaſphemed, Rom. 2.23, 24. foul ſinners hardened, Mat. 23.15. Quid verba andiam cum fact a videam, ſay ſuch? dicta fact is erubeſcum, ſaith Tertulian, their practice ſhameth their profeſſion. And therefore to ſuch we may ſay as great Alexander did to one Alexander a ſouldier of his, but a coward; Euber leav[illegible: 1 letter] off thy name, or be a ſouldier; ſo may we ſay to ſuch profligate profeſſours. Or as Archidamus the Lacedemon[illegible: 1 letter]an ſaid to his Son, raſhly conflicting with the Athenians, Autviribus adde, ant animis adime. So here, Either add practice, or lay away Profeſſion.

Or that thou ſhouldeſt take my Covenant in thy mouth] boaſting thy ſelf to be one of mine, and blurting out good words, when [illegible: 1 word] If that State in ſtory would not hear a good motion from an ill mouth, much leſfe will God.

Verſ. 17. Seeing thou hateſt inſtruction] Or, Diſcipline, thou wil not be brought to live ſtrictly, to exerciſe godlineſs; thou refuſeſt to bee reformed, hareſt to bee healed.Melch. Adam in vit, Bucer. Bucer and Melancthon framed a form of Reformation, with approbation of the Peers and States; but the Clergy of Cullen rejected it with ſlander, and ſaid, that they would rather live under the great Turk, than under a Magiſtrate that ſhould ſeek to ſettle ſuch a reformation.

And eaſteſt my words behind thee] They are neer in thy mouth, but far from thy reins, Jer. 12.2. denying in thy life what thou profeſteſt with thy lips: Aethiopian-like, being white in the mouth only; or as Lillies, white but unſavoury. The Jews at this day ſhew very great reſpect to the Law, which no man may touch but with the right hand, and with a kiſs of reverence: No man may carry it behind him,Schichard. but muſt lay it next to his heart in his travel, &c. They are enjoyned to take up any paper which they ſee lying on the ground: and the reaſon is, leſt haply the name of God be written in the paper, and ignorantly trodden under foot. Chriſtians, though free from ſuch Superſtitious curioſity, yet full of religious care, ſhould obſerve every tittle in Gods Word, leſt they ſhould trample upon any. And when corruption boyleth (ſaith a Reverend man) think the Goſpel of Chriſt profeſſed by you lyeth proſtrate before you: and will yee trample upon that Goſpel? will yee tread under foot the bloud of the Covenant,H[illegible: 1 letter]b. 10.29. as if it were a prophane thing?

Verſ. 18. When thou ſaweſt a Thief, thenthou conſentedſt with him] Mala opera hic memorata ſunt in ſecrete, faith Kimchi. Theſe evils hereafter mentioned, are ſecretly acted by thoſe that pretended to better things. See Epheſ. 5.12. and therefore Heaven and Earth are called to witneſs againſt them, verſ. 4. See Jer. 20.27. — Servi ut taceant jumenta loquentur, the very Beaſts have a Verdict to paſs upon ſecret ſinners, as the Aſſe upon Balaam, and thoſe Horſes upon Cardinal Angelot, who was ſo baſely covetous,Pentin. lib. de Prin. that by a private way he uſed to go into his own Stable, and ſteal the Oates from them.

And haſt been partaker with the Adulterers] 1. In thy deſire, ſuppoſing thy ſelf with them. 2. In thy filthy acts, though cloſely carried; as the Popiſh Prieſts, whoſe rule is, Si noncaſtè, tam[illegible: 1 letter]n caut[illegible: 1 letter].

Verſ. 19. Thou giveſt thy month to evil] Heb. Thou ſendeſt, the Devil borroweth thy mouth, and thou letſt him have it.

And thy tongue frameth deceit] Heb. Joyneth, knitteth, compacteth.

Verſ. 20. Thou ſitteſt] In the ſeat of the ſcornful, on the Ale-bench, &c.

And ſpeakeſt againſt thy brother] Thy ſlanderous tongue, like a mad Dogge, biteth all it meeteth with; not thy near allies excepted: ſo inhuman are Hypocrites.

Verſ. 21. Theſe things haſt thou done, and I kept ſilence] I ſuffered them, ſeemed to wink at them, bearing with thine evil manners.

Thou thoughteſt that I was altogether ſuch a one as thy ſelf] A good-fellow, an approver, an abetter of thy lewd pranks and practices. Cogitabat quod Ehieh erat ſicut tu, ſo Kimchi reads it. This is the evil uſe that wicked men make of Gods patience, they transform him into an Idol after their own fancy, they have baſe and bald conceits of him.

But I will reprove thee, and ſet them in an order before thee] Thou ſhalt ſee them once in their ugly hue, to thy converſion or confuſion: Mens actions are in print in Heaven, and unleſs they make their peace with the Judge in his privie Chamber of Mercy, and ſo ſtop his open judicial proceedings in Court, he will one day read them aloud in the ears of all the World. Mean-while God looketh upon old ſins, (which he ſeemed to wink at) as now preſently committed (for as there is no beginning of eternity, ſo no ſucceſſion) and whatſoever he hath threatned, whatever arrows are in the Bow-ſtring, will one day fly and hit, and ſtrike deep. Wo be to men, when God ſhall break up that filthy ſink of ſin that is in them, ſurely they will then be as little able to bear the ſtench thereof, as Judas was, who ſought help of an Halter.

Verſ. 22. Now conſider this, yee that forget God] That caſt him and his Counſels behind your backs, before he awaken your drowſie Conſciences, and rouſe up the Lion that lyeth ſleeping in your boſoms, like Cains Dogge, Gen. 4.7. with his Dogge-ſleep: and before you come to anſwer for all, with flames about your ears.

Leſt I tear you in peeces, and there be name to deliver you] From the Woolf a Shepherd may reſcue his Lamb, not ſo from the hungry Lion, Ames 3. Iſa. 31.4. Gods power is irreſiſtible, his puniſhments unavoy dable.

Verſ. 13. Who ſo eff[illegible: 1 letter]reth praiſe glorifieth me] So his praiſe be cordial oral, real, with Recognition of my benefits, Eſtimation, Retribution; this is the beſt ſacrifice he can bring me.

And to him that ordereth his converſation aright] That walketh accurately and exactly: walketh as in a frame, treading, gingerly, ſtepping warily, not lifting up one foot till he find ſure footing for the other.

I will ſhow the ſalvation of God] i. e. Give him a proſpect of Heaven here, and hereafter a full fruition of it.

The mighty God, even the Lord. El, Elohim, Jehovah, three glorious names for the God of Israel. To render the address the more impressive, these august titles are mentioned, just as in royal decrees the names and dignities of monarchs are placed in the forefront. Here the true God is described as Almighty, as the only and perfect object of adoration and as the self existent One. Hath spoken, and called the earth from the rising of the sun until the going down thereof. The dominion of Jehovah extends over the whole earth, and therefore to all mankind is his decree directed. The east and the west are bidden to hear the God who makes his sun to rise on every quarter of the globe. Shall the summons of the great King be despised? Will we dare provoke him to anger by slighting his call?

Out of Zion, the perfection of beauty, God hath shined. The Lord is represented not only as speaking to the earth, but as coming forth to reveal the glory of his presence to an assembled universe. God of old dwelt in Zion among his chosen people, but here the beams of his splendour are described as shining forth upon all nations. The sun was spoken of in the first verse, but here is a far brighter sun. The majesty of God is most conspicuous among his own elect, but is not confined to them; the church is not a dark lantern, but a candlestick. God shines not only in Zion, but out of her. She is made perfect in beauty by his indwelling, and that beauty is seen by all observers when the Lord shines forth from her. Observe how with trumpet voice and flaming ensign the infinite Jehovah summons the heavens and the earth to hearken to his word.

Our God shall come. The psalmist speaks of himself and his brethren as standing in immediate anticipation of the appearing of the Lord upon the scene. "He comes, "they say, "our covenant God is coming; "they can hear his voice from afar, and perceive the splendour of his attending train. Even thus should we await the long promised appearing of the Lord from heaven. And shall not keep silence. He comes to speak, to plead with his people, to accuse and judge the ungodly. He has been silent long in patience, but soon he will speak with power. What a moment of awe when the Omnipotent is expected to reveal himself! What will be the reverent joy and solemn expectation when the poetic scene of this Psalm becomes in the last great day an actual reality! A fire shall devour before him, and it shall be very tempestuous round about him. Flame and hurricane are frequently described as the attendants of the divine appearance. "Our God is a consuming fire." "At the brightness that was before him his thick clouds passed, hailstones and coals of fire." Ps 18:12. "He rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind." "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God." 2Th 1:7-8. Fire is the emblem of justice in action, and the tempest is a token of his overwhelming power. Who will not listen in solemn silence when such is the tribunal from which the judge pleads with heaven and earth?

He shall call to the heavens from above, and to the earth. Angels and men, the upper and the lower worlds, are called to witness the solemn scene. The whole creation shall stand in court to testify to the solemnity and the truth of the divine pleading. Both earth beneath and heaven above shall unite in condemning sin; the guilty shall have no appeal, though all are summoned that they may appeal if they dare. Both angels and men have seen the guilt of mankind and the goodness of the Lord, they shall therefore confess the justice of the divine utterance, and say "Amen" to the sentence of the supreme Judge. Alas, ye despisers! What will ye do and to whom will ye fly? That he may judge his people. Judgment begins at the house of God. The trial of the visible people of God will be a most awful ceremonial. He will thoroughly purge his floor. He will discern between his nominal and his real people, and that in open court, the whole universe looking on. My soul, when this actually takes place, how will it fare with thee? Canst thou endure the day of his coming?

Gather my saints together unto me. Go, ye swift winged messengers, and separate the precious from the vile. Gather out the wheat of the heavenly garner. Let the long scattered, but elect people, known by my separating grace to be my sanctified ones, be now assembled in one place. All are not saints who seem to be so —a severance must be made; therefore let all who profess to be saints be gathered before my throne of judgment, and let them hear the word which will search and try the whole, that the false may be convicted and the true revealed. Those that have made a covenant with me by sacrifice; this is the grand test, and yet some have dared to imitate it. The covenant was ratified by the slaying of victims, the cutting and dividing of offerings; this the righteous have done by accepting with true faith the great propitiatory sacrifice, and this the pretenders have done in merely outward form. Let them be gathered before the throne for trial and testing, and as many as have really ratified the covenant by faith in the Lord Jesus shall be attested before all worlds as the objects of distinguishing grace, while formalists shall learn that outward sacrifices are all in vain. Oh, solemn assize, how does my soul bow in awe at the prospect thereof!

And the heavens shall declare his righteousness. Celestial intelligences and the spirits of just men made perfect, shall magnify the infallible judgment of the divine tribunal. Now they doubtless wonder at the hypocrisy of men; then they shall equally marvel at the exactness of the severance between the true and the false. For God is judge himself. This is the reason for the correctness of the judgment. Priests of old, and churches of later times, were readily deceived, but not so the all discerning Lord. No deputy judge sits on the great white throne; the injured Lord of all himself weighs the evidence and allots the vengeance or reward. The scene in the Psalm is a grand poetical conception, but it is also an inspired prophecy of that day which shall burn as an oven, when the Lord shall discern between him that feareth and him that feareth him not. Selah. Here we may well pause in reverent prostration, in deep searching of heart, in humble prayer, and in awe struck expectation.

Verses 7-15. The address which follows is directed to the professed people of God. It is clearly, in the first place, meant for Israel; but is equally applicable to the visible church of God in every age. It declares the futility of external worship when spiritual faith is absent, and the mere outward ceremonial is rested in.

Hear, O my people, and I will speak. Because Jehovah speaks and they are avowedly his own people, they are bound to give earnest heed. "Let me speak, "saith the great I AM. The heavens and earth are but listeners, the Lord is about both to testify and to judge. O Israel, and I will testify against thee. Their covenant name is mentioned to give point to the address; it was a double evil that the chosen nation should become so carnal, so unspiritual, so false, so heartless to their God. God himself, whose eyes sleep not, who is not misled by rumour, but sees for himself, enters on the scene as witness against his favoured nation. Alas! for us when God, even our fathers' God, testifies to the hypocrisy of the visible church. I am God, even thy God. He had taken them to be his peculiar people above all other nations, and they had in the most solemn manner avowed that he was their God. Hence the special reason for calling them to account. The law began with, "I am the Lord thy God, which brought thee up out of the land of Egypt, "and now the session of their judgment opens with the same reminder of their singular position, privilege, and responsibility. It is not only that Jehovah is God, but thy God, O Israel; this is that makes thee so amenable to his searching reproofs.

I will not reprove thee for thy sacrifices or thy burnt offerings, to have been ever before me. Though they had not failed in maintaining his outward worship, or even if they had, he was not about to call them to account for this: a more weighty matter was now under consideration. They thought the daily sacrifices and the abounding burnt offerings to be everything: he counted them nothing if the inner sacrifice of heart devotion had been neglected. What was greatest with them was least with God. It is even so today. Sacraments (so called) and sacred rites are them main concern with unconverted but religious men, but with the Most High the spiritual worship which they forget is the sole matter. Let the external be maintained by all means, according to the divine command, but if the secret and spiritual be not in them, they are a vain oblation, a dead ritual, and even an abomination before the Lord.

I will take no bullock out of thy house. Foolishly they dreamed that bullocks with horns and hoofs could please the Lord, when indeed he sought for hearts and souls. Impiously they fancied that Jehovah needed these supplies, and that if they fed his altar with their fat beasts, he would be content. What he intended for their instruction, they made their confidence. They remembered not that "to obey is better than sacrifice, and to hearken than the fat of rams." Nor he goats out of thy folds. He mentions these lesser victims as if to rouse their common sense to see that the great Creator could find not satisfaction in mere animal offerings. If he needed these, he would not appeal to their scanty stalls and folds; in fact, he here refuses to take so much as one, if they brought them under the false and dishonouring view, that they were in themselves pleasing to him. This shows that the sacrifices of the law were symbolical of higher and spiritual things, and were not pleasing to God except under their typical aspect. The believing worshipper looking beyond the outward was accepted, the unspiritual who had no respect to their meaning was wasting his substance, and blaspheming the God of heaven.

For every beast of the forest is mine. How could they imagine that the Most High God, possessor of heaven and earth, had need of beasts, when all the countless hordes that find shelter in a thousand forests and wildernesses belong to him? And the cattle upon a thousand hills. Not alone the wild beasts, but also the tamer creatures are all his own. Even if God cared for these things, he could supply himself. Their cattle were not, after all, their own, but were still the great Creator's property, why then should he be beholden to them. From Dan to Beersheba, from Nebaioth to Lebanon, there fed not a beast which was not marked with the name of the great Shepherd; why, then, should he crave oblations of Israel? What a slight is here put even upon sacrifices of divine appointment when wrongly viewed as in themselves pleasing to God! And all this to be so expressly stated under the law! How much more is this clear under the gospel, when it is so much more plainly revealed, that "God is a Spirit, and they that worship him must worship him in spirit and in truth"? Ye Ritualists, ye Sacramentarians, ye modern Pharisees, what say ye to this?

I know all the fowls of the mountain. All the winged creatures are under my inspection and near my hand; what then can be the value of your pairs of turtledoves, and your two young pigeons? The great Lord not only feeds all his creatures, but is well acquainted with each one; how wondrous is this knowledge! And the wild beasts of the fields are mine. The whole population moving over the plain belongs to me; why then should I seek you beeves and rams? In me all things live and move; how mad are you to suppose that I desire your living things! A spiritual God demands other life than that which is seen in animals; he looks for spiritual sacrifice; for the love, the trust, the praise, the life of your hearts.

If I were hungry, I would not tell thee. Strange conception, a hungry God! Yet if such an absurd ideal could be truth, and if the Lord hungered for meat, he would not ask it of men. He could provide for himself out of his own possessions; he would not turn suppliant to his own creatures. Even under the grossest ideal of God, faith in outward ceremonies is ridiculous. Do men fancy that the Lord needs banners, and music, and incense, and fine linen? If he did, the stars would emblazon his standard, the winds and the waves become his orchestra, ten thousand times ten thousand flowers would breathe forth perfume, the snow should be his alb, the rainbow his girdle, the clouds of light his mantle. O fools and slow of heart, ye worship ye know not what! For the world is mine, and the fulness thereof. What can he need who is owner of all things and able to create as he wills? Thus overwhelmingly does the Lord pour forth his arguments upon formalists.

Will I eat the flesh of bulls, or drink the blood of goats? Are you so infatuated as to think this? Is the great I AM subject to corporeal wants, and are they to be thus grossly satisfied? Heathens thought thus of their idols, but dare ye think thus of the God who made the heavens and the earth? Can ye have fallen so low as to think thus of me, O Israel? What vivid reasoning is here! How the fire flashes dart into the idiot faces of trusters in outward forms! Ye dupes of Rome, can ye read this and be unmoved? The expostulation is indignant; the questions utterly confound; the conclusion is inevitable; heart worship only can be acceptable with the true God. It is inconceivable that outward things can gratify him, except so far as through them our faith and love express themselves.

Offer unto God thanksgiving. No longer look at your sacrifices as in themselves gifts pleasing to me, but present them as the tributes of your gratitude; it is then that I will accept them, but not while your poor souls have no love and no thankfulness to offer me. The sacrifices, as considered in themselves, are contemned, but the internal emotions of love consequent upon a remembrance of divine goodness, are commended as the substance, meaning, and soul of sacrifice. Even when the legal ceremonials were not abolished, this was true, and when they came to an end, this truth was more than ever made manifest. Not for want of bullocks on the altar was Israel blamed, but for want of thankful adoration before the Lord. She excelled in the visible, but in the inward grace, which is the one thing needful, she sadly failed. Too many in these days are in the same condemnation. And pay thy vows unto the most High. Let the sacrifice be really presented to the God who seeth the heart, pay to him the love you promised, the service you covenanted to render, the loyalty of heart you have vowed to maintain. O for grace to do this! O that we may be graciously enabled to love God, and live up to our profession! To be, indeed, the servants of the Lord, the lovers of Jesus, this is our main concern. What avails our baptism, to what end our gatherings at the Lord's table, to what purpose our solemn assemblies, if we have not the fear of the Lord, and vital godliness reigning within our bosoms?

And call upon me in the day of trouble. Oh blessed verse! Is this then true sacrifice? Is it an offering to ask an alms of heaven? It is even so. The King himself so regards it. For herein is faith manifested, herein is love proved, for in the hour of peril we fly to those we love. It seems a small think to pray to God when we are distressed, yet is it a more acceptable worship than the mere heartless presentation of bullocks and he goats. This is a voice from the throne, and how full of mercy it is! It is very tempestuous round about Jehovah, and yet what soft drops of mercy's rain drop from the bosom of the storm! Who would not offer such sacrifices? Troubled one, haste to present it now! Who shall say that Old Testament saints did not know the gospel? Its very spirit and essence breathes like frankincense all around this holy Psalm. I will deliver thee. The reality of thy sacrifice of prayer shall be seen in its answer. Whether the smoke of burning bulls be sweet to me or no, certainly thy humble prayer shall be, and I will prove it so by my gracious reply to thy supplication. This promise is very large, and may refer both to temporal and eternal deliverances; faith can turn it every way, like the sword of the cherubim. And thou shalt glorify me. Thy prayer will honour me, and thy grateful perception of my answering mercy will also glorify me. The goats and bullocks would prove a failure, but the true sacrifice never could. The calves of the stall might be a vain oblation, but not the calves of sincere lips. Thus we see what is true ritual. Here we read inspired rubrics. Spiritual worship is the great, the essential matter; all else without it is rather provoking than pleasing to God. As helps to the soul, outward offerings were precious, but when men went not beyond them, even their hallowed things were profaned in the view of heaven.

Verses 16-21. Here the Lord turns to the manifestly wicked among his people; and such there were even in the highest places of his sanctuary. If moral formalists had been rebuked, how much more these immoral pretenders to fellowship with heaven? If the lack of heart spoiled the worship of the more decent and virtuous, how much more would violations of the law, committed with a high hand, corrupt the sacrifices of the wicked?

But unto the wicked God saith. To the breakers of the second table he now addresses himself; he had previously spoken to the neglectors of the first. What hast thou to do to declare my statutes? You violate openly my moral law, and yet are great sticklers for my ceremonial commands! What have you to do with them? What interest can you have in them? Do you dare to teach my law to others, and profane it yourselves? What impudence, what blasphemy is this! Even if you claim to be sons of Levi, what of that? Your wickedness disqualifies you, disinherits you, puts you out of the succession. It should silence you, and would if my people were as spiritual as I would have them, for they would refuse to hear you, and to pay you the portion of temporal things which is due to my true servants. You count up your holy days, you contend for rituals, you fight for externals, and yet the weightier matters of the law ye despise! Ye blind guides, ye strain out gnats and swallow camels; your hypocrisy is written on your foreheads and manifest to all. Or that thou shouldest take my covenant in thy mouth. Ye talk of being in covenant with me, and yet trample my holiness beneath you feet as swine trample upon pearls; think ye that I can brook this? Your mouths are full of lying and slander, and yet ye mouth my words as if they were fit morsels for such as you! How horrible and evil it is, that to this day we see men explaining doctrines who despise precepts! They make grace a coverlet for sin, and even judge themselves to be sound in the faith, while they are rotten in life. We need the grace of the doctrines as much as the doctrines of grace, and without it an apostle is but a Judas, and a fair spoken professor is an arrant enemy of the cross of Christ.

Seeing thou hatest instruction. Profane professors are often too wise to learn, too besotted with conceit to be taught of God. What a monstrosity that men should declare those statutes which with their hearts they do not know, and which in their lives they openly disavow! Woe unto the men who hate the instruction which they take upon themselves to give. And castest my words behind thee. Despising them, throwing them away as worthless, putting them out of sight as obnoxious. Many boasters of the law did this practically; and in these last days there are pickers and choosers of God's words who cannot endure the practical part of Scripture; they are disgusted at duty, they abhor responsibility, they disembowel texts of their plain meanings, they wrest the Scriptures to their own destruction. It is an ill sign when a man dares not look a Scripture in the face, and an evidence of brazen impudence when he tries to make it mean something less condemnatory of his sins, and endeavours to prove it to be less sweeping in its demands. How powerful is the argument that such men have no right to take the covenant of God into their mouths, seeing that its spirit does not regulate their lives!

When thou sawest a thief, then thou consentedst with him. Moral honesty cannot be absent where true grace is present. Those who excuse others in trickery are guilty themselves; those who use others to do unjust actions for them are doubly so. If a man be ever so religious, if his own actions do not rebuke dishonesty, he is an accomplice with thieves. If we can acquiesce in anything which is not upright, we are not upright ourselves, and our religion is a lie. And hast been partaker with adulterers. One by one the moral precepts are thus broken by the sinners in Zion. Under the cloak of piety, unclean livers conceal themselves. We may do this by smiling at unchaste jests, listening to indelicate expressions, and conniving at licentious behaviour in our presence; and if we thus act, how dare we preach, or lead public prayer, or wear the Christian name? See how the Lord lays righteousness to the plummet. How plainly all this declares that without holiness no man shall see the Lord! No amount of ceremonial or theological accuracy can cover dishonesty and fornication: these filthy things must be either purged from us by the blood of Jesus, or they will kindle a fire in God's anger which will burn even to the lowest hell.

Thou givest thy mouth to evil. Sins against the ninth commandment are here mentioned. The man who surrenders himself to the habit of slander is a vile hypocrite if he associates himself with the people of God. A man's health is readily judged by his tongue. A foul mouth, a foul heart. Some slander almost as often as they breathe, and yet are great upholders of the church, and great sticklers for holiness. To what depths will not they go in evil, who delight in spreading it with their tongues? And thy tongue frameth deceit. This is a more deliberate sort of slander, where the man dexterously elaborates false witness, and concocts methods of defamation. There is an ingenuity of calumny in some men, and, alas! even in some who are thought to be followers of the Lord Jesus. They manufacture falsehoods, weave them in their loom, hammer them on their anvil, and then retail their wares in every company. Are these accepted with God? Though they bring their wealth to the altar, and speak eloquently of truth and of salvation, have they any favour with God? We should blaspheme the holy God if we were to think so. They are corrupt in his sight, a stench in his nostrils. He will cast all liars into hell. Let them preach, and pray, and sacrifice as they will; till they become truthful, the God of truth loathes them utterly.

Thou sittest and speakest against thy brother. He sits down to it, makes it his meat, studies it, resolves upon it, becomes a master of defamation, occupies the chair of calumny. His nearest friend is not safe, his dearest relative escapes not. Thou slanderest thine own mother's son. He ought to love him best, but he has an ill word for him. The son of one's own mother was to the Oriental a very tender relation; but the wretched slanderer knows no claims of kindred. He stabs his brother in the dark, and aims a blow at him who came forth of the same womb; yet he wraps himself in the robe of hypocrisy, and dreams that he is a favourite of heaven, an accepted worshipper of the Lord. Are such monsters to be met with nowadays? Alas! they pollute our churches still, and are roots of bitterness, spots on our solemn feasts, wandering stars for whom is reserved the blackness of darkness for ever. Perhaps some such may read these lines, but they will probably read them in vain; their eyes are too dim to see their own condition, their hearts are waxen gross, their ears are dull of hearing; they are given up to a strong delusion to believe a lie, that they may be damned.

These things hast thou done, and I kept silence. No swift judgment overthrew the sinner —longsuffering reigned; no thunder was heard in threatening, and no bolt of fire was hurled in execution. Thou thoughtest that I was altogether such an one as thyself. The inference drawn from the Lord's patience was infamous; the respited culprit thought his judge to be one of the same order as himself. He offered sacrifice, and deemed it accepted; he continued in sin, and remained unpunished, and therefore he rudely said, "Why need believe these crazy prophets? God cares not how we live so long as we pay our tithes. Little does he consider how we get the plunder, so long as we bring a bullock to his altar." What will not men imagine of the Lord? At one time they liken the glory of Israel to a calf, and anon unto their brutish selves. But I will reprove thee. At last I will break silence and let them know my mind. And set them in order before thine eyes. I will marshall thy sins in battle array. I will make thee see them, I will put them down item by item, classified and arranged. Thou shalt know that if silent awhile, I was never blind or deaf. I will make thee perceive what thou hast tried to deny. I will leave the seat of mercy for the throne of judgment, and there I will let thee see how great the difference between thee and me.

Now or oh! it is a word of entreaty, for the Lord is loath even to let the most ungodly run on to destruction. Consider this; take these truths to heart, ye who trust in ceremonies and ye who live in vice, for both of you sin in that ye forget God. Bethink you how unaccepted you are, and turn unto the Lord. See how you have mocked the eternal, and repent of your iniquities. Lest I tear you in pieces, as the lion rends his prey, and there be none to deliver, no Saviour, no refuge, no hope. Ye reject the Mediator: beware, for ye will sorely need one in the day of wrath, and none will be near to plead for you. How terrible, how complete, how painful, how humiliating, will be the destruction of the wicked! God uses no soft words, or velvet metaphors, nor may his servants do so when they speak of the wrath to come. O reader, consider this.

Whoso offereth praise glorifieth me. Praise is the best sacrifice; true, hearty, gracious thanksgiving from a renewed mind. Not the lowing of bullocks bound to the altar, but the songs of redeemed men are the music which the ear of Jehovah delights in. Sacrifice your loving gratitude, and God is honoured thereby. And to him that ordereth his conversation aright will I shew the salvation of God. Holy living is a choice evidence of salvation. He who submits his whole way to divine guidance, and is careful to honour God in his life, brings an offering which the Lord accepts through his dear Son; and such a one shall be more and more instructed, and made experimentally to know the Lord's salvation. He needs salvation, for the best ordering of the life cannot save us, but that salvation he shall have. Not to ceremonies, not to unpurified lips, is the blessing promised, but to grateful hearts and holy lives. O Lord, give us to stand in the judgment with those who have worshipped thee aright and have seen thy salvation.

Whole Psalm. The exordium or beginning of this Psalm is the most grand and striking that can possibly be imagined —the speaker GOD, the audience an assembled world! We cannot compare or assimilate the scene here presented to us with any human resemblance; nor do I imagine that earth will ever behold such a day till that hour when the trumpet of the archangel shall sound and shall gather all the nations of the earth from the four winds, from one end of heaven to the other; when the dead, small and great, shall stand before God, and the sea shall give up the dead which are in it, and death and hell shall deliver up the dead that are in them. Barton Bouchier.

El, Elohim, Jehovah has spoken! So reads the Hebrew. Andrew A. Bonar.

(first clause). Some have observed that these three names, El, Elohim, Jehovah, here mentioned, have three very distinct accents set to them, and which being joined to a verb singular (dbd), hath spoken, contains the mystery of the trinity of Persons in the unity of the divine Essence. John Gill.

And called the earth, etc., i.e., all the inhabitants of the earth he has commanded to come as witnesses and spectators of the judgment. Simon de Muis.

Verses 1-5.

No more shall atheists mock his long delay;

His vengeance sleeps no more; behold the day!

Behold! —the Judge descends; his guards are nigh,

Tempests and fire attend him down the sky.

When God appears, all nature shall adore him.

While sinners tremble, saints rejoice before him.

Heaven, earth and hell, draw near; let all things come,

To hear my justice, and the sinner's doom;

But gather first my saints (the Judge commands),

Bring them, ye angels, from their distant lands.

When Christ returns, wake every cheerful passion,

And shout, ye saints; he comes for your salvation. —Isaac Watts.

Gather, etc. To whom are these words addressed? Many suppose to the angels, as the ministers of God's will; but it is unnecessary to make the expression more definite than it is in the Psalm. J. J. Stewart Perowne.

My saints, the objects of my mercy, those whom I have called and specially distinguished. The term is here descriptive of a relation, not of an intrinsic quality. J. A. Alexander.

Gather my saints together unto me. There is a double or twofold gathering to Christ. There is a gathering unto Christ by faith, a gathering within the bond of the covenant, a gathering into the family of God, a gathering unto the root of Jesse, standing up for an ensign of the people. "In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious." Isa 11:10. This is the main end of the gospel, the great work of ministers, the gathering of sinners unto Christ. But then there is a gathering at the general judgment; and this is the fathering that is here spoken of. This gathering is consequential to the other. Christ will gather none to him at the last day but those that are gathered to him by faith here; he will give orders to gather together unto him all these, and none but these, that have taken hold of his covenant.

I would speak of Christ's owning and acknowledging the saints at his second coming. His owning and acknowledging them is imported in his giving these orders: Gather my saints together unto me. ... Now upon this head I mention the things following: —1. Saintship will be the only mark of distinction in that day. There are many marks of distinction now; but these will all cease, and this only will remain. 2. Saintship will then be Christ's badge of honour. Beware of mocking at saintship, or sanctity, holiness and purity; for it is Christ's badge of honour, the garments with which his followers are clothed, and will be the only badge of honour at the great day. 3. Christ will forget and mistake none of the saints. Many of the saints are forgotten here, it is forgotten that such persons were in the world, but Christ will forget and mistake none of them at the great day; he will give forth a list of all his saints, and give orders to gather them all unto him. 4. He will confess, own, and acknowledge them before his Father, and his holy angels. Mt 10:32 Lu 12:8 Re 3:5. They are to go to my Father's house, and they are to go thither in my name, in my right, and at my back; and so it is necessary I should own and acknowledge them before my Father. But what need is there for his owning them before the angels? Answer. They are to be the angel's companions, and so it is necessary he should own them before the angels. This will be like a testimonial for them unto the angels. Lastly. The evidences of his right to and propriety in them, will then be made to appear. Mal 3:17: "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." It is too late for persons to become his then; so the meaning is, they shall evidently appear to be mine. James Scot, 1773.

Gather my saints together unto me. Our text may be considered as the commission given by the great Judge to his angels —those ministering spirits who do his will, hearkening to the voice of his power. The language of the text is in accordance with that which was uttered by our Lord when, alluding to the coming of the Son of Man, he says, "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." But previous to this final, this general gathering together of his saints to judgment, Jehovah gathers them together in various ways, in various places, and by various means, both of providence and of grace. Previous to his being seated on a throne of judgment, we behold him sitting on a throne of mercy, and we hear him saying, Gather my saints together unto me. These words lead us to notice —I. The characters described, My saints. II. The command issued, Gather my saints together unto me.

1. THE CHARACTERS HERE DESCRIBED —my saints, we are to understand my holy ones —those who have been sanctified and set apart by God. None of us possess this character by nature. We are born sinners, and there is no difference; but by divine grace we experience a change of nature, and consequently a change of name. The title of saint is frequently given to the people of God in derision. "Such an one, "says a man of the world, "is one of your saints." But, my brethren, no higher honour can be conferred upon us than to be denominated saints, if we truly deserve that character; but in what way do we become saints? We become saints —1. By divine choice. The saints are the objects of everlasting love; their names are written in the Lamb's book of life; and it is worthy of remark that wherever the people of God are spoken of in sacred Scripture, as the objects of that everlasting love, it is in connection with their personal sanctification. Observe, they are not chosen because they are saints, nor because it is foreseen that they will be so, but they are chosen to be saints; sanctification is the effect and the only evidence of election. We become saints —2. By a divine change which is the necessary consequence of this election. An inward, spiritual, supernatural, universal change is effected in the saints by the power of the Holy Ghost. Thus they are renewed in the spirit of their minds, and made partakers of a divine nature...Remember, then, this important truth, that Christians are called by the gospel to be saints; that you are Christians, not so much by your orthodoxy as by your holiness; that you are saints no further than as you are holy in all manner of conversation. 3. The people of God furnish an evidence of being saints by their godly conduct. "By their fruits, "not by their feelings; not by their lips, not by their general profession, but, "by their fruits shall ye know them." 4. The character of the saints is evidenced by divine consecration. The people of God are called holy inasmuch as they are dedicated to God. It is the duty and the privilege of saints to consecrate themselves to the service of God. Even a heathen philosopher could say, "I lend myself to the world, but I give myself to the gods. But we possess more light and knowledge, and are therefore laid under greater obligation than was Seneca."

2. THE COMMAND ISSUED. Gather my saints together unto me. Jehovah gathers his saints to himself in various ways. 1. He gathers them to himself in their conversion. The commission given by Christ to his ministers is, "Go ye forth into all the world, and preach the gospel to every creature, "or in other words, Gather my saints together unto me. The gospel is to be preached to sinners in order that they may become saints. 2. Saints are gathered together by God in public worship. 3. He gathers his saints together to himself in times of danger. When storms appear to be gathering around them, he is desirous to screen them from the blast. He say to them, in the language of Isaiah, "Come, my people, and enter into thy chamber —the chamber of my perfections and my promises —enter into thy chamber and shut the doors about thee, and hide thyself until the calamity is overpast."

God gathers his saints together in the service of his church. Thus Christ collected his apostles together to give them their apostolic commission to go and teach all nations. At the period of the Reformation, the great Head of the church raised up Luther and Calvin, together with other eminent reformers, in order that they might light up a flame in Europe, yea, throughout the world, that the breath of popery should never be able to blow out. 5. God gathers his saints together in death, and at the resurrection. "Precious in the sight of the Lord is the death of his saints." This is the commission which death is habitually receiving —"Go, death, and gather such and such of my saints unto me." As the gardener enters the garden, and plucks up the full blown flower and the ripened fruit, so Jesus Christ enters the garden of his church and gathers his saints to himself; for he says, "Father, I will that all they whom thou hast given me may be with me, where I am, and behold my glory." Condensed from J. Sibree's "Sermon preached at the reopening of Surrey Chapel, August 29th, 1830."

(second clause). Made, or ratifying a covenant; literally, cutting, striking, perhaps in allusion to the practice of slaying and dividing victims as a religious rite, accompanying solemn compacts. (See Ge 15:10-18.) The same usage may be referred to in the following words, over sacrifice, i.e., standing over it: or on sacrifice, i.e., founding the engagement on a previous appeal to God. There is probably allusion to the great covenant transaction recorded in Ex 24:4-8. This reference to sacrifice shows clearly that what follows was not intended to discredit or repudiate that essential symbol of the typical or ceremonial system. J. A. Alexander.

Made a covenant with me. Formerly soldiers used to take an oath not to flinch from their colours, but faithfully to cleave to their leaders; thus they called sacramentum militaire, a military oath; such an oath lies upon every Christian. It is so essential to the being of a saint, that they are described by this, Gather together unto me; those that have made a covenant with me. We are not Christians till we have subscribed this covenant, and that without any reservation. When we take upon us the profession of Christ's name, we enlist ourselves in his muster roll, and by it do promise that we will live and die with him in opposition to all his enemies ...He will not entertain us till we resign up ourselves freely to his disposal, that there may be no disputing with is commands afterwards, but, as one under his authority, go and come at his word. William Gurnall.

The heavens shall declare his righteousness. It is the manner of Scripture to commit the teaching of that which it desires should be most noticeable and important to the heavens and the earth: for the heavens are seen by all, and their light discovers all things. Here it speaks of the heavens, not the earth, because these are everlasting, but not the earth. Geier and Muis, in Poole's Synopsis.

I will not reprove thee for thy sacrifices; i.e., for thy neglect of them, but for thy resting in them, sticking in the bark, bringing me the bare shell without the kernel, not referring to the right end and use, but satisfying thyself in the work done. John Trapp.

I will not reprove thee for thy sacrifices or thy burnt offerings continually before me. Those words to have been, which our translators supply, may be left out, and the sense remain perfect: or if those words be continued, then the negative particle not, is to be reassumed out of the first part of the verse, and the whole read thus, I will not reprove thee for thy sacrifices, or thy burnt offerings not to have been continually before me. That is, I will not charge thee with a neglect of outward duty or worship, the inward or spiritual (of which he speaks, Ps 50:14), being that which is most pleasing unto me. Joseph Caryl.

Verses 8-9. It is the very remonstrance which our Lord himself makes against the Pharisees of his days, for laying so much stress on the outward observance of their own traditions, the washing of pots and cups and other such like things; the paying of tithes of anise and mint and cummin; the ostentatious fulfilment of all ceremonious observances in the eyes of men, the exalting the shadow to the exclusion of the substance. And have we not seen the like in our own days, even to the very vestment of the minister, the obeisance of the knee, and the posture of the body? as if the material church were all in all, and God were not Spirit, that demanded of those that worshipped him that they should worship him in spirit and in truth; as if the gold and ornaments of the temple were far beyond the hidden man of the heart in that which is incorruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. Barton Bouchier.

"For to me (belongs) every beast of the forest, the cattle in hills of a thousand." This last idiomatic phrase may either mean a thousand hills, or hills where the cattle rove by thousands, with probable allusion to the hilly grounds of Bashan beyond Jordan. According to etymology, the noun in the first clause means an animal, and that in the second beasts or brutes in general. But when placed in antithesis, the first denotes a wild beast, and the second domesticated animals or cattle. Both words were necessary to express God's sovereign propriety in the whole animal creation. Thus understood, the verse assigns a reason for the negative assertion in the one before it. Even if God could stand in need of animal oblations, for his own sake, or for their sake, he would not be under the necessity of coming to man for them, since the whole animal creation is his property and perfectly at his disposal. J. A. Alexander.

Verses 11-12. We show our scorn of God's sufficiency, by secret thoughts of meriting from him by any religious act, as though God could be indebted to us, and obliged by us. As though our devotions could bring a blessedness to God more than he essentially hath; when indeed "our goodness extends not to him." Ps 16:2. Our services to God are rather services to ourselves, and bring a happiness to us, not to God. This secret opinion of merit (though disputed among the Papists, yet) is natural to man; and this secret self pleasing, when we have performed any duty, and upon that account expect some fair compensation from God, as having been profitable to him; God intimates this: "The wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof." He implies, that they wronged his infinite fulness, by thinking that he stood in need of their sacrifices and services, and that he was beholden to them for their adoration of him. All merit implies a moral or natural insufficiency in the person of whom we merit, and our doing something for him, which he could not, or at least so well do for himself. It is implied in our murmuring at God's dealing with us as a course of cross providences, wherein men think they have deserved better at the hands of God by their service, than to be cast aside and degraded by him. In our prosperity we are apt to have secret thoughts that our enjoyments were the debts God owes us, rather than gifts freely bestowed upon us. Hence it is that men are more unwilling to part with their righteousness than with their sins, and are apt to challenge salvation as a due, rather than beg it as an act of grace. Stephen Charnock.

If I were hungry, etc. Pagan sacrifices were considered as feasts of the gods. Daniel Cresswell.

Will I eat the flesh of bulls, or drink the blood of goats? That is, did I want anything I would not tell thee; but hast thou indeed such gross notions of me, as to imagine that I have appointed and required the blood and flesh of animals for their own sake and not with some design? Dost thou think I am pleased with these, when they are offered without faith, love, and gratitude? Nay, offer the sacrifice of praise, etc. Render to me a spiritual and reasonable service, performing thy engagements, and then thou wilt find me a very present help in trouble. B. Boothroyd.

Call upon me, etc. Prayer is like the ring which Queen Elizabeth gave to the Earl of Essex, bidding him if he were in any distress send that ring to her, and she would help him. God commandeth his people if they be in any perplexity to send this ring to him: Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. George Swinnock.

Call upon me in the day of trouble, etc. Who will scrape to a keeper for a piece of venison who may have free access to the master of the game to ask and have? Hanker not after other helpers, rely on him only, fully trusting him in the use of such means as he prescribes and affords. God is jealous, will have no co-rival, nor allow thee (in this case) two strings to thy bow. He who worketh all in all must be unto thee all in all; of, through, and to whom are all things, to him be all praise for ever. Ro 11:36. George Gipps, in "A Sermon preached (before God, and from him) to the Honourable House of Commons," 1645.

Call upon me in the day of trouble, etc. The Lord hath promised his children supply of all good things, yet they must use the means of impetration; by prayer. He feed the young ravens when they call upon him. Ps 147:9. He feeds the young ravens, but first they call upon him. God withholds from them that ask not, lest he should give to them that desire not. (Augustine.) David was confident that by God's power he should spring over a wall; yet not without putting his own strength and agility to it. Those things we pray for, we must work for. (Augustine.) The carter in Isidore, when his cart was overthrown, would needs have his god Hercules come down from heaven, to help him up with it; but whilst he forbore to set his own shoulder to it, his cart lay still. Abraham was as rich as any of our aldermen, David as valiant as any of our gentlemen, Solomon as wise as any of our deepest naturians, Susanna as fair as any of our painted pieces. Yet none of them thought that their riches, valour, policy, beauty, or excellent parts could save them; but they stirred the sparks of grace, and bestirred themselves in pious work. And this is our means, if our meaning be to be saved. Thomas Adams.

I will deliver thee: properly, I will draw forth with my own mighty hand, and plant thee in liberty and prosperity. Hermann Venema.

Unto the wicked God saith, What hast thou to do to declare my statutes? etc. "As snow in summer, and as rain in harvest, so honour is not seemly for a fool." Is it not? No wonder then that divine wisdom requires us ourselves to put off the old man (as snakes put off their skins) before we take on us the most honourable office of reproving sin; a duty which above any other brings praise to God, and profit to men; insomuch that God hath not a more honourable work that I know of to set us about. And what think you? Are greasy scullions fit to stand before kings? Are dirty kennel rakers fit to be plenipotentiaries or ambassadors? Are unclean beasts fit to be made lord almoners, and sent to bestow the king's favours? Are swine fit to cast pearl, and the very richest pearl of God's royal word? No man dreams it; consequently none can believe himself qualified or commissioned to be a reprover of sin "till he is washed, till he is sanctified, till he is justified in the name of our Lord Jesus Christ, and by the Spirit of our God." A lunatick beggar in Athens would not believe but that all the ships in the harbour were his. His mistake exceeded not theirs, who persuade themselves that this richer office is theirs, before they are "alive from the dead, "and "born of the Spirit, "before they are returned to God or to themselves. The Duke of Alva is said to have complained that `his king sent him in fetters to fight for him; 'because without his pardon given him, and while he was a prisoner, he employed him in war. But the Supreme King is a more merciful one, and orders our charity to begin at home; making it our first duty to break off our sins; and then when we have put off these our shackles, go to fight his battles. Daniel Burgess (1645 —1712-13) in "The Golden Sufferers."

The wicked. 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 expostulations 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. John Gill.

What hast thou to do to declare my statutes? etc. All the medieval writers teach us, even from the Mosaic law, concerning the leper, how the writer of this Psalm only put in words what those statutes expressed in fact. For so it is written: "The leper in whom the plague is, ...he shall put a covering upon his upper lip." As they all, following Origen, say: Let them who are themselves of polluted lips, take good heed not to teach others. Or, to take it in the opposite way, see how Isaiah would not speak to his people, because he was a man of polluted lips, and he dwelt among a people of polluted lips, till they had been touched with the living coal from the altar; and by that, as by a sacrament of the Old Testament, a sentence of absolution had been pronounced upon them. J. M. Neale.

(second clause). Emphasis is laid on the phrase, to declare God's statutes, which both denotes such an accurate knowledge of them as one may obtain by numbering them, and a diligent and public review of them. Properly speaking the word is derived from the Arabic, and signifies to reckon in dust, for the ancients were accustomed to calculate in dust finely sprinkled over tablets of the Abacus. Hermann Venema.

But unto the wicked God saith, What has thou to do...to take my covenant into thy mouth? For whom is the covenant made but for the wicked? If men were not wicked or sinful what needed there a covenant of grace? The covenant is for the wicked, and the covenant brings grace enough to pardon those who are most wicked; why, then, doth the Lord say to the wicked, What hast thou to do to take my covenant unto thy mouth? Observe what follows, and his meaning is expounded: Seeing thou hatest to be reformed. As if God had said, You wicked man, who protects you sin, and holds it close, refusing to return and hating to reform; what hast thou to do to meddle with my covenant? Lay off thy defiled hands. He that is resolved to hold his sin takes hold of the covenant in vain, or rather he lets it go, while he seems to hold it. Woe unto them who sue for mercy while they neglect duty. Joseph Caryl.

When a minister does not do what he teaches, this makes him a vile person; nay, this makes him ridiculous, like Lucian's apothecary, who had medicines in his shop to cure the cough, and told others that he had them, and yet was troubled with it himself. With what a forehead canst thou stand in a pulpit and publish the laws of God, and undertake the charge of souls, that when thine own nakedness appears, when thy tongue is of a larger size than thy hands, thy ministry is divided against itself, thy courses give thy doctrine the lie; thou sayest that men must be holy, and thy deeds do declare thy mouth's hypocrisy; thou doest more mischief than a hundred others. William Fenner.

And castest my words behind thee. Thou castest away contemptuously, with disgust and detestation, as idols are cast out of a city; or as Moses indignantly dashed to the earth the tables of the law. Martin Geier.

My words: apparently the ten commandments, accustomed to be called the ten words, by which God is often said to have made his covenant with Israel. Hermann Venema.

When thou sawest a thief, then thou consentedst with him; or didst run with him. This was literally true of the Scribes and Pharisees; they devoured widow's houses, and robbed them of their substance, under a pretext 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. John Gill.

Thou consentedst with him; became his accomplice. Sunetreces. LXX, i.e., you helped him to carry off his booty and to make his escape. Samuel Horsley.

Thou consentedst with him. Or, thou runnest along with him. Hast been partaker with; namely, thou art his companion; a term taken from commerce of merchants, or from banquets made after the ancient manner, to which divers did contribute, and had their shares therein. John Diodati.

(last clause). To give entertainment to them we know to be dissolute, is to communicate with their sins. Thomas Adams.

Thou givest thy mouth to evil, etc. Thou givest. Hebrew, thou sendest forth; to wit, free; for the word is used of men 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 thine own conscience, and givest thy tongue liberty to speak what you please, 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. Matthew Poole.

The ninth commandment is now added to the other two, as being habitually violated by the person here addressed. J. A. Alexander.

Thou sittest and speakest, etc. A man may both speak and do evil while he sits still and doth nothing; an idle posture may serve the turn for such work as that. Joseph Caryl.

Thou sittest and speakest against thy brother, etc. When you are sitting still, and have nothing else to do, you are ever injuring your neighbour with your slanderous speech. Your table talk is abuse of your nearest friends. Samuel Horsley.

Thine own mother's son. To understand the force of this expression, it is necessary to bear in mind that polygamy was allowed amongst the Israelites. Those who were born to the same father were all brethren, but a yet more intimate relationship subsisted between those who had the same mother, as well as the same father. French and Skinner.

These things hast thou done, and I kept silence. Neither sleep nor slumber, nor connivance, nor neglect of anything can be incident to God. Because he doth not execute present judgment and visible destruction upon sinners, therefore blasphemy presumptuously infers —will God trouble himself about such petty matters? So they imagined of their imaginary Jupiter. Non vacat exiguis rebus adesse Jovem. What a narrow and finite apprehension this is of God! He that causes and produces every action —shall he not be present at every action? What can we do without him, that cannot move but in him? He that taketh notice of sparrows, and numbers the seeds which the very ploughman thrusts in the ground, can any action of man escape his knowledge, or slip from his contemplation? He may seem to wink at things, but never shuts his eyes. He doth not always manifest a reprehensive knowledge, yet he always retains an apprehensive knowledge. Though David smote not Shimei cursing, yet he heard Shimei cursing. As judges often determine to hear, but do not hear to determine; so though God does not see to like, ye he likes to see. Thomas Adams.

Thou thoughtest that I was altogether such an one as thyself. Such is the blindness and corruption of our nature, that we have very deformed and misshapen thoughts of him, till with the eye of faith we see his face in the glass of the word; and therefore Mr. Perkins affirms, that all men who ever came of Adam (Christ alone excepted) are by nature atheists; because at the same time that they acknowledge God, they deny his power, presence, and justice, and allow him to be only what pleaseth themselves. Indeed, it is natural for every man to desire to accommodate his lusts with a conception of God as may be most favourable to and suit best with them. God charges some for this: Thou thoughtest that I was altogether such an one as thyself. Sinners do with God as the Ethiopians do with angels, whom they picture with black faces that they may be like themselves. William Gurnall.

Thou thoughtest that I was altogether such an one as thyself. This men do when they plead for sins as little, as venial, as that which is below God to take notice of; because they themselves think it so, therefore God must think it so too. Man, with a giant like pride, would climb into the throne of the Almighty, and establish a contradiction to the will of God by making his own will, and not God's, the square and rule of his actions. This principle commenced and took date in Paradise, where Adam would not depend upon the will of God revealed to him, but upon himself and his own will, and thereby makes himself as God. Stephen Charnock.

I will set them in order before thine eyes. This is to be understood more militari, when sins shall be set in rank and file, in bloody array against thy soul; or more forensi, when they shall be set in order as so many indictments for thy rebellion and treason. Stephen Charnock.

And set them in order before thine eyes: as if he should say, Thou thoughtest all thy sins were scattered and dispersed; that there was not a sin to be found; that they should never be rallied and brought together; but I assure thee I will make an army of those sins, a complete army of them, I will set them in rank and file before thine eyes; and see how thou canst behold, much less contend with, such an host as they. Take heed therefore you do not levy war against your own souls; that's the worst of all civil or interstine wars. If an army of divine terrors be so fearful, what will an army of black, hellish sins be? when God shall bring whole regiments of sins against you —here a regiment of oaths, there a regiment of lies, there a third of false dealings, here a troop of filthy actions, and there a legion of unclean or profane thoughts, all at once fighting against thy life and everlasting peace. Joseph Caryl.

Atheists do mock at those Scriptures which tell us that we shall give account of all our deeds; but God shall make them find the truth of it in that day of their reckoning. It is as easy for him to make their forgetful minds remember as to create the minds in them. When he applies his register to their forgetful spirits they shall see all their forgotten sins. When the printer presseth clean paper upon his oiled irons, it receiveth the print of every letter: so when God shall stamp their minds with his register, they shall see all their former sins in a view. The hand was ever writing against Belshazzar, as he was ever sinning, though he saw it not till the cup was filled: so is it to the wicked; their sins are numbered, and themselves weighed, and see not till they be divided by a fearful wakening. William Struther.

(last clause). God setteth his sins in order before his eyes. Imprimis, the sin of his conception. Item, the sins of his childhood. Item, of his youth. Item, of his man's estate, etc. Or, Imprimis, sins against the first table. Item, sins against the second; so many of ignorance, so many of knowledge, so many of presumption, severally sorted by themselves. He committed sins confusedly, huddling them up in heaps; but God sets them in order, and methodizes them to his hands. Thomas Fuller.

Now consider this, ye that forget God, etc. What is less than a grain of sand? Yet when it comes to be multiplied, what is heavier than the sands of the sea? A little sum multiplied rises high; so a little sin unrepented of will damn us, as one leak in the ship, if it be not well looked to, will drown us. "Little sins" as the world calls them, but great sins against the majesty of God Almighty, whose majesty, against which they are committed, doth accent and enhance them, if not repented of, will damn. One would think it no great matter to forget God, yet it has a heavy doom attending on it. The non improvement of talents, the non exercise of grace, the world looks upon as a small thing; yet we read of him who hid his talent in the earth —he had not spent it, only not trading it is sentenced. Thomas Watson.

Lest I tear you in pieces. This is a metamorphic expression, taken from the strength and irresistible fury of a lion, from which the interference of the shepherd can supply no protection, or defence, for his flock. William Walford.

Whoso offereth praise glorifieth me. Thanksgiving is a God exalting work. Though nothing can add the least cubit to God's essential glory, yet praise exalts him in the eyes of others. Praise is a setting forth of God's honour, a lifting up of his name, a displaying the trophy of his goodness, a proclaiming his excellency, a spreading his renown, a breaking open the box of ointment, whereby the sweet savour and perfume of God's name is sent abroad into the world. To him that ordereth his conversation aright. Though the main work of religion lies within, yet "our light must so shine, "that others may behold it; the foundation of sincerity is in the heart, yet its beautiful front piece appears in the conversation. The saints are called "jewels, "because they cast a sparkling lustre in the eyes of others. An upright Christian is like Solomon's temple, gold within and without: sincerity is a holy leaven, which if it be in the heart will work itself into the life, and make it swell and rise as high as heaven. Php 3:20. Thomas Watson.

It unspeakably concerns all men to know what God has spoken. W. S. Plumer.

1. Who has spoken? The Mighty, not men or angels, but God himself.

2. To whom has he spoken? To all nations —all ranks —all characters. This calls for,

(a) Reverence —it is the voice of God.

(b) Hope —because he condescends to speak to rebels.

3. Where has he spoken?

(a) In creation.

(b) In providence.

(c) In his word. G. R.

Verses 1-6.

1. The court called in the name of the King of kings.

2. The judgment set, and the judge taking his seat; Ps 50:2-3.

3. The parties summoned; Ps 50:8.

4. The issue of this solemn trial foretold; Ps 50:6. —Matthew Henry.

Verses 1-15.

1. God's call to man.

2. Man's call to God.

1. The internal beauty of Zion.

(a) Positive beauty of wisdom —holiness —love.

(b) Comparative with the beauty of Paradise and the heaven of angels.

(c) Superlative —all the perfections of God combined.

2. Its external glory. Out of it God hath shined.

(a) On this world.

(b) On gracious souls.

(c) On angels who desire to look, etc.

(d) On the universe. "All the creatures heard I, "etc.

1. What God will do for his people. He will judge them. (a) Deliver. (b) Defend. (c) Uphold.

2. The means at his disposal for this purpose. "He shall call, "etc. —Heaven and earth are subservient to him for the good of his church. G. R.

The judgment of the visible church. It will be by God himself, public, searching —with fire and wind, exact, final.

The great family gathering.

(a) Who are gathered.

(b) How they are gathered.

(c) To whom.

(d) When they are gathered.

Verse 5 (last clause).

1. The covenant.

2. The sacrifice which ratifies it.

3. How we may be said to make it.

Verse 6 (last clause). Then slander will not pervert the sentence, undue severity will not embitter it, partiality will not excuse, falsehood will not deceive, justice will surely be done.

Sins of God's people specially against God, and only known to God. A searching subject.

Verses 13-15. What sacrifices are not, and what are acceptable with God.

1. The occasion —"trouble."

2. The command —"call upon me."

3. The promise —"I will deliver thee."

4. The design —"Thou shalt, "etc. G. R.

Thou shalt glorify me. This we do by praying, and by praising when prayer is heard; as also by confidence in his promises, submission to his chastisements, concern for his honour, attachment to his cause, affection to his people, and by continual obedience to his commands.

1. A special invitation as to person and time.

2. Special promise to those accepting it.

3. Special duty involved when the promise is fulfilled.

Verses 16-17.

1. The prohibition given.

(a) The prohibited things —"declare my statutes." "Take my covenant, "etc. (1.) Preaching. (2.) Teaching, as in Sunday schools. (3.) Praying. (4.) Attending ordinances.

(b) Prohibited persons. Wicked preachers, etc., while they continue in wickedness.

2. The reason assigned; Ps 50:17.

(a) No self application of the truth.

(b) Inward hatred of it.

(c) Outward rejection. —G. R.

1. The fatal sign. (a) Hating to be taught. (b) Hating what is taught.

2. What it indicates: (a) Pride. (b) Contempt of God. (c) Indifference to truth. (d) Atheism at heart. (e) Deadness of conscience.

3. What it leads to. See Ps 50:22.

Verses 17-18. Rejection of salutary instruction leads sooner or later to open transgression. Instances, reasons, inferential warnings.

Verses 20-21.

1. Man speaking and God silent.

2. God speaking and man silent.

1. God leaves men for a time to themselves.

2. They judge of God on this account by themselves.

3. He will in due time reveal their whole selves to themselves. "I will reprove, "etc. G. R.

Note the alternative; a life rightly ordered now, or sins set in order hereafter.

Note the alternative; a life rightly ordered now, or sins set in order hereafter.

1. The accusation —"Ye that forget God, "his omniscience, his power, his justice, his goodness, his mercy, his word, his great salvation.

2. The admonition —"Consider this, "rouse yourselves from your forgetfulness into serious reflection.

3. The condemnation —"Lest, "etc. (a) The awfulness. "Tear, "as a lion or eagle its prey —tear body and soul. (b) Its irresistibleness —"None to deliver." —G. R.

Note the alternative; a life rightly ordered now, or sins set in order hereafter.

Note the alternative; a life rightly ordered now, or sins set in order hereafter.

1. Salvation is the work of God.

2. The evidence of salvation is holiness of heart and life.

3. The effect of that evidence is praise.

4. The tendency of that praise is to glorify God. God is not glorified by the doubts, and fears, and murmurings of his people, but by their praise. G. R.

(last clause). The true order of life.

1. That first which is first.

2. That most which is most.

3. That ever which is ever.

4. That all which is all.