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

This psalm purports to be a "psalm of Asaph." This is the first of the psalms ascribed to him. twelve in all are attributed to him, namely, Psalm 50; 73-83. Asaph was a Levite, a son of Berachiah, 1 Chronicles 6:39; 1 Chronicles 15:17. He was eminent as a musician, Nehemiah 12:46; 1 Chronicles 16:7, and was appointed by "the chief of the Levites," at the command of David, with two others, Heman and Ethan, to preside over a part of the sacred choral services of public worship, 1 Chronicles 15:16-19. They had charge particularly of the worship as conducted with "cymbals of brass," 1 Chronicles 15:19. The "sons of Asaph" are afterward mentioned among the choristers of the temple 1 Chronicles 25:1-2; 2 Chronicles 20:14; 2 Chronicles 29:13; Ezra 2:41; Ezra 3:10; Nehemiah 7:44; Nehemiah 11:22; and this office appears to have been hereditary in his family, 1 Chronicles 25:1-2. Asaph was celebrated in after times as a prophet and a poet, 2 Chronicles 29:30; Nehemiah 12:46. The title, rendered in the margin, "for Asaph," "may" mean either that the psalm was composed "by" Asaph himself, or that it was composed especially "for" him, by David or by someone else, and that it was committed to him to be set to music, or to be sung by that band of musicians over which he was appointed to preside. Compare the notes at the title to Psalm 42:1-11. The presumption is, that it was composed "by" Asaph, as this is the most natural explanation of the title, and as there is nothing in the circumstances of the case to render this improbable.

Of the "occasion" on which the psalm was composed we have no information. There is nothing in the title to indicate this, nor is there anything in the psalm itself which would connect it with any known events in the Jewish history. There are no local allusions, there are no names mentioned, there are no circumstances referred to, which enable us to determine the time of its composition.

The "object" of the psalm seems to be to set forth "the value and importance of spiritual religion as compared with a mere religion of forms." It is one among numerous portions of the Old Testament which show that the Jewish religion "contemplated" and "required" spirituality in its worshippers, and that it was not designed to be merely formal. There was, indeed, great tendency among the Jewish people to rely on the forms of religion, and it must be admitted that there was not a little in their modes of worship which went to foster this unless there was constant vigilance on the part of the worshipper, and on the part of the public teachers of religion. At the time when this psalm was composed, it would seem that there was a general reliance on the mere ceremonies of public worship; that much of the spirituality of religion had vanished; and that under the forms of religion, and connected with a decent and even scrupulous attention to them, there was a great, if not general, prevalence, of moral corruption among the people. See Psalm 50:16-21.

In the composition of the psalm, therefore, the author represents a scene of solemn judgment; describes God as coming with pomp, and amidst fire and tempests, to pronounce a sentence on man; and then, as in his presence, and as amidst these solemn scenes, shows what will be found to be true piety; what will meet with theapprobation, and what will incur the disapprobation, of God.

The psalm may be regarded as composed of the following parts.

I. A solemn representation of the scenes of judgment; of God as coming to judge his professed people, assembling together those who had avowed themselves to be his friends, and who had pledged themselves to be his amidst the solemn scenes of sacrifice, Psalm 50:1-6.

In this part of the psalm there are the following things:

(a) A general summons to the world, from the rising to the setting sun, Psalm 50:1.

(b) The statement that the great principles on which all would be determined would proceed out of Zion, or would be such as were inculcated there in the worship of God, Psalm 50:2.

(c) A description of God as coming to judgment amidst fire and tempest, Psalm 50:3.

(d) A general call to the heavens and the earth, that His people might be summoned from all quarters with reference to the final sentence, Psalm 50:4-5.

(e) A statement that perfect justice would be done, which the very heavens would reveal, for that God was himself the judge, Psalm 50:6.

II. A declaration of the great principles on which the judgment would proceed, and by which the issue would be determined. It would not be by an observance of the mere external forms of devotion, but by spiritual religion; by a sincere worship of God; by a holy life, Psalm 50:7-23.

This portion of the psalm is divided into two parts: the "first," showing that it is not by mere outward forms that acceptance can be found with God, but that there must be, under these forms, pure and spiritual religion, Psalm 50:7-15; and the "second," that the wicked cannot hope to meet with the favor of God, though they do observe these forms, Psalm 50:16-23.

First. It is not by mere external forms that acceptance can be found with God, Psalm 50:7-15.

(a) A statement of the fact, and of the grounds of the fact, that God will testify against them, Psalm 50:7-8.

(b) The mere offering of sacrifices cannot be acceptable to Him. He does not "need" their sacrifices, as all the beasts of the world are His, Psalm 50:9-13.

(c) Only praise - spiritual worship - humble trust in him - can be admitted as true righteousness; as that which will be acceptable to him, Psalm 50:14-15.

Second. The wicked cannot be accepted and approved though they do observe the forms of religion, Psalm 50:16-23.

(a) Such men, though in the priestly office, cannot be regarded as appointed by God to declare his will, or to represent him on earth, Psalm 50:16-17,

(b) A description of the actual conduct of many of those who professed to be His friend; who were rigid in their observances of the external forms of religion, and who were even in the priestly office, Psalm 50:18-21.

(c) As before Psalm 50:14-15; only the righteous - the spiritually minded - the upright - can in such a solemn trial meet with the approbation of God, Psalm 50:22-23.

This psalm, therefore, is one of the most instructive portions of the Old Testament, as setting forth the necessity of spiritual religion, and the fact that a mere observance of forms can never constitute that righteousness which will make people acceptable to God.

God, the Sovereign Judge, cites before his throne all his people, and the priests and the judges, Psalm 50:1-6; and reproaches them for their vain confidence in the sacrifices they had offered, Psalm 50:7-13; and shows them the worship he requires, Psalm 50:14, Psalm 50:15; and then enters into a particular detail of their hypocrisy, injustice, and union with scandalous transgressors; all of whom he threatens with heavy judgments, Psalm 50:16-22. The blessedness of him who worships God aright, and walks unblamably, Psalm 50:23.

In the title this is said to be A Psalm of Asaph. There are twelve that go under his name; and most probably he was author of each, for he was of high repute in the days of David, and is mentioned second to him as a composer of psalms: Moreover Hezekiah the king, and the princes, commanded the Levites to sing praise unto the Lord, with the words of David, and of Asaph the Seer. His band, sons or companions, were also eminent in the days of David, as we learn from 1 Chronicles 25, etc. Asaph himself was one of the musicians who sounded with cymbals of brass, 1 Chronicles 15:19. And he is mentioned with great respect, Nehemiah 12:46 : And in the days of David and Asaph of old there were Chief of the Singers, and Songs of Praise and Thanksgiving unto God. He was certainly a prophetic man: he is called a seer - one on whom the Spirit of God rested; and seems from this, his education, and natural talent to be well qualified to compose hymns or psalms in the honor of God. Persons capable of judging, on a comparison of those Psalms attributed to Asaph with those known to be of David, have found a remarkable difference in the style. The style of David is more polished, flowing, correct, and majestic, than that of Asaph, which is more stiff and obscure. He has been compared to Persius and to Horace; he is keen, full of reprehensions, and his subjects are generally of the doleful kind; which was probably caused by his living in times in which there was great corruption of manners, and much of the displeasure of God either threatened or manifested. It is not known on what particular occasion this Psalm was written; but at most times it was suitable to the state of the Jewish Church.

INTRODUCTION TO Psalm 50

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

(o) "ipsi Asaph", Tigurine version, Vatablus; "Asapho", Junius & Tremellius, Piscator; so Ainsworth.

L.

The one great corruption to which all religion is exposed is its separation from morality, and of all religions that of Israel was pre-eminently open to this danger. It was one of the main functions of the prophetical office to maintain the opposite truth—the inseparable union of morality with religion. This psalm takes rank with the prophets in such a proclamation. It makes it under a highly poetical form, a magnificent vision of judgment, in which, after summoning heaven and earth as His assessors, God arraigns before Him the whole nation, separated into two great groups; sincere but mistaken adherents to form; hypocrites, to whom religious profession is but a cloak for sin. The rhythm is fine and fairly well sustained.

Title.—Asaph was a Levite, son of Berachiah, and one of the leaders of David’s choir (1Chronicles 6:39). He was also by tradition a psalm writer (2Chronicles 29:30, Nehemiah 12:46). It is certain, however, that all the psalms ascribed to Asaph (73-83) were not by the same hand, or of the same time (see Introduction to Psalms 74); and, as in the case of the Korahite psalms, probably the inscription, “to Asaph,” only implies the family of Asaph, or a guild of musicians bearing that name (1Chronicles 25:1; 2Chronicles 20:14; Ezra 2:41).

This Psalm, like the preceding one, is a didactic Psalm. But while the lesson of Psalms 49 is an echo of the teaching of the ‘Wise Men,’ that of Psalms 50 is an echo of the teaching of the Prophets: and while, in accordance with the characteristic method of ‘Wisdom,’ “all peoples” are addressed in Psalms 49, in accordance with the characteristic method of Prophecy the people of Jehovah is addressed in Psalms 50.

The Psalm is a solemn vision of judgement. It is finely dramatic in form. As in Isaiah 1 and Micah 6, Jehovah puts Israel upon its trial in the presence of all Nature. He is at once Plaintiff and Judge. The two speeches in which He exposes the shortcomings of His people are introduced by a prologue, and summed up in a brief epilogue.

i. In a solemn introduction the Advent of God to judge His people is described. As He came of old from Sinai in the midst of storm and lightning to promulgate the Law, so now He is represented as appearing from Zion surrounded by these symbols of His majesty to enforce it. Heaven and earth are summoned to be witnesses of the trial (Psalm 50:1-6).

ii. God speaks; and first He addresses the mass of the people, who imagine that their duty to Him is fulfilled by the formal offering of material sacrifices. He shews them that He has no need of material sacrifices. What He desires is the sacrifice of the heart, expressed in sincere thankfulness and loyal trust (Psalm 50:7-15).

iii. Then in a sterner tone He addresses the hypocrites who glibly repeat His laws with their lips, but shamelessly break them in act by gross offences against their neighbours (Psalm 50:16-21).

iv. The Psalm concludes with an epilogue of warning and promise (Psalm 50:22-23).

Thus the Ps. deals with man’s duty towards God and his duty towards his neighbour; with the nature of acceptable service, and the obligations of social morality. Its two main divisions answer to the two great divisions of the Decalogue. The whole corresponds to the teaching which was constantly being repeated by the prophets, and is briefly summed up in the sentence, “I desire lovingkindness, and not sacrifice, and the knowledge of God more than burnt offerings.” The principle comes down from the first of the prophets (1 Samuel 15:22), and finds its most forcible exposition in Isaiah 1:11 ff., to which the Psalm is intimately related, and Micah 6:6 ff. The same thought is expressed in the Wisdom-literature in Proverbs 21:3, and Sir 35:1-7; and elsewhere in the Psalter, e.g. in Psalm 40:6 ff; Psalm 51:16 ff; Psalm 69:30 f.; 15; Psalm 24:1 ff. But none of these passages is to be understood as an absolute condemnation of sacrifice. Sacrifice was the recognised bond of the relation between God and men, though it was not, as men were prone to think, the sum and substance of that relation. The primitive institution of sacrifice was continued and developed in the Mosaic legislation. The covenant of Sinai was sanctioned by sacrifice, though it was not based upon it; the Decalogue contained no injunction to offer sacrifice. It is not the sacrificial system in itself, but the sacrificial system emptied of “its moral significance as the recognition of the holiness of God and the sinfulness of the sinner,” and made a substitute for the higher duties of devotion and morality, or combined with a glaring defiance of those duties, which is denounced by prophet and psalmist as a thing which God hates. See Oehler’s O.T. Theology, § 201.

To what date is the Psalm to be assigned? Clearly it belongs to a time when sacrificial worship was scrupulously maintained, but a low standard of morality was united with punctilious ceremonial observance. We know from the prophets Hosea, Isaiah, and Micah, that this was conspicuously the case in the eighth century b.c., and to this period the Psalm may most safely be assigned. Delitzsch indeed regarded it as an original Psalm of David’s musician Asaph, but the tendency to formalism does not seem to have been specially characteristic of that time. Some critics place it after the Exile, alleging that Psalm 50:5 implies the dispersion of the nation. But this inference cannot legitimately be drawn from the verse: and on the other hand, would any poet after the Return have ventured to call Zion ‘the perfection of beauty,’ in view of the past glories of the city and Temple which were never restored? Moreover Lamentations 2:15, “Is this the city that men called The perfection of beauty, The joy of the whole earth”? combines Psalm 50:2 and Psalm 48:2 : and Psalms 97, which is acknowledged to belong to the time of the Return, is based upon reminiscences of this Psalm together with Psalms 47, 48.

This Psalm may then best be referred to the same period as the preceding Psalms. A somewhat later date, in the reign of Josiah, has been suggested, but the close relation between the Psalm and Isaiah 1 is in favour of the earlier date.

On the title A Psalm of Asaph, and the general characteristics of the Asaph Psalms see Intr. to Book 111, pp. 427ff.

Ps 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).

The mighty God, even the Lord - Even "Yahweh," for this is the original word. The Septuagint and Vulgate render this "The God of gods, the Lord." DeWette renders it, "God, God Jehovah, speaks." Prof. Alexander, "The Almighty, God, Jehovah, speaks;" and remarks that the word "mighty" is not an adjective agreeing with the next word ("the mighty God"), but a substantive in apposition with it. The idea is, that he who speaks is the true God; the Supreme Ruler of the universe. It is "that" God who has a right to call the world to judgment, and who has power to execute his will.

Hath spoken - Or rather, "speaks." That is, the psalmist represents him as now speaking, and as calling the world to judgment.

And called the earth - Addressed all the inhabitants of the world; all dwellers on the earth.

From the rising of the sun unto the going down thereof - From the place where the sun seems to rise, to the place where it seems to set; that is, all the world. Compare the notes at Isaiah 59:19. See also Malachi 1:11; Psalm 113:3. The call is made to all the earth; to all the human race. The scene is imaginary as represented by the psalmist, but it is founded on a true representation of what will occur - of the universal judgment, when all nations shall be summoned to appear before the final Judge. See Matthew 25:32; Revelation 20:11-14.