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Psalm Fifty
New King James Version (NKJV)
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"F15לאסף "ipsi Asaph"
Tigurine version
Vatablus; "Asapho"
Junius & Tremellius
Piscator; so Ainsworth. ; 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.
Psalm 50:1 The
Mighty One
God the Lord
Has spoken and called the earth From the rising of the sun to its going down.
YLT
1A Psalm of Asaph. The God
of gods -- Jehovah -- hath spoken
And He calleth to the earth From the rising
of the sun unto its going in.
The mighty God
.... In the Hebrew text it is
"El"
"Elohim"
which Jarchi renders the "God of
gods"; that is
of angels
who are so called
Psalm 8:5; so
Christ
who is God over all
is over them; he is their Creator
and the object
of their worship
Hebrews 1:6; or of
kings
princes
judges
and all civil magistrates
called gods
Psalm 82:1; and so
Kimchi interprets the phrase here "Judge of judges". Christ is King
of kings
and Lord of lords
by whom they reign and judge
and to whom they are
accountable. The Targum renders it "the mighty God"; as we do; which
is the title and name of Christ in Isaiah 9:6; and
well agrees with him
as appears by his works of creation
providence
and
redemption
and by his government of his church and people; by all the grace
strength
assistance
and preservation they have from him now
and by all that
glory and happiness they will be brought unto by him hereafter
when raised
from the dead
according to his mighty power. It is added
even the Lord
hath
spoken: or "Jehovah"
Some have observed
that these three
names
El
Elohim
Jehovah
here mentioned
have three very distinctive accents
set to them
and which being joined to a verb singular
דבר
"hath spoken"
contains the mystery of the trinity of Persons in the
unity of the divine Essence; see Joshua 22:22;
though rather all the names belong to Christ the Son of God
and who is Jehovah
our righteousness
and to whom
he being the eternal Logos
speech is very
properly ascribed. He hath spoken for the elect in the council and covenant of
grace and peace
that they might be given to him; and on their behalf
that
they might have grace and glory
and he might be their Surety
Saviour
and
Redeemer. He hath spoken all things out of nothing in creation: he spoke with.
Moses at the giving of the law on Mount Sinai: he
the Angel of God's presence
spoke for the Old Testament saints
and spoke good and comfortable words unto
them: he hath spoken in his own person here on earth
and such words and with
such authority as never man did; and he has spoken in his judgments and
providences against the Jews; and he now speaks in his Gospel by his ministers:
wherefore it follows
and called the earth from the rising of the sun unto the going
down thereof; which may be considered as a preface
exciting attention to what
is after spoken
as being of moment and importance; see Deuteronomy 32:1;
or as calling the earth
and so the heavens
Psalm 50:4
to be
witnesses of the justness and equity of his dealings with the Jews
for their
rejection of him and his Gospel; see Deuteronomy 4:26;
or rather as a call to the inhabitants of the earth to hear the Gospel; which
had its accomplishment in the times of the apostles; when Christ having a
people
not in Judea only
but in the several parts of the world from east to
west
sent them into all the world with his Gospel
and by it effectually
called them through his grace; and churches were planted everywhere to the
honour of his name; compare with this Malachi 1:11.
Psalm 50:2 2 Out of Zion
the
perfection of beauty
God will shine forth.
YLT
2From Zion
the perfection
of beauty
God shone.
Out of Zion
the perfection of beauty
God hath shined. Or "shall
shine"F16הומיע "emicabit"
Tigurine version; "vel effulgebit"
Vatablus; "illucescet"
Amama
Grotius. ; the past for the future
as Kimchi observes; or "the
perfection of the beauty of God hath shined out of Zion"F17So
De Dieu. ; that is
Christ; he is the perfection of beauty; he is fairer than
the children of men; he is more glorious than the angels in heaven: as
Mediator
he is full of grace and truth
which makes him very lovely and
amiable to his people: he is the express image of his Father's person; and the
glory of all the divine perfections is conspicuous in his work of salvation
as
well as in himself: now as he was to come out of Zion
Psalm 14:7; that
is
not from the fort of Zion
or city of Jerusalem; for he was to be born at
Bethlehem; only he was to be of the Jews
and spring from them; so he shone
out
or his appearance and manifestation in Israel was like the rising sun; see
Malachi 4:2; and
the love and kindness of God in the mission and gift of him appeared and shone
out in like manner
Titus 3:4; or else the
Gospel may be meant
which has a beauty in it: it is a glorious Gospel
and
holds forth the beauty and glory of Christ. All truth is lovely and amiable
especially evangelical truth: it has a divine beauty on it; it comes from God
and bears his impress; yea
it is a perfection of beauty: it contains a perfect
plan of truth
and is able to make the man of God perfect; and this was to come
out of Zion
Isaiah 2:3; and
which great light first arose in Judea
and from thence shone out in the
Gentile world
like the sun in all its lustre and glory
Titus 2:11; or
according to our version
"God hath shined out of Zion"; which
as
Ben Melech on the text observes
is the perfection of beauty; see Lamentations 2:15;
by which is meant the church under the Gospel dispensation
Hebrews 12:22;
which
as in Gospel order
is exceeding beautiful; and as its members are
adorned with the graces of the Spirit
by which they are all glorious within;
and especially as they are clothed with the righteousness of Christ
and so are
perfectly comely through the comeliness he hath put upon them and here it is
that Christ
who is the great God
and our Saviour
shines forth upon his
people
grants his gracious presence
and manifests himself in his ordinances
to their great joy and pleasure.
Psalm 50:3 3 Our God shall come
and
shall not keep silent; A fire shall devour before Him
And it shall be very tempestuous
all around Him.
YLT
3Our God cometh
and is not
silent
Fire before Him doth devour
And round about him it hath been very
tempestuous.
Our God shall come
.... That is
Christ
who is truly and
properly God
and who was promised and expected as a divine Person; and which
was necessary on account of the work he came about; and believers claim an
interest in him as their God; and he is their God
in whom they trust
and whom
they worship: and this coming of his is to be understood
not of his coming in
the flesh; for though that was promised
believed
and prayed for
as these
words are by some rendered
"may our God come"F18יבא "veniat"
Junius & Tremellius; so
Ainsworth. ; yet at his first coming he was silent
his voice was not heard in
the streets
Matthew 12:19; nor
did any fire or tempest attend that: nor is it to be interpreted of his second
coming
or coming to judgment; for though that also is promised
believed
and
prayed for; and when he will not be silent
but by his voice will raise the
dead
summon all before him
and pronounce the sentence on all; and the world
and all that is therein
will be burnt with fire
and a horrible tempest rained
upon the wicked; yet it is better to understand it of his coming to set up his
kingdom in the world
and to punish his professing people for their disbelief
and rejection of him; see Matthew 16:28;
and shall not keep silence; contain himself
bear
with the Jews any longer
but come forth in his wrath against them; see Psalm 50:21; and it
may also denote the great sound of the Gospel
and the very public ministration
of it in the Gentile world
at or before this time
for the enlargement of
Christ's kingdom in it;
a fire shall devour before him; meaning either the fire
of the divine word making its way among the Gentiles
consuming their idolatry
superstition
&c. or rather the fire of divine wrath coming upon the Jews
to the uttermost and even it may be literally understood of the fire that
consumed their city and temple
as was predicted
Zechariah 11:1;
and it shall be very tempestuous round about him; the time of
Jerusalem's destruction being such a time of trouble as has not been since the
world began
Matthew 24:21.
Psalm 50:4 4 He shall call to the
heavens from above
And to the earth
that He may judge His people:
YLT 4He doth call unto the
heavens from above
And unto the earth
to judge His people.
He shall call to the heavens from above
and to the earth
.... To hear
what he shall say
when he will no longer keep silence; and to be witnesses of
the justice of his proceedings; see Isaiah 1:2. The
Targum interprets this of the angels above on high
and of the righteous on the
earth below; and so Aben Ezra
Kimchi
and Ben Melech
explain it of the angels
of heaven
and of the inhabitants of the earth;
that he may judge his people; not that they
the
heavens and the earth
the inhabitants of either
may judge his people; but the
Lord himself
as in Psalm 50:6; and
this designs not the judgment of the whole world
nor that of his own covenant
people
whom he judges when he corrects them in love
that they might not be
condemned with the world; when he vindicates them
and avenges them on their
enemies
and when he protects and saves them; but the judgment of the Jewish
nation
his professing people
the same that Peter speaks of
1 Peter 4:17.
Psalm 50:5 5 “Gather My saints together
to Me
Those who have made a covenant with Me by sacrifice.”
YLT
5Gather ye to Me My saints
Making covenant with Me over a sacrifice.
Gather my saints together unto me
.... These words are
spoken by Christ to the heavens and the earth; that is
to the angels
the
ministers of the Gospel
to gather in
by the ministry of the word
his elect
ones among the Gentiles; see Matthew 24:30;
called his "saints"
who had an interest in his favour and
lovingkindness
and were sanctified or set apart for his service and glory;
those that have made a covenant with me by sacrifice; or
"who
have made my covenant by
or on sacrifice"F19So Pagninus. ; the
covenant of grace
which was made with Christ from everlasting
and which was
confirmed by his blood and sacrifice; this his people may be said to make with
God in him
he being their head
surety
and representative: now these covenant
ones he will have gathered in to himself by the effectual calling
which is
usually done by the ministry of the word; for this is not to be understood of
the gathering of all nations to him
before him as a Judge; but of his special
people to him as a Saviour
the "Shiloh"
to whom the gathering of
the people was to be
Genesis 49:10.
Psalm 50:6 6 Let the heavens declare
His righteousness
For God Himself is Judge. Selah
YLT
6And the heavens declare His
righteousness
For God Himself [is] judge. Selah.
And the heavens shall declare his righteousness
.... That is
either the heavens shall bear witness to his justice and equity in judging his
people; or the angels
the ministers of the Gospel
shall declare his
justifying righteousness
which is revealed in it
to the saints and covenant
ones they shall be a means of gathering in: or rather the justice of Christ in
the destruction of the Jews shall be attested and applauded by angels and men
just as the righteousness of God in the destruction of the antichristian powers
is celebrated by the angel of the waters
Revelation 16:5;
for God is Judge himself. And not another
or by
another; and therefore his judgments must be just and righteous
seeing he is
just and true
loves righteousness
and is righteous in all his ways and works.
Selah; on this word; see Gill on Psalm 3:2.
Psalm 50:7 7 “Hear
O My people
and I
will speak
O Israel
and I will testify against you; I am God
your
God!
YLT
7Hear
O My people
and I
speak
O Israel
and I testify against thee
God
thy God [am] I.
Hear
O my people
.... This is an address to the people of the
Jews
whom God had chosen to be his people above all others
and who professed themselves
to be his people; but now a "loammi"
Hosea 1:9
was
about to be written upon them
being a people uncircumcised in heart and ears
refusing to hear the great Prophet of the church
him that spake from heaven;
and I will speak: by way of accusation and charge
and in
judgment against them for their sins and transgressions;
O Israel
and I will testify against thee; or "to
thee"F20בך "tibi"
V. L.
Vatablus; so Ainsworth. ; to thy face produce witnesses
and bring sufficient
evidence to prove the things laid to thy charge
I am God
even thy God; which is an
aggravation of their sin against him
and is the reason why they should hearken
to him; see Psalm 81:10.
Psalm 50:8 8 I will not rebuke you for
your sacrifices Or your burnt offerings
Which are continually before
Me.
YLT
8Not for thy sacrifices do I
reprove thee
Yea
thy burnt-offerings [Are] before Me continually.
I will not reprove thee for thy sacrifices
.... For the
neglect of them; this they were not chargeable with; and had they omitted them
a charge would not have been brought against them on that account
since these
were not what God commanded when he brought them out of Egypt
Jeremiah 7:22; and
were now abrogated; and when they were in force
acts of mercy
kindness
and
beneficence
were preferred unto them
Hosea 6:6;
or thy burnt offerings
to have been continually before me; or
"for
thy burnt offerings are continually before me"F21So
Tigurine version
Vatablus
Piscator
Cocceius
and Ainsworth. ; so far were
they from being reprovable for not bringing their sacrifices
that they were
continually offering up before the Lord even multitudes of them
though to no
purpose
being offered up without faith
and in hypocrisy; and could not take
away sin
and make atonement for it; and besides
ought now to have ceased to
be offered
Christ the great sacrifice being now offered up
as he was in the
times to which this psalm belongs; see Isaiah 1:14;
wherefore it follows:
Psalm 50:9 9 I will not take a bull
from your house
Nor goats out of your folds.
YLT
9I take not from thy house a
bullock
From thy folds he goats.
I will take no bullock out of thy house
.... That is
will accept of none; such sacrifices being no more agreeable to the will of
God
Hebrews 10:5; the
"bullock" is mentioned
that being a principal creature used in
sacrifice; as also the following
nor he goats out of thy folds; the reasons
follow.
Psalm 50:10 10 For every beast of the
forest is Mine
And the cattle on a thousand hills.
YLT
10For Mine [is] every beast
of the forest
The cattle on the hills of oxen.
For every beast of the forest is mine
.... By
creation and preservation; and therefore he stood in no need of their bullocks
and he goats;
and the cattle upon a thousand hills; meaning all the cattle in the whole world.
Psalm 50:11 11 I know all the birds of
the mountains
And the wild beasts of the field are Mine.
YLT
11I have known every fowl of
the mountains
And the wild beast of the field
Verse 11
I know all the fowls of the mountains
.... God not
only knows them
but takes care of them; not a sparrow fails to the ground
without his knowledge
and all the fowls of the air are fed by him
Matthew 10:29; and
therefore needed not their turtledoves and young pigeons
which were the only
fowls used in sacrifice;
and the wild beasts of the field are mine; which are
mentioned in opposition to domestic ones
such as they had in their houses or
folds
Psalm 50:9.
Psalm 50:12 12 “If I were hungry
I would
not tell you; For the world is Mine
and all its fullness.
YLT
12If I am hungry I tell not
to thee
For Mine [is] the world and its fulness.
If I were hungry
I would not tell thee
.... Or
"say to thee"F23לא אמר לך "non dicam
tibi"
V. L. Pagninus
Montanus
Musculus; "non dicerem tibi"
Junius & Tremellius
Piscator
Cocceius
Michaelis. ; ask for anything
for the world is mine
and the fulness thereof; with which
was the former his case
he could satisfy himself; see Psalm 24:1.
Psalm 50:13 13 Will I eat the flesh of
bulls
Or drink the blood of goats?
YLT
13Do I eat the flesh of
bulls
And drink the blood of he-goats?
Will I eat the flesh of bulls
or drink the blood of goats? That is
express a pleasure
take delight and satisfaction
in such kind of sacrifices
which can never take away sin: no
I will not; wherefore other sacrifices
more
agreeable to his nature
mind
and will
and to the Gospel dispensation
are
next mentioned.
Psalm 50:14 14 Offer to God thanksgiving
And pay your vows to the Most High.
YLT
14Sacrifice to God
confession
And complete to the Most High thy vows.
Offer unto God thanksgiving
.... Which is a
sacrifice
Psalm 50:23; and
the Jews sayF24Vajikra Rabba
fol. 153. 1. & 168. 4.
that all
sacrifices will cease in future time
the times of the Messiah
but the
sacrifice of praise; and this should be offered up for all mercies
temporal
and spiritual; and unto God
because they all come from him; and because such
sacrifices are well pleasing to him
and are no other than our reasonable service
and agreeably to his will; and then are they offered up aright when they are
offered up through Christ
the great High Priest
by whom they are acceptable
unto God
and upon him the altar
which sanctifies every gift
and by faith in
him
without which it is impossible to please God. Some render the word
"confession"F25תודה
"confessionem"
Montanus
Cocceius
Gejerus
Michaelis; so Ainsworth.
; and in all thanksgivings it is necessary that men should confess their sins
and unworthiness
and acknowledge the goodness of God
and ascribe all the
glory to him; for to him
and him only
is this sacrifice to be offered: not to
man; for that would be to sacrifice to his own net
and burn incense to his
drag;
and pay thy vows unto the most High: meaning not ceremonial
ones
as the vow of the Nazarite; nor to offer such and such a sacrifice
since
these are distinguished from and opposed unto the sacrifices of the ceremonial
law before mentioned; and much less monastic ones
as the vow of celibacy
and
abstinence from certain meats at certain times; but moral
or spiritual and
evangelical ones; such as devoting one's self to the Lord and to his service
and worship
under the influence and in the strength of grace; signified by
saying
I am the Lord's
and the giving up ourselves to him and to his
churches
to walk with them in all his commands and ordinances
to which his
love and grace constrain and oblige; see Isaiah 44:5; and
particularly by them may be meant giving God the glory and praise of every
mercy and deliverance
as was promised previous to it; hence those are put
together
Psalm 65:1. This
Scripture does not oblige to the making of vows
but to the payment of them
when made; see Ecclesiastes 5:4;
and may refer to everything a man lays himself in a solemn manner under
obligation to perform
especially in religious affairs.
Psalm 50:15 15 Call upon Me in the day of
trouble; I will deliver you
and you shall glorify Me.”
YLT
15And call Me in a day of
adversity
I deliver thee
and thou honourest Me.
And call upon me in the day of trouble
.... This is
another part of spiritual sacrifice or worship
which is much more acceptable
to God than legal sacrifices. Invocation of God includes all parts of religious
worship
and particularly designs prayer
as it does here
of which God
and he
only
is the object; and which should be performed in faith
in sincerity
and
with fervency; and though it should be made at all times
in private and in
public
yet more especially should be attended to in a time of affliction
whether of soul or body
whether of a personal
family
or public kind
James 5:13; and the
encouragement to it is
I will deliver thee: that is
out of trouble:
as he is able
so faithful is he that hath promised
and will do it. The
obligation follows
and thou shall glorify me; by offering praise
Psalm 50:23;
ascribing the glory of the deliverance to God
and serving him in righteousness
and true holiness continually.
Psalm 50:16 16 But to the wicked God
says: “What right have you to declare My statutes
Or take My covenant
in your mouth
YLT
16And to the wicked hath God
said: What to thee -- to recount My statutes? That thou liftest up My covenant
on thy mouth?
But unto the wicked God saith
.... By whom are meant
not openly profane sinners; but men under a profession of religion
and indeed
who were teachers of others
as appears from the following expostulation with
them: the Scribes
Pharisees
and doctors among the Jews
are designed; and so
Kimchi interprets it of their wise men
who learnt and taught the law
but did
not act according to it. It seems as if the preceding verses respected the
truly godly among the Jews
who believed in Christ
and yet were zealous of the
law; and retained legal sacrifices; as such there were
Acts 21:20; and
that these words
and what follow
are spoken to hypocrites among them
who sat
in Moses's chair
and said
and did not; were outwardly righteous before men
but inwardly full of wickedness
destitute of the grace of God and
righteousness of Christ;
what hast thou to do to declare my statutes; the laws of
God
which were given to the people of Israel; some of which were of a moral
others of a ceremonial
and others of a judicial nature; and there were persons
appointed to teach and explain these to the people
as the priests and Levites:
now some of these were abrogated
and not to be declared at all in the times
this psalm refers to; and as for others
those persons were very improper to
teach and urge the observance of them
when they themselves did not keep them;
and especially it was wrong in them to declare them to the people
for such
purposes as they did
namely
to obtain life and righteousness by them;
or that thou shouldest take my covenant in thy mouth? which is to
be understood
not of the covenant of works made with Adam
and now broke; nor
of the pure covenant of grace
as administered under the Gospel dispensation
of which Christ is the Mediator
and the Gospel a transcript
since both were
rejected by these persons; but the covenant at Mount Sinai
which was a typical
one; and being in some sense faulty
was now antiquated
and ought to have
ceased; and therefore these men are blamed for taking it in their mouths
and
urging it on the people: and besides
they had no true sight of and faith in
the thing exhibited by it; and moreover were not steadfast
nor did they
continue in it
like their fathers before them
Psalm 78:37
Hebrews 8:7.
Psalm 50:17 17 Seeing you hate
instruction And cast My words behind you?
YLT
17Yea
thou hast hated
instruction
And dost cast My words behind thee.
Seeing thou hatest instruction
.... Or
"correction"F26מוסד
"correctionem"
Vatablus; "correptionem"
Gejerus. ; to be
reproved or reformed by the statutes and covenant they declared to others; they
taught others
but not themselves
Romans 2:21; or
evangelical instruction
the doctrines of grace
and of Christ; for
as
concerning the Gospel
they were enemies
Romans 11:28; and
since they were haters of that
they ought not to have been teachers of others;
and castest my words behind thee; the doctrines of the
Gospel
which they despised and rejected with the utmost abhorrence
as
loathsome
and not fit to be looked upon and into; and also the ordinances of
it
the counsel of God
which they rejected against themselves
Acts 13:45.
Psalm 50:18 18 When you saw a thief
you
consented[a] with him
And
have been a partaker with adulterers.
YLT
18If thou hast seen a thief
Then thou art pleased with him
And with adulterers [is] thy portion.
When thou sawest a thief
then thou consentedst with him
.... Or
"didst run with him"F1תרץ עמו συνετρεχες
αυτω
Sept. "currebas cum eo"
V. L. sic Eth. Syr. Targum
so Vatablus
Musculus
Piscator
Ainsworth. ; joined and agreed with him in the
commission of the same things; which was literally true of the Scribes and
Pharisees: they devoured widows' houses
and robbed them of their substance
under a pretence of long prayers; they consented to the deeds of Barabbas
a
robber
when they preferred him to Jesus Christ; and they joined with the
thieves on the cross in reviling him: and
in a spiritual sense
they stole
away the word of the Lord
every man from his neighbour; took away the key of
knowledge from the people
and put false glosses upon the sacred writings;
and hast been a partaker with adulterers; these
teachers of the law were guilty both of theft and adultery
Romans 2:21; they
are called by our Lord an adulterous generation
Matthew 12:39; and
they were so in a literal sense; see John 8:4; and in a
figurative one
adulterating the word of God
and handling it deceitfully.
Psalm 50:19 19 You give your mouth to
evil
And your tongue frames deceit.
YLT
19Thy mouth thou hast sent
forth with evil
And thy tongue joineth deceit together
Thou givest thy mouth to evil
.... To speak evil things
against Christ
his doctrines
ordinances
ministers and people; and to deliver
out evil doctrines
pernicious to the souls of men;
and thy tongue frameth deceit; puts and joins together
deceitful words in a very artful manner
by which simple and unstable minds are
beguiled.
Psalm 50:20 20 You sit and speak
against your brother; You slander your own mother’s son.
YLT
20Thou sittest
against thy
brother thou speakest
Against a son of thy mother givest slander.
Thou sittest
.... Either in the chair of Moses
or on the
seat of judgment
in the great sanhedrim of the nation; or
as Aben Ezra
paraphrases it
"in the seat of the scornful";
and speakest against thy
brother; even to pass sentence upon him
to put him to death for
professing faith in Christ
Matthew 10:21;
thou slanderest thine own mother's son; the apostles
and disciples of Christ
who were their brethren and kinsmen according to the
flesh; and even our Lord Jesus Christ himself
who was bone of their bone
and
flesh of their flesh.
Psalm 50:21 21 These things you
have done
and I kept silent; You thought that I was altogether like you; But
I will rebuke you
And set them in order before your eyes.
YLT
21These thou didst
and I
kept silent
Thou hast thought that I am like thee
I reprove thee
and set in
array before thine eyes.
These things hast thou done
.... "These evil
works"
as the Targum; which they had done over and over again without
remorse
with the greatest pleasure
and with promises of impunity to
themselves. This is a confirmation of the charge made by the omniscient God
who saw and knew all their actions;
and I kept silence; spoke not by terrible things in
righteousness
deferred the execution of judgment
exercised forbearance and
patience
and gave space to repent; which being despised
they were hardened
yet more and more in sin; see Ecclesiastes 8:11.
This refers to the space of time between the crucifixion of Christ and the
destruction of Jerusalem;
thou thoughtest that I was altogether such an one as thyself; either that
he did not see the things committed by them in secret
as the things before
mentioned
theft
adultery
slander
and detraction
commonly are; because they
could not see such actions done by others: or that he took pleasure in them
as
they did
and that he approved of their crucifixion of Jesus of Nazareth
and
of their contempt of his Gospel
and of the persecution of his followers;
but I will reprove thee: not verbally
by the ministry of the word
much less effectually and savingly by his Spirit;
nor in a way of fatherly correction and chastisement; but by sore judgments; by
sending the Roman armies to burn their city and temple
and carry them captive;
and set them in order before thine eyes; that is
their
sins
and thereby fully confute their vain imagination
that either he did not
take notice of them
or else approved of them. This signifies a formal process
against them
as in a court of judicature; bringing in a regular charge and
accusation against them
and an orderly disposition of their sins
as to time
place
and circumstances
committed by them
and a strong evidence or thorough
conviction of them
so as not to be denied and gainsaid by them: or a setting
them in battle array
as in Job 6:4; in rank
and file; sins being what war against men
and bring upon them utter ruin and
destruction; as the sins of the Jews fought against them
and destroyed them;
see Jeremiah 2:19.
Psalm 50:22 22 “Now consider this
you
who forget God
Lest I tear you in pieces
And there be none to
deliver:
YLT
22Understand this
I pray
you
Ye who are forgetting God
Lest I tear
and there is no deliverer.
Now consider this
.... The evils that had been committed
and
repent of them; for repentance is an after thought and reconsideration of sin
and humiliation for it; that the Lord
was not like them
not an approver of
sin
but a reprover for it; and what would be their latter end
what all this
would issue in
in case of impenitence;
ye that forget God; that there is a God
his being
perfections
word
works
and benefits;
lest I tear you in pieces; as a lion
leopard
or
bear; see Hosea 13:7; which
was accomplished in the destruction of Jerusalem; when both their civil and
ecclesiastical state were torn in pieces; their city and temple levelled with
the ground
and not one stone left upon another; and they scattered about in
the earth;
and there be none to deliver; which denotes their
utter and irreparable ruin
till the time comes they shall turn to the Lord;
see Isaiah 42:22.
Psalm 50:23 23 Whoever offers praise glorifies
Me; And to him who orders his conduct aright I will show the
salvation of God.”
YLT
23He who is sacrificing
praise honoureth Me
As to him who maketh a way
I cause him to look on the
salvation of God!
Whoso offereth praise
....
Which is exhorted to;
See Gill on Psalm 50:14;
glorifieth me; celebrates the divine perfections
gives
God the glory of all mercies; which honours him
and is more grateful and well
pleasing to him than all burnt offerings and sacrifices;
and to him that ordereth his conversation aright; according to
the rule of God's word
and as becomes the Gospel of Christ; who walks
inoffensively to all
circumspectly and wisely in the world
and in love to the
saints; in wisdom towards them that are without
and in peace with them that
are within; who is a follower of God
of Christ
and of his people; and who
lives so as to glorify God
and cause others to glorify him likewise: or that
chooses for himself the right way
as Aben Ezra
the right way to eternal life;
and the sense is
he that puts or sets his heart upon it
and is in pursuit
after the evangelical way of life. To him
will I show the salvation of God; or
"cause to
see" or "enjoy it"F2אדאנו
"videre faciam eum"
Montanus; "faciam ut is fruatur"
Junius & Tremellius
Piscator. ; not only temporal salvation from time to
time
but spiritual and eternal salvation; to see interest in it
and to
possess it; and particularly Christ
the author of it
who is the salvation of
God's providing
appointing
and sending
and whose glory is greatly concerned
therein; see Isaiah 52:10.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)