Psalm 50

Introduction.—The well-known statement of Samuel to Saul, “To obey is better than sacrifice, and to hearken than the fat of rams” (1 Sam. 15:22), may be considered the theme of Ps. 50. The psalm is didactic in nature and of great contemporary value. Against a magnificent background description of a judgment, which may be applied to the last judgment (vs. 1–6; cf. GC 642), the psalm unfolds its message as a rebuke to the worshiper who follows religious ceremony but lacks sincerity of heart and purity of conduct. The body of the psalm has two parts: condemnation of the evils of mere formalism in worship (vs. 7–15), and condemnation of hypocrisy (vs. 16–21). A brief conclusion (vs. 22, 23) summarizes the message of the poem.

On the authorship of the psalm see DA 434.

On the superscription see pp. 617, 627.

1. The mighty God, even the Lord. Heb. ХEl ХElohim Yahweh. A remarkable combination of the names for God (see Vol. I, pp. 170–173; cf. Joshua 22:22).

The earth. As a witness to the solemn proceedings, all peoples are summoned to attend the trial of Israel’s iniquities.

From the rising. The phrases of this verse emphasize universality. All the world is summoned (see Ps. 113:3; Isa. 59:19). The scene here described will receive a unique fulfillment at the second coming of Christ (Matt. 24:30; GC 300, 642; PP 339).

Verses 1–6 constitute a sublime introduction to the psalm, of greater length than is generally found in Psalms.

2. Out of Zion. See on Ps. 48:2.

3. Shall come. That is, to judgment, in a primary sense to expostulate with the inhabitants of earth, as the body of the psalm indicates. In a unique sense the words are also a prediction of the judgment at the end of the world (see Matt. 25:31; Acts 17:31; 2 Tim. 4:1; see on v. 1).

Shall not keep silence. God will make a pronouncement on man’s conduct.

A fire. The imagery may be drawn from God’s manifestation on Mt. Sinai (see Ex. 19:16, 18).

5. Gather. At the second coming of Christ the angels will be charged with the task of gathering the redeemed (see Matt. 24:31).

My saints. Heb. chasidim (see Additional Note on Ps. 36). “Amid the tempest of divine judgment, the children of God will have no cause for fear” (PP 341).

Sacrifice. Heb. zebach, an offering of a slaughtered animal (Gen. 31:54; 46:1; Lev. 3:1; etc.). The ancient Sinaitic covenant was ratified by the sacrifice of oxen and the sprinkling of blood (Ex. 24:5–8; cf. Gen. 15:9–18). The new covenant was ratified by the blood of Christ (Heb. 9:18–23; PP 371). At the coming of Christ the saints who will be gathered are those who have accepted the covenant sealed by the sacrifice of Christ.

Since the English word “sacrifice” also includes the meaning of the surrender of some desirable thing, the words of Ps. 50:5 have at times been employed to encourage self-denial and the dedication of monetary gifts. But the psalmist is not here speaking of monetary gifts. If the text is used in making an appeal for gifts, it should be made plain that the language of the English translation is being accommodated to define an otherwise self-evident truth.

6. His righteousness. This text will receive an ultimate, unique fulfillment at the time of Christ’s second coming, when “there appears against the sky a hand holding two tables of stone folded together. … That holy law, God’s righteousness, … is now revealed to men as the rule of judgment” (GC 639).

God is judge himself. Man’s judgment has often been wrong, as when criminals have been acquitted or holy martyrs adjudged the vilest of criminals. But in the last great day “God is judge himself” (see GC 650), and each may expect justice.

Selah. See p. 629.

7. Hear. God speaks directly to Israel. In this section the psalmist deals chiefly with man’s duty to God and with the evils of mere formalism in religion (see Isa. 1:11–15).

Will testify. The Judge is also the plaintiff.

God, even thy God. The God who has protected His people has a right to declare the principles of true worship, upon which His government is established.

8. For thy sacrifices. The argument begins negatively. God does not charge Israel with neglect of the forms and ceremonies of religion. Their sin lay in their failure to recognize that the act was of no value unless its meaning was recognized and it was performed in the spirit of thanksgiving and obedience (see 1 Sam. 15:22; Isa. 1:12–17; Micah 6:6–8). On the public and private offerings mentioned here and in the following verses, see Vol. I, pp. 698–710.

To have been. These words are supplied. The clause reads simply, “Your burnt offerings are continually before me.”

9. Bullock. See Ex. 29:11, 36; Lev. 4:4.

10. Mine. Since all creatures belong to God, why should He need gifts from His human creatures?

12. If I were hungry. God did not institute the sacrificial system to provide sustenance for Himself in the flesh of bulls and the blood of goats.

The world is mine. See Ps. 24:1; 89:11.

14. Offer. Heb. zebach, “sacrifice” (see on v. 5). Not the mere sacrifice of animals, as the people commonly understood the term “sacrifice,” was acceptable to God, but only the sacrifice that came from the heart that was full of gratitude and thanksgiving. The argument continues in a positive strain.

Vows. See Ps. 22:25; 116:14; cf. Lev. 7:16. Only lives full of penitence, love, gratitude, obedience, and devotion can be acceptable in the sight of God.

15. Call upon me. Petition, as well as praise, is a part of true religion. We should call upon God out of a sincere heart. The proper service of God is of a spiritual nature, from the heart (see John 4:24).

Deliver thee. See Ps. 46:1.

Glorify me. We cannot honor God in any better way than to confide in Him even when we do not understand His dealings with us.

16. Unto the wicked. God continues to speak, now turning His attention to the wicked. Verses 16–21 deal chiefly with man’s duty to his fellow men.

Whereas vs. 7–15 deal with mere formalists in matters of religion, vs. 16–21 deal with hypocrites, those who teach the law to others and actually violate it in their own lives.

What hast thou to do? Compare Rom. 2:17–24.

Take my covenant. Their disobedience made them unfit even to frame the words of the covenant upon their lips (see on v. 5).

17. Instruction. Heb. musar, “discipline” (see on Prov. 1:2). Wicked men hate discipline.

Behind thee. The hypocrite showed how thoroughly he despised God’s words by throwing them behind him.

18. When thou sawest. Whenever there was an opportunity to share in the results of theft, he was ready to participate.

20. Against thy brother. Falsehood and slander appear all the more heinous when the crime is committed against the closest of kin.

21. I kept silence. God bore with the folly of the wicked until it was time for Him to interpose in judgment.

As thyself. The hypocrite thought that God was like him, and would be satisfied with mere formalism in religion and external piety as a cloak for personal sin. But God regards principle, justice, sincerity, as prerequisite to spiritual worship. The sinner ever tends to conceive of God in terms of his own sinful purposes.

Set them in order. God now opens to the scrutiny of the sinner the nature and extent of his guilt before the judgment seat, prior to imposing the penalty.

22. Now consider this. Verses 22, 23 are the conclusion to the poem, repeating succinctly the lesson of vs. 7–21. God speaks, stating that He requires man’s heart and mind as the only acceptable sacrifice. Here is warning for the wicked and encouragement for the godly.

Forget God. Though professedly engaged in God’s worship.

None to deliver. There will come a time when even the Redeemer will cease to shield the sinner, and he will reap what he has sown (see Isa. 13:9; Zeph. 1:14–18; Rev. 6:15–17; 20:9; 5T 120).

23 Glorifieth me. See on v. 15. This part of the verse is addressed to the formalists of vs. 7–15. Heartfelt thanksgiving is a fundamental element in true religion. It is surprising how little importance we sometimes attach to the significance of the spirit and expression of gratitude in the life of the Christian. We tend to accept God’s benefits as a matter of course.

Conversation. See on Ps. 37:14.

The salvation of God. To him who serves God with a sincere heart and thus conducts himself in accord with the divine will for him, God will reveal His salvation.

The psalm is timeless in its application. We may participate in all the ordinances of the church, be constant attendants at divine service, give freely to help the poor, engage in much missionary activity, and yet be reprobate if we fail to serve God in spirit, or if we cherish sin in our hearts.

Ellen G. White comments

1–6Ed 181

2–4GC 300

3, 4 GC 642; PP 339

3–5 2T 198

5 CH 302, 558; EW 47, 57, 121

5, 6 PP 341

6 COL 179; GC 639, 650

10 CS 303; PP 525; TM 177; 1T 536; 2T 652; 3T 390, 549

10–12ChS 168; DA 434; TM 198

12 3T 390

14, 15 DA 129

15 COL 172; PK 631; TM 380; 5T 195

16–191T 338

21 Ed 144; MB 43

23 COL 298; ML 33, 91, 153; PP 289; SC 109; 5T 319; 6T 62