Psalm 50:5 Komentář

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 (Psa 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, Joh 4:24. 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 (Psa 50:1-6). II. Instruction given to his worshippers, to turn their sacrifices into prayers (Psa 50:7-15). III. A rebuke to those that pretend to worship God, but live in disobedience to his commands (Psa 50:16-20), their doom read (Psa 50:21, Psa 50:22), and warning given to all to look to their conversation as well as to their devotions (Psa 50:23). These instructions and admonitions we must take to ourselves, and give to one another, in singing this psalm. A psalm of Asaph.

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, Ch1 25:2; or because it was delivered to him to be sung in public service, he being a chief musician; see Ch1 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, Ch1 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.

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 Mat 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" (s); 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, Gen 49:10. (s) So Pagninus.

"Gather to Him His righteous" [Psalm 50:5]. The voice divine and prophetic, seeing future things as if present does exhort the Angels gathering. For He shall send His Angels, and before Him shall be gathered all nations. [Matthew 25:32] Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. You have the Gospel: "Beware of doing your righteousness before men to be seen of them." [Matthew 6:1] And as if it were inquired, What righteousness? "When therefore you do alms," He says. Therefore alms He has signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the "needy," that have considered the needy and poor: gather them, "The Lord preserve them, and make them to live;" "Gather to Him His righteous: who order His covenant above sacrifices:" that is, who think of His promises above those things which they work. For those things are sacrifices, God saying, "I will have mercy more than sacrifice." "Who keep His covenant more than sacrifice."

And with this the reading of Jerome agrees, which says, "Gather to me all my saints"; as if to say: for this purpose he calls, to present his saints. "Gather to him his saints." This is the office of the Angels, namely to gather the elect at the judgment. Mt. 24: "He shall send his Angels," etc. And this is the voice of the prophet Daniel to the Angels sent for ministry. For his saints are those who order the covenant above sacrifices. The word "above" is taken in two ways. In one way, as designating the order of the material cause; and then the sense is, "above sacrifices," that is, who made a covenant with God concerning sacrifices to be offered. And he made mention of sacrifices for two reasons. First, because the following disputation will be about sacrifices. Second, because the disputation at the judgment will be only with the faithful, who will be judged. And these are those who made a covenant with God in sacrifices. In another way, so that "above" denotes excess. And thus it must be said that by "covenant" is understood the New Covenant, which surpasses; hence the sense is, "above sacrifices," that is, who prefer the New Covenant to the sacrifices of the Old Covenant. Or the covenant promised by God; and thus, "above sacrifices," that is, who consider the goods promised by God as greater than all our merits. Rom. 8: "The sufferings of this time are not worthy to be compared," etc. Or by "covenant" the soul has a pact with justice, mercy, faith, and such things. Hos. 2: "I will espouse you to me in faith." And thus they are "above sacrifices," that is, who prefer spiritual goods of this kind to bodily sacrifices. Hos. 6: "I desire mercy and not sacrifice." Or, "who order the covenant," etc., that is, who in the sacrifices they offer to God have regard for the covenant of God, because some refer the good things they do to something else, so that they may be gathered into it. 1 Cor. 10: "Do all things for the glory of God."

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. (Psa. 50:1-23) The description of this majestic appearance of God resembles that of His giving the law (compare Exo 19:16; Exo 20:18; Deu 32:1).

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 Gen 15:10, Gen 15:18).