Psalm 50:8 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.

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, Jer 7:22; and were now abrogated; and when they were in force, acts of mercy, kindness, and beneficence, were preferred unto them, Hos 6:6; or thy burnt offerings, to have been continually before me; or, "for thy burnt offerings are continually before me" (u); 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 Isa 1:14; wherefore it follows: (u) So Tigurine version, Vatablus, Piscator, Cocceius, and Ainsworth.

On this score the other inspired authors leveled their accusations, remember, that they had bypassed the more important element of virtue and were resting their hope of salvation in these things.… Yet many are the words spoken about sacrifices, whereas the law about them was passed not because his wish was preeminently for such things but because he was showing considerateness for their limitations.… God should be worshiped, after all, not with fumes and smells but with an impeccable lifestyle, not bodily but of the mind. The demons of the foreigners were not inclined this way, however; rather, they even looked for these things. A poet of the Greeks even seems to be suggesting as much in saying, “It is by the will of the gods, you see, we obtain this portion.” But our God is not like that: whereas those gods thirsted for human blood and in their desire to lead them into this bloodguiltiness constantly made such demands, our God by contrast wanted to remove them gradually even from the slaughter of brute beasts and so employed this considerateness in allowing sacrifices so as to abolish sacrifices.

What He requires of man, let us see; what tribute our God, our Emperor and our King does enjoin us; since He has willed to be our King, and has willed us to be His province? Let us hear His injunctions. Let not a poor man tremble beneath the injunction of God: what God enjoins to be given to Himself, He does Himself first give that enjoins: be ye only devoted. God does not exact what He has not given, and to all men has given what He does exact. For what does He exact? Let us hear now: "I will not reprove you because of your sacrifices." I will not say to you, Wherefore have you not slain for me a fat bull? Why have you not selected the best he-goat from your flock? Wherefore does that ram amble among your sheep, and is not laid upon mine altar? I will not say, Examine your fields and your pen and your walls, seeking what you may give Me. "I will not reprove you because of your sacrifices."

I do not accuse you of neglect of sacrifices, he is saying: you offer them continually; rather, I urge you not to confine righteousness to them.

"I will not reprove you for your sacrifices." Here he treats of the disputation itself. And concerning this he does three things. First, he rejects the old sacrifice. Second, he introduces the new sacrifice, at "Offer to God." Third, he repels the wicked from this sacrifice, at "But to the sinner." Sacrifices are professions of faith; and therefore, being about to set forth concerning the worship of God, he first sets forth concerning faith in the one God. And first he proposes his intention; second, he assigns the reason. He says, therefore: I will come and judge, and "I will not reprove you for your sacrifices," which you have not omitted. But on the contrary: whoever at that time would have omitted them would have erred; but for every error one will be brought to judgment, as is said in Eccl. 12. It must be said that a man is reproved when he does not do the will of his superior. But the will of God is your sanctification, 1 Thess. 4. Now these sacrifices do not contribute to your sanctification; and therefore they are not willed by God in themselves, but insofar as they are signs of something else. And therefore Hos. 6 says: "I desire mercy and not sacrifice." And insofar as they are signs of interior virtue, [men] are properly reproved for the virtues they did not practice, not for the sacrifices. He makes the reason clear, first on their part; second, on his own part. Hence he says, "Your holocausts are always in my sight"; as if to say: I will not reprove you for sacrifices, because you are ready to offer carnal sacrifices, because they gladly offered sacrifices on account of the fact that they delighted in them at banquets. Is. 22: "Behold, joy -- to sacrifice victims," etc. Or, differently: "I will not reprove you for sacrifices," namely carnal ones, because "your holocausts," namely spiritual ones, "are always in my sight," that is, they please me. And these are, as Gregory says, when everything is offered to God, namely when one offers oneself and all that one has, and thus spends it in the service 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).

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.