Psalm 50:9 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 take no bullock out of thy house,.... That is, will accept of none; such sacrifices being no more agreeable to the will of God, Heb 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.

He is foretelling the New Covenant, under which all those old sacrifices have ceased. They had a part to play in prefiguring a special sacrifice that was to come, by the blood of which we would be cleansed.

What then: Do You not accept my sacrifices? "But your holocausts are always in My sight." Certain holocausts concerning which it is said in another Psalm, "If You had desired sacrifice, I would surely have given, with holocausts You will not be delighted:" and again he turns himself, "Sacrifice to God is a troubled spirit, a heart broken and humbled God does not despise." Which be then holocausts that He despises not? Which holocausts that are always in His sight? "Kindly, O Lord," he says, "deal in Your good will with Sion, and be the walls of Jerusalem built, then shall You accept the sacrifice of righteousness, oblations, and holocausts." He says that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a "holocaust" is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such "holocausts of yours are in My sight always."

The Jews, hearing these things, did not believe, and they doubted they were able to happen. Now the word is proven. They no longer have the place of their sacrifice, since the temple has been destroyed, the altar collapsed and all their administration carried away, even the city overturned, in which it was necessary to sacrifice according to law.

On the part of God he makes the reason clear when he says, "I will not accept calves from your house." The reason I will not reprove you for sacrifices is that what I do not principally seek, I do not principally reprove. There were two principal sacrifices: the calf and the goat. Lev. 4. And he shows that he does not accept these two, that is, approve them, from the house of carnal men: "From your flocks," namely carnal ones, "I will accept," that is, approve, "goats." Mic. 6: "Can the Lord be appeased with thousands of rams?"

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).