Psalm 50:3 Kommentar

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.

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" (r); yet at his first coming he was silent, his voice was not heard in the streets, Mat 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 Mat 16:28; and shall not keep silence; contain himself, bear with the Jews any longer, but come forth in his wrath against them; see Psa 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, Zac 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, Mat 24:21. (r) "veniat", Junius & Tremellius; so Ainsworth.

God came in a visible manner, and was made flesh and hung on the tree, that he might sum up all things in himself.… He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect and appointing a law observable to the outward senses, that all things should continue each in its own order; and he reigns manifestly over things visible and pertaining to people; and he brings in just judgment and worth on all; as David also, clearly pointing to this, says, “Our God shall openly come and will not keep silence.” Then he shows also the judgment that is brought in by him, saying, “A fire shall burn in his sight, and a strong tempest shall rage round about him. He shall call on the heaven from above, and the earth, to judge his people.”

"And a mighty tempest round about Him" [Psalm 50:3]. "A mighty tempest," in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faithful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture does lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which "shall be a mighty tempest round about Him." Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who broke the nets, before they came to land. [Luke 5:6] But in this separation there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders without the load of the world's cares, who have not heard in vain, "If you will be perfect, go and sell all that you have, and give to the poor, and you shall have treasure in heaven: and come, follow Me;" [Matthew 19:21] to which sort is said, "You shall sit upon twelve thrones, judging the twelve tribes of Israel." [Matthew 19:28] Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be certain judging with the Lord, we have most evident testimony, which I have but now quoted: "You shall sit upon twelve thrones, judging the twelve tribes of Israel."...

He presents his whole discourse as if God personally were present and judging, thus his addition of “he will not keep silence,” that is, he will choose to judge the judges in no other way than by personal inspection and as though by his very presence. Then, to bring out that he arrives in retribution and as a cause of deep fear, attended by sanctions like bodyguards, he goes on, “A fire will burn in his presence, with a severe storm around him”: just as the rulers of the earth have heralds going ahead to inspire submission with their shouting, so too God comes in person with fire going ahead and a severe storm to inspire fear in those due to be judged. By “storm” he refers to a power capable of drawing down to hades.

Do not think the second coming will be like his first: at that time he concealed his characteristic magnificence in lowliness and poverty, whereas in this case he will reveal plainly to everyone his lordship and kingship, no longer employing long-suffering but judging justly. As he said, “he will not keep silence. A fire will burn in his presence, with a severe storm around him.” Blessed Daniel had a vision of this: “A river of fire,” he says, “was flowing in front of him, his throne a fiery flame, its wheels flaming fire.”

He will surely come openly to judge the age through fire. Fire will burn in his countenance, and around him will be strong storms. Then apostles, martyrs and teachers will be gathered, those who have ordained his covenant over sacrifices. These will become the apostles, teachers and advisors in the present. These are the “heavens” who proclaim the glory of God. Then when God begins to judge they announce his righteousness and his mercy.

"God shall come manifestly." Here he treats of the coming; and he says two things about the second coming, against two things that were present in the first. In the first coming, God came hidden in the weakness of humanity. Ezek. 32: "I will cover the sun with a cloud." And Is. 45: "Truly you are a hidden God." But then he will be manifest. Rev. 1: "Behold, he comes, and every eye shall see him." 2 Thess. 2: "Whom the Lord Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming." Likewise, in the first coming he showed meekness. Is. 53: "As a lamb before its shearer, he was led." Hence he said nothing before the princes and priests, nor before Pilate; but then he will not be silent, but will speak. Is. 42: "I have been silent, I have always been quiet, and I have been patient" -- in judgment, when I was being judged, when I was tolerating the wicked -- "but I will cry out like a woman in labor." And he says "our"; as if to say: this God who comes is none other than ours, outside of whom there is no salvation. Jerome begins the verse: "Out of Zion, perfect in beauty, God shall appear"; as if to say: God shall appear out of Zion, which is perfect in the beauty of the Holy Spirit. With respect to the first he adds, "God shall come manifestly." With respect to the second, "A fire shall burn before his sight." Here he sets forth the preparation of the one who comes. Princes have their insignia and swords carried before them. Rom. 13: "He does not bear the sword without cause"; as if to say, because they have the power of judging. So before Christ shall precede signs of vengeance and ministers of the judge. First, therefore, he sets forth the signs and instruments of vengeance. Second, he shows the power with respect to the ministers, at "He has called." The instrument of divine judgment is twofold. One is principal, on the part of the punishing fire; and the other on the part of the whole creation fighting against the senseless. Wis. 5. With respect to the first he says, "A fire shall burn before his sight." Literally, fire shall precede before him, as is found in Heb. 10, because a consuming fire shall burn and purge the surface of the earth, and shall purge whatever needs purging in the good, and finally shall cast the wicked into Hell. Or the fire of a remorseful conscience. Is. 50: "Walk in the light of your fire." With respect to the second he says, "And round about him a mighty tempest," which shall arise from the agitation of all the elements before the judgment. Lk. 21: "There shall be signs in the sun," etc., and the agitation shall be so great that even the powers of heaven shall be moved. The tempest, that is, the indignation, shall be round about him, that is, in the saints who shall be around him. Is. 3: "To punish sinners." Job 27: "Want shall seize upon him like water." Prov. 1: "When sudden calamity comes."

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).