สดุดี 50:21 วิจารณ์

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.

Now consider this,.... The evils that had been committed, and repent of them; for repentance is an after thought and reconsideration of sin, and humiliation for it; that the Lord, was not like them, not an approver of sin, but a reprover for it; and what would be their latter end, what all this would issue in, in case of impenitence; ye that forget God; that there is a God, his being, perfections, word, works, and benefits; lest I tear you in pieces; as a lion, leopard, or bear; see Hos 13:7; which was accomplished in the destruction of Jerusalem; when both their civil and ecclesiastical state were torn in pieces; their city and temple levelled with the ground, and not one stone left upon another; and they scattered about in the earth; and there be none to deliver; which denotes their utter and irreparable ruin, till the time comes they shall turn to the Lord; see Isa 42:22.

Beware also of a blabbing tongue and of itching ears. Neither detract from others nor listen to detractors.… Keep your tongue from caviling, and watch over your words. Know that in judging others you are passing sentence on yourself and that you are yourself guilty of the faults that you blame in them. It is no excuse to say, “If others tell me things, I cannot be rude to them.” No one cares to speak to an unwilling listener. An arrow never lodges in a stone: often it recoils on the shooter of it. Let the detractor learn from your unwillingness to listen not to be so ready to detract.

"These things have you done, and I held my tongue" [Psalm 50:21]. Therefore the Lord our God shall come, and shall not keep silence. Now, "These things have you done, and I held my tongue." What is, "I held my tongue"? From vengeance I have desisted, my severity I have deferred, patience to you I have prolonged, your repentance I have long looked for..."You have imagined iniquity, that I shall be like you;" You have imagined that I shall be like you, while you will not be like Me. For, "Be," he says, "perfect, even as your Father, which is in the heavens, who makes His sun to rise on the good and evil." [Matthew 5:48, 45] Him you would not copy, who gives good things even to evil men, insomuch that sitting thou dost detract even from good men. "I will reprove you," when "God manifest shall come, our God, and shall not keep silence," "I will reprove you." And what to you shall I do in reproving you? What to you shall I do? Now yourself you see not, I will make you see yourself. Because if you should see yourself, and should displease yourself, you would please Me: but because not seeing yourself you have pleased yourself, you will displease both Me and yourself; Me when you shall be judged; yourself when you shall burn. But what to you shall I do? He says. "I will set you before your face." For why would you escape yourself? At your back you are to yourself, you see not yourself: I make you see yourself: what behind your back you have put, before your face will I put; you shall see your uncleanness, not that you may amend, but that you may blush....

The Savior comes again, but not to be judged again, for he will pass judgment on those who passed judgment on him, and he who aforetime kept silence as they judged him now reminds those lawless people who did their outrageous deeds to him on the cross and says, “These things have you done, and I kept silence.” He adapted himself when he came then and taught people by persuasion, but this time it is they who will be forced to bow to his rule, whether they will or no.

I saw these crimes committed by you, I practiced long-suffering, I waited for your repentance. But you took even my long-suffering as an excuse for impiety, guessing that I was pleased with your lawlessness and would not inflict punishment.… Since you were not cured by the mild remedy of long-suffering, I shall prepare more painful ones for you and apply burning by censure. Now, this is in keeping with those words of the apostle, “Do you not realize that the goodness of God leads you in the direction of repentance, but by your obduracy and unrepentant heart you store up for yourself wrath on the day of wrath, revelation and just judgment of God, who will repay everyone according to their works.”

"These things you have done, and I was silent." Here he treats of God's dissimulation. And first the dissimulation of God is set forth. Second, the effect of the dissimulation upon the wicked is set forth, at "You thought." He says, therefore, "These things you have done," namely all the things said above: you spoke good things and perpetrated evil, so that the Psalmist thus speaks in the person of God, "and I was silent," as though I did not immediately correct and punish you; but out of clemency and mercy I waited for you to repent. Is. 42: "I was silent, I was always quiet." Rom. 2: "Do you not know that the kindness of God leads you to repentance?" But the evil and sinful man abuses this clemency in pride. Rom. 2: "According to your hardness and impenitent heart, you treasure up for yourself wrath," etc. And therefore he says, "You thought wickedly that I would be like you." Now it was said above, "If you saw a thief," etc. Sinners argue from this and the wicked believe that sin pleases God and that he does not punish, because he is silent: "These things you have done and I was silent." But this supposition is wicked, because "the wicked man and his wickedness are alike hateful to God," as is said in Wis. 14. And Hab. 1: "Your eyes are too pure to look upon evil, and you cannot look upon iniquity." "But I will reprove you." Here, then, divine severity is set forth. And first in his reproof. Second, in its effect. He says, therefore, "I will reprove you," that is, I will condemn you. Ps. 6: "O Lord, do not correct me in your wrath." In wrath is the effect: "I will set you against your own face." God, who punishes, does not only punish through himself, but through other creatures. Wis. 5: "The whole world shall fight with him against the senseless." Likewise, the man himself fights against himself through the remorse of conscience. And thus he also fights against himself and reproves himself by his own means; and this is what he says: "I will set you against your own face," that is, you yourself will condemn yourself. Jn. 8: "Has no one condemned you? No one, Lord. Neither will I condemn you." Or, "I will set against your face," namely creatures, as is said in Wis. 5 -- whether rational, that is, Angels and saints, or irrational, which he used badly in sins. Job 7: "You have set me as contrary to you, and I am become a burden to myself," because the sinner will say against himself, Wis. 5: "We have erred from the way of truth." Nah. 3: "I will reveal your shame to your face." Is. 3: "The appearance of their countenance shall answer them." And this punishment is the worm of conscience.

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).

God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.