Psa 50:3 | KingComments | STEP | Psalms 50-51 connect to Psalms 42-49. In these two psalms we find the conclusion of the previous chapters. In Psalm 50 we find what God has to say through the trouble of the (great) tribulation. In Psalm 51 we find the result of the tribulations and what God has to say with them in the hearts of the believing remnant. That result is a repentant heart, a heart that is broken and contrite and full of acknowledgment of their sins ( ). In Psalm 50, God speaks to man; in Psalm 51, man speaks to God. Psalm 50 is about sin against God, Psalm 51 is about sin against the neighbor. These two sins are the cause of the two lawsuits God has with His people. In Psalm 50, God talks about not wanting animal sacrifices, but offerings of thanksgiving from the heart. The sacrificial service in the then rebuilt temple in Jerusalem, where the believing remnant temporarily sacrifices to the LORD along with the unbelieving mass of the people, is rejected. The LORD wants to be served in sincerity and truth. In Psalm 51, the man who acknowledges his sins speaks. That man brings as sacrifices “a broken spirit” and “a broken and contrite heart” ( ). Such sacrifices are according to God’s pleasure. In many psalms the people of God are called to gather to honor and praise God and to rejoice in Him. This is not so in Psalm 50. This psalm describes a trial that God has with His people. He is both the Judge and the Accuser. As a result, the tone is serious. A division of the psalm: Call to come to the LORD. The true sacrifice is not just bulls or goats, but thanksgiving and faithfulness. Rejection of a wicked life of the lip confessors. Summary. This is the first “psalm” of the twelve psalms that we have “of Asaph” in Psalms ( ). This psalm is about sacrificing to God in a way that is pleasing to Him. Asaph is the appropriate person for that. He is the head of the Levites who are servants to give thanks to and worship God ( ). He is also a prophet and a seer ( ; ). The name Asaph means “he who gathers”. Here we find God Himself gathering the remnant, His godly ones ( ), to exhort them, and then gathering the wicked ( ), the unbelieving multitude, to warn them. God begins by introducing Himself as “the Mighty One, God, the LORD” ( ). He is the Chief Judge in the universe. We address an earthly judge as “your honor”, but the supreme heavenly Judge is “the Mighty One, God, the LORD”. When an earthly judge enters the courtroom, everyone stands. When the LORD enters the courtroom, all of creation stands. This Chief Judge is the LORD, the God of the covenant with His people. In the second book of psalms, the name LORD is replaced with the name God as much as possible. But here the name LORD, the covenant name of God, is still used, to emphasize that this is about the covenant. The LORD is the God of gods, or the most high God, and therefore all people are called to listen to the most high God. Also, the heavens and the earth are called to testify at the LORD’s trial against His people. He, God, is speaking, not a man. Therefore, everyone must listen. To this end He calls the earth from east to west, from one end to the other (cf. ; ). All the inhabitants around the earth are called as witnesses in the trial He has with His people. Next, God shines forth ( ). He does not come out of heaven to Sinai, but “out of Zion” to the earth. Zion is His dwelling place and is here called “the perfection of beauty” (cf. ). This is the beauty He has given her, for she must correspond to Him. He “has shone forth”. This is evident in His appearance (cf. ). He is absolutely pure. Where He appears, He radiates shining light. Here it is connected with His judgment on those who draw near to Him. Asaph is involved in appearance of God to His people. He speaks of the coming of “our God” ( ). It concerns His coming to judge. From the New Testament we know that the coming of God for judgment happens in the coming of the Son of God as the Son of Man ( ; ). Our God is coming, Asaph says, and how. He will no longer be silent. He has been silent for a long time, but now He is going to judge. When He is going to speak, it means that He is going to act (cf. ). His speaking is identical with His acting. When God created the heavens and the earth, He did so not so much with His hands as with His word. His coming is accompanied by a consuming fire ( ; ). It reminds one of His appearance on Sinai to give the law ( ). This also applies to the tremendous storm around Him causing everything to tremble and shake ( ). His majestic, impressive appearance here suits the justice He is going to apply to the people according to the law of the covenant. In the trial He has with His people, the heavens above and the earth below must take their seats in the witness box ( ). Heaven and earth were witnesses when the covenant was made ( ). When the covenant was broken, they were called again as witnesses ( ). And in the future, which is the subject of this psalm, they will again be called as witnesses. He is going “to judge His people” and He wants them to be there as witnesses. This is not to judge whether He is acting righteously, but to observe that everything is done by Him in a perfectly righteous way. It is not, as it were, a trial behind closed doors, but a public trial, open to all and verifiable by all. God calls His people to gather before Him ( ). The first to be summoned are God’s “godly ones”. The Hebrew word is chasidim , which are those who are loyal to the covenant, and therefore are in God’s favor. They are the true people of God. At the same time, this reminds the people that they have a great responsibility to live in accordance with it as well. And they too have lacked this, as will be seen from the accusation, which is read out in the following verses. God’s godly ones have renewed the covenant on the basis of the blood of the new covenant. They are once again in a covenant relationship with Him. The period of “Lo-Ammi”, not My people ( ), has ended. They are again God’s people. In doing so, they have committed themselves to offer sacrifices to Him. The LORD is now teaching that it is not a matter of duty, but a matter of the heart. They are told that it is not a matter of their judgment, but of the judgment of heaven, or God’s judgment ( ). “For God Himself is judge.” The judgment is not with men, with creatures who do not know their own hearts, but with Him, Who knows man’s heart perfectly ( ). In order to form a righteous judgment and execute a just sentence, that knowledge is necessary. God has perfect knowledge of all the actions of all men and of the motives behind them. There is no higher proof of a right judgment and of a right execution than the fact that God has judged and executed. He is “the Judge of all the earth” and He deals “justly” ( ). If He has done it, we would do well not to comment on it, but to agree with it wholeheartedly.

‏ Psalms 50:3

Introduction

Psalms 50-51 connect to Psalms 42-49. In these two psalms we find the conclusion of the previous chapters. In Psalm 50 we find what God has to say through the trouble of the (great) tribulation. In Psalm 51 we find the result of the tribulations and what God has to say with them in the hearts of the believing remnant. That result is a repentant heart, a heart that is broken and contrite and full of acknowledgment of their sins (Psa 51:17).

In Psalm 50, God speaks to man; in Psalm 51, man speaks to God. Psalm 50 is about sin against God, Psalm 51 is about sin against the neighbor. These two sins are the cause of the two lawsuits God has with His people. In Psalm 50, God talks about not wanting animal sacrifices, but offerings of thanksgiving from the heart.

The sacrificial service in the then rebuilt temple in Jerusalem, where the believing remnant temporarily sacrifices to the LORD along with the unbelieving mass of the people, is rejected. The LORD wants to be served in sincerity and truth. In Psalm 51, the man who acknowledges his sins speaks. That man brings as sacrifices “a broken spirit” and “a broken and contrite heart” (Psa 51:17). Such sacrifices are according to God’s pleasure.

In many psalms the people of God are called to gather to honor and praise God and to rejoice in Him. This is not so in Psalm 50. This psalm describes a trial that God has with His people. He is both the Judge and the Accuser. As a result, the tone is serious.

A division of the psalm:

Psa 50:1-6 Call to come to the LORD.

Psa 50:7-15 The true sacrifice is not just bulls or goats, but thanksgiving and faithfulness.

Psa 50:16-21 Rejection of a wicked life of the lip confessors.

Psa 50:22-23 Summary.

God Comes as Judge

This is the first “psalm” of the twelve psalms that we have “of Asaph” in Psalms (Psa 50:1a). This psalm is about sacrificing to God in a way that is pleasing to Him. Asaph is the appropriate person for that. He is the head of the Levites who are servants to give thanks to and worship God (1Chr 16:4-5 ; 7). He is also a prophet and a seer (1Chr 25:2; 2Chr 29:30).

The name Asaph means “he who gathers”. Here we find God Himself gathering the remnant, His godly ones (Psa 50:5), to exhort them, and then gathering the wicked (Psa 50:16), the unbelieving multitude, to warn them.

God begins by introducing Himself as “the Mighty One, God, the LORD” (Psa 50:1b). He is the Chief Judge in the universe. We address an earthly judge as “your honor”, but the supreme heavenly Judge is “the Mighty One, God, the LORD”. When an earthly judge enters the courtroom, everyone stands. When the LORD enters the courtroom, all of creation stands.

This Chief Judge is the LORD, the God of the covenant with His people. In the second book of psalms, the name LORD is replaced with the name God as much as possible. But here the name LORD, the covenant name of God, is still used, to emphasize that this is about the covenant. The LORD is the God of gods, or the most high God, and therefore all people are called to listen to the most high God. Also, the heavens and the earth are called to testify at the LORD’s trial against His people.

He, God, is speaking, not a man. Therefore, everyone must listen. To this end He calls the earth from east to west, from one end to the other (cf. Mal 1:11; Psa 113:3). All the inhabitants around the earth are called as witnesses in the trial He has with His people.

Next, God shines forth (Psa 50:2). He does not come out of heaven to Sinai, but “out of Zion” to the earth. Zion is His dwelling place and is here called “the perfection of beauty” (cf. Psa 48:2). This is the beauty He has given her, for she must correspond to Him. He “has shone forth”. This is evident in His appearance (cf. Deu 33:2). He is absolutely pure. Where He appears, He radiates shining light. Here it is connected with His judgment on those who draw near to Him.

Asaph is involved in appearance of God to His people. He speaks of the coming of “our God” (Psa 50:3). It concerns His coming to judge. From the New Testament we know that the coming of God for judgment happens in the coming of the Son of God as the Son of Man (Mt 25:31; Acts 17:31).

Our God is coming, Asaph says, and how. He will no longer be silent. He has been silent for a long time, but now He is going to judge. When He is going to speak, it means that He is going to act (cf. Rev 19:15). His speaking is identical with His acting. When God created the heavens and the earth, He did so not so much with His hands as with His word.

His coming is accompanied by a consuming fire (2Thes 1:7; Heb 10:26-27). It reminds one of His appearance on Sinai to give the law (Exo 19:18). This also applies to the tremendous storm around Him causing everything to tremble and shake (Exo 19:16). His majestic, impressive appearance here suits the justice He is going to apply to the people according to the law of the covenant.

In the trial He has with His people, the heavens above and the earth below must take their seats in the witness box (Psa 50:4). Heaven and earth were witnesses when the covenant was made (Deu 30:19 ; Deu 31:28 ; Deu 32:1). When the covenant was broken, they were called again as witnesses (Isa 1:2). And in the future, which is the subject of this psalm, they will again be called as witnesses.

He is going “to judge His people” and He wants them to be there as witnesses. This is not to judge whether He is acting righteously, but to observe that everything is done by Him in a perfectly righteous way. It is not, as it were, a trial behind closed doors, but a public trial, open to all and verifiable by all.

God calls His people to gather before Him (Psa 50:5). The first to be summoned are God’s “godly ones”. The Hebrew word is chasidim, which are those who are loyal to the covenant, and therefore are in God’s favor. They are the true people of God. At the same time, this reminds the people that they have a great responsibility to live in accordance with it as well. And they too have lacked this, as will be seen from the accusation, which is read out in the following verses.

God’s godly ones have renewed the covenant on the basis of the blood of the new covenant. They are once again in a covenant relationship with Him. The period of “Lo-Ammi”, not My people (Hos 1:9), has ended. They are again God’s people. In doing so, they have committed themselves to offer sacrifices to Him. The LORD is now teaching that it is not a matter of duty, but a matter of the heart.

They are told that it is not a matter of their judgment, but of the judgment of heaven, or God’s judgment (Psa 50:6). “For God Himself is judge.” The judgment is not with men, with creatures who do not know their own hearts, but with Him, Who knows man’s heart perfectly (Jer 17:9-10). In order to form a righteous judgment and execute a just sentence, that knowledge is necessary. God has perfect knowledge of all the actions of all men and of the motives behind them.

There is no higher proof of a right judgment and of a right execution than the fact that God has judged and executed. He is “the Judge of all the earth” and He deals “justly” (Gen 18:25b). If He has done it, we would do well not to comment on it, but to agree with it wholeheartedly.