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Text -- Psalms 50:1-3 (NET)

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Context
Psalm 50
50:1 A psalm by Asaph. El, God, the Lord speaks, and summons the earth to come from the east and west. 50:2 From Zion, the most beautiful of all places, God comes in splendor. 50:3 Our God approaches and is not silent; consuming fire goes ahead of him and all around him a storm rages.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Asaph father of Joah, Hezekiah's recorder,son of Berechiah the Levite; music minister under David,father of Zichri; a Levite ancestor of some returnees,an official over the (Persian) king's forest in Judah
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Dictionary Themes and Topics: WEST | SUN | SHINE | SACRIFICE, IN THE OLD TESTAMENT, 3 | Psalms | Praise | PSALMS, BOOK OF | PHILOSOPHY | PETER, THE SECOND EPISTLE OF | PERFECT; PERFECTION | NUMBER | Judgment | East | Church | BUSH, BURNING | Asaph | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 50:1 - -- All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between ...

All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.

Wesley: Psa 50:2 - -- The place where he was supposed to reside, and where he would now sit in judgment.

The place where he was supposed to reside, and where he would now sit in judgment.

Wesley: Psa 50:2 - -- The most amiable place of the whole world, because, of the presence and worship, and blessing of God.

The most amiable place of the whole world, because, of the presence and worship, and blessing of God.

Wesley: Psa 50:2 - -- Hath manifested himself in a glorious manner.

Hath manifested himself in a glorious manner.

Wesley: Psa 50:3 - -- The prophet speaks this in the persons of the worshippers of God. Though he be our God, yet he will come to execute judgment upon us.

The prophet speaks this in the persons of the worshippers of God. Though he be our God, yet he will come to execute judgment upon us.

Wesley: Psa 50:3 - -- Or delay to sit in judgment.

Or delay to sit in judgment.

Wesley: Psa 50:3 - -- This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.

This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.

JFB: Psa 50:1-4 - -- In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning th...

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).

Clarke: Psa 50:1 - -- The mighty God, even the Lord, hath spoken - Here the essential names of God are used: אל אלהים יהוה El , Elohim , Yehovah , hath spoken...

The mighty God, even the Lord, hath spoken - Here the essential names of God are used: אל אלהים יהוה El , Elohim , Yehovah , hath spoken. The six first verses of this Psalm seem to contain a description of the great judgment: to any minor consideration or fact it seems impossible, with any propriety, to restrain them. In this light I shall consider this part of the Psalm, and show: -

First, The preparatives to the coming of the great Judge. El Elohim Jehovah hath spoken, and called the earth - all the children of men from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, ( מכלל יפי michlal yophi , the beauty where all perfection is comprised), God hath shined, Psa 50:1, Psa 50:2

1.    He has sent his Spirit to convince men of sin, righteousness, and judgment

2.    He has sent his Word; has made a revelation of himself; and has declared both his law and his Gospel to mankind: "Out of Zion, the perfection of beauty, God hath shined,"Psa 50:2. For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. Isa 2:3

Secondly, The accompaniments

1.    His approach is proclaimed, Psa 50:3 : "Our God shall come.

2.    The trumpet proclaims his approach: "He shall not keep silence.

3.    Universal nature shall be shaken, and the earth and its works be burnt up: "A fire shall devour before him and it shall be very tempestuous round about him,"Psa 50:3

Thirdly, The witnesses are summoned and collected, and collected from all quarters; some from heaven, and some from earth

1.    Guardian angels

2.    Human associates: "He shall call to the heavens from above, and to the earth, that he may judge his people,"Psa 50:4

Fourthly, The procedure. As far as it respects the righteous, orders are issued: "Gather my saints,"those who are saved from their sins and made holy, "together unto me."And that the word saints might not be misunderstood it is explained by "those that have made a covenant with me by sacrifice;"those who have entered into union with God, through the sacrificial offering of the Lord Jesus Christ. All the rest are passed over in silence. We are told who they are that shall enter into the joy of their Lord, viz., only the saints, those who have made a covenant with God by sacrifice. All, therefore, who do not answer this description are excluded from glory

Fifthly, The final issue: all the angelic hosts and all the redeemed of the Lord, join in applauding acclamation at the decision of the Supreme Judge. The heavens (for the earth is no more, it is burnt up) shall declare his righteousness, the exact justice of the whole procedure, where justice alone has been done without partiality, and without severity, nor could it be otherwise, for God is Judge himself. Thus the assembly is dissolved; the righteous are received into everlasting glory, and the wicked turned into hell, with all those who forget God. Some think that the sentence against the wicked is that which is contained, Psa 50:16-22. See the analysis at the end, and particularly on the six first verses, in which a somewhat different view of the subject is taken.

Calvin: Psa 50:1 - -- 1.The God of gods, even Jehovah, 241 hath spoken The inscription of this psalm bears the name of Asaph; but whether he was the author of it, or mer...

1.The God of gods, even Jehovah, 241 hath spoken The inscription of this psalm bears the name of Asaph; but whether he was the author of it, or merely received it as chief singer from the hand of David, cannot be known. This, however, is a matter of little consequence. The opinion has been very generally entertained, that the psalm points to the period of the Church’s renovation, and that the design of the prophet is to apprise the Jews of the coming abrogation of their figurative worship under the Law. That the Jews were subjected to the rudiments of the world, which continued till the Church’s majority, and the arrival of what the apostle calls “the fullness of times,” (Gal 4:4,) admits of no doubt; the only question is, whether the prophet must here be considered as addressing the men of his own age, and simply condemning the abuse and corruption of the legal worship, or as predicting the future kingdom of Christ? From the scope of the psalm, it is sufficiently apparent that the prophet does in fact interpret the Law to his contemporaries, with a view of showing them that the ceremonies, while they existed, were of no importance whatever by themselves, or otherwise than connected with a higher meaning. Is it objected, that God never called the whole world except upon the promulgation of the Gospel, and that the doctrine of the Law was addressed only to one peculiar people? the answer is obvious, that the prophet in this place describes the whole world as convened not for the purpose of receiving one common system of faith, but of hearing God plead his cause with the Jews in its presence. The appeal is of a parallel nature with others which we find in Scripture:

“Give ear, O ye heavens! and I will speak; and hear, O earth! the words of my mouths” (Deu 32:1;)

or as in another place,

“I call heaven and earth to record this day against you, that I have set before you life and death,” (Deu 30:19;)

and again Isaiah,

“Hear, O heaven! and give ear, O earth! for the Lord hath spoken,” (Isa 1:2.) 242

This vehement mode of address was required in speaking to hypocrites, that they might be roused from their complacent security, and their serious attention engaged to the message of God. The Jews had special need to be awakened upon the point to which reference is here made. Men are naturally disposed to outward show in religion, and, measuring God by themselves, imagine that an attention to ceremonies constitutes the sum of their duty. There was a strong disposition among the Jews to rest in an observance of the figures of the Law, and it is well known with what severity the prophets all along reprehended this superstition, by which the worst and most abandoned characters were led to arrogate a claim to piety, and hide their abominations under the specious garb of godliness. The prophet, therefore, required to do more than simply expose the defective nature of that worship which withdraws the attention of men from faith and holiness of heart to outward ceremonies; it was necessary that, in order to check false confidence and banish insensibility, he should adopt the style of severe reproof. God is here represented as citing all the nations of the earth to his tribunal, not with the view of prescribing the rule of piety to an assembled world, or collecting a church for his service, but with the design of alarming the hypocrite, and terrifying him out of his self-complacency. It would serve as a spur to conviction, thus to be made aware that the whole world was summoned as a witness to their dissimulation, and that they would be stripped of that pretended piety of which they were disposed to boast. It is with a similar object that he addresses Jehovah as the God of gods, to possess their minds with a salutary terror, and dissuade them from their vain attempts to elude his knowledge. That this is his design will be made still more apparent from the remaining context, where we are presented with a formidable description of the majesty of God, intended to convince the hypocrite of the vanity of those childish trifles with which he would evade the scrutiny of so great and so strict a judge.

To obviate an objection which might be raised against his doctrine in this psalm, that it was subversive of the worship prescribed by Moses, the prophet intimates that this judgment which he announced would be in harmony with the Law. When God speaks out of Zion he necessarily sanctions the authority of the Law; and the Prophets, when at any time they make use of this form of speech, declare themselves to be interpreters of the Law. That holy mountain was not chosen of man’s caprice, and therefore stands identified with the Law. The prophet thus cuts off any pretext which the Jews might allege to evade his doctrine, by announcing that such as concealed their wickedness, under the specious covert of ceremonies, would not be condemned of God by any new code of religion, but by that which was ministered originally by Moses. He gives Zion the honorable name of the perfection of beauty, because God had chosen it for his sanctuary, the place where his name should be invoked, and where his glory should be manifested in the doctrine of the Law.

Calvin: Psa 50:3 - -- 3.Our God shall come, and shall not keep silence 243 He repeats that God would come, in order to confirm his doctrine, and more effectually arouse th...

3.Our God shall come, and shall not keep silence 243 He repeats that God would come, in order to confirm his doctrine, and more effectually arouse them. He would come, and should not always keep silence, lest they should be encouraged to presume upon his forbearance. Two reasons may be assigned why the prophet calls God our God He may be considered as setting himself, and the comparatively small number of the true fearers of the Lord, in opposition to the hypocrites whom he abhors, claiming God to be his God, and not theirs, as they were disposed to boast; or rather, he speaks as one of the people, and declares that the God who was coming to avenge the corruptions of his worship was the same God whom all the children of Abraham professed to serve. He who shall come, as if he had said, is our God, the same in whom we glory, who established his covenant with Abraham, and gave us his Law by the hand of Moses. He adds, that God would come with fire and tempest, in order to awaken a salutary fear in the secure hearts of the Jews, that they might learn to tremble at the judgments of God, which they had hitherto regarded with indifference and despised, and in allusion to the awful manifestation which God made of himself from Sinai, (Exo 19:16; see also Heb 12:18.) The air upon that occasion resounded with thunders and the noise of trumpets, the heavens were illuminated with lightnings, and the mountain was in flames, it being the design of God to procure a reverential submission to the Law which he announced. And it is here intimated, that God would make a similarly terrific display of his power, in coming to avenge the gross abuses of his holy religion.

TSK: Psa 50:1 - -- mighty : Psa 145:3-6; Gen 17:1; Jos 22:22; Neh 9:6, Neh 9:32; Isa 9:6; Jer 10:6, Jer 32:18, Jer 32:19 even : 1Ki 18:21, 1Ki 18:36, 1Ki 18:37; Isa 37:2...

TSK: Psa 50:2 - -- Out : Psa 68:24; Isa 12:6, Isa 26:21; Hos 5:15; Hab 2:20; Heb 12:22-26 perfection : Psa 48:2, Psa 87:2, Psa 87:3, Psa 80:17; Son 5:16; Zec 9:17 God : ...

TSK: Psa 50:3 - -- Our : Psa 48:14, Psa 68:20; Rev 22:20 keep : Psa 50:21, Psa 83:1; Isa 42:13, Isa 42:14, Isa 65:6, Isa 65:7 a fire : Psa 97:3; Exo 19:18; Lev 10:2; Num...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 50:1 - -- The mighty God, even the Lord - Even "Yahweh,"for this is the original word. The Septuagint and Vulgate render this "The God of gods, the Lord....

The mighty God, even the Lord - Even "Yahweh,"for this is the original word. The Septuagint and Vulgate render this "The God of gods, the Lord."DeWette renders it, "God, God Jehovah, speaks."Prof. Alexander, "The Almighty, God, Jehovah, speaks;"and remarks that the word "mighty"is not an adjective agreeing with the next word ("the mighty God"), but a substantive in apposition with it. The idea is, that he who speaks is the true God; the Supreme Ruler of the universe. It is "that"God who has a right to call the world to judgment, and who has power to execute his will.

Hath spoken - Or rather, "speaks."That is, the psalmist represents him as now speaking, and as calling the world to judgment.

And called the earth - Addressed all the inhabitants of the world; all dwellers on the earth.

From the rising of the sun unto the going down thereof - From the place where the sun seems to rise, to the place where it seems to set; that is, all the world. Compare the notes at Isa 59:19. See also Mal 1:11; Psa 113:3. The call is made to all the earth; to all the human race. The scene is imaginary as represented by the psalmist, but it is founded on a true representation of what will occur - of the universal judgment, when all nations shall be summoned to appear before the final Judge. See Mat 25:32; Rev 20:11-14.

Barnes: Psa 50:2 - -- Out of Zion - The place where God was worshipped, and where he dwelt. Compare the notes at Isa 2:3. The perfection of beauty - See the no...

Out of Zion - The place where God was worshipped, and where he dwelt. Compare the notes at Isa 2:3.

The perfection of beauty - See the notes at Psa 48:2.

God hath shined - Has shined forth, or has caused light and splendor to appear. Compare Deu 33:2; Psa 80:2; Psa 94:1 (see the margin) The meaning here is, that the great principles which are to determine the destiny of mankind in the final judgment are those which proceed from Zion; or, those which are taught in the religion of Zion; they are those which are inculcated through the church of God. God has there made known his law; he has stated the principles on which he governs, and on which he will judge the world.

Barnes: Psa 50:3 - -- Our God shall come - That is, he will come to judgment. This language is derived from the supposition that God "will"judge the world, and it sh...

Our God shall come - That is, he will come to judgment. This language is derived from the supposition that God "will"judge the world, and it shows that this doctrine was understood and believed by the Hebrews. The New Testament has stated the fact that this will be done by the coming of his Son Jesus Christ to gather the nations before him, and to pronounce tile final sentence on mankind: Mat 25:31; Act 17:31; Act 10:42; Joh 5:22.

And shall not keep silence - That is, the will come forth and "express"his judgment on the conduct of mankind. See the notes at Psa 28:1. He "seems"now to be silent. No voice is heard. No sentence is pronounced. But this will not always be the case. The time is coming when he will manifest himself, and will no longer be silent as to the conduct and character of people, but will pronounce a sentence, fixing their destiny according to their character.

A fire shall devour before him - Compare the notes at 2Th 1:8; notes at Heb 10:27. The "language"here is undoubtedly taken from the representation of God as he manifested himself at Mount Sinai. Thus, in Exo 19:16, Exo 19:18, it is said, "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of a trumpet exceeding loud; and Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

And it shall be very tempestuous round about him - The word used here - שׂער śa‛ar - means properly to shudder; to shiver; and then it is employed to denote the commotion and raging of a tempest. The allusion is doubtless to the descent on Mount Sinai Exo 19:16, and to the storm accompanied by thunder and lightning which beat upon the mountain when God descended on it to give his law. The whole is designed to represent God as clothed with appropriate majesty when judgment is to be pronounced upon the world.

Poole: Psa 50:2 - -- The place where he was supposed to reside, and where he would now sit in judgment; or from whence he would come to a more public and conspicuous pla...

The place where he was supposed to reside, and where he would now sit in judgment; or from whence he would come to a more public and conspicuous place, where all the world might see and hear the transactions.

The perfection of beauty the most beautiful and amiable place of the whole world, because of the presence, and worship, and blessing of God, which was there, and there only. God hath shined, i.e. hath appeared or manifested himself in a glorious manner, as judges do when they come to the judgment-seat.

Poole: Psa 50:3 - -- Our God: these words are used here, as they are also Heb 12:29 , emphatically. The prophet speaks this in the person of the Israelites and worshipper...

Our God: these words are used here, as they are also Heb 12:29 , emphatically. The prophet speaks this in the person of the Israelites and worshippers of God, whereof he was one, and thereby takes off their fond pretence, as if because God was their God , in covenant with them, and nearly related to them by Abraham his friend for ever, he would bear with their miscarriages, and would not deal so severely with them as some fancied; which also was their conceit, Jer 7:4 , &c.; Mat 3:9,10 . No, saith he, though he be our God, yet he will come to execute judgment upon us.

Shall come either,

1. From heaven, his dwelling-place, to Zion, to sit in judgment there. Or,

2. Out of Zion to some other place, as was said on Psa 50:2 .

And shall not keep silence: so the sense is, he will no longer forbear or connive at the hypocrisy and profaneness of the professors of the true religion, but will now speak to them in his wrath, and will effectually reprove and chastise them. But because the psalmist is not now describing what God did or would say against them, which he doth below, Psa 50:7 , &c., but as yet continues in his description of the preparation or coming of the Judge to his throne, it seems more proper to translate the words, as some do, he will not cease , (for this verb signifies not only a cessation from speech, but from motion or action, as it doth 2Sa 19:11 Psa 83:1 Isa 42:14,15 ) i.e. not neglect or delay to come. So here is the same thing expressed, both affirmatively and negatively, (as is frequent in Scripture, whereof divers instances have been formerly given,) for the greater assurance of the truth of the thing.

It shall be very tempestuous round about him: this is a further description of that terrible majesty wherewith God clothed himself when he came to his tribunal, in token of that just severity which, he would use in his proceedings with them. He alludes to the manner of God’ s appearance at Sinai, Ex 19 , and intimates to them, that although Zion was a place of grace and blessing to all true Israelites, yet God would be as dreadful there to the hypocrites among them, as ever he was at Sinai. See Isa 33:14 .

Haydock: Psa 50:1 - -- The repentance and confession of David after his sin. The fourth penitential psalm.

The repentance and confession of David after his sin. The fourth penitential psalm.

Haydock: Psa 50:2 - -- Bethsabee. Septuagint, "Bersabee." Some copies add, "the wife of Urias." (Haydock) --- The rest of the title is in Hebrew, &c., so that it is one...

Bethsabee. Septuagint, "Bersabee." Some copies add, "the wife of Urias." (Haydock) ---

The rest of the title is in Hebrew, &c., so that it is one of the most authentic. Nathan did not give the admonition till about a year had elapsed after the transgression, (2 Kings xii.) when David was made to enter into himself, by a prophet inferior to himself. (Berthier) ---

After his departure, he is supposed to have composed this psalm, to testify his repentance to all the world. (Calmet) ---

He had also in view the state of the captives. (Theodoret, &c.) ---

The two last verses seem to have been added at Babylon, (Abenezra) as a similar addition has been made (Psalm cv. 47., and 1 Paralipomenon xvi. 35.; Calmet) by some inspired author. (Haydock) ---

David knew that something more than confession was requisite, and that he must submit to temporal punishments, even though the prophet had assured him that his sin was remitted. He prays to be washed still more from evil habits, ver. 4. (Worthington)

Haydock: Psa 50:3 - -- Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest co...

Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet) ---

Mercies. I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, &c. (Worthington)

Gill: Psa 50:1 - -- The mighty God,.... In the Hebrew text it is "El", "Elohim", which Jarchi renders the "God of gods"; that is, of angels, who are so called, Psa 8:5; s...

The mighty God,.... In the Hebrew text it is "El", "Elohim", which Jarchi renders the "God of gods"; that is, of angels, who are so called, Psa 8:5; so Christ, who is God over all, is over them; he is their Creator, and the object of their worship, Heb 1:6; or of kings, princes, judges, and all civil magistrates, called gods, Psa 82:1; and so Kimchi interprets the phrase here "Judge of judges". Christ is King of kings, and Lord of lords, by whom they reign and judge, and to whom they are accountable. The Targum renders it "the mighty God"; as we do; which is the title and name of Christ in Isa 9:6; and well agrees with him, as appears by his works of creation, providence, and redemption, and by his government of his church and people; by all the grace, strength, assistance, and preservation they have from him now, and by all that glory and happiness they will be brought unto by him hereafter, when raised from the dead, according to his mighty power. It is added,

even the Lord, hath spoken: or "Jehovah", Some have observed, that these three names, El, Elohim, Jehovah, here mentioned, have three very distinctive accents set to them, and which being joined to a verb singular, דבר, "hath spoken", contains the mystery of the trinity of Persons in the unity of the divine Essence; see Jos 22:22; though rather all the names belong to Christ the Son of God, and who is Jehovah our righteousness, and to whom, he being the eternal Logos, speech is very properly ascribed. He hath spoken for the elect in the council and covenant of grace and peace, that they might be given to him; and on their behalf, that they might have grace and glory, and he might be their Surety, Saviour, and Redeemer. He hath spoken all things out of nothing in creation: he spoke with. Moses at the giving of the law on Mount Sinai: he, the Angel of God's presence, spoke for the Old Testament saints, and spoke good and comfortable words unto them: he hath spoken in his own person here on earth, and such words and with such authority as never man did; and he has spoken in his judgments and providences against the Jews; and he now speaks in his Gospel by his ministers: wherefore it follows,

and called the earth from the rising of the sun unto the going down thereof; which may be considered as a preface, exciting attention to what is after spoken, as being of moment and importance; see Deu 32:1; or as calling the earth, and so the heavens, Psa 50:4, to be witnesses of the justness and equity of his dealings with the Jews, for their rejection of him and his Gospel; see Deu 4:26; or rather as a call to the inhabitants of the earth to hear the Gospel; which had its accomplishment in the times of the apostles; when Christ having a people, not in Judea only, but in the several parts of the world from east to west, sent them into all the world with his Gospel, and by it effectually called them through his grace; and churches were planted everywhere to the honour of his name; compare with this Mal 1:11.

Gill: Psa 50:2 - -- Out of Zion, the perfection of beauty, God hath shined. Or "shall shine" p; the past for the future, as Kimchi observes; or "the perfection of the bea...

Out of Zion, the perfection of beauty, God hath shined. Or "shall shine" p; the past for the future, as Kimchi observes; or "the perfection of the beauty of God hath shined out of Zion" q; that is, Christ; he is the perfection of beauty; he is fairer than the children of men; he is more glorious than the angels in heaven: as Mediator, he is full of grace and truth, which makes him very lovely and amiable to his people: he is the express image of his Father's person; and the glory of all the divine perfections is conspicuous in his work of salvation, as well as in himself: now as he was to come out of Zion, Psa 14:7; that is, not from the fort of Zion, or city of Jerusalem; for he was to be born at Bethlehem; only he was to be of the Jews, and spring from them; so he shone out, or his appearance and manifestation in Israel was like the rising sun; see Mal 4:2; and the love and kindness of God in the mission and gift of him appeared and shone out in like manner, Tit 3:4; or else the Gospel may be meant, which has a beauty in it: it is a glorious Gospel, and holds forth the beauty and glory of Christ. All truth is lovely and amiable, especially evangelical truth: it has a divine beauty on it; it comes from God, and bears his impress; yea, it is a perfection of beauty: it contains a perfect plan of truth, and is able to make the man of God perfect; and this was to come out of Zion, Isa 2:3; and which great light first arose in Judea, and from thence shone out in the Gentile world, like the sun in all its lustre and glory, Tit 2:11; or, according to our version, "God hath shined out of Zion"; which, as Ben Melech on the text observes, is the perfection of beauty; see Lam 2:15; by which is meant the church under the Gospel dispensation, Heb 12:22; which, as in Gospel order, is exceeding beautiful; and as its members are adorned with the graces of the Spirit, by which they are all glorious within; and especially as they are clothed with the righteousness of Christ, and so are perfectly comely through the comeliness he hath put upon them and here it is that Christ, who is the great God, and our Saviour, shines forth upon his people, grants his gracious presence, and manifests himself in his ordinances, to their great joy and pleasure.

Gill: Psa 50:3 - -- 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 ...

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, Zec 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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 50:1 Heb “and calls [the] earth from the sunrise to its going.”

NET Notes: Psa 50:2 Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend MosesR...

NET Notes: Psa 50:3 Heb “fire before him devours, and around him it is very stormy.”

Geneva Bible: Psa 50:1 "A Psalm of ( a ) Asaph." The mighty God, [even] the LORD, hath spoken, and called the ( b ) earth from the rising of the sun unto the going down ther...

Geneva Bible: Psa 50:2 Out of Zion, the ( c ) perfection of beauty, God hath shined. ( c ) Because God had chosen it to have his Name there called on and also his image shi...

Geneva Bible: Psa 50:3 Our God shall come, and shall not keep silence: a ( d ) fire shall devour before him, and it shall be very tempestuous round about him. ( d ) As when...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 50:1-23 - --1 The majesty of God in the church.5 His order to gather his saints.7 The pleasure of God is not in ceremonies,14 but in sincerity of obedience.

MHCC: Psa 50:1-6 - --This psalm is a psalm of instruction. It tells of the coming of Christ and the day of judgment, in which God will call men to account; and the Holy Gh...

Matthew Henry: Psa 50:1-6 - -- It is probable that Asaph was not only the chief musician, who was to put a tune to this psalm, but that he was himself the penman of it; for we rea...

Keil-Delitzsch: Psa 50:1-3 - -- The theophany. The names of God are heaped up in Psa 50:1 in order to gain a thoroughly full-toned exordium for the description of God as the Judge ...

Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72 In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...

Constable: Psa 50:1-23 - --Psalm 50 This psalm pictures God seated in His heavenly throne room. He has two indictments against His ...

Constable: Psa 50:1-6 - --1. The heavenly Judge 50:1-6 50:1 Asaph pictured God as the cosmic Judge summoning all people to stand before Him. The titles Mighty One, God, and Yah...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 50 (Chapter Introduction) Overview Psa 50:1, The majesty of God in the church; Psa 50:5, His order to gather his saints; Psa 50:7, The pleasure of God is not in ceremonies,...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 50 (Chapter Introduction) THE ARGUMENT The design of this Psalm is, partly, to reprove and protest against the common miscarriages of many professors of religion, who satisf...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 50 (Chapter Introduction) (Psa 50:1-6) The glory of God. (Psa 50:7-15) Sacrifices to be changed for prayers. (Psa 50:16-23) Sincere obedience required.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 50 (Chapter Introduction) 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 ...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 50 (Chapter Introduction) 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, s...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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