Psalms 50 · The Lantern

A Psalm of Asaph. The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down

Here the divine prediction clearly prophesies that God will come manifestly, meaning none other but the Word of God. And it shows the reason of his coming, again emphasizing the calling of all nations of the world.

"The Lord, the God of gods, has spoken and called the earth from the rising of the sun until its setting." The power of the Lord is proclaimed in advance so that no one might believe that his incarnation ought to be deemed as being of moderate import and so that the depravity of all unbelief may be removed.

Above, the Psalmist invited the nations to trust in God; here he instructs them in the worship of God. The title: "A Psalm of Asaph." This Asaph was one of those placed over the singers of the people, and over those who sang and praised with cymbals, as is said in 1 Chr. 13 and 16 and 25. And it is called a Psalm of Asaph because it is sung by the ministry of Asaph.

Out of Zion, the perfection of beauty, God hath shined.

Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about

For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon…

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.

"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.

He shall call to the heavens from above, and to the earth, that he may judge his people.

On arriving in an obvious manner, then, with fire and storm as his bodyguards, God will summon everyone from all quarters as if to appoint those present as witnesses of the judgment. So whom does he summon? The heavenly powers from on high (the sense of "above") and the whole "earth" from below, and he will hold court on them.

Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes…

"He has called heaven from above," etc. Having set forth the coming of the judge to judgment and the preparation of the judge with respect to the instrument of punishment, here he sets forth the preparation for the judgment with respect to the ministers.

Gather my saints together unto me; those that have made a covenant with me by sacrifice.

And the heavens shall declare his righteousness: for God is judge himself. Selah.

Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God.

I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually

I will take no bullock out of thy house, nor he goats out of thy folds.

What then: Dost Thou not accept my sacrifices? "But thy holocausts are always in My sight." Certain holocausts concerning which it is said in another Psalm, "If Thou hadst desired sacrifice, I would surely have given, with holocausts Thou wilt not be delighted:" and again he turneth himself, "Sacrifice to God is a troubled spirit, a heart broken and humbled God doth not despise…

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.

For every beast of the forest is mine, and the cattle upon a thousand hills.

I know all the fowls of the mountains: and the wild beasts of the field are mine.

If I were hungry, I would not tell thee: for the world is mine, and the fulness

Although he had respect to the offerings of Abel and smelled a sweet savor from the whole burnt offering of Noah, yet what pleasure could he receive from the flesh of sheep or the odor of burning victims?

Who can explain, who expound that which is said to Him in another Psalm, "For my goods You need not"? He has said that He needs not from us any necessary thing. "If I shall be hungry, I will not tell you" [Psalm 50:12]. He that keeps Israel shall neither hunger nor thirst, nor be weary, nor fall asleep. But, lo!

"If I should be hungry, I would not tell you." He concludes through an impossibility: if I needed them, I would not tell you, that is, I would not ask them of you. Why? "Because the world is mine and its fullness." Ps. 23: "The earth is the Lord's," etc.

Will I eat the flesh of bulls, or drink the blood of goats?

Offer unto God thanksgiving; and pay thy vows unto the most High:

And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify

But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?

And although, again, he conceal his natural falsehood, and pretend to speak truth with his lips; yet are we 'not ignorant of his devices,' but are able to answer him in the words spoken by the Spirit against him; 'But unto the ungodly, said God, why dost thou preach My laws?' and, 'Praise is not seemly in the mouth of a sinner.' For even though he speak the truth, the deceiver…

If a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness, and restraining him from taking even the Holy Book into his polluted hands, saying, "For to the sinner speaket…

"But to the sinner God has said." Here he bars certain ones, namely sinners, from the sacrifice of praise; and he sets forth three things. First, human perversity. Second, God's patience. Third, he threatens divine severity. Human perversity consists in this, that they say good things and do evil; and therefore he shows how they are unworthy to speak good things.

Seeing thou hatest instruction, and castest my words behind

When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.

To neglect these things any further, and to persevere in the former error, what is it else than to fall under the Lord's rebuke, who in the l psalm reproveth, and says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth, seeing thou hatest instruction and castest my words behind thee?

"If thou sawest a thief, thou didst consent unto him, and with adulterers thou didst make thy portion." Lest perchance thou shouldest say, I have not committed theft, I have not committed adultery. What if he pleased thee that hath committed? Hast thou not with the very pleasing consented? Hast thou not by approval made thy portion with him that hath committed?

"If you saw a thief, you ran with him." Here he sets forth the malice of sinners with respect to the commission of evil. But a little earlier he showed their defect with respect to the desertion of good, when he said, "But you have hated," etc. And first he sets forth their wickedness with respect to evil works; then with respect to evil words.

Thou givest thy mouth to evil, and thy tongue frameth deceit.

Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.

These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.

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…

"These things hast thou done, and I held my tongue" (ver. 21). Therefore the Lord our God shall come, and shall not keep silence. Now, "These things hast thou done, and I held my tongue." What is, "I held my tongue"?

"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.

Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

But, "understand these things, ye that forget God" (ver. 22). See how He crieth, and keepeth not silence, spareth not. Thou hadst forgotten the Lord, didst not think of thy evil life. Perceive how thou hast forgotten the Lord. "Lest at length He seize like a lion, and there be none to deliver." What is "like a lion"?

Give careful thought, he is saying, to each of my words; and you who suffer forgetfulness of God—forgetfulness of God being a source of sin—cure your wounds with the remedies of repentance before you are carried off by death, which like a lion falls on human beings, no one capable of checking its fierce assault.

"Understand these things, you who forget God." Here he exhorts sinners to consideration. And first, to considering the severity of God. Second, he shows what is acceptable to God in sacrifices. First, therefore, he exhorts to understanding. Hence he says, "Understand these things, you who forget God," namely, consider the things that have been said.

Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.

Let us … earnestly strive to be found in the number of those that wait for him, in order that we may share in his promised gifts. But how, beloved, shall this be done?

"Sacrifice of praise shall glorify Me" [Psalm 50:23]. How shall "sacrifice of praise glorify Me"? Assuredly sacrifice of praise does no wise profit evil men, because they take Your Covenant in their mouth, and do damnable things that displease Your eyes.

"The sacrifice of praise shall honor me." Here he concludes what is acceptable to God in sacrifices. And he shows a twofold fruit in them. One fruit is on the part of God, that his excellence may be manifested; and this is done through the sacrifice of vocal praise. 1 Cor. 10: "Do all things for the glory of God." The other fruit is on our part, namely true salvation.

Psalms50