Psalms 50 · The Lantern

A psalm of Asaph. The Mighty One, God, the LORD, has spoken and called the earth from the rising of the sun to its setting.

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.

The Mighty One Calls

From Zion, the perfection of beauty, God has shone forth.

Our God comes and will not be silent; a fire devours before him, and around him it storms greatly.

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 calls to the heavens above and to the earth, to 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 to me my loyal ones, those who cut my covenant over a sacrifice.”

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

“Hear, my people, and I will speak; Israel, and I will testify against you: I am God, your God.

Not for your sacrifices do I rebuke you, and your burnt offerings are before me continually.

I will not take a bull from your house, or male goats from your 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, the cattle on a thousand hills.

I know every bird of the mountains, and what moves in the field is with me.

If I were hungry I would not say it to you, for the world and its fullness are mine.

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.

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

Sacrifice thanksgiving to God, and fulfill your vows to the Most High;

and call on me in the day of distress — I will rescue you, and you will honor me.”

But to the wicked God has said: “What right have you to recount my statutes and to take up my covenant on your mouth,

Yet this leper is commanded to cover only his "mouth": what is this, that he is enjoined to have all the parts of the body naked, and only the "mouth" he is commanded to cover? Is it not plain and set in the open that to him who is in the leprosy of sin speech is closed, the "mouth" is closed to him, so that the confidence of speech and the authority of teaching are shut out?

But see what followeth, my brethren. For now some one or other, because God had said to him, "Immolate to God the sacrifice of praise," and had enjoined in a manner this tribute, did meditate to himself and said, I will rise daily, I will proceed to Church, I will say one hymn at matins, another at vespers, a third or fourth in my house, daily I do sacrifice the sacrifice of pr…

"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.

when you yourself have hated discipline and cast my words behind you?

If you saw a thief, you were pleased with him, and with adulterers is your portion.

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.

You have sent out your mouth in evil, and your tongue harnesses deceit.

You sit and speak against your brother; against your own mother’s son you give slander.

These things you have done, and I have been silent; you thought that I would be altogether like you. I will rebuke you and set it in order before your 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.

Understand this now, you who forget God, lest I tear, and there be no rescuer.

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.

The one who sacrifices thanksgiving honors me; and to the one who sets a way, I will show 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

The Mighty One Calls