---
title: "Clarke"
description: "In the title this is said to be A Psalm of Asaph. There are twelve that go under his name; and most probably he was author of each, for he was of high rep"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/psalms/50"
---

In the *title* this is said to be *A Psalm of Asaph*. There are *twelve* that go under his name; and most probably he was author of each, for he was of high repute in the days of David, and is mentioned *second* to him as a composer of psalms: *Moreover Hezekiah* *the king, and the princes, commanded the Levites to sing praise* *unto the Lord, with the WORDS of DAVID, and of ASAPH the SEER*. His band, sons or companions, were also eminent in the days of David, as we learn from [1 Chronicles 25:1](../../../kjv/1-chronicles/25/1), c. *Asaph* himself was one of the *musicians* who *sounded with cymbals* *of brass*, [1 Chronicles 15:19](../../../kjv/1-chronicles/15/19). And he is mentioned with great respect, [Nehemiah 12:46](../../../kjv/nehemiah/12/46): *And in the days of DAVID and ASAPH of old* there were *CHIEF of* *the SINGERS, and SONGS of PRAISE and THANKSGIVING unto God*. He was certainly a *prophetic* man: he is called a *seer*-one on whom the *Spirit of God rested* and seems from this, his education, and natural talent, to be well qualified to *compose* hymns or psalms in the honour of God. Persons capable of judging, on a comparison of those Psalms attributed to *Asaph* with those known to be of *David*, have found a remarkable *difference* in the *style*. The style of David is more *polished, flowing, correct*, and *majestic*, than that of Asaph, which is more *stiff* and *obscure*. He has been compared to *Persius* and to *Horace*; he is *keen, full of reprehensions*, and his subjects are generally of the *doleful* kind; which was probably caused by his living in times in which there was great corruption of manners, and much of the displeasure of God either *threatened* or *manifested*. It is not known on what particular *occasion* this Psalm was written; but at most times it was suitable to the state of the Jewish Church.
Verse [Psalms 50:1](../../../kjv/psalms/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 *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*, [Psalms 50:1-2](../../../kjv/psalms/50/1-2).
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," [Psalms 50:2](../../../kjv/psalms/50/2). For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. [Isaiah 2:3](../../../kjv/isaiah/2/3).
*Secondly*, The accompaniments.
1. His approach is proclaimed, [Psalms 50:3](../../../kjv/psalms/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," [Psalms 50:3](../../../kjv/psalms/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," [Psalms 50:4](../../../kjv/psalms/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 host, 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, [Psalms 50:16-22](../../../kjv/psalms/50/16-22). See the *analysis* at the end, [Psalms 50:23](../../../kjv/psalms/50/23), and particularly on the six first verses, in which a somewhat different view of the subject is taken.

Verse [Psalms 50:7](../../../kjv/psalms/50/7). ***Hear, O my people*** — As they were now amply informed concerning the nature and certainty of the general judgment, and were still in a state of probation, Asaph proceeds to show them the danger to which they were exposed, and the necessity of repentance and amendment, that when that great day should arrive, they might be found among those who had made a covenant with God by sacrifice. And he shows them that the sacrifice with which God would be well pleased was quite different from the bullocks, he-goats, c., which they were in the habit of offering. In short, he shows here that God has intended to abrogate those sacrifices, as being no longer of any service: for when the people began to trust in them, without looking to the thing signified, it was time to put them away. When the people began to pay Divine honours to the *brazen serpent*, though it was originally an ordinance of God's appointment for the healing of the Israelites, it was ordered to be taken away called *nehushtan*, a bit of brass; and broken to pieces. The sacrifices under the Jewish law were of God's appointment; but now that the people began to put their trust in them, God despised them.

Verse [Psalms 50:8](../../../kjv/psalms/50/8). ***I will not reprove thee*** — I do not mean to find fault with you for not offering sacrifices; you have offered them, they *have been continually before me*: but you have not offered them in the proper way.

Verse [Psalms 50:10](../../../kjv/psalms/50/10). ***Every beast of the forest*****is*****mine*** — Can ye suppose that ye are laying me under *obligation* to you, when ye present me with a part of my own property?

Verse [Psalms 50:12](../../../kjv/psalms/50/12). ***The world*****is*****mine, and the fulness thereof.*** — Ye cannot, therefore, give me any thing that is not my own.

Verse [Psalms 50:13](../../../kjv/psalms/50/13). ***Will I eat the flesh of bulls*** — Can ye be so simple as to suppose that I appointed such sacrifices for my own gratification? All these were significative of a spiritual worship, and of the sacrifice of that Lamb of God which, in the fulness of time, was to take away, in an *atoning manner*, the sin of the world.

Verse [Psalms 50:14](../../../kjv/psalms/50/14). ***Offer unto God thanksgiving; and pay thy vows unto the**********Most High*** — זבח *zebach*, "sacrifice unto God, אלהים *Elohim*, the תודה *todah, thank-offering*," which was the same as the *sin-offering*, viz. *a bullock, or a ram, without blemish*; only there were, in addition, "unleavened cakes mingled with oil, and unleavened wafers anointed with oil; and cakes of fine flour mingled with oil and fried," [Leviticus 7:12](../../../kjv/leviticus/7/12).
***And pay thy vows*** — נדריך *nedareycha*, "thy vow-offering, to the Most High." The *neder* or *vow-offering* was *a male without blemish,* *taken from among the beeves, the sheep, or the goats*. Compare [Leviticus 22:19](../../../kjv/leviticus/22/19) with [Psalms 50:22](../../../kjv/psalms/50/22). Now these were offerings, in their spiritual and proper meaning, which God required of the people: and as the sacrificial system was established for an especial end - to show the *sinfulness of sin*, and the *purity of Jehovah*, and to show how sin could be *atoned for, forgiven*, and *removed*; this system was now to end in the thing that it signified,-the grand sacrifice of Christ, which was to make *atonement, feed, nourish*, and *save* the souls of believers unto eternal life; to excite their praise and thanksgiving; *bind* them to God Almighty by the most solemn *vows* to live to him in the spirit of *gratitude* and *obedience* all the days of their life. And, in order that they might be able to hold fast faith and a good conscience, they were to make continual *prayer to God*, who promised to hear and *deliver* *them, that they might glorify him*, [Psalms 50:15](../../../kjv/psalms/50/15).
From the [Psalms 50:16-22](../../../kjv/psalms/50/16-22) verse Asaph appears to refer to the final rejection of the Jews from having any part in the true *covenant sacrifice*.

Verse [Psalms 50:16](../../../kjv/psalms/50/16). ***But unto the wicked*** — The bloodthirsty priests, proud Pharisees, and ignorant scribes of the Jewish people.

Verse [Psalms 50:17](../../../kjv/psalms/50/17). ***Seeing thou hatest instruction*** — All these rejected the counsel of God against themselves; and refused to receive the instructions of Christ.

Verse [Psalms 50:18](../../../kjv/psalms/50/18). ***When thou sawest a thief*** — Rapine, adulteries, and adulterous *divines*, were common among the Jews in our Lord's time. The Gospels give full proof of this.

Verse [Psalms 50:21](../../../kjv/psalms/50/21). ***These*****things*****hast thou done*** — My eye has been continually upon you, though my judgments have not been poured out: and because I was *silent*, thou didst suppose *I was such as* *thyself; but I will reprove thee*, &c. I will visit for these things.

Verse [Psalms 50:22](../../../kjv/psalms/50/22). ***Now consider this*** — Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them *in order* to exhibit against you. Beware, therefore, *lest* *he tear you to pieces, when there is none to deliver*; for none can deliver you but the *Christ* you reject. And how can ye escape, if ye neglect so great a salvation?

Verse [Psalms 50:23](../../../kjv/psalms/50/23). ***Whoso offereth praise*** — These are the very same words as those in [Psalms 50:14](../../../kjv/psalms/50/14), זבח תודה; and should be read the same way independently of the *points, zebach todah*, "sacrifice the thank-offering." JESUS is the great *eucharistic sacrifice*; offer him up to God in your faith and prayers. By this sacrifice is God *glorified*, for in him is God *well pleased*; and it was by the *grace* or *good pleasure of God* that he *tasted death for every* *man*.
***Ordereth*****his*****conversation*** — שם דרך *sam derech, DISPOSETH his* *way*. - *Margin*. *Has his way* THERE, שם דרך *sham derech*, as many MSS. and old editions have it; or *makes that his custom*.
***Will I show the salvation of God.*** — אראנו *arennu*, I will cause him to see בישע *beyesha*, into the salvation of God; into God's method of saving sinners by Christ. He shall witness my saving power even to the uttermost; such a salvation as it became a God to bestow, and as a fallen soul needs to receive; the salvation from all sin, which Christ has purchased by his death. *I sall* *scheu til him, the hele of God*; that es JESHU, that he se him in the fairehed of his majeste. - *Old Psalter*.
The prophet, by a *prosopopaeia*, brings in God prescribing rules for his own worship. The point in debate is: *How God will be* *honoured in his own Church*? And as none can teach this but God, he brings him in speaking to his people.
The Psalm has *two* general parts: -
I. The *majesty* and *authority* of the person who is to judge this debate, [Psalms 50:1-6](../../../kjv/psalms/50/1-6).
II. The *sentence* which he pronounces, [Psalms 50:7-23](../../../kjv/psalms/50/7-23).
The prophet begins with calling an *assize*. He summons a *court*, presents us with a *judge*, produces *witnesses*, cites those who are to *answer*, and, having seated the Judge on his throne, gives forth his *charge*.
I. *First*. He *presents*, 1. The *Judge*, in authority and majesty: "The mighty God, even the Lord, hath spoken," [Psalms 50:1](../../../kjv/psalms/50/1).
2. The *place* to which he comes to hold his court - the *Church*: "Out of Zion, the perfection of beauty; God hath shined." To Zion the *law* was given; and *out of* Zion the law was to come, by which he would judge; and therefore it was rightly said, "Out of Zion the Lord hath shined."
3. His *appearance*, which is *terrible*. It was so when he gave his *law* on Mount *Sinai*; and it will be so when he comes to require it: "Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him." See [2 Peter 3:10](../../../kjv/2-peter/3/10); [Luke 21:25-26](../../../kjv/luke/21/25-26).
*Secondly*. Those who are *cited* to appear before him - his *saints*- those who had undertaken to worship him as he had appointed: "Gather my saints together; those who have made a covenant with me by sacrifice."
*Thirdly*. Against these he produces his *witnesses*, whom he collects, 1. From *heaven*; 2. From *earth*. "He shall call the heavens from above, and the earth, that he may judge his people." Including the inhabitants of the whole earth, "from the rising of the sun until the going down thereof." And his *award* shall be universally approved: "The heavens shall declare his righteousness - his just method of procedure; for God himself is Judge."
II. Next follows the *charge* given by God himself the Judge; and, to engage attention, he proclaims: "Hear, O my people, and I will speak," c.
1. "I am God" therefore, worship and obedience are due to me from all creatures.
2. "I am thy God; and thou art my people;" therefore, due from thee especially.
3. "I will speak." I will judge and determine this controversy about my worship.
4. "I will testify against thee," and convict thee of what thou hast done amiss.
There is a *twofold worship*: 1. *Ceremonial* and external. 2. *Spiritual* and moral. And I will *speak* and *testify* of both.
It was the *duty* of the people to bring the sacrifice, and perform the ceremonies appointed by the law: but God is not pleased with the outward act merely; nothing pleases him where the heart and affections are wanting.
1. "I will not reprove thee for thy sacrifices." These thou bringest, and these I accept. But in this I reprove thee, because thou thinkest that I must be pleased with the *external service*, howsoever performed; and that thou hast a right to expect pardon and all other blessings.
2. Unless the heart be penitent, and the offerings be made in faith, I will not accept them: "I will take no bullock out of thy house, nor he-goat," c. And this for *two* reasons: -
1. I do not need them: "Every beast of the forest is mine - the cattle on a thousand hills - the fowls of the mountain - the wild beasts of the field - the world and its fulness."
2. My perfection is such that I could not use them: "Thinkest thou that I will eat the flesh of bulls, or drink the blood of goats?"
The heathen priests taught the people that the gods *fed* on the *odour* of the sacrifices and they represented them as complaining of being *starved*, when they were withheld!
For these reasons the sacrifices, as you have performed them, do not please me; but I shall acquaint you with those that do please me; *thanksgiving* and *prayer* or *invocation*.
1. *Thankfulness*: "Offer unto God thanksgiving, and pay thy vows," c.
2. *Invocation*: "Call upon me in the day of trouble."
Which being done, he makes an *indenture* with us:
1. On *his* part, that he will *save us*: "I will deliver thee."
2. On *our* part, that we give him the *glory* of our *salvation*: "Thou shalt glorify me."
3. And yet he makes an *exception* to some men's *prayers* and *praises, hypocrites* and *impious men*. *Praise is not comely in the* *mouth of a sinner*, and petitions offered by the *profane* shall not be heard.
1. "To the wicked God saith, What hast thou to do to declare my statutes," c.
2. The reason is: Thou professest to love me, but in works thou deniest me: for thou hatest instruction, and hast cast my words behind thee: how then can I be pleased with thee? I shall now prove this against thee.
1. Thou hast broken the *eighth* commandment: "Thou sawest the thief, and consentedst to him," - joinedst with him to carry off the spoil or, when he *stole*, thou didst *receive*.
2. Thou hast broken the *seventh* commandment. "Thou hast been a partaker with the adulterers."
3. And the *ninth*: "Thou givest thy mouth to evil, and thy tongue frameth deceit - thou sittest and speakest against thy brother, and slanderest thy own mother's son." Thou didst do all this deliberately. Thou didst *sit* and *speak*.
4. Thou hast broken the *first* commandment. Because I did not execute judgment upon thy evil works, "thou thoughtest that I was altogether such a one as thyself;" or, in a word, that there was *no God*, or none worthy of fear and reverence.
This wickedness I will not suffer to go unpunished; for the day will come when "I will reprove thee, - set thy sins in order before thee, and punish the wickedness which thou hast attempted to hide. Yet in *judgment* God remembers *mercy*; he gives warning to the wicked, and threatens that he may spare, and that they may repent and perish not.
1. *Now*, while you have respite, *consider this*, that God is not pleased with outward rites and formalities, and that they who trust in merely having performed them are far from being in a safe state. They do the outward work, and *forget God*. Take heed, lest as a lion he rush out upon you, and *tear you to pieces*.
2. To the pure and spiritual worshippers he makes a gracious promise of *defence, help*, and *salvation*. *He who sacrifices the* *thank-offering*, with an humble, believing heart, *glorifies me*; and to him who *places his feet in that path*, and THERE determinately abides, going the right way which God's word directs, *I will show* *the salvation of God*- he shall be saved; and shall know that he worships not God in vain. See the preceding *notes* on this Psalm.

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