About Psalms

Psalms is Israel's hymnbook and prayer book, expressing the full range of human emotion in relationship with God, from deep lament to exuberant praise.

Author: David and othersWritten: c. 1410-450 BCReading time: ~3 minVerses: 23
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Zion(Settlement)

King James Version

Psalms 50

23 verses with commentary

God Himself Is Judge

1

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 thereof. of: or, for Asaph

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The majestic introduction: 'The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.' Three divine names (El, Elohim, Yahweh) emphasize God's comprehensive sovereignty. He summons the whole earth--universal jurisdiction for universal judgment.
2

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

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Zion as source of revelation: 'Out of Zion, the perfection of beauty, God hath shined.' The 'perfection of beauty' describes Jerusalem as God's dwelling, from which His glory radiates. Divine 'shining' recalls Sinai's theophany and anticipates ultimate glory when God dwells with His people.
3

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

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The coming God: 'Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.' Unlike idols that are silent, Yahweh speaks and acts. Fire and storm are theophany elements from Sinai, indicating divine presence in judgment.
4

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

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The cosmic courtroom: 'He shall call to the heavens from above, and to the earth, that he may judge his people.' Heaven and earth serve as witnesses in the divine lawsuit, echoing Deuteronomy 32:1. God judges 'his people'--the covenant community is called to account.
5

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

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The identification of the accused: 'Gather my saints together unto me; those that have made a covenant with me by sacrifice.' 'Saints' (chasidim) are those loyal to the covenant. 'By sacrifice' indicates ratification through blood ritual--they are bound by solemn obligation. These very people face divine examination.
6

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

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The righteous judge: 'And the heavens shall declare his righteousness: for God is judge himself.' The heavens testify to God's perfect justice--His judgment is not arbitrary but righteous. 'God is judge himself'--He needs no intermediary, no human tribunal. Divine judgment is direct, perfect, final.
7

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

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God speaks directly: 'Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God.' The covenant formula 'I am thy God' creates basis for both relationship and responsibility. The shift to first person heightens solemnity--God Himself delivers the accusation.
8

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

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The surprising clarification: 'I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me.' God's complaint is not about neglecting sacrifices--they have been offered 'continually.' The problem lies elsewhere, in the attitude and understanding behind the ritual.
9

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

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God's needlessness: 'I will take no bullock out of thy house, nor he goats out of thy folds.' God does not require Israel's animals as if He lacked resources. The possessive pronouns ('thy house,' 'thy folds') emphasize that the animals belong to the worshiper, not originally to God who needs nothing.
10

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

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Divine ownership: 'For every beast of the forest is mine, and the cattle upon a thousand hills.' God already owns all animals everywhere. 'A thousand hills' poetically expresses comprehensive ownership. Sacrifice doesn't give God what He lacks but acknowledges what He already possesses.
11

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

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I know all the fowls of the mountains: and the wild beasts of the field are mine. In this judicial psalm where God summons His people to judgment, He asserts His comprehensive knowledge and absolute ownership of all creation. The Hebrew verb yada (יָדַע, "know") signifies intimate, experiential knowledge—not mere intellectual awareness but complete, personal acquaintance with every creature. This echoes God's knowledge of all things, including the thoughts and intents of human hearts (Psalm 139:1-4).

The phrase "fowls of the mountains" and "wild beasts of the field" (ziz sadai, זִיז שָׂדָי) encompasses all wildlife in creation's diverse habitats. The term ziz may refer to moving creatures or abundant life, emphasizing the vitality and multitude of God's creatures. The possessive "mine" reveals the theological point: God owns everything by right of creation. This undermines the notion that God needs sacrifices for sustenance, as pagan deities supposedly required.

The context (verses 9-13) reveals God's rebuke of empty ritualism. Israel mistakenly thought sacrifices somehow benefited God or obligated Him. This verse demolishes that notion—the Creator of all flesh requires nothing from His creatures. He doesn't need our offerings; rather, we need the relationship offerings represent. This anticipates the New Covenant emphasis on heart worship over mere external ritual (John 4:23-24, Romans 12:1).
12

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

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The reductio ad absurdum: 'If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.' The hypothetical is absurd--God is not hungry. But even if He were, He wouldn't depend on humans. The whole world belongs to Him; all its fullness is at His disposal.
13

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

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The absurdity continues: 'Will I eat the flesh of bulls, or drink the blood of goats?' God has no physical needs that sacrifices could meet. The questions are rhetorical, exposing the foolishness of thinking ritual could supply the infinite, self-sufficient God. True worship must involve something other than material transfer.
14

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

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What God actually wants: 'Offer unto God thanksgiving; and pay thy vows unto the most High.' Thanksgiving (todah) acknowledges God's gifts rather than attempting to pay Him. Paying vows means fulfilling promises made to God. Both are relational, responsive acts rather than transactional exchanges.
15

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

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The prayer invitation: 'And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.' God offers relationship: call on Him in trouble, receive deliverance, respond with glory. This is not transaction but covenant--mutual commitment, with God initiating and sustaining.
16

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?

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The shift to the wicked: '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?' The wicked person recites God's laws and claims covenant relationship, but their behavior contradicts their profession. Religious talk without righteous life is condemned.
17

Seeing thou hatest instruction, and castest my words behind thee.

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The root problem: 'Seeing thou hatest instruction, and castest my words behind thee.' Despite reciting statutes, the wicked person hates the instruction those statutes contain. Casting words 'behind thee' means treating them as irrelevant, passed over, ignored. Scripture quoted is Scripture ignored.
18

When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. hast: Heb. thy portion was with

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Evidence of wickedness: 'When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.' The wicked person's actions contradict the statutes they recite. Consenting with thieves and partnering with adulterers violate commandments eight and seven while the lips recite all ten.
19

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

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Speech sins: 'Thou givest thy mouth to evil, and thy tongue frameth deceit.' The organ used to recite God's law is also used for evil speech and crafted deception. 'Frameth' suggests deliberate, skilled construction of lies. The same mouth 'takes the covenant' and 'frames deceit.'
20

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

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Family betrayal: 'Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.' Even family bonds don't prevent the wicked person's malicious speech. 'Sitting and speaking' suggests deliberate, leisured gossip, not momentary outbursts. The closest relationships suffer their destructive tongue.
21

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.

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God's patience misinterpreted: 'These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself.' Divine patience is mistaken for indifference or approval. The wicked projects their own character onto God, assuming He shares their tolerance for sin. But silence is not endorsement.
22

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

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The warning: 'Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.' The invitation to 'consider' offers opportunity for repentance. But continued forgetfulness leads to judgment described in violent imagery. 'None to deliver' emphasizes that no one can rescue from God's judgment.
23

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

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The summary: 'Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.' True worship is praise that glorifies God and lifestyle that reflects His character. 'Ordering conversation' (Hebrew derek, way) refers to the whole pattern of life. Those who worship truly and live rightly see God's salvation.

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