Annotations Upon the Books of Poetry, Psalms · Psalm 50
PSALM L.
The Title. A Pſalm of Aſaph.] Or, for Aſaph, for he was one of Davids chief Muſicians, ſee the Notes 1 Chron. 25.1, 2; and withall a prophet, and compoſer of Pſalms, as is evident 2 Chr. 29.30. of which ſee the Note Pſ. 1.1.
Verſ. 1. The mighty God, even the Lord hath ſpoken, &c.] The ſcope of this Pſalm was, to inform the Iſraelites of old (and in them all mankind) how God required his people to ſerve and honour him, to wit, that he regarded not the outward ceremoniall ſervice, which himſelf had appointed, unleſſe it were accompanied with that ſpirituall ſervice of faith and new obedience, which was ſignified thereby; and ſo thereby to reprove that groſſe and deſtructive conceit, which prevailed ſo much in all ages amongſt the Jews, that God would be pleaſed with his outward ceremoniall ſervice, without the other of obedience to his morall law: all which is evident by that paſſage wherewith the prophet doth cloſe this Pſalm, verſ. 23. whoſo offereth praiſe, glorifyeth me; and to him that ordereth his converſation aright will I shew the ſalvation of God. Now to this end, in the beginning of this Pſalm the prophet, as it were in the perſon of a Crier or Herald ſent from God, doth proclaim and make known, that God, (whom for their greater terrour herein he tearms The mighty God) would enter into a controverſy with his own people about this, and not only plead this cauſe againſt them, but alſo as a judge from his tribunall pronounce ſentence againſt them, and puniſh them even before all the world for this their groſſe hypocriſy. The mighty God, even the Lord hath ſpoken; that is, he hath determined and made known, to wit, that which follows verſ. 7, &c. that he would give ſentence in this controverſy, and judge his people for thinking to pleaſe him with the outward pomp only of externall rites and ſacrifices, Hear O my people, and I will ſpeak, &c. and ſo this may have reference to the Lords making known his mind herein by the Pſalmiſt, that ſo what he delivers here might be received as an oracle from heaven: the Lord hath ſpoken, to wit, by me his meſſenger; and called the earth from the riſing of the Sun unto the going down thereof, that is, all the inhabitants of the earth, or all the creatures on the earth, to wit, to be witneſſes of this ſolemn judgement; which is added, to ſhew the weightineſs of the cauſe wherein God intended to give ſentence, and for the greater confuſion of his people, as implying that God would diſcover their hypocriſy before all the world. The expreſſion uſed is much like thoſe Deut. 4.26. and 32.1. Give ear O ye heavens, and I will ſpeak, &c. concerning which ſee the Notes there. I know that ſome Expoſitours take this to be a prediction of the laſt judgement: and very many have taken it as a propheſy of the abrogation of the ceremoniall law by Chriſt. The mighty God, even the Lord hath ſpoken, that is, Chriſt hath ſpoken by the word of the Goſpel, and called the earth from the riſing of the Sun, &c. that is, hath invited all mankind to the faith and obedience of that word of ſalvation. But I take the former expoſition to be clearly the beſt; namely, that the words contain, rather an expoſtulation with the people of God in thoſe times about the worſhip of God then enjoyned, then a propheſy of the future kingdome of Chriſt. Becauſe the moſt wicked amongſt them were ſo prone to think, that they had done as much as needed to be done, if they had obſerved the rites of the ceremoniall law, he not only tels them, that theſe without faith & purity of heart were nothing worth, but alſo aſſures them, that God would judge them for this, and would diſcover their hypocriſy before all the world.
Verſ. 2. Out of Sion, the perfection of beauty, God hath shined.] They that apply this 1ſt part of the Pſalm to the 1ſt or 2d coming of Chriſt, do accordingly underſtand theſe words, either of the Lords glorious manifeſting himſelf in the Church of the new Teſtament, the ſpiritual Sion, of wch ſee the Note Pſ. 2.6. & of the Goſpels coming duplicate page duplicate page forth at firſt out of Jeruſalem, and then paſſing forth throughout the world; or of Gods appearing from his heavenly Sion in great glory to judge the world. But I rather take it to be a deſcription of the Lords coming forth as a Judge, to pronounce ſentence in that great controverſy amongſt his people, concerning the right performance of that ſervice which he had required of them in the ſacrifices and other externall rites of the ceremoniall law. And for the better underſtanding hereof we muſt note, 1. that becauſe Sion was the place God had choſen for this ſervice, therefore is God here deſcribed as coming forth out of Sion to give ſentence in this cauſe; thereby to imply, that the judgement here paſſed tended not to the overthrow of the ceremoniall law enjoyned by Moſes, but rather to its eſtabliſhment in the right uſe of it, according as God here declares the true ends of thoſe externall rites to have been: and that whereas the carnall worſhippers amongſt his people would be ready to object, We know that God hath ſhined to us out of Sion, there he hath given us a law, and therefore nothing ought to be impoſed upon us that is not there preſcribed; this would no way help them, ſince by the very rule of that law God would judge them, according to that which our Saviour in a like caſe ſaid to the Jews Joh. 5.45. Do not think that I will accuſe you to the Father; there is one that accuſeth you, even Moſes, in whom ye truſt: 2. that by that expreſſion, Out of Sion God hath shined, the prophet intended, either to ſet forth the glorious majeſty wherewith God would manifeſt himſelf in judging thoſe that had corrupted his worſhip, alluding therein to the cuſtome of Judges, that are wont to cloth themſelves with glorious robes, when they are to ſit in the judgement-ſeat; or elſe to imply, how clearly God would explain this doctrine concerning the ceremoniall worſhip, ſo that there ſhould be no obſcurity in it, but every one ſhould clearly ſee how they ought therein to worſhip God: and 3. that Sion is here called the perfection of beauty, becauſe there God had revealed himſelf to his people, and was worſhipped by them, whilſt all the world beſides lay in diſmall darkneſſe.
Verſ. 3. Our God shall come, and shall not keep ſilence, &c.] See the Note Exod. 14.14. As if he had ſaid, Though God may a while forbear wicked men amongſt his people, that think to delude him with mere formalities of outward ſervices and ſacrifices, yet in due time he will certainly appear, and will with great ſeverity judge thoſe that doe this, for their groſſe perverting of his law; even with the ſame terrour wherewith at firſt he delivered the law at Sinai, will he judge theſe men for their groſſe abuſe of his law; which is clearly implyed in the following words, A fire shall devour before him, and it shall be very tempeſtuous round about him. As for thoſe words, Our God, in the firſt clauſe, either the prophet doth therein joyn himſelf with the true worſhippers of God, implying thereby, that however the profaner ſort derided thoſe few that worſhipped God in ſpirit and truth, yet their God would appear as a juſt judge to the terrour of thoſe that pretended themſelves to be his people, but worſhipped him not as his people were appointed to doe: or elſe he ſpeaks it in the name of the whole people of Iſrael, to aſſure them that even that God, whoſe people they profeſſed themſelves to be, and who had given them the law by the hand of Moſes, would certainly judge them for corrupting his worſhip. How they apply theſe words that underſtand them of the firſt or ſecond coming of Chriſt, as is before noted, we may eaſily conceive: for either they muſt be referred to Chriſts proceeding againſt carnall hypocriticall worſhippers by the powerfull efficacy of the Goſpel, according to that the Apoſtle ſaith, 2 Cor. 10.3, 6; or elſe to that flaming fire wherein he ſhall appear when he comes again to judge the world.
Verſ. 4. He shall call to the heavens from above, and to the earth, that he may judge his people.] That is, He will call both heaven and earth, and all the creatures therein, to bear witneſſe to his proceedings in the judgement he would pronounce againſt his people; intimating, that he would diſcover their cauſe ſo clearly, that if his people ſhould not be convinced, the very heavens and earth and all the creatures therein ſhould bear witneſſe againſt them: ſee the Note above verſ. 1. I know that ſome underſtand this, of Gods calling the heaven and the earth to give up their dead at the laſt judgement, that they may be brought to ſtand before Gods tribunall; or of their being called to bear witneſſe to his majeſty, when he ſhould come in glory to judge his people; alluding ſtill, as before, to the glory wherein God appeared at the giving of the law on mount Sinai: and others underſtand it of the creatures being ſubſervient to Chriſt for the ſaving of his elect people, when he ſhould come in the fleſh, and aboliſh the ceremoniall law. But the firſt expoſition is far the beſt.
Verſ. 5. Gather my Saints together unto me.] Here the Lord cites as it were the parties before him, between whom there was a controverſy concerning ſacrifices and other outward rites of his worſhip. For by his Saints he means the whole people of Iſrael: and this title he gives them, either becauſe they were all ſuch by calling and outward profeſſion (and ſo in regard of the wicked amongſt them there may be a kind of Irony in the words, covertly taxing them for not being ſuch as they profeſſed themſelves to be;) or becauſe there were ſome holy ones amongſt them, that did ſincerely worſhip him, and ſo, for their ſakes, though but a few, this honourable title is given to them; the denomination being taken from the better part, as when the Church with us, though a mixed company, is called holy. And then for that clauſe which is added, thoſe that have made a Covenant with me by ſacrifice, either it is ſpoken with reference to that ſolemn ratifying of the Covenant betwixt God and the people of Iſrael by ſacrifices at mount Sinai, whereof we read Exod. 24.4, 8; or elſe rather more generally in relation to all the ſacrifices they offered at all times, they being all ſeals of the Covenant betwixt God and them; according to the cuſtome of thoſe times, that when men made a Covenant one with another, they offered ſacrifices to confirm their Covenant; and ſo this is added, to ſhew the true end of ſacrifices, which was to be ſeals of the Covenant which God had made with that people, and ſo thereby covertly to tax thoſe, who minded not the Covenant, whereby they were bound every way to carry themſelves to the Lord as became his people, but only contented themſelves with the mere outward ſervice of offering ſacrifices. I know that ſome Expoſitours, that limit the word Saints to the holy … amongſt Gods people, do accordingly alſo expound this clauſe, thoſe that have made a co…enant with me by ſacrifice, that is, thoſe that have not reſted in the meer outward ſervice of ſacrifices, but have alſo minded the covenant, whereof the ſacrifices were a ſigne: and that others conceive it is added, with reference to the wicked hypocrites amongſt them, thoſe that have made a Covenant with me by ſacrifice, that is, thoſe that thought the covenant betwixt me and them was only about ſacrifices; which therefore having given me, they concluded they had done enough, and that for this I was bound as by covenant to them. And ſo likewiſe for the firſt clauſe, Gather my Saints together unto me, ſome hold that the Jewes, who had made a covenant with God that they would ſerve him with ſacrifices, are here called to appear before Chriſt, determining the abrogation of the ceremoniall law: and then others take it to be ſpoken to the angels, who at the day of the laſt judgement are to gather the elect together, Matth. 24.31. But the firſt expoſition ſuits beſt with the ſcope of the Pſalm.
Verſ. 6. And the heavens shall declare his righteouſneſſe, &c.] As if he ſhould have ſaid, Though now this people carry it away with a great deal of confidence, as if they had fulfilled all righteouſneſſe in giving him the ſacrifices he required of them, and ſo do obſcure his righteouſneſſe by the miſts of theſe frivolous pretences; yet when he ſhall appear to judge them, he will from heaven diſcover his righteouſneſſe, and make it manifeſt before all the world, that he was not ſatiſfied with ſuch externall ſhews of ſervice, whilſt their hearts were profane and wicked. This phraſe therefore of the heavens declaring his righteouſneſſe, doth either only imply the heavens bearing witneſſe againſt this people, concerning the righteous ſentence which God ſhould pronounce againſt them, according to that which is ſaid in the foregoing Notes verſ. 1. and 4; or elſe it is uſed to imply (which is much to the ſame effect) how clearly the righteouſneſſe of God, in proceeding ſo againſt them, ſhould be diſcovered. For becauſe the light of the heavens diſcovers things to men, and that which from heaven is manifeſted all the inhabitants of the earth muſt needs ſee; therefore that which is made moſt clear and manifeſt is ſaid to be revealed from heaven. Yet, I ſay, ſome too underſtand this of the clear revealing of the righteouſneſſe of God in the daies of the Goſpell; and others of the angels executing judgement upon wicked men at the laſt day, Matth. 13.39, 41. As for that laſt clauſe, for God is judge himſelf, it may imply 1. that it is no wonder therefore though the heavens be ready to ſerve him; and 2. rather, that whereas they had hated and deſpiſed the godly, when they had teſtified againſt their contenting themſelves with the bare formalities of ſacrifices, now they ſhould not be able any longer thus to flatter themſelves, becauſe God himſelf would now decide this controverſy by his ſentence, who is the only juſt judge, from whom nothing can be hidden, who will not be corrupted, nor can judge unjuſtly.
Verſ. 7. Hear, O my people, and I will ſpeak, O Iſrael, and I will teſtify againſt thee.] See the Note Deut. 4.26. Hereby the Lord implyes, that his controverſy with them was, becauſe having by covenant taken the Lord to be their God, they had not carried themſelves towards him as became his people; and that the main thing he alwaies required of them was, that they ſhould hear and obey his voice, according to that Jer. 7.22, 23.
Verſ. 8. I will not reprove thee for thy ſacrifices, or thy burnt-offerings, to have been continually before me.] To wit, in that they were appointed to be offered every day. See the Note Pſal. 40.6.
Verſ. 11. I know all the fowls of the mountains, &c.] That is, They are mine, and provided for me; and therefore I can make uſe of them as I pleaſe.
Verſ. 12. If I were hungry, I would not tell thee, &c.] As if he had ſaid, If this could be, I need not require a ſacrifice of thee; ſince all the creatures in heaven and earth are at my command.
Verſ. 14. Offer unto God thanksgiving, &c.] As if he had ſaid, Let that be the conſtant ſacrifice thou offereſt to God, without which indeed other ſacrifices are nothing worth. And obſervable it is, that though theſe are expreſſed as the words of God to his people, yet he doth not ſay, Offer unto me thanksgiving, but, Offer unto God thanksgiving; which is to imply, that upon this ground, becauſe he was God, an infinite almighty ſpirit, it muſt needs be no better then groſſe folly to think, that he ſhould be delighted with outward ſacrifices. And pay thy vows unto the moſt High; that is, thy vows of thankſgiving and obedience. See alſo the following Note.
Verſ. 15. And call upon me in the day of trouble, &c.] Thus to the duty of praiſing God, he adds that of prayer alſo: and under theſe are comprehended alſo all the inward worſhip we owe to God, as faith in God, the knowledge, love and fear of God, &c. without which we cannot either praiſe God, or pray to God as we ought to doe. And he expreſſeth particularly calling upon God in the day of trouble, either becauſe then men are wont to pray moſt fervently; or to ſhew, that in our greateſt troubles we muſt ſtill put our truſt and confidence in God. Nor needs it ſeem ſtrange, that praiſing God is in the foregoing verſe ſet before prayer here, both becauſe even when we come firſt into the world, we owe God a ſacrifice of praiſe, were we able to give it, even for the mercies conferred upon us from our firſt conception, before any day of trouble can put us upon prayer; and likewiſe eſpecially, becauſe the acknowledgement of that glory which is due to God, as the fountain of all the good we can expect from God, is the very firſt ſpring of prayer: and therefore ſome underſtand the following clauſe, of glorifying God by prayer. But I rather take it thus; I will deliver thee, and thou shalt glorify me, to wit, by thankſgiving, and a holy life.
Verſ. 16. But unto the wicked God ſaith, What haſt thou to doe to declare my ſtatutes, or that thou shouldeſt take my covenant in thy mouth?] To wit, by pretending thy ſelf to be one of my people, or by talking of my laws and covenant. And thus the Lord rejects not only ſacrifices, but even the more ſpirituall ſervices of praiſe and prayer, when the men that perform them are wicked. Some, I know, underſtand this of teachers and magiſtrates, and their urging Gods laws and covenant upon others. But though this may be included, yet I do not think that the words are to be limited hereto.
Verſ. 18. When thou ſaweſt a thief, then thou conſentedſt with him, &c.] To wit, by joyning with him therein; or at leaſt by approving the evil of his waies: and haſt been partaker with adulterers; to wit, by living in the ſame uncleanneſſe with them, or at leaſt by converſing familiarly with ſuch lewd perſons. Some learned Expoſitours do, I know, underſtand both theſe peculiarly of thoſe prieſts and judges amongſt the Iſraelites, who for bribes were wont to juſtify thieves and adulterers that were brought before them, and ſo were partakers with them, according to that Iſa. 1.23. Thy princes are rebellious, and companions of thieves; every one loveth gifts, &c: and accordingly they alſo expound the following verſe, Thou giveſt thy mouth to evil, and thy tongue frameth deceit, of the falſe and cunning pretences, wherewith they ſought to hide and palliate their wickedneſſe, when they proceeded ſo unjuſtly in judgement. But though theſe may be included amongſt others, yet I ſee no reaſon why the words ſhould be limited to theſe only.
Verſ. 20. Thou ſitteſt and ſpeakeſt againſt thy brother, &c.] Thoſe words thou ſitteſt ſome refer to thoſe that ſit in the place of judgement, and there paſſe falſe and unjuſt ſentences againſt their brethren; and others to the cuſtome of idle perſons, that when on their ale-benches or elſewhere they ſit chatting together, are wont to ſlander their brethren. However it ſeems to imply, that when they ſpake evil of their brethren, they did it not out of ſudden paſſion, but deliberately, and for a long time together.
Verſ. 21. Theſe things haſt thou done, and I kept ſilence, &c.] See the Note above verſ. 3. thou thoughteſt that I was altogether ſuch a one as thy ſelf; that is, one that could not know ſins committed in ſecret, no more then thou canſt; or rather, that I did approve of thy wickedneſſe, and ſo conſequently am as bad as thy ſelf: but I will reprove thee, and ſet them in order before thine eyes; that is, I will openly and clearly diſcover all thy ſins particularly, and to thy confuſion and ſhame will fully convince thee of them, and ſo make thy ſelf to ſee that which now thou wouldeſt hide from me. The phraſe that is here uſed, of ſetting his ſins in order before his eyes, ſeems to imply, either that they ſhould be as clearly diſcovered to him, as if he ſhould ſee them fairly written in a rolle or catalogue before his eyes; or that they ſhould be preſented to his conſcience, as witneſſes to accuſe him, or as ſouldiers to fight againſt him.
Verſ. 22. Now conſider this, ye that forget God, &c.] Thus God ſpeaks of himſelf in a third perſon, purpoſely to put them in mind what a dangerous thing it was to deſpiſe God: and then in the following words, leſt I tear you in pieces, and there be none to deliver, there is an intimation given, 1. that if they did not repent & turn to God betimes, it might be ere long too late; and 2. that ſuch was Gods power, that if he once began to take vengeance on them, none could deliver them.
Verſ. 23. To him that ordereth his converſation aright, &c.] To wit, as one that truly fears me, and doth not only in an outward ceremoniall ſervice make a ſhew of worſhipping me, will I shew the ſalvation of God, that is, the ſalvation promiſed ſhall be made good to him; I will ſave him both here, and eternally hereafter: and ſo it ſhall appear that he hath ſought me in a right manner. Here again God ſpeaks of himſelf in a third perſon, to expreſſe what he ſaith with the greater emphaſis; To him will I shew the ſalvation of God: as if he ſhould have ſaid, He ſhall find by proof, that it is not in vain to truſt in me the great God of heaven, and to approve himſelf to me.