The mighty God, even the Lord - Even "Yahweh," for this is the original word. The Septuagint and Vulgate render this "The God of gods, the Lord." DeWette renders it, "God, God Jehovah, speaks." Prof. Alexander, "The Almighty, God, Jehovah, speaks;" and remarks that the word "mighty" is not an adjective agreeing with the next word ("the mighty God"), but a substantive in apposition with it. The idea is, that he who speaks is the true God; the Supreme Ruler of the universe. It is "that" God who has a right to call the world to judgment, and who has power to execute his will.

Hath spoken - Or rather, "speaks." That is, the psalmist represents him as now speaking, and as calling the world to judgment.

And called the earth - Addressed all the inhabitants of the world; all dwellers on the earth.

From the rising of the sun unto the going down thereof - From the place where the sun seems to rise, to the place where it seems to set; that is, all the world. Compare the notes at Isaiah 59:19. See also Malachi 1:11; Psalm 113:3. The call is made to all the earth; to all the human race. The scene is imaginary as represented by the psalmist, but it is founded on a true representation of what will occur - of the universal judgment, when all nations shall be summoned to appear before the final Judge. See Matthew 25:32; Revelation 20:11-14.

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, Psalm 50:1, Psalm 50:2.

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," Psalm 50:2. For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. Isaiah 2:3.

Secondly, The accompaniments.

1. His approach is proclaimed, Psalm 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," Psalm 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," Psalm 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 hosts 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, Psalm 50:16-22. See the analysis at the end, and particularly on the six first verses, in which a somewhat different view of the subject is taken.

The mighty God,.... In the Hebrew text it is "El", "Elohim", which Jarchi renders the "God of gods"; that is, of angels, who are so called, Psalm 8:5; so Christ, who is God over all, is over them; he is their Creator, and the object of their worship, Hebrews 1:6; or of kings, princes, judges, and all civil magistrates, called gods, Psalm 82:1; and so Kimchi interprets the phrase here "Judge of judges". Christ is King of kings, and Lord of lords, by whom they reign and judge, and to whom they are accountable. The Targum renders it "the mighty God"; as we do; which is the title and name of Christ in Isaiah 9:6; and well agrees with him, as appears by his works of creation, providence, and redemption, and by his government of his church and people; by all the grace, strength, assistance, and preservation they have from him now, and by all that glory and happiness they will be brought unto by him hereafter, when raised from the dead, according to his mighty power. It is added,

even the Lord, hath spoken: or "Jehovah", Some have observed, that these three names, El, Elohim, Jehovah, here mentioned, have three very distinctive accents set to them, and which being joined to a verb singular, "hath spoken", contains the mystery of the trinity of Persons in the unity of the divine Essence; see Joshua 22:22; though rather all the names belong to Christ the Son of God, and who is Jehovah our righteousness, and to whom, he being the eternal Logos, speech is very properly ascribed. He hath spoken for the elect in the council and covenant of grace and peace, that they might be given to him; and on their behalf, that they might have grace and glory, and he might be their Surety, Saviour, and Redeemer. He hath spoken all things out of nothing in creation: he spoke with. Moses at the giving of the law on Mount Sinai: he, the Angel of God's presence, spoke for the Old Testament saints, and spoke good and comfortable words unto them: he hath spoken in his own person here on earth, and such words and with such authority as never man did; and he has spoken in his judgments and providences against the Jews; and he now speaks in his Gospel by his ministers: wherefore it follows,

and called the earth from the rising of the sun unto the going down thereof; which may be considered as a preface, exciting attention to what is after spoken, as being of moment and importance; see Deuteronomy 32:1; or as calling the earth, and so the heavens, Psalm 50:4, to be witnesses of the justness and equity of his dealings with the Jews, for their rejection of him and his Gospel; see Deuteronomy 4:26; or rather as a call to the inhabitants of the earth to hear the Gospel; which had its accomplishment in the times of the apostles; when Christ having a people, not in Judea only, but in the several parts of the world from east to west, sent them into all the world with his Gospel, and by it effectually called them through his grace; and churches were planted everywhere to the honour of his name; compare with this Malachi 1:11.

1 The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof.

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

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.

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

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

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

Psalm 50:1

"The mighty God, even the Lord" - El, Elohim, Jehovah, three glorious names for the God of Israel. To render the address the more impressive, these august titles are mentioned, just as in royal decrees the names and dignities of monarchs are placed in the forefront. Here the true God is described as Almighty, as the only and perfect object of adoration and as the self-existent One, "Hath spoken, and called the earth from the rising of the sun until the going down thereof." The dominion of Jehovah extends over the whole earth, and therefore to all mankind is his decree directed. The east and the west are bidden to hear the God who makes his sun to rise on every quarter of the globe. Shall the summons of the great King be despised? Will we dare provoke him to anger by slighting his call?

Psalm 50:2

"Out of Zion, the perfection of beauty, God hath shined." The Lord is represented not only as speaking to the earth, but as coming forth to reveal the glory of his presence to an assembled universe. God of old dwelt in Zion among his chosen people, but here the beams of his splendour are described as shining forth upon all nations. The sun was spoken of in the first verse, but here is a far brighter sun. The majesty of God is most conspicuous among his own elect, but it is not confined to them; the church is not a dark lantern, but a candlestick. God shines not only in Zion, but out of her. She is made perfect in beauty by his indwelling and that beauty is seen by all observers when the Lord shines forth from her.

Observe how with trumpet voice and flaming ensign the infinite Jehovah summons the heavens and the earth to hearken to his word.

Psalm 50:3

"Our God shall come." The Psalmist speaks of himself and his brethren as standing in immediate anticipation of the appearing of the Lord upon the scene. "He comes," they say, "our covenant God is coming;" they can hear his voice from afar, and perceive the splendour of his attending train. Even thus should we wait the long-promised appearing of the Lord from heaven. "And shall not keep silence." He comes to speak, to plead with his people, to accuse and judge the ungodly. He has been silent long in patience, but soon he will speak with power. What a moment of awe when the Omnipotent is expected to reveal himself! What will be the reverent joy and solemn expectation when the poetic scene of this Psalm becomes in the last great day an actual reality! "A fire shall devour before him, and it shall be very tempestuous round about him." Flame and hurricane are frequently described as the attendants of the divine appearance. "Our God is a consuming fire." "At the brightness that was before him his thick clouds passed, hailstones and coals of fire." Psalm 18:12. "He rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind." "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God." 2 Thessalonians 1:7, 2 Thessalonians 1:8. Fire is the emblem of justice in action, and the tempest is a token of his overwhelming power. Who will not listen in solemn silence when such is the tribunal from which the judge pleads with heaven and earth?

Psalm 50:4

continued...

The theophany. The names of God are heaped up in Psalm 50:1 in order to gain a thoroughly full-toned exordium for the description of God as the Judge of the world. Hupfeld considers this heaping up cold and stiff; but it is exactly in accordance with the taste of the Elohimic style. The three names are co-ordinate with one another; for אל אלהים does not mean "God of gods," which would rather be expressed by אלהי האלהים or אל אלים. אל is the name for God as the Almighty; אלהים as the Revered One; יהוה as the Being, absolute in His existence, and who accordingly freely influences and moulds history after His own plan - this His peculiar proper-name is the third in the triad. Perfects alternate in Psalm 50:1 with futures, at one time the idea of that which is actually taking place, and at another of that which is future, predominating. Jahve summons the earth to be a witness of the divine judgment upon the people of the covenant. The addition "from the rising of the sun to its going down," shows that the poet means the earth in respect of its inhabitants. He speaks, and because what He speaks is of universal significance He makes the earth in all its compass His audience. This summons precedes His self-manifestation. It is to be construed, with Aquila, the Syriac, Jerome, Tremellius, and Montanus, "out of Zion, the perfection of beauty, Elohim shineth." Zion, the perfect in beauty (cf. the dependent passage Lamentations 2:15, and 1 Macc. 2:12, where the temple is called ἡ καλλονὴ ἡμῶν), because the place of the presence of God the glorious One, is the bright spot whence the brightness of the divine manifestation spreads forth like the rising sun. In itself certainly it is not inappropriate, with the lxx, Vulgate, and Luther, to take מכלל־יפי as a designation of the manifestation of Elohim in His glory, which is the non pius ultra of beauty, and consequently to be explained according to Ezekiel 28:12, cf. Exodus 33:19, and not according to Lamentations 2:15 (more particularly since Jeremiah so readily gives a new turn to the language of older writers). But, taking the fact into consideration that nowhere in Scripture is beauty (יפי) thus directly predicated of God, to whom peculiarly belongs a glory that transcends all beauty, we must follow the guidance of the accentuation, which marks מכלל־יפי by Mercha as in apposition with ציּון (cf. Psychol. S. 49; tr. p. 60). The poet beholds the appearing of God, an appearing that resembles the rising of the sun (הופיע, as in the Asaph Psalm 80:2, after Deuteronomy 33:2, from יפע, with a transition of the primary notion of rising, Arab. yf‛, wf‛, to that of beaming forth and lighting up far and wide, as in Arab. sṭ‛); for "our God will come and by no means keep silence." It is not to be rendered: Let our God come (Hupfeld) and not keep silence (Olshausen). The former wish comes too late after the preceding הופיע (יבא is consequently veniet, and written as e.g., in Psalm 37:13), and the latter is superfluous. אל, as in Psalm 34:6; Psalm 41:3, Isaiah 2:9, and frequently, implies in the negative a lively interest on the part of the writer: He cannot, He dare not keep silence, His glory will not allow it. He who gave the Law, will enter into judgment with those who have it and do not keep it; He cannot long look on and keep silence. He must punish, and first of all by word in order to warn them against the punishment by deeds. Fire and storm are the harbingers of the Lawgiver of Sinai who now appears as Judge. The fire threatens to consume the sinners, and the storm (viz., a tempest accompanied with lightning and thunder, as in Job 38:1) threatens to drive them away like chaff. The expression in Psalm 50:3 is like Psalm 18:9. The fem. Niph. נשׂערה does not refer to אשׁ, but is used as neuter: it is stormed, i.e., a storm rages (Apollinaris, ἐλαιλαπίσθη σφόδρα). The fire is His wrath; and the storm the power or force of His wrath.

<{a} Asaph.>> The mighty God, even the LORD, hath spoken, and called the {b} earth from the rising of the sun unto the going down thereof.

(a) Who was either the author, or a chief singer, to whom it was committed.

(b) To plead against his deceitful people before heaven and earth.

50:1 Called - All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.

of...: or, for Asaph

PSALM 50

Ps 50:1-23. In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious.

1-4. The description of this majestic appearance of God resembles that of His giving the law (compare Ex 19:16; 20:18; De 32:1).

50:1-6 This psalm is a psalm of instruction. It tells of the coming of Christ and the day of judgment, in which God will call men to account; and the Holy Ghost is the Spirit of judgement. All the children of men are concerned to know the right way of worshipping the Lord, in spirit and in truth. In the great day, our God shall come, and make those hear his judgement who would not hearken to his law. Happy are those who come into the covenant of grace, by faith in the Redeemer's atoning sacrifice, and show the sincerity of their love by fruits of righteousness. When God rejects the services of those who rest in outside performances, he will graciously accept those who seek him aright. It is only by sacrifice, by Christ, the great Sacrifice, from whom the sacrifices of the law derived what value they had, that we can be accepted of God. True and righteous are his judgments; even sinners' own consciences will be forced to acknowledge the righteousness of God.