Down to Earth But Heavenly Minded

What does Psalms Chapter 50 mean?

This segment was written by Asaph, who also composed psalms 73—83. His other works include frustration at the hypocrisy of his era and God’s delayed response (Psalm 73:2–3; 74:10). Asaph was a worship leader during the time of David (1 Chronicles 16:7, 37).

In dramatic language, the psalm describes God as the transcendent Judge coming to deliver a verdict. The entire world is commanded to hear His statement. The introduction is like Joshua 22:22; it provides a three-part identification which calls Him “The Mighty One,” “God,” and “the Lᴏʀᴅ.” His glory is like brilliant light, fire, and storms. God addresses His people, the nation of Israel (Psalm 50:1–6).

God’s complaint against Israel is not that they fail to offer sacrifices. Rather, they offer sacrifices constantly, but the Lord does not accept them. He clarifies that He does not “need” to be given animals, since He already owns everything in creation. Nor does God require food. His purpose in commanding sacrifice is deeper than mindlessly performing rituals. His will is for Israel to perform these rites with a spirit of gratitude and humility. That glorifies God and invites His salvation (Psalm 50:7–15).

Instead, Israel had been arrogantly throwing the Lord’s commandments aside and living in blatant sin. God makes note of explicit violations of the Ten Commandments, including theft and adultery (Exodus 20:14–15). The nation has been engaged in division and slander (Exodus 20:16); they tear each other apart, spiritually, while assuming God will not answer. His patience is not weakness, however. Those who refuse to repent will be torn apart, literally, without any hope of rescue. Those who seek the Lord with sincerity and gratitude will see “the salvation of God” (Psalm 50:16–23).

Chapter Context
This psalm, written by Asaph, addresses the Lord’s intended connection between religious rituals and daily behavior. When the people offer sacrifices, but blatantly reject God’s laws, they invite judgment. This passage notes national sins mentioned directly in the Ten Commandments (Exodus 20:14–16). In other writings, Asaph expresses frustration over Israel’s continued rebellion and God’s delayed response (Psalm 73:2–3; 74:10).

Verse by Verse

Verse 1. The Mighty One, God the Lord,speaks and summons the earthfrom the rising of the sun to its setting.

Asaph was a leader of worship during the time of king David (1 Chronicles 6:31–32, 39). In this psalm, he creates a sense of drama leading into a series of accusations from the Lord against Israel. Asaph expresses personal frustration with the subject matter of this psalm in his other writing (Psalm 73:2–3; 74:10).

The beginning of the passage uses three separate terms which identify God. The same words, in the same order, were repeated by the people of certain tribes during a controversy early in the conquest of Canaan (Joshua 22:21–22). In Hebrew, these are ‘Ēl, ‘Elōhim’, and YHWH. Each has its own meaning. ‘Ēl most literally and simply means “power,” and was frequently used in reference to a divine being. ‘Elōhim’ is actually plural, implying more than one thing, yet used as a singular noun, and also implies dominion and ability. YHWH is the closest thing God provides for His personal name; the word is often printed using small capitals—as “Lᴏʀᴅ”—in English translations. Asaph’s focus here is on God’s absolute power and supremacy, as well as His uniqueness as the only righteous judge.

As the supreme Judge, God orders Israel to come and hear His statement. He also calls all of creation as a witness to His judgment. Scripture notes that, as the one and only Creator, God owns everything and has authority over all things. Not all people experience God’s direct judgment during their earthly lives—but each person will one day stand before the Lord God, the all-powerful Judge. Romans 14:12 says, “So then each of us will give account of himself to God.” Believers will stand before Him to have their works approved (1 Corinthians 3:10–15). Unbelievers will stand before Him to be sentenced to eternity in the lake of fire (Revelation 20:11–15).

Context Summary
Psalm 50:1–6 establishes the nature of God as supreme Judge. Three separate terms are used to identify Him; these highlight His existence as the only true God. The Lord calls His people for judgment and the entire earth to hear the ruling. This gives great weight to the accusations made in the following verses. God’s overall criticism is that Israel hypocritically participates in sacrifices, while blatantly defying His will through sin and immorality.

Verse 2. Out of Zion, the perfection of beauty,God shines forth.

This passage introduces God using a three-part description of His power and authority. Along with that description, everything in creation is commanded to attend His words (Psalm 50:1). His glory emanates from His chosen location; in this case, it is the temple on Mount Zion in Jerusalem.

Zion is an alternate name for Jerusalem, the “city of God.” It was originally a Canaanite city, but David claimed it and moved the ark of the covenant there (2 Samuel 6:12–15). Later Zion was referred to as the temple and the holy hill (Psalms 3:4; 15:1), “the hill of the Lᴏʀᴅ” (Psalm 24:3), and “[God’s] holy mountain” (Zephaniah 3:11). Psalm 78:68 states emphatically that the Lord loves Mount Zion (cf. Psalm 87:1–2). Much of Jerusalem’s praise in Scripture comes from its status as the de-facto capital city of God’s chosen people (Ecclesiastes 1:12). Mostly, however, Zion is applauded as the location of the temple (Psalm 2:6; 48:2; 68:29; 132:13; Joel 3:17; Zechariah 8:3). This was the site of God’s “presence” on earth during the Old Testament period (Psalm 11:4; Habakkuk 2:20).

Verse 3. Our God comes; he does not keep silence;before him is a devouring fire,around him a mighty tempest.

The psalmist, Asaph, is setting a dramatic scene as God arrives to proclaim judgment (Psalm 50:1–2). This verse repeats common imagery used for God’s power, including fire and storms (Deuteronomy 4:24; Isaiah 28:2). It also touches on themes Asaph often addressed in his work (Psalm 73:2–3; 74:10).

When God gave the Law to Israel, He descended on Mount Sinai in fire, and the mountain shook (Exodus 19:18). Exodus 24:17 says, “Now the appearance of the glory of the Lᴏʀᴅ was like a devouring fire on the top of the mountain in the sight of the people of Israel.” Reflecting on that occasion, Moses told the people of Israel: “And you came near and stood at the foot of the mountain, while the mountain burned with fire to the heart of heaven, wrapped in darkness, cloud, and gloom. Then the Lᴏʀᴅ spoke to you out of the midst of the fire” (Deuteronomy 4:11–12). It is customary for a human judge to be clothed with a robe, but the Judge of heaven and earth is clothed in brilliant glory.

Verse 4. He calls to the heavens aboveand to the earth, that he may judge his people:

Asaph began this psalm by depicting God’s unimaginable power and glory (Psalm 50:1–3). He describes the Lord arriving to pronounce judgment. Here, God once again speaks to all creation as He delivers a verdict. This sentence applies to God’s chosen people, the nation of Israel (Exodus 6:7).

By God’s word heaven and earth were formed (Genesis 1:1; Hebrews 11:3). The entire universe is His to command. When Moses assembled Israel, he began a song with the words, “Give ear, O heavens, and I will speak, and let the earth hear the words of my mouth” (Deuteronomy 32:1). Similarly, Isaiah began his indictment of wayward Israel with the words. “Hear, O heavens, and give ear, O earth; for the Lᴏʀᴅ has spoken” (Isaiah 1:2). Micah’s message to Judah begins: “Hear, you people, all of you; pay attention, O earth, and all that is in it, and let the Lord Gᴏʀᴅ be a witness against you, the Lord from his holy temple” (Micah 1:2).

Verse 5. “Gather to me my faithful ones,who made a covenant with me by sacrifice!”

Prior verses called on all of heaven and earth to observe God’s judgment (Psalm 50:1–3). The prior verse notes that this verdict is pronounced on God’s people, the nation of Israel (Psalm 50:4; Exodus 6:7).

Courtroom trials often include a defendant who is charged with a violation of the law. In this verse the defendants are identified as having made a covenant with the Lord. When Moses explained God’s covenant to Israel, the people universally agreed to follow all of God’s words (Exodus 24:3). The next morning, Moses constructed an altar and made offerings to the Lord, and the people once again committed themselves to the covenant agreement (Exodus 24:4–8). Referring to this history establishes part of God’s coming accusation against Israel (Psalm 50:16–17).

The description of God’s people as “faithful” is deliberately ironic. The Old Testament is filled with examples of Israel turning away from the Lord’s will despite His blessings and warnings (Exodus 32:7–8; Numbers 14:1–4; Judges 2:16–19). In this psalm, however, the complaint is that Israel is merely “faithful” in that they perform hollow, insincere rituals. They defy God’s will and wallow in sin, but still go through the motions of religion (Psalm 50:16–21).

Verse 6. The heavens declare his righteousness,for God himself is judge! Selah

Romans 1:18–20 notes that God’s basic attributes are suggested by nature, such that no one has an excuse not to seek Him (Matthew 7:7–8). Psalm 19:1 makes a similar remark about how creation displays God’s glory. In this psalm, God is depicted arriving to pronounce judgment, radiating unspeakable glory and power (Psalm 50:1–4). His intent is to pronounce a verdict on Israel, His chosen people (Psalm 50:5). The same creation that speaks to His nature also indicates His right to serve as the ultimate, perfectly righteous Judge over all (Ecclesiastes 12:14).

Human judges may commit errors. It is possible for a fallible courtroom to convict an innocent person; also possible is to declare a guilty person innocent. Yet the decisions of God are always accurate and deserved. He alone is perfectly knowing (1 John 3:20) and perfectly good (Psalm 106:1), so His judgments are perfectly correct.

The apostle James urged Christians not to grumble against one another, so they would not be judged. He assured them that “the Judge is standing at the door” (James 5:9). According to Acts 17:31 God has appointed Jesus to judge the world, and He will do so in righteousness. In addressing the Laodicean church, the Lord Jesus identifies Himself as “the faithful and true witness” (Revelation 3:14). Revelation 19:11–16 pictures Jesus arriving on a white horse to execute judgment on the nations. Verse 11 says He is “called Faithful and True” and declares that “in righteousness he judges and makes war.”

Selah is a term without a clear definition. The term seems to imply a break, a reflection, or a moment of praise.

Verse 7. “Hear, O my people, and I will speak;O Israel, I will testify against you.I am God, your God.

The introduction of this psalm depicted God arriving in profound glory, to render a verdict in front of the entire earth (Psalm 50:1–6). In this verse, God, the Judge, addresses the people of Israel directly (Exodus 6:7). He tells them He is God, their God, and He commands them to hear what He has to say. Later comments show this is a pointed remark: the people have been ignoring much of God’s will (Psalm 50:16–21). They know what God says, but they barely cooperate by going through some of the motions.

The key is not merely “that” a person hears God, in that they are aware of His words. It matters “how” a person hears God—do they take sincere interest in His message? Are they willing to submit to His will? He always speaks the truth and has something life-changing to say. Jesus said, “Take care then how you hear” (Luke 8:18). He gave this instruction after relating a parable about seeds and soils (Luke 8:4–8). In that analogy, the same message has vastly different effects depending on “how” people receive it. The parable taught the importance of preparing the heart to welcome the Word (Luke 8:9–15).

Context Summary
Psalm 50:7–15 explains the judgment which God came to deliver in the prior passage. All of creation was called to witness this verdict, given to the supposedly faithful people of the Lord (Psalm 50:1–6). In this passage, God notes that Israel hypocritically participates in sacrifices and rituals—yet they ignore God in their lives. Sin and disobedience mark their habits (Psalm 50:17). Still, they assume God is pleased with them. The Lord explains that without sincerity, those rituals are meaningless.

Verse 8. Not for your sacrifices do I rebuke you;your burnt offerings are continually before me.

It is possible to do some things in the right form and at the right time, yet still sin while doing so. The intent of one’s heart is even more important than following the letter of the law. God has come to pronounce judgment on Israel (Psalm 50:1–6). He begins by noting that He will not rebuke them for failing to offer sacrifices—they are going through the motions of those rules.

The Lord had commanded the Israelites to offer various sacrifices to reflect their obedience to God’s covenant (Exodus 29:38–42). The purpose of the sacrifices, however, was not merely to make smoke and forfeit resources. The sacrifices were also reminders of the nation’s debt of gratitude towards the Lord, as well as their commitment to follow His words. When the people failed to obey God, yet still offered sacrifices regularly, it proved their misunderstanding (Hosea 6:6).

Verse 9. I will not accept a bull from your houseor goats from your folds.

The Lord is judging Israel (Psalm 50:1–6), though they have been consistent in offering their obliged sacrifices (Exodus 29:38–42; Psalm 50:7–8). The issue at hand is not whether they performed those rituals, but whether their hearts were aligned with God, at all. Here, God makes it clear that He will reject those efforts—even though He commanded them, Himself—because Israel is only hypocritically playing along (Psalm 50:16–21). Their sacrifices do not represent humility and dependence (Hosea 6:6).

Isaiah laid a similar charge against the people of Israel. He delivered a stern indictment from the Lord. Isaiah 1:11 quotes the Lord: “What to me is the multitude of your sacrifices? says the Lᴏʀᴅ; I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats.” Clearly, God disdains the practice of ritualistic worship that rises from a cold heart. Jesus said, “God is spirit, and those who worship him must worship in spirit and truth” (John 4:24).

Verse 10. For every beast of the forest is mine,the cattle on a thousand hills.

Merely following rituals does not make a person right with God. Obeying specific instructions is important, but more important is a proper attitude (Matthew 5:27–28). In this psalm, God comes to judge Israel (Psalm 50:1–6), even though they are consistently offering their required sacrifices (Psalm 50:7–8). The Lord rejects those offerings (Psalm 50:9).

Here, God notes that He does not ask for sacrifices to meet His personal needs. The animals being offered are already His. He created them and they are under His control (Psalm 50:11). Multiple stories in the Bible involve God’s direct control of His creatures (Numbers 22:22–28; 1 Kings 17:5–6; Jonah 1:17). The physical act of the sacrifice, itself, is not the important part of that ritual. As the passage continues, we see that Israel has been hypocritical in their offerings (Psalm 50:16–21). They might offer animals according to God’s instructions, but the rest of their lives demonstrate contempt for His will.

In his first letter to the Corinthians, the apostle Paul quotes Psalm 24:1: “The earth is the Lord’s, and the fullness thereof” (1 Corinthians 10:26). When he preached on Mars Hill, he declared: “The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything” (Acts 17:24–25). Although Christians present their offerings to the Lord (1 Corinthians 16:1–2; 2 Corinthians 9:6–15; Romans 12:1–2), they should realize that the Lord doesn’t need their offerings, but they need the Lord. To assume providing God with a sacrifice—the mere action itself—serves His purposes is simply wrong.

Verse 11. I know all the birds of the hills,and all that moves in the field is mine.

God has “arrived,” through the description of this psalm, to render a verdict announced to the entire world (Psalm 50:1–6). The accusation begins with what God is not condemning: the completion of required sacrifices (Psalm 50:7–8). Rather, God will rebuke Israel for performing those rituals with hypocrisy and hollowness (Psalm 50:16–21). In this part of the passage, the Lord explains that He doesn’t need to be “given” the sacrificed animals, as He already owns them (Psalm 50:10).

Ample evidence of the Lord’s knowledge and ownership of all animal life is found throughout the Bible. He directed a flock of quail to fly low enough to the camp of the Israelites so they could knock them to the ground and eat them (Numbers 11:31–32). He gave voice to Balaam’s donkey (Numbers 22:22–28). He used ravens to feed Elijah (1 Kings 17:5–6). He appointed a whale to swallow Jonah (Jonah 1:17). He sees the sparrow’s fall (Matthew 10:29). He drew a huge school of fish into the nets of Peter, Andrew, James, and John (Luke 5:1–11). He provided an unbroken colt to carry Jesus into Jerusalem (Matthew 21:1–9). He kept a viper from poisoning the apostle Paul (Acts 28:3–5).

God already owns all the birds and animals in nature and can command them to do His will. He does not command sacrifices from Israel because He lacks something. There is a greater purpose to those rituals, which should be performed from the right frame of mind (Hosea 6:6).

Verse 12. “If I were hungry, I would not tell you,for the world and its fullness are mine.

God is described as a judge of immeasurable power and majesty, come to announce His verdict on Israel (Psalm 50:1–7). He notes that Israel performs their required sacrifices (Psalm 50:8), but He rejects them (Psalm 50:9). God does not “need” those animals as gifts. He already owns everything in creation (Psalm 50:10–11). As the passage continues, God will explain that Israel is making sacrifices with hypocrisy and hollowness. Their actions are correct, but their hearts are cold (Psalm 50:16–21).

Now, the Lord begins a humorous, nearly sarcastic set of remarks. He notes that if He wanted sacrifices so He would have something to eat, He would not tell them because all the world is His. Obviously, though, God does not need to eat. He is all-sufficient in His perfect essence as spirit (John 4:24).

The God who created the universe owns that creation and everything in it, so He lacks nothing. As the all-sufficient owner of existence, God is the giver of every good and perfect gift (James 1:17). Instead of asking His people for food and drink, He promises to supply everything His people need. In Matthew 6:25–31 Jesus tells His disciples not to worry about what they will eat or drink or wear. He commands: “But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:22). The apostle Paul stressed the fact that God supplies everything believers need. He writes in Philippians 4:19: “And my God will supply every need of yours according to his riches in glory in Christ Jesus.”

The following verse will highlight this comment, asking a rhetorical question about God eating food (Psalm 50:13).

Verse 13. Do I eat the flesh of bullsor drink the blood of goats?

This continues God’s accusation against Israel (Psalm 50:7). This involves their performance of sacrifices (Psalm 50:8), which God rejects (Psalm 50:9). Later, the Lord will explain that Israel’s sinful disobedience proves their sacrifices are hollow, empty, and robotic. They mistake following rituals with honoring their God (Psalm 50:16–21). God has noted that He doesn’t need to be given anything; He already owns everything (Psalm 50:10–11).

In a moment of dry humor, God also points out that He wouldn’t need to tell His creations if He were hungry (Psalm 50:12)—which He cannot be, as a perfect spirit (John 4:24). Now He reminds them that He doesn’t consume those sacrifices as food. That is not the purpose for which He instituted those sacraments (Exodus 29:38–42; Leviticus 16:11–14). They were meant to remind Israel of their need for God’s forgiveness. Sacrifice, accompanied by faith, was a form of obedience demonstrating a repentant, God-honoring heart.

As later verses will explain, Israel’s sacrifices are not sincere. They sin and disobey God, then rely on rituals to make themselves right with the Lord (Psalm 50:16–21).

Verse 14. Offer to God a sacrifice of thanksgiving,and perform your vows to the Most High,

Still addressing the people of Israel, God commands them to offer their sacrifices correctly. The people have been going through the motions of religion (Psalm 50:8). But their lives are marked with sin—their sacrifices are insincere and hypocritical (Psalm 50:16–21). God isn’t asking for sacrifices so that He can eat (Psalm 50:10–12). Rather, the Lord wants His people to offer sacrifices as an obedient, loving response to Him in faith. This begins His explanation of Israel’s sin, to be expanded in the next section.

A proper understanding of God’s nature should inspire gratitude. Leviticus 7:11–15 gives instructions to the ancient Israelites regarding peace offerings given as a sacrifice of thanksgiving. Leviticus 22:29 says, “And when you sacrifice a sacrifice of thanksgiving to the Lᴏʀᴅ, you shall sacrifice it so that you may be accepted.” It was to be eaten that same day. The Psalms also encourage worshipers to offer thanksgiving to the Lord. Psalm 118, for instance, urges everyone to “give thanks to the Lᴏʀᴅ, for he is good; for his steadfast love endures forever!” (Psalm 118:1, 29). Psalm 136:1 encourages: “Give thanks to the Lᴏʀᴅ, for he is good, for his steadfast love endures forever.” Verses 2 and 3 repeat the refrain, using different titles for God; the remainder of the psalm recounts things that God has done, and each verse repeats the reality of God’s love. The final verse, again, exhorts giving thanks to God. New Testament believers ought to give thanks to God for His inexpressible gift (2 Corinthians 9:15), and 1 Thessalonians 5:18 tells believers to “give thanks in all circumstances; for this is the will of God in Christ Jesus for you.”

Verse 15. and call upon me in the day of trouble;I will deliver you, and you shall glorify me.”

In this psalm, the Lord has rejected Israel’s sacrifices (Psalm 50:7–9). These are the very rituals God commanded them to obey (Exodus 29:38–42). The problem is that Israel performs these sacraments in hypocrisy. In the prior verse, God began to explain what is wrong with Israel’s approach to sacrifices and offerings (Psalm 50:14), pointing out that they were meant to be offered with thankful, sincere hearts.

The Old Testament covenant between God and Israel included promises tied to the people’s obedience (Deuteronomy 30:15–20). That dynamic is repeated here, as the Lord promises to reward those who worship Him from the heart and obey His commands. The reward is rescue from ultimate disaster, which in turn leads to God’s glory.

King Hezekiah trusted in the Lord. Assyrian forces laid siege to Jerusalem and their general sent a threatening note demanding surrender. Hezekiah entered the temple and laid the letter before the Lord. He called upon Him as the sovereign God of heaven and earth (Isaiah 37:14–20). He prayed, “So now, O Lᴏʀᴅ our God, save us from [Sennacherib’s] hand, that all the kingdoms of the earth may know that you alone are the Lᴏʀᴅ” (Isaiah 37:20). God answered Hezekiah’s prayer by dispatching the angel of the Lord to slay vast numbers of the Assyrian army, sending the rest scurrying home (Isaiah 37:36–37).

Verse 16. But to the wicked God says:”What right have you to recite my statutesor take my covenant on your lips?

In the prior section, God noted that Israel performed required sacrifices (Psalm 50:8), but He rejected them (Psalm 50:9). The Lord began by noting that He did not “need” to be given what was already His (Psalm 50:10–13). The sacrifices were hollow, rather than sincere (Psalm 50:14–15). Now, God expands His complaint by comparing Israel’s depraved conduct to their claims about a covenant relationship.

This passage follows a biblical pattern of rebuking religious dishonesty. Later verses note the sins in which Israel was wallowing (Psalm 50:17–21). To act in such ways, while hypocritically saying they were God’s people, was especially offensive. Jesus brought a very personal application to this idea. He frequently scolded the religious leaders of His era for following God only “with their lips, but their heart is far from me” (Matthew 15:8, quoting Isaiah 29:13). It is hypocritical to have a mouth full of Scripture but a heart full of sin. The apostle Peter opposed hypocrisy along with sins like jealousy and slander (1 Peter 2:1). James describes heavenly wisdom as “impartial and sincere” (James 3:17).

Asaph wrote this psalm (Psalm 50:1), and expressed frustration with his own culture in other songs (Psalm 73:2–3; 74:10).

Context Summary
Psalm 50:16–23 closes with strong criticism for hypocritical worship. Israel is being judged by God (Psalm 50:7) for offering sacrifices (Psalm 50:8) but doing so while participating in blatant sin and disobedience. Mere performance of rituals does not buy God’s forgiveness. The Lord condemns the ungodly attitudes of the people and warns of dire consequences for those who do not change.

Verse 17. For you hate discipline,and you cast my words behind you.

In this psalm, Israel is rebuked by God (Psalm 50:7). While they participate in sacrifices and rituals (Psalm 50:8), God rejects those rites (Psalm 50:9). This passage explains why: their sacraments are hypocritical and insincere. The people’s attitudes and behaviors are drastically far from what they ought to be (Psalm 50:16). As the psalm continues, it will further detail how the nation’s hearts were sinful, rather than godly (Psalm 50:18–21).

That Israel “casts” God’s words aside reflects a sense of disrespect. They do not misunderstand. Nor are they making well-meaning mistakes, nor striving but falling short. The people of Asaph’s era (Psalm 50:1) are deliberately ignoring what God has commanded (Psalm 73:2–3; 74:10). Complacency, such as in the New Testament church of Laodicea (Revelation 3:14–15), is harmful enough. The nation addressed by this psalm is intentionally throwing God’s will away. Proverbs 29:1 sounds a stern warning to everyone who treats God’s words as worthless and rejects His discipline: “He who is often reproved, yet stiffens his neck, will suddenly be broken beyond healing.”

Verse 18. If you see a thief, you are pleased with him,and you keep company with adulterers.

In this verse God, the ultimate Judge (Psalm 50:1–6) levels two charges against the defendants, the wicked Israelites (Psalm 50:7). These are specific accusations extending from the basic charge of hypocrisy (Psalm 50:16). Israel is offering sacrifices to the Lord, but He rejects them (Psalm 50:8–9). Their disobedience is not accidental; the nation in Asaph’s time (Psalm 50:1) was deliberately and arrogantly throwing God’s will to the side (Psalm 50:17; 73:2–3).

The first two examples given involve direct violations of God’s basic rules for Israel: the Ten Commandments. First is theft (Exodus 20:15). Rather than challenging those who stole—directly or by dishonest means—they tolerate such evils (Romans 1:32). In the context of worship, this is especially offensive. The Lord asks in Jeremiah 7:11, “Has this house, which is called by my name, become a den of robbers in your eyes?” After arriving in Jerusalem to present Himself as Israel’s Messiah, Jesus entered the temple and expelled the moneychangers. In that incident, He used similar language (Matthew 21:13).

The second charge given here is essentially identical but applies to the sin of adultery (Exodus 20:14). Sexual immorality and blatant thievery are not compatible with a worshipful attitude towards the Lord (Psalm 50:14).

Verse 19. “You give your mouth free rein for evil,and your tongue frames deceit.

The Judge (Psalm 50:1–7), God Himself, is charging Israel with blatant hypocrisy in worship (Psalm 50:8–9, 16–17). The prior verse noted that the nation tolerated thievery and adultery: two clear violations of the Lord’s most basic laws for Israel (Exodus 20:14–15). As the next verse notes, this extends to slander: damaging, untrue claims and rumors about others (Psalm 50:20).

This verse’s accusation involves deceptive, hateful, or dishonest speech. A nation saturated in such talk cannot claim to be attuned to their Creator. Proverbs 15:28 says, “The mouth of the wicked pours out evil things.” James 3:6 describes the tongue as “a fire, a world of unrighteousness.” James also calls the tongue “a restless evil, full of deadly poison” (James 3:8). Further he notes, “With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God” (James 3:9). The apostle Paul knew even Christians are tempted to use speech for evil purposes. He commanded, “Let no corrupting talk come out of your mouths” (Ephesians 4:29). He noted the correct alternative for our speech: “only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29).

Verse 20. You sit and speak against your brother;you slander your own mother ‘s son.

The wicked being judged by God (Psalm 50:1–6) pretended to be righteous (Psalm 50:8–9), but they were hypocritical. This psalm notes many ways in which Israel was living in deep contradiction to their claims of faith (Psalm 50:16–17). Specific examples included wallowing in lies, evil speech, and adultery (Psalm 50:18–19). Here, that evil speech extends to “slander.” This type of speech is harmful as well as untrue, or at least unfair. It implies a sense of division and disruption.

Because slander is lying—either literally or through distortion—it fits a prohibition given in the Ten Commandments (Exodus 20:16). “To bear false witness” implies claiming something about another which is not true: a common aspect of “slander.” That Israel would do such things is sinful enough. To act that way towards one’s own family—their “brother”—is a sign of deep depravity.

Proverbs 10:18 pronounces, “Whoever utters slander is a fool.” The apostle Paul and his associates were targets of slander, but they did not retaliate. Paul writes in 1 Corinthians 4:13, “when slandered, we entreat.” They offered a gentle answer to false words.

Verse 21. These things you have done, and I have been silent;you thought that I was one like yourself.But now I rebuke you and lay the charge before you.

God, acting as a judge (Psalm 50:1–7) has criticized Israel for hypocritical, shallow worship (Psalm 50:8–9). They claim the Lord as their God, but participate in blatant, deliberate sin (Psalm 50:16–20). This echoes other Scripture in denouncing insincerity and arrogance in one’s relationship to the Lord (Matthew 15:8; Hosea 6:6; Proverbs 8:13). Despite this, God has not been quick to punish the nation. This also reflects the Lord’s depiction elsewhere in the Bible. The traditional term “longsuffering” is frequently used to summarize this part of His character (Numbers 14:18; Psalm 86:15; 1 Peter 3:20). In Isaiah 42:14 the Lord says, “For a long time I have held my peace; I have kept still and restrained myself.”

This verse also makes a crucial point about God’s nature. In the original Hebrew, the phrase “that I was one like yourself” uses similar terminology to Exodus 3:14, where God refers to Himself as “I ᴏʀᴅ.” Translators note the phrase here could be rendered as “you thought that the ‘I ᴏʀᴅ’ was like you!” The people of Israel were acting as if God was merely a human ruler or politician, who might not even notice their corruption (Psalm 10:3–4, 11). Yet God is not exactly like us—certainly not subject to our flaws and errors (Isaiah 55:8–9).

The Lord’s temporary patience with blatant sinners can be frustrating; the writer of this passage (Psalm 50:1) made comments to that effect in his other works (Psalm 73:2–3; 74:10). Wicked Israelites in Asaph’s time wrongly assumed that because God’s judgment had not fallen yet, it never would. Of course, this is a serious error. First John 1:5 declares, “God is light, and in him is no darkness at all.” That He delays judgment expresses His grace and mercy, not His weakness or indifference (2 Peter 3:9–13). That God has not acted instantly should not be interpreted as His approval of sin. The sinner’s response to grace should be to recognize a prime opportunity to turn in faith to God. Paul writes in 2 Corinthians 6:2: “Behold, now is the favorable time; behold, now is the day of salvation.”

Verse 22. “Mark this, then, you who forget God,lest I tear you apart, and there be none to deliver!

The people of Israel, in Asaph’s day (Psalm 50:1; 73:2–3; 74:10) were blatantly sinning (Psalm 50:18–20) while engaging in hypocritical rituals (Psalm 50:8–9). Romans 2:17–22 accuses a much later generation of Israelites of knowing God’s law, and teaching it to others, while violating it. This resulted in God’s name being smeared by nonbelievers (Romans 2:23–24). In this passage, God condemns the insincerity of ancient Israel. That the people “forget” God is not an accident or a lapse in memory. Earlier verses noted how the nation arrogantly threw the Lord’s will to the side (Psalm 50:16–17). They “forget” through an intentional choice to ignore what they know. But God is not limited or corruptible like human beings (Psalm 50:21). This leads to the dire warning of this verse.

Compared to other passages in Scripture, this is an extremely brief description of the Lord’s impending judgment. Unless they repent and change (Psalm 50:23), He will “tear apart” the nation and no one will be able to rescue them. God’s patience is not a sign of weakness—He will not ignore the wicked forever. Romans 1:18 declares: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” Ultimately, all the wicked will be judged and, because their names are not inscribed in the Lamb’s Book of Life, they will be thrown into the lake of fire (Revelation 20:11–15).

Verse 23. The one who offers thanksgiving as his sacrifice glorifies me;to one who orders his way rightlyI will show the salvation of God!”

Asaph (Psalm 50:1) concludes Psalm 50 with good news. God, the Judge (Psalm 50:1–7), will save those who sincerely and righteously follow Him. These believers are summarized as those who avoid hypocritical, hollow worship (Psalm 50:8–9) while wallowing in blatant sins (Psalm 50:16–17). Ruin awaits those who deliberately throw the Lord’s commandments aside (Psalm 50:21–22).

The hypocrite presents sacraments, rituals, or offerings as mere rituals. His heart is not right with God. The righteous person worships God “in spirit and truth” (John 4:24). He gives God thanks for His multiple blessings. Isaiah records the Lord’s disgust with insincere religious rites. The Lord says, “Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them” (Isaiah 1:14). He calls upon the hypocrites to “wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause” (Isaiah 1:16–17).

Paul gives a description of the unrighteous in 1 Corinthians 6:9–10. He then writes, “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11). It is only in Christ that our sins are washed and we are made clean (Ephesians 1:3–10). It is only in Him that we receive the indwelling Holy Spirit who transforms our hearts and minds, enabling us to know, love, and obey God (Ephesians 1:11–14). It is by God’s grace and in His power that we can live in ways that are pleasing to Him (Ephesians 2:1–10; Romans 12:1–2; Philippians 2:12–13). And it is in doing so that we experience true life (John 10:10).

End of Psalm

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.