mh_parser/vol_split/19 - Psalms/Chapter 50.xml

<div2 id="Ps.li" n="li" next="Ps.lii" prev="Ps.l" progress="38.81%" title="Chapter L">
<h2 id="Ps.li-p0.1">P S A L M S</h2>
<h3 id="Ps.li-p0.2">PSALM L.</h3>
<p class="intro" id="Ps.li-p1">This psalm, as the former, is a psalm of
instruction, not of prayer or praise; it is a psalm of reproof and
admonition, in singing which we are to teach and admonish one
another. In the foregoing psalm, after a general demand of
attention, God by his prophet deals (<scripRef id="Ps.li-p1.1" osisRef="Bible:Ps.50.3" parsed="|Ps|50|3|0|0" passage="Ps 50:3">ver. 3</scripRef>) with the children of this world, to
convince them of their sin and folly in setting their hearts upon
the wealth of this world; in this psalm, after a like preface, he
deals with those that were, in profession, the church's children,
to convince them of their sin and folly in placing their religion
in ritual services, while they neglected practical godliness; and
this is as sure a way to ruin as the other. This psalm is intended,
1. As a proof to the carnal Jews, both those that rested in the
external performances of their religion, and were remiss in the
more excellent duties of prayer and praise, and those that
expounded the law to others, but lived wicked lives themselves. 2.
As a prediction of the abolishing of the ceremonial law, and of the
introducing of a spiritual way of worship in and by the kingdom of
the Messiah, <scripRef id="Ps.li-p1.2" osisRef="Bible:John.4.23-John.4.24" parsed="|John|4|23|4|24" passage="Joh 4:23,24">John iv. 23,
24</scripRef>. 3. As a representation of the day of judgment, in
which God will call men to an account concerning their observance
of those things which they have thus been taught; men shall be
judged "according to what is written in the books;" and therefore
Christ is fitly represented speaking as a Judge, then when he
speaks as a Lawgiver. Here is, I. The glorious appearance of the
Prince that gives law and judgment, <scripRef id="Ps.li-p1.3" osisRef="Bible:Ps.50.1-Ps.50.6" parsed="|Ps|50|1|50|6" passage="Ps 50:1-6">ver. 1-6</scripRef>. II. Instruction given to his
worshippers, to turn their sacrifices into prayers, <scripRef id="Ps.li-p1.4" osisRef="Bible:Ps.50.7-Ps.50.15" parsed="|Ps|50|7|50|15" passage="Ps 50:7-15">ver. 7-15</scripRef>. III. A rebuke to those
that pretend to worship God, but live in disobedience to his
commands (<scripRef id="Ps.li-p1.5" osisRef="Bible:Ps.50.16-Ps.50.20" parsed="|Ps|50|16|50|20" passage="Ps 50:16-20">ver. 16-20</scripRef>),
their doom read (<scripRef id="Ps.li-p1.6" osisRef="Bible:Ps.50.21-Ps.50.22" parsed="|Ps|50|21|50|22" passage="Ps 50:21,22">ver. 21,
22</scripRef>), and warning given to all to look to their
conversation as well as to their devotions, <scripRef id="Ps.li-p1.7" osisRef="Bible:Ps.50.23" parsed="|Ps|50|23|0|0" passage="Ps 50:23">ver. 23</scripRef>. These instructions and admonitions
we must take to ourselves, and give to one another, in singing this
psalm.</p>
<scripCom id="Ps.li-p1.8" osisRef="Bible:Ps.50" parsed="|Ps|50|0|0|0" passage="Ps 50" type="Commentary"/>
<scripCom id="Ps.li-p1.9" osisRef="Bible:Ps.50.1-Ps.50.6" parsed="|Ps|50|1|50|6" passage="Ps 50:1-6" type="Commentary"/><div class="Commentary" id="Bible:Ps.50.1-Ps.50.6">
<h4 id="Ps.li-p1.10">The Majesty of Messiah.</h4>
<div class="Center" id="Ps.li-p1.11">
<p id="Ps.li-p2">A psalm of Asaph.</p>
</div>
<p class="passage" id="Ps.li-p3">1 The mighty God, <i>even</i> the <span class="smallcaps" id="Ps.li-p3.1">Lord</span>, 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 <i>is</i> judge
himself. Selah.</p>
<p class="indent" id="Ps.li-p4">It is probable that Asaph was not only the
chief musician, who was to put a tune to this psalm, but that he
was himself the penman of it; for we read that in Hezekiah's time
they praised God <i>in the words of David and of Asaph the
seer,</i> <scripRef id="Ps.li-p4.1" osisRef="Bible:2Chr.29.30" parsed="|2Chr|29|30|0|0" passage="2Ch 29:30">2 Chron. xxix.
30</scripRef>. Here is,</p>
<p class="indent" id="Ps.li-p5">I. The court called, in the name of the
King of kings (<scripRef id="Ps.li-p5.1" osisRef="Bible:Ps.50.2" parsed="|Ps|50|2|0|0" passage="Ps 50:2"><i>v.</i> 2</scripRef>):
<i>The mighty God, even the Lord, hath spoken</i>—El, Elohim,
Jehovah, the God of infinite power justice and mercy, Father, Son,
and Holy Ghost. God is the Judge, the Son of God came for judgement
into the world, and the Holy Ghost is the Spirit of judgment. All
the earth is called to attend, not only because the controversy God
had with his people Israel for their hypocrisy and ingratitude
might safely be referred to any man of reason (nay, let the house
of Israel itself <i>judge between God and his vineyard,</i>
<scripRef id="Ps.li-p5.2" osisRef="Bible:Isa.5.3" parsed="|Isa|5|3|0|0" passage="Isa 5:3">Isa. v. 3</scripRef>), but because all
the children of men are concerned to know the right way of
worshipping God, in spirit and in truth, because when the kingdom
of the Messiah should be set up all should be instructed in the
evangelical worship, and invited to join in it (see <scripRef id="Ps.li-p5.3" osisRef="Bible:Mal.1.11 Bible:Acts.10.34" parsed="|Mal|1|11|0|0;|Acts|10|34|0|0" passage="Mal 1:11,Ac 10:34">Mal. i. 11, Acts x. 34</scripRef>), and
because in the day of final judgment all nations shall be gathered
together to receive their doom, and every man shall give an account
of himself unto God.</p>
<p class="indent" id="Ps.li-p6">II. The judgment set, and the Judge taking
his seat. As, when God gave the law to Israel in the wilderness, it
is said, <i>He came from Sinai, and rose up from Seir, and shone
forth from Mount Paran, and came with ten thousands of his saints,
and then from his right hand went a fiery law</i> (<scripRef id="Ps.li-p6.1" osisRef="Bible:Deut.33.2" parsed="|Deut|33|2|0|0" passage="De 33:2">Deut. xxxiii. 2</scripRef>), so, with allusion to
that, when God comes to reprove them for their hypocrisy, and to
send forth his gospel to supersede the legal institutions, it is
said here, 1. That <i>he shall shine out of Zion,</i> as then from
the top of Sinai, <scripRef id="Ps.li-p6.2" osisRef="Bible:Ps.50.2" parsed="|Ps|50|2|0|0" passage="Ps 50:2"><i>v.</i>
2</scripRef>. Because in Zion his oracle was now fixed, thence his
judgments upon that provoking people denounced, and thence the
orders issued for the execution of them (<scripRef id="Ps.li-p6.3" osisRef="Bible:Joel.2.1" parsed="|Joel|2|1|0|0" passage="Joe 2:1">Joel ii. 1</scripRef>): <i>Blow you the trumpet in
Zion.</i> Sometimes there are more than ordinary appearances of
God's presence and power working with and by his word and
ordinances, for the convincing of men's consciences and the
reforming and refining of his church; and then God, who always
dwells in Zion, may be said to <i>shine out of Zion.</i> Moreover,
he may be said to <i>shine out of Zion</i> because the gospel,
which set up spiritual worship, was to <i>go forth from Mount
Zion</i> (<scripRef id="Ps.li-p6.4" osisRef="Bible:Isa.2.3 Bible:Mic.4.2" parsed="|Isa|2|3|0|0;|Mic|4|2|0|0" passage="Isa 2:3,Mic 4:2">Isa. ii. 3, Mic. iv.
2</scripRef>), and the preachers of it were to <i>begin at
Jerusalem</i> (<scripRef id="Ps.li-p6.5" osisRef="Bible:Luke.24.47" parsed="|Luke|24|47|0|0" passage="Lu 24:47">Luke xxiv.
47</scripRef>), and Christians are said to come unto Mount Zion, to
receive their instructions, <scripRef id="Ps.li-p6.6" osisRef="Bible:Heb.12.22 Bible:Heb.12.28" parsed="|Heb|12|22|0|0;|Heb|12|28|0|0" passage="Heb 12:22,28">Heb.
xii. 22, 28</scripRef>. Zion is here called <i>the perfection of
beauty,</i> because it was the holy hill; and holiness is indeed
the perfection of beauty. 2. That he <i>shall come, and not keep
silence,</i> shall no longer seem to wink at the sins of men, as he
had done (<scripRef id="Ps.li-p6.7" osisRef="Bible:Ps.50.21" parsed="|Ps|50|21|0|0" passage="Ps 50:21"><i>v.</i> 21</scripRef>),
but shall show his displeasure at them, and shall also cause that
mystery to be published to the world by his holy apostles which had
long <i>lain hid, that the Gentiles should be fellow-heirs</i>
(<scripRef id="Ps.li-p6.8" osisRef="Bible:Eph.3.5-Eph.3.6" parsed="|Eph|3|5|3|6" passage="Eph 3:5,6">Eph. iii. 5, 6</scripRef>) and that
the partition-wall of the ceremonial law should be taken down; this
shall now no longer be concealed. In the great day <i>our God shall
come and shall not keep silence,</i> but shall make those to hear
his judgment that would not hearken to his law. 3. That his
appearance should be very majestic and terrible: <i>A fire shall
devour before him.</i> The fire of his judgments shall make way for
the rebukes of his word, in order to the awakening of the
hypocritical nation of the Jews, that the sinners in Zion, being
afraid of that devouring fire (<scripRef id="Ps.li-p6.9" osisRef="Bible:Isa.33.14" parsed="|Isa|33|14|0|0" passage="Isa 33:14">Isa.
xxxiii. 14</scripRef>), might be startled out of their sins. When
his gospel kingdom was to be set up Christ <i>came to send fire on
the earth,</i> <scripRef id="Ps.li-p6.10" osisRef="Bible:Luke.12.49" parsed="|Luke|12|49|0|0" passage="Lu 12:49">Luke xii.
49</scripRef>. The Spirit was given in cloven tongues as of fire,
introduced by a rushing mighty wind, which was very tempestuous,
<scripRef id="Ps.li-p6.11" osisRef="Bible:Acts.2.2-Acts.2.3" parsed="|Acts|2|2|2|3" passage="Ac 2:2,3">Acts ii. 2, 3</scripRef>. And in the
last judgment Christ shall come in flaming fire, <scripRef id="Ps.li-p6.12" osisRef="Bible:2Thess.1.8" parsed="|2Thess|1|8|0|0" passage="2Th 1:8">2 Thess. i. 8</scripRef>. See <scripRef id="Ps.li-p6.13" osisRef="Bible:Dan.7.9 Bible:Heb.10.27" parsed="|Dan|7|9|0|0;|Heb|10|27|0|0" passage="Da 7:9,Heb 10:27">Dan. vii. 9; Heb. x. 27</scripRef>. 4. That as
on Mount Sinai he came with <i>ten thousands of his saints,</i> so
he shall now <i>call to the heavens from above,</i> to take notice
of this solemn process (<scripRef id="Ps.li-p6.14" osisRef="Bible:Ps.50.4" parsed="|Ps|50|4|0|0" passage="Ps 50:4"><i>v.</i>
4</scripRef>), as Moses often <i>called heaven and earth to
witness</i> against Israel (<scripRef id="Ps.li-p6.15" osisRef="Bible:Deut.4.26 Bible:Deut.31.28 Bible:Deut.32.21" parsed="|Deut|4|26|0|0;|Deut|31|28|0|0;|Deut|32|21|0|0" passage="De 4:26,31:28,32:21">Deut. iv. 26; xxxi. 28, xxxii. 1</scripRef>),
and God by his prophets, <scripRef id="Ps.li-p6.16" osisRef="Bible:Isa.1.2 Bible:Mic.6.2" parsed="|Isa|1|2|0|0;|Mic|6|2|0|0" passage="Isa 1:2,Mic 6:2">Isa.
i. 2; Mic. vi. 2</scripRef>. The equity of the judgment of the
great day will be attested and applauded by heaven and earth, by
saints and angels, even all the holy myriads.</p>
<p class="indent" id="Ps.li-p7">III. The parties summoned (<scripRef id="Ps.li-p7.1" osisRef="Bible:Ps.50.5" parsed="|Ps|50|5|0|0" passage="Ps 50:5"><i>v.</i> 5</scripRef>): <i>Gather my saints
together unto me.</i> This may be understood either, 1. Of saints
indeed: "Let them be gathered to God through Christ; let the few
pious Israelites be set by themselves;" for to them the following
denunciations of wrath do not belong; rebukes to hypocrites ought
not to be terrors to the upright. When God will reject the services
of those that only offered sacrifice, resting in the outside of the
performance, he will graciously accept those who, in sacrificing,
<i>make a covenant with him,</i> and so attend to and answer the
end of the institution of sacrifices. The design of the preaching
of the gospel, and the setting up of Christ's kingdom, was to
gather together in one the children of God, <scripRef id="Ps.li-p7.2" osisRef="Bible:John.11.52" parsed="|John|11|52|0|0" passage="Joh 11:52">John xi. 52</scripRef>. And at the second coming of
Jesus Christ all his saints shall be <i>gathered together unto
him</i> (<scripRef id="Ps.li-p7.3" osisRef="Bible:2Thess.2.1" parsed="|2Thess|2|1|0|0" passage="2Th 2:1">2 Thess. ii. 1</scripRef>) to
be assessors with him in the judgment; for <i>the saints shall
judge the world,</i> <scripRef id="Ps.li-p7.4" osisRef="Bible:1Cor.6.2" parsed="|1Cor|6|2|0|0" passage="1Co 6:2">1 Cor. vi.
2</scripRef>. Now it is here given as a character of the saints
that they have made a covenant with God by sacrifice. Note, (1.)
Those only shall be gathered to God as his saints who have, in
sincerity, covenanted with him, who have taken him to be their God
and given up themselves to him to be his people, and thus have
joined themselves unto the Lord. (2.) It is only by sacrifice, by
Christ the great sacrifice (from whom all the legal sacrifices
derived what value they had), that we poor sinners can covenant
with God so as to be accepted of him. There must be an atonement
made for the breach of the first covenant before we can be admitted
again into covenant. Or, 2. It may be understood of saints in
profession, such as the people of Israel were, who are called <i>a
kingdom of priests</i> and <i>a holy nation,</i> <scripRef id="Ps.li-p7.5" osisRef="Bible:Exod.19.6" parsed="|Exod|19|6|0|0" passage="Ex 19:6">Exod. xix. 6</scripRef>. They were, as a body politic,
taken into covenant with God, the covenant of peculiarity; and it
was done with great solemnity, <i>by sacrifice,</i> <scripRef id="Ps.li-p7.6" osisRef="Bible:Exod.24.8" parsed="|Exod|24|8|0|0" passage="Ex 24:8">Exod. xxiv. 8</scripRef>. "Let them come and hear
what God has to say to them; let them receive the reproofs God
sends them now by his prophets, and the gospel he will, in due
time, send them by his Son, which shall supersede the ceremonial
law. If these be slighted, let them expect to hear from God another
way, and to be judged by that word which they will not be ruled
by."</p>
<p class="indent" id="Ps.li-p8">IV. The issue of this solemn trial foretold
(<scripRef id="Ps.li-p8.1" osisRef="Bible:Ps.50.6" parsed="|Ps|50|6|0|0" passage="Ps 50:6"><i>v.</i> 6</scripRef>): <i>The
heavens shall declare his righteousness,</i> those heavens that
were called to be witnesses to the trial (<scripRef id="Ps.li-p8.2" osisRef="Bible:Ps.50.4" parsed="|Ps|50|4|0|0" passage="Ps 50:4"><i>v.</i> 4</scripRef>); the <i>people in heaven shall
say, Hallelujah. True and righteous are his judgments,</i>
<scripRef id="Ps.li-p8.3" osisRef="Bible:Rev.19.1-Rev.19.2" parsed="|Rev|19|1|19|2" passage="Re 19:1,2">Rev. xix. 1, 2</scripRef>. The
righteousness of God in all the rebukes of his word and providence,
in the establishment of his gospel (which <i>brings in an
everlasting righteousness,</i> and in which <i>the righteousness of
God is revealed</i>), and especially in the judgment of the great
day, is what the heavens will declare; that is, 1. It will be
universally known, and proclaimed to all the world. <i>As the
heavens declare the glory,</i> the wisdom and power, of God the
Creator (<scripRef id="Ps.li-p8.4" osisRef="Bible:Ps.19.1" parsed="|Ps|19|1|0|0" passage="Ps 19:1">Ps. xix. 1</scripRef>), so
they shall no less openly declare the glory, the justice and
righteousness, of God the <i>Judge;</i> and so loudly do they
proclaim both that <i>there is no speech nor language where their
voice is not heard,</i> as it follows there, <scripRef id="Ps.li-p8.5" osisRef="Bible:Ps.50.3" parsed="|Ps|50|3|0|0" passage="Ps 50:3"><i>v.</i> 3</scripRef>. 2. It will be incontestably owned
and proved; who can deny what the heavens declare? Even sinners'
own consciences will subscribe to it, and hell as well as heaven
will be forced to acknowledge the righteousness of God. The reason
given is, <i>for God is Judge himself,</i> and therefore, (1.) He
will be just; for it is impossible he should do any wrong to any of
his creatures, he never did, nor ever will. When men are employed
to judge for him they may do unjustly; but, when he is Judge
himself, there can be no injustice done. <i>Is God unrighteous, who
takes vengeance?</i> The apostle, for this reason, startles at the
thought of it; <i>God forbid! for then how shall God judge the
world?</i> <scripRef id="Ps.li-p8.6" osisRef="Bible:Rom.3.5-Rom.3.6" parsed="|Rom|3|5|3|6" passage="Ro 3:5,6">Rom. iii. 5, 6</scripRef>.
These decisions will be perfectly just, for against them there will
lie no exception, and from them there will lie no appeal. (2.) He
will be justified; <i>God is Judge,</i> and therefore he will not
only execute justice, but he will oblige all to own it; for he
<i>will be clear when he judges,</i> <scripRef id="Ps.li-p8.7" osisRef="Bible:Ps.51.4" parsed="|Ps|51|4|0|0" passage="Ps 51:4">Ps. li. 4</scripRef>.</p>
</div><scripCom id="Ps.li-p8.8" osisRef="Bible:Ps.50.7-Ps.50.15" parsed="|Ps|50|7|50|15" passage="Ps 50:7-15" type="Commentary"/><div class="Commentary" id="Bible:Ps.50.7-Ps.50.15">
<h4 id="Ps.li-p8.9">The Inefficacy of Legal
Sacrifices.</h4>
<p class="passage" id="Ps.li-p9">7 Hear, O my people, and I will speak; O Israel,
and I will testify against thee: I <i>am</i> God, <i>even</i> thy
God.   8 I will not reprove thee for thy sacrifices or thy
burnt offerings, <i>to have been</i> continually before me.  
9 I will take no bullock out of thy house, <i>nor</i> he goats out
of thy folds.   10 For every beast of the forest <i>is</i>
mine, <i>and</i> the cattle upon a thousand hills.   11 I know
all the fowls of the mountains: and the wild beasts of the field
<i>are</i> mine.   12 If I were hungry, I would not tell thee:
for the world <i>is</i> mine, and the fulness thereof.   13
Will I eat the flesh of bulls, or drink the blood of goats?  
14 Offer unto God thanksgiving; and pay thy vows unto the most
High:   15 And call upon me in the day of trouble: I will
deliver thee, and thou shalt glorify me.</p>
<p class="indent" id="Ps.li-p10">God is here dealing with those that placed
all their religion in the observances of the ceremonial law, and
thought those sufficient.</p>
<p class="indent" id="Ps.li-p11">I. He lays down the original contract
between him and Israel, in which they had avouched him to be their
God, and he them to be his people, and so both parties were agreed
(<scripRef id="Ps.li-p11.1" osisRef="Bible:Ps.50.7" parsed="|Ps|50|7|0|0" passage="Ps 50:7"><i>v.</i> 7</scripRef>): <i>Hear, O my
people! and I will speak.</i> Note, It is justly expected that
whatever others doe, when he speaks, his people should give ear;
who will, if they do not? And then we may comfortably expect that
God will speak to us when we are ready to hear what he says; even
when he testifies against us in the rebukes and threatenings of his
word and providences we must be forward to hear what he says, to
hear even <i>the rod and him that has appointed it.</i></p>
<p class="indent" id="Ps.li-p12">II. He puts a slight upon the legal
sacrifices, <scripRef id="Ps.li-p12.1" osisRef="Bible:Ps.50.8-Ps.50.13" parsed="|Ps|50|8|50|13" passage="Ps 50:8-13"><i>v.</i> 8</scripRef>,
&amp;c. Now,</p>
<p class="indent" id="Ps.li-p13">1. This may be considered as looking back
to the use of these under the law. God had a controversy with the
Jews; but what was the ground of the controversy? Not their neglect
of the ceremonial institutions; no, they had not been wanting in
the observance of them, their burnt-offerings had been continually
before God, they took a pride in them, and hoped by their offerings
to procure a dispensation for their lusts, as the adulterous woman,
<scripRef id="Ps.li-p13.1" osisRef="Bible:Prov.7.14" parsed="|Prov|7|14|0|0" passage="Pr 7:14">Prov. vii. 14</scripRef>. Their
constant sacrifices, they thought, would both expiate and excuse
their neglect of the weightier matters of the law. Nay, if they
had, in some degree, neglected these institutions, yet that should
not have been the cause of God's quarrel with them, for it was but
a small offence in comparison with the immoralities of their
conversation. They thought God was mightily beholden to them for
the many sacrifices they had brought to his altar, and that they
had made him very much their debtor by them, as if he could not h
have maintained his numerous family of priests without their
contributions; but God here shows them the contrary, (1.) That he
did not need their sacrifices. What occasion had he for their
bullocks and goats who has the command of all <i>the beasts of the
forest,</i> and the <i>cattle upon a thousand hills</i> (<scripRef id="Ps.li-p13.2" osisRef="Bible:Ps.50.9-Ps.50.10" parsed="|Ps|50|9|50|10" passage="Ps 50:9,10"><i>v.</i> 9, 10</scripRef>), has an
incontestable propriety in them and dominion over them, has them
all always under his eye and within his reach, and can make what
use he pleases of them; they all wait on him, and are all at his
disposal? <scripRef id="Ps.li-p13.3" osisRef="Bible:Ps.104.27-Ps.104.29" parsed="|Ps|104|27|104|29" passage="Ps 104:27-29">Ps. civ.
27-29</scripRef>. Can we add any thing to his store whose all the
wild fowl and wild beasts are, the world itself and the fulness
thereof? <scripRef id="Ps.li-p13.4" osisRef="Bible:Ps.50.11-Ps.50.12" parsed="|Ps|50|11|50|12" passage="Ps 50:11,12"><i>v.</i> 11,
12</scripRef>. God's infinite self-sufficiency proves our utter
insufficiency to add any thing to him. (2.) That he could not be
benefited by their sacrifices. Their goodness, of this kind, could
not possibly extend to him, nor, if they were in this matter
righteous, was he the better (<scripRef id="Ps.li-p13.5" osisRef="Bible:Ps.50.13" parsed="|Ps|50|13|0|0" passage="Ps 50:13"><i>v.</i> 13</scripRef>): <i>Will I eat the flesh of
bulls?</i> It is as absurd to think that their sacrifices could, of
themselves, and by virtue of any innate excellency in them, add any
pleasure of praise to God, as it would be to imagine that an
infinite Spirit could be supported by meat and drink, as our bodies
are. It is said indeed of the demons whom the Gentiles worshipped
that they did <i>eat the fat of their sacrifices, and drink the
wine of their drink-offerings</i> (<scripRef id="Ps.li-p13.6" osisRef="Bible:Deut.32.38" parsed="|Deut|32|38|0|0" passage="De 32:38">Deut. xxxii. 38</scripRef>): they regaled themselves in
the homage they robbed the true God of; but will the great Jehovah
be thus entertained? No; <i>to obey is better than sacrifice,</i>
and to love God and our neighbour <i>better than all
burnt-offerings,</i> so much better that God by his prophets often
told them that their sacrifices were not only not acceptable, but
abominable, to him, while they lived in sin; instead of pleasing
him, he looked upon them as a mockery, and therefore an affront and
provocation to him; see <scripRef id="Ps.li-p13.7" osisRef="Bible:Prov.15.8 Bible:Isa.1.11-Isa.1.23 Bible:Isa.66.3 Bible:Jer.6.20 Bible:Amos.5.21" parsed="|Prov|15|8|0|0;|Isa|1|11|1|23;|Isa|66|3|0|0;|Jer|6|20|0|0;|Amos|5|21|0|0" passage="Pr 15:8,Isa 1:11-23,66:3,Jer 6:20,Am 5:21">Prov. xv. 8; Isa. i.
11, &amp;c.; lxvi. 3; Jer. vi. 20; Amos v. 21</scripRef>. They are
therefore here warned not to rest in these performances; but to
conduct themselves, in all other instances, towards God as their
God.</p>
<p class="indent" id="Ps.li-p14">2. This may be considered as looking
forward to the abolishing of these by the gospel of Christ. Thus
Dr. Hammond understands it. When God shall set up the kingdom of
the Messiah he shall abolish the old way of worship by sacrifice
and offerings; he will no more have those to be <i>continually
before him</i> (<scripRef id="Ps.li-p14.1" osisRef="Bible:Ps.50.8" parsed="|Ps|50|8|0|0" passage="Ps 50:8"><i>v.</i>
8</scripRef>); he will no more require of his worshippers to bring
him their bullocks and their goats, to be burnt upon his altar,
<scripRef id="Ps.li-p14.2" osisRef="Bible:Ps.50.9" parsed="|Ps|50|9|0|0" passage="Ps 50:9"><i>v.</i> 9</scripRef>. For indeed he
never appointed this as that which he had any need of, or took any
pleasure in, for, besides that all we have is his already, he has
far more beasts in the forest and upon the mountains, which we know
nothing of nor have any property in, than we have in our folds; but
he instituted it to prefigure the great sacrifice which his own Son
should in the fulness of time offer upon the cross, to make
atonement for sin, and all the other spiritual sacrifices of
acknowledgment with which God, through Christ, will be well
pleased.</p>
<p class="indent" id="Ps.li-p15">III. He directs to the best sacrifices of
prayer and praise as those which, under the law, were preferred
before all burn-offerings and sacrifices, and on which then the
greatest stress was laid, and which now, under the gospel, come in
the room of those carnal ordinances which were imposed until the
times of reformation. He shows us here (<scripRef id="Ps.li-p15.1" osisRef="Bible:Ps.50.14-Ps.50.15" parsed="|Ps|50|14|50|15" passage="Ps 50:14,15"><i>v.</i> 14, 15</scripRef>) what is good, and what
the Lord our God requires of us, and will accept, when sacrifices
are slighted and superseded. 1. We must make a penitent
acknowledgment of our sins: <i>Offer to God confession,</i> so some
read it, and understand it of the confession of sin, in order to
our giving glory to God and taking shame to ourselves, that we may
never return to it. <i>A broken and contrite heart</i> is the
sacrifice which <i>God will not despise,</i> <scripRef id="Ps.li-p15.2" osisRef="Bible:Ps.51.17" parsed="|Ps|51|17|0|0" passage="Ps 51:17">Ps. li. 17</scripRef>. If the sin was not abandoned the
sin-offering was not accepted. 2. We must give God thanks for his
mercies to us: <i>Offer to God thanksgiving,</i> every day, often
every day (<i>seven times a day will I praise thee</i>), and upon
special occasions; and <i>this shall please the Lord,</i> if it
come from a humble thankful heart, full of love to him and joy in
him, <i>better than an ox or bullock that has horns and hoofs,</i>
<scripRef id="Ps.li-p15.3" osisRef="Bible:Ps.69.30-Ps.69.31" parsed="|Ps|69|30|69|31" passage="Ps 69:30,31">Ps. lxix. 30, 31</scripRef>. 3. We
must make conscience of performing our covenants with him: <i>Pay
thy vows to the Most High,</i> forsake thy sins, and do thy duty
better, pursuant to the solemn promises thou has made him to that
purport. When we give God thanks for any mercy we have received we
must be sure to pay the vows we made to him when we were in the
pursuit of the mercy, else our thanksgivings will not be accepted.
Dr. Hammond applies this to the great gospel ordinance of the
eucharist, in which we are to give thanks to God for his great love
in sending his Son to save us, and to pay our vows of love and duty
to him, and to give alms. Instead of all the Old Testament types of
a Christ to come, we have that blessed memorial of a Christ already
come. 4. In the day of distress we must address ourselves to God by
faithful and fervent prayer (<scripRef id="Ps.li-p15.4" osisRef="Bible:Ps.50.15" parsed="|Ps|50|15|0|0" passage="Ps 50:15"><i>v.</i>
15</scripRef>): <i>Call upon me in the day of trouble,</i> and not
upon any other god. Our troubles, though we see them coming from
God's hand, must drive us to him, and not drive us from him. We
must thus acknowledge him in all our ways, depend upon his wisdom,
power, and goodness, and refer ourselves entirely to him, and so
give him glory. This is a cheaper, easier, readier way of seeking
his favour than by a peace-offering, and yet more acceptable. 5.
When he, in answer to our prayers, delivers us, as he has promised
to do in such way and time as he shall think fit, we must glorify
him, not only by a grateful mention of his favour, but by living to
his praise. Thus must we keep up our communion with God, meeting
him with our prayers when he afflicts us and with our praises when
he delivers us.</p>
</div><scripCom id="Ps.li-p15.5" osisRef="Bible:Ps.50.16-Ps.50.23" parsed="|Ps|50|16|50|23" passage="Ps 50:16-23" type="Commentary"/><div class="Commentary" id="Bible:Ps.50.16-Ps.50.23">
<h4 id="Ps.li-p15.6">The Character of the Wicked.</h4>
<p class="passage" id="Ps.li-p16">16 But unto the wicked God saith, What hast thou
to do to declare my statutes, or <i>that</i> thou shouldest take my
covenant in thy mouth?   17 Seeing thou hatest instruction,
and castest my words behind thee.   18 When thou sawest a
thief, then thou consentedst with him, and hast been partaker with
adulterers.   19 Thou givest thy mouth to evil, and thy tongue
frameth deceit.   20 Thou sittest <i>and</i> speakest against
thy brother; thou slanderest thine own mother's son.   21
These <i>things</i> hast thou done, and I kept silence; thou
thoughtest that I was altogether <i>such an one</i> as thyself:
<i>but</i> I will reprove thee, and set <i>them</i> in order before
thine eyes.   22 Now consider this, ye that forget God, lest I
tear <i>you</i> in pieces, and <i>there be</i> none to deliver.
  23 Whoso offereth praise glorifieth me: and to him that
ordereth <i>his</i> conversation <i>aright</i> will I show the
salvation of God.</p>
<p class="indent" id="Ps.li-p17">God, by the psalmist, having instructed his
people in the right way of worshipping him and keeping up their
communion with him, here directs his speech to the wicked, to
hypocrites, whether they were such as professed the Jewish or the
Christian religion: hypocrisy is wickedness for which God will
judge. Observe here,</p>
<p class="indent" id="Ps.li-p18">I. The charge drawn up against them. 1.
They are charged with invading and usurping the honours and
privileges of religion (<scripRef id="Ps.li-p18.1" osisRef="Bible:Ps.50.16" parsed="|Ps|50|16|0|0" passage="Ps 50:16"><i>v.</i>
16</scripRef>): <i>What has thou to do,</i> O wicked man! <i>to
declare my statutes?</i> This is a challenge to those that rare
really profane, but seemingly godly, to show what title they have
to the cloak of religion, and by what authority they wear it, when
they use it only to cover and conceal the abominable impieties of
their hearts and lives. Let them make out their claim to it if they
can. Some think it points prophetically at the scribes and
Pharisees that were the teachers and leaders of the Jewish church
at the time when the kingdom of the Messiah, and that evangelical
way of worship spoken of in the <scripRef id="Ps.li-p18.2" osisRef="Bible:Ps.50.7-Ps.50.15" parsed="|Ps|50|7|50|15" passage="Ps 50:7-15">foregoing verses</scripRef>, were to be set up. They
violently opposed that great revolution, and used all the power and
interest which they had by sitting in Moses's seat to hinder it;
but the account which our blessed Saviour gives of them (<scripRef id="Ps.li-p18.3" osisRef="Bible:Matt.23.1-Matt.23.36" parsed="|Matt|23|1|23|36" passage="Mt 23:1-36">Matt. xxiii</scripRef>.), and St. Paul
(<scripRef id="Ps.li-p18.4" osisRef="Bible:Rom.2.21-Rom.2.22" parsed="|Rom|2|21|2|22" passage="Ro 2:21,22">Rom. ii. 21, 22</scripRef>), makes
this expostulation here agree very well to them. They took on them
to declare God's statues, but they hated Christ's instruction; and
therefore what had they to do to expound the law, when they
rejected the gospel? But it is applicable to all those that are
practicers of iniquity, and yet professors of piety, especially if
withal they be preachers of it. Note, It is very absurd in itself,
and a great affront to the God of heaven, for those that are wicked
and ungodly to declare his statutes and to take his covenant in
their mouths. It is very possible, and too common, for those that
declare God's statutes to others to live in disobedience to them
themselves, and for those that take God's covenant in their mouths
yet in their hearts to continue their covenant with sin and death;
but they are guilty of a usurpation, they take to themselves an
honour which they have no title to, and there is a day coming when
they will be thrust out as intruders. <i>Friend, how camest thou in
hither?</i> 2. They are charged with transgressing and violating
the laws and precepts of religion. (1.) They are charged with a
daring contempt of the word of God (<scripRef id="Ps.li-p18.5" osisRef="Bible:Ps.50.17" parsed="|Ps|50|17|0|0" passage="Ps 50:17"><i>v.</i> 17</scripRef>): <i>Thou hatest
instruction.</i> They loved to give instruction, and to tell others
what they should do, for this fed their pride and made them look
great, and by this craft they got their living; but they hated to
receive instruction from God himself, for that would be a check
upon them and a mortification to them. "Thou hatest discipline, the
reproofs of the word and the rebukes of Providence." No wonder that
those who hate to be reformed hate the means of reformation.
<i>Thou castest my words behind thee.</i> They seemed to set God's
words before them, when they sat in Moses's seat, and undertook to
teach others out of the law (<scripRef id="Ps.li-p18.6" osisRef="Bible:Rom.2.19" parsed="|Rom|2|19|0|0" passage="Ro 2:19">Rom. ii.
19</scripRef>); but in their conversations they cast God's word
behind them, and did not care for seeing that rule which they were
resolved not to be ruled by. This is despising the commandment of
the Lord. (2.) A close confederacy with the worst of sinners
(<scripRef id="Ps.li-p18.7" osisRef="Bible:Ps.50.18" parsed="|Ps|50|18|0|0" passage="Ps 50:18"><i>v.</i> 18</scripRef>): "<i>When
thou sawest a thief,</i> instead of reproving him and witnessing
against him, as those should do that declare God's statutes,
<i>thou consentedst with him,</i> didst approve of his practices,
and desire to be a partner with him and to share in the profits of
his cursed trade; <i>and thou hast been partaker with
adulterers,</i> hast done as they did, and encouraged them to go on
in their wicked courses, hast done these things and hast <i>had
pleasure in those that do them,</i>" <scripRef id="Ps.li-p18.8" osisRef="Bible:Rom.1.32" parsed="|Rom|1|32|0|0" passage="Ro 1:32">Rom. i. 32</scripRef>. (3.) A constant persisting in the
worst of tongue-sins (<scripRef id="Ps.li-p18.9" osisRef="Bible:Ps.50.19" parsed="|Ps|50|19|0|0" passage="Ps 50:19"><i>v.</i>
19</scripRef>): "<i>Thou givest thy mouth to evil,</i> not only
allowest thyself in, but addictest thyself wholly to, all manner of
evil-speaking." [1.] Lying: <i>Thy tongue frames deceit,</i> which
denotes contrivance and deliberation in lying. It <i>knits</i> or
<i>links</i> deceit, so some. One lie begets another, and one fraud
requires another to cover it. [2.] Slandering (<scripRef id="Ps.li-p18.10" osisRef="Bible:Ps.50.20" parsed="|Ps|50|20|0|0" passage="Ps 50:20"><i>v.</i> 20</scripRef>): "<i>Thou sittest, and speakest
against thy brother,</i> dost basely abuse and misrepresent him,
magisterially judge and censure him, and pass sentence upon him, as
if you wert his master to whom he must stand or fall, whereas he is
thy brother, as good as thou art, and upon the level with thee, for
he is <i>thy own mother's son.</i> He is thy near relation, whom
thou oughtest to love, to vindicate, and stand up for, if others
abused him; yet thou dost thyself abuse him, whose faults thou
oughtest to cover and make the best of; if really he had done
amiss, yet thou dost most falsely and unjustly charge him with that
which he is innocent of; <i>thou sittest</i> and doest this, as a
judge upon the bench, with authority; thou sittest in the seat of
the scornful, to deride and backbite those whom thou oughtest to
respect and be kind to." Those that do ill themselves commonly
delight in speaking ill of others.</p>
<p class="indent" id="Ps.li-p19">II. The proof of this charge (<scripRef id="Ps.li-p19.1" osisRef="Bible:Ps.50.21" parsed="|Ps|50|21|0|0" passage="Ps 50:21"><i>v.</i> 21</scripRef>): "<i>These things thou
hast done;</i> the fact is too plain to be denied, the fault too
bad to be excused; these things God knows, and thy own heart knows,
thou hast done." The sins of sinners will be proved upon them,
beyond contradiction, in the judgment of the great day: "<i>I will
reprove thee,</i> or convince thee, so that thou shalt have not one
word to say for thyself." The day is coming when impenitent sinners
will have their mouths for ever stopped and be struck speechless.
What confusion will they be filled with when God shall set their
sins in order before their eyes! They would not see their sins to
their humiliation, but cast them behind their backs, covered them,
and endeavoured to forget them, nor would they suffer their own
consciences to put them in mind of them; but the day is coming when
God will make them see their sins to their everlasting shame and
terror; he will set them in order, original sin, actual sins, sins
against the law, sins against the gospel, against the first table,
against the second table, sins of childhood and youth, of riper
age, and old age. He will set them in order, as the witnesses are
set in order, and called in order, against the criminal, and asked
what they have to say against him.</p>
<p class="indent" id="Ps.li-p20">III. The Judge's patience, and the sinner's
abuse of that patience: "<i>I kept silence,</i> did not give thee
any disturbance in thy sinful way, but let thee alone to take thy
course; sentence against thy evil works was respited, and not
executed speedily." Note, The patience of God is very great towards
provoking sinners. He sees their sins and hates them; it would be
neither difficulty nor damage to him to punish them, and yet he
waits to be gracious and gives them space to repent, that he may
render them inexcusable if they repent not. His patience is the
more wonderful because the sinner makes such an ill use of it:
"<i>Thou thoughtest that I was altogether such a one as
thyself,</i> as weak and forgetful as thyself, as false to my word
as thyself, nay, as much a friend to sin as thyself." Sinners take
God's silence for consent and his patience for connivance; and
therefore the longer they are reprieved the more are their hearts
hardened; but, if they turn not, they shall be made to see their
error when it is too late, and that the God they provoke is just,
and holy, and terrible, and not such a one as themselves.</p>
<p class="indent" id="Ps.li-p21">IV. The fair warning given of the dreadful
doom of hypocrites (<scripRef id="Ps.li-p21.1" osisRef="Bible:Ps.50.22" parsed="|Ps|50|22|0|0" passage="Ps 50:22"><i>v.</i>
22</scripRef>): "<i>Now consider this, you that forget God,</i>
consider that God knows and keeps account of all your sins, that he
will call you to an account for them, that patience abused will
turn into the greater wrath, that though you forget God and your
duty to him he will not forget you and your rebellions against him:
consider this in time, before it be too late; for if these things
be not considered, and the consideration of them improved, he will
<i>tear you in pieces, and there will be none to deliver.</i>" It
is the doom of hypocrites to be <i>cut asunder,</i> <scripRef id="Ps.li-p21.2" osisRef="Bible:Matt.24.51" parsed="|Matt|24|51|0|0" passage="Mt 24:51">Matt. xxiv. 51</scripRef>. Note, 1.
Forgetfulness of God is at the bottom of all the wickedness of the
wicked. Those that know God, and yet do not obey him, do certainly
forget him. 2. Those that forget God forget themselves; and it will
never be right with them till they consider, and so recover
themselves. Consideration is the first step towards conversion. 3.
Those that will not consider the warnings of God's word will
certainly be torn in pieces by the executions of his wrath. 4. When
God comes to tear sinners in pieces, there is no delivering them
out of his hand. They cannot deliver themselves, nor can any friend
they have in the world deliver them.</p>
<p class="indent" id="Ps.li-p22">V. Full instructions given to us all how to
prevent this fearful doom. Let us hear the conclusion of the whole
matter; we have it, <scripRef id="Ps.li-p22.1" osisRef="Bible:Ps.50.23" parsed="|Ps|50|23|0|0" passage="Ps 50:23"><i>v.</i>
23</scripRef>, which directs us what to do that we may attain our
chief end. 1. Man's chief end is to glorify God, and we are here
told that <i>whoso offers praise glorifies him;</i> whether he be
Jew or Gentile, those spiritual sacrifices shall be accepted from
him. We must praise God, and we must sacrifice praise, direct it to
God, as every sacrifice was directed; put it into the hands of the
priest, our Lord Jesus, who is also the altar; see that it be made
by fire, sacred fire, that it be kindled with the flame of holy and
devout affection; we must be fervent in spirit, praising the Lord.
This he is pleased, in infinite condescension, to interpret as
glorifying him. Hereby we give him the glory due to his name and do
what we can to advance the interests of his kingdom among men. 2.
Man's chief end, in conjunction with this, is to enjoy God; and we
are here told that those who <i>order their conversation aright
shall see his salvation.</i> (1.) It is not enough for us to offer
praise, but we must withal order our conversation aright.
Thanksgiving is good, but thanks-living is better. (2.) Those that
would have their conversation right must take care and pains to
order it, to dispose it according to rule, to understand their way
and to direct it. (3.) Those that take care of their conversation
make sure their salvation; them God will make to see his salvation,
for it is a salvation ready to be revealed; he will make them to
see it and enjoy it, to see it, and to see themselves happy for
ever in it. Note, The right ordering of the conversation is the
only way, and it is a sure way, to obtain the great salvation.</p>
</div></div2>