TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 50:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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 in the words of David and of Asaph the seer, Ch2 29:30. Here is,
I.The court called, in the name of the King of kings (Psa 50:2):
The mighty God, even the Lord, hath spoken - 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 judge between God and his vineyard, Isa 5:3), 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 Mal 1:11, Act 10:34), 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.
II.The judgment set, and the Judge taking his seat.
As, when God gave the law to Israel in the wilderness, it is said, 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 (Deu 33:2), 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 he shall shine out of Zion, as then from the top of Sinai, Psa 50:2. 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 (Joe 2:1): Blow you the trumpet in Zion. 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 shine out of Zion. Moreover, he may be said to shine out of Zion because the gospel, which set up spiritual worship, was to go forth from Mount Zion (Isa 2:3, Mic 4:2), and the preachers of it were to begin at Jerusalem (Luk 24:47), and Christians are said to come unto Mount Zion, to receive their instructions, Heb 12:22, Heb 12:28. Zion is here called the perfection of beauty, because it was the holy hill; and holiness is indeed the perfection of beauty.
2.That he shall come, and not keep silence, shall no longer seem to wink at the sins of men, as he had done (Psa 50:21), 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 lain hid, that the Gentiles should be fellow-heirs (Eph 3:5, Eph 3:6) and that the partition-wall of the ceremonial law should be taken down; this shall now no longer be concealed. In the great day our God shall come and shall not keep silence, 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: A fire shall devour before him. 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 (Isa 33:14), might be startled out of their sins. When his gospel kingdom was to be set up Christ came to send fire on the earth, Luk 12:49. The Spirit was given in cloven tongues as of fire, introduced by a rushing mighty wind, which was very tempestuous, Act 2:2, Act 2:3. And in the last judgment Christ shall come in flaming fire, Th2 1:8. See Dan 7:9; Heb 10:27.
4.That as on Mount Sinai he came with ten thousands of his saints, so he shall now call to the heavens from above, to take notice of this solemn process (Psa 50:4), as Moses often called heaven and earth to witness against Israel (Deu 4:26, Deu 31:28, Deu 32:1), and God by his prophets, Isa 1:2; Mic 6:2. 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.
III.The parties summoned (Psa 50:5): Gather my saints together unto me. 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, make a covenant with him, 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, Joh 11:52. And at the second coming of Jesus Christ all his saints shall be gathered together unto him (Th2 2:1) to be assessors with him in the judgment; for the saints shall judge the world, Co1 6:2. 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 a kingdom of priests and a holy nation, Exo 19:6. They were, as a body politic, taken into covenant with God, the covenant of peculiarity; and it was done with great solemnity, by sacrifice, Exo 24:8. "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."
IV.The issue of this solemn trial foretold (Psa 50:6):
The heavens shall declare his righteousness, those heavens that were called to be witnesses to the trial (Psa 50:4); the people in heaven shall say, Hallelujah. True and righteous are his judgments, Rev 19:1, Rev 19:2. The righteousness of God in all the rebukes of his word and providence, in the establishment of his gospel (which brings in an everlasting righteousness, and in which the righteousness of God is revealed), 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. As the heavens declare the glory, the wisdom and power, of God the Creator (Psa 19:1), so they shall no less openly declare the glory, the justice and righteousness, of God the Judge; and so loudly do they proclaim both that there is no speech nor language where their voice is not heard, as it follows there, Psa 50:3.
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, for God is Judge himself, 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. Is God unrighteous, who takes vengeance? The apostle, for this reason, startles at the thought of it; God forbid! for then how shall God judge the world? Rom 3:5, Rom 3:6. 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; God is Judge, and therefore he will not only execute justice, but he will oblige all to own it; for he will be clear when he judges, Psa 51:4.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Here the divine prediction clearly prophesies that God will come manifestly, meaning none other but the Word of God. And it shows the reason of his coming, again emphasizing the calling of all nations of the world. For it says, “he has called the earth from the rising of the sun to the setting”; and it teaches that the rejection of the outward worship according to the Mosaic law will follow hard after his manifestation and the calling of the Gentiles, a worship that actually ceased after the manifestation of the Word of God to all people. For from that day to this all people throughout all the world have been called, and all the nations of the east and west. And the former worship has ceased and been abolished, all people being called to worship according to the new covenant of the preaching of the gospel, and not according to the law of Moses. We might also apply these prophecies to our Savior’s second and glorious coming.
"The God," therefore, "of gods, the Lord has spoken" [Psalm 50:1]. Hath spoken many ways. By Angels He has Himself spoken, by Prophets He has Himself spoken, by His own mouth He has Himself spoken, by His faithful He does Himself speak, by our lowliness, when we say anything true, He does Himself speak. See then, by speaking diversely, many ways, by many vessels, by many instruments, yet He does Himself sound everywhere, by touching, moulding, inspiring: see what He has done. For "He has spoken, and has called the world." What world? Africa, perhaps! For the sake of those that say, the Church of Christ is the portion of Donatus. Africa indeed alone He has not called, but even Africa He has not severed. For He that "has called the world from the rising of the sun unto the going down," leaving out no parts that He has not called, in His calling has found Africa. Let it rejoice therefore in unity, not pride itself in division. We say well, that the voice of the God of gods has come even into Africa, has not stayed in Africa. For "He has called the world from the rising of the sun unto the going down." There is no place where may lurk the conspiracies of heretics, they have no place wherein they may hide themselves under the shadow of falsehood; for "there is none that can hide himself from the heat thereof." He that has called the world, has called even the whole world: He that has called the world, has called as much as He has formed. Why do false christs and false prophets rise up against me? Why is it that they strive to ensnare me with captious words, saying, "Lo! Here is Christ, Lo! He is there!" [Matthew 24:23] I hear not them that point out portions: the God of gods has pointed out the whole: "He" that "has called the world from the rising of the sun unto the going down," has redeemed the whole; but has condemned them that lay false claim to portions.
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Summary
Psalms 50:1 serves as the majestic overture to a divine courtroom drama, presenting God as the supreme Judge who summons all of creation to hear His authoritative declaration. This verse establishes the universal scope of God's dominion and the imminent nature of His address, setting the stage for a profound examination of true worship and covenant faithfulness, and the ultimate accountability of all humanity before Him.
Context
Literary Context
Psalm 50 stands out within the Psalter as a prophetic oracle, often categorized as a "covenant lawsuit" or rib psalm. Unlike many psalms that are prayers or laments, Psalm 50 features God as the primary speaker, directly addressing His people. Verse 1 functions as the solemn summons, gathering the entire earth as witnesses and defendants before the divine tribunal. This grand opening prepares the audience for God's indictment against His people, specifically challenging their superficial worship and moral failings, contrasting outward ritual with inward obedience and thanksgiving, a theme developed throughout Psalm 50. The subsequent verses detail God's arrival in splendor, His charges, and His ultimate call to repentance and genuine worship, culminating in a clear statement of His expectations for His people.
Historical & Cultural Context
Authored by Asaph, a prominent Levitical musician and seer during the reigns of David and Solomon (1 Chronicles 16:4-7), Psalm 50 reflects the prophetic tradition of confronting Israel's spiritual complacency. The imagery of God summoning the earth from "the rising of the sun unto the going down thereof" evokes the ancient Near Eastern concept of a divine king or judge holding court, with the entire world as His domain. The specific setting of a covenant lawsuit (a rib pattern) would have been familiar to ancient Israelites, where a suzerain (God) would bring charges against His vassal (Israel) for breaking the covenant, often calling heaven and earth as witnesses. This judicial framework underscores God's absolute authority and His unwavering commitment to justice and covenant fidelity, echoing themes found in prophetic books like Isaiah 1 and Micah 6.
Key Themes
This opening verse immediately introduces several foundational themes that resonate throughout the psalm and the broader biblical narrative. Firstly, it highlights God's Universal Sovereignty and Omnipresence, declaring His dominion over all creation and His ability to summon every inhabitant. This global summons emphasizes that no one is outside His jurisdiction or beyond His reach, a truth consistently affirmed in scriptures like Psalm 24:1. Secondly, it underscores Divine Authority and Revelation, as "The mighty God, even the LORD, hath spoken." This act of speaking signifies God's active involvement in human affairs, His power to command, and His right to judge, establishing the basis for all revelation and accountability. Thirdly, the verse sets the stage for Divine Judgment and Accountability, implying that this universal call anticipates a significant divine event—whether a judgment, a renewal of covenant, or a revelation of His standards for true worship. It implies that all who hear His voice are accountable for their response, a theme that finds its ultimate expression in the concept of a final judgment, as seen in passages like Romans 14:10-12.
Exposition and Analysis
Key Word Analysis
Shortened from אַיִל; strength; as adjective, mighty; especially the Almighty (but used also of any deity); God (god), [idiom] goodly, [idiom] great, idol, might(-y one), power, strong. This term emphasizes God's inherent strength, power, and might, presenting Him as the omnipotent one.
Plural of אֱלוֹהַּ; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative; angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. This plural form, used with a singular verb, denotes the fullness of God's divine attributes, His majesty, and His supremacy as the Creator and Ruler of all.
From הָיָה; (the) self-Existent or Eternal; Jehovah, Jewish national name of God; Jehovah, the Lord. Compare יָהּ, יְהֹוִה. This is the personal, covenant name of God, revealing His self-existence, faithfulness, and His redemptive relationship with His people. The combination of "Mighty God, even the LORD" (ʼEl Elohim Yᵉhôvâh) is a powerful, unique triadic expression in the Psalter, asserting God's absolute, majestic, and covenantal authority as the supreme Sovereign.
A primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue; answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. This verb signifies a definitive, authoritative, and intentional utterance, indicating a formal declaration, command, or pronouncement of judgment from a sovereign power.
A primitive root (rather identical with קָרָא through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications); bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say. In this context, it is a formal summons, a command for the earth and its inhabitants to assemble, emphasizing the universal reach of God's voice and the mandatory nature of the assembly He is convening.
Verse Breakdown
"A Psalm of Asaph. The mighty God, even the LORD, hath spoken"
This opening phrase identifies Asaph as the author, a prominent Levitical musician and prophet, lending prophetic authority to the psalm. More significantly, it immediately establishes the supreme authority of the speaker. The use of the compound divine name "ʼEl Elohim Yᵉhôvâh" ("The mighty God, even the LORD") underscores God's omnipotence, majesty, and covenant faithfulness, setting the stage for a declaration of unparalleled importance. The verb "hath spoken" (Hebrew, dâbar) indicates a decisive, authoritative utterance, not a casual remark, signaling that what follows is a divine decree or pronouncement demanding attention and response.
"and called the earth from the rising of the sun unto the going down thereof"
This clause describes the universal scope of God's summons. "The earth" represents all its inhabitants, while "from the rising of the sun unto the going down thereof" is a merism, a figure of speech indicating the entirety of the world, from east to west. This imagery emphasizes God's absolute sovereignty over all creation and His ability to command a global assembly, leaving no one outside His jurisdiction or beyond the reach of His voice. It sets the scene for a cosmic courtroom where all humanity is called to account, highlighting the inescapable nature of His divine authority.
Literary Devices
Psalm 50:1 employs several powerful literary devices to convey its majestic message. The most prominent is Personification, where "the earth" is depicted as being "called" and capable of hearing God's summons, treating the entire globe and its inhabitants as a single entity summoned to a divine court. This amplifies the universal scope of God's authority and the pervasive nature of His voice. The phrase "from the rising of the sun unto the going down thereof" is a form of Merism, a rhetorical device where two contrasting parts represent a comprehensive whole (east to west representing the entire world). This effectively communicates the boundless reach of God's call, underscoring His omnipresence and universal dominion. Furthermore, the entire psalm, initiated by this verse, functions as an extended Metaphor of a divine courtroom drama or covenant lawsuit (rib), where God acts as both the supreme Judge and the prosecuting attorney, summoning witnesses and delivering His verdict. This metaphorical framework provides a dramatic and compelling context for understanding God's relationship with humanity and His expectations for true worship.
Theological and Thematic Connections
Psalms 50:1 lays a foundational theological truth: God is not a distant, silent deity but an active, sovereign, and communicative being who governs the entire universe. His universal summons underscores His absolute authority over all creation and humanity, asserting His right to speak, judge, and demand a response from every individual. This verse establishes the premise for all divine revelation and accountability, reminding us that humanity lives under the watchful eye and authoritative voice of the Creator. It highlights God's omnipresence and omnipotence, demonstrating that no place or person is beyond His reach or outside His divine jurisdiction, setting the stage for the revelation of His standards for true worship and the inevitable reckoning for those who disregard His commands. The very act of God speaking and summoning the earth implies a divine purpose and an impending declaration of His will, demanding a response from all who hear.
Reflection and Application
Psalms 50:1 serves as a profound reminder of God's active sovereignty over all creation and humanity. It compels us to acknowledge that we live in a world where God has spoken and continues to speak, and that His voice demands our attention and response. This verse calls us to move beyond a passive understanding of God to an active recognition of His universal authority in every sphere of our lives—personal, communal, and global. Since God has "called the earth," we are invited to consider our place within this cosmic summons. Are we listening to His voice as revealed in Scripture? Are we living in light of His ultimate authority, understanding that our lives are lived before Him, and that a day of reckoning or renewal awaits all? This verse challenges us to align our lives, our worship, and our priorities with the one who has spoken and summoned all, ensuring that our outward expressions of faith are rooted in genuine, heartfelt obedience and gratitude.
Questions for Reflection
FAQ
What is the significance of the specific divine names used in Psalms 50:1 ("The mighty God, even the LORD")?
The Hebrew original uses the powerful combination of 'El Elohim Yahweh'. This triadic expression is highly significant. 'El' (H410) is a general term for God, emphasizing His strength and transcendence. 'Elohim' (H430) is the plural form of God, highlighting His majesty, supreme power, and role as Creator. 'Yahweh' (H3068, often translated "the LORD") is God's personal, covenant name, revealing His self-existence, faithfulness, and redemptive relationship with Israel. Together, these names underscore God's absolute, majestic, and covenantal authority, establishing Him as the ultimate Sovereign who is about to make a declaration of cosmic importance. This combination emphasizes both His universal power and His personal relationship, setting the stage for His address to all creation and His covenant people, and highlighting the profound nature of His impending communication.
Christ-Centered Fulfillment
Psalms 50:1, with its declaration of the "mighty God, even the LORD" speaking and summoning the entire earth, finds its ultimate fulfillment in Jesus Christ. While God spoke in various ways in the Old Testament, Hebrews 1:1-2 declares that "in these last days he has spoken to us by his Son." Jesus is the definitive Word of God, the ultimate revelation of the Father's will and character, embodying the divine speech and authority. His earthly ministry, culminating in His death and resurrection, was a divine summons to all humanity to repent and believe, echoing the call to the earth. Furthermore, the universal call to judgment initiated in Psalms 50:1 is fully realized in Christ, for John 5:22 states that the Father "has entrusted all judgment to the Son." Christ is not only the one through whom God speaks but also the one before whom all the earth will ultimately stand in judgment. The "calling of the earth from the rising of the sun unto the going down thereof" is also echoed in the Great Commission, where Christ commands His disciples to make disciples of all nations, extending His saving call to every corner of the globe. Thus, Christ embodies the speaking God, the summoning God, and the judging God, fulfilling the majestic declaration of Psalms 50:1 in His person and work, and inviting all to respond to His authoritative voice.