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Commentary on Psalms 50 verses 7–15
God is here dealing with those that placed all their religion in the observances of the ceremonial law, and thought those sufficient.
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 (Psa 50:7): Hear, O my people! and I will speak. 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 the rod and him that has appointed it.
II. He puts a slight upon the legal sacrifices, Psa 50:8, etc. Now,
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, Pro 7:14. 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 the beasts of the forest, and the cattle upon a thousand hills (Psa 50:9, Psa 50:10), 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? Psa 104:27-29. Can we add any thing to his store whose all the wild fowl and wild beasts are, the world itself and the fulness thereof? Psa 50:11, Psa 50:12. 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 (Psa 50:13): Will I eat the flesh of bulls? 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 eat the fat of their sacrifices, and drink the wine of their drink-offerings (Deu 32:38): they regaled themselves in the homage they robbed the true God of; but will the great Jehovah be thus entertained? No; to obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings, 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 Pro 15:8; Isa 1:11, etc.; Isa 66:3; Jer 6:20; Amo 5:21. They are therefore here warned not to rest in these performances; but to conduct themselves, in all other instances, towards God as their God.
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 continually before him (Psa 50:8); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, Psa 50:9. 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.
III. He directs to the best sacrifices of prayer and praise as those which, under the law, were preferred before all burnt-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 (Psa 50:14, Psa 50:15) 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: Offer to God confession, 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. A broken and contrite heart is the sacrifice which God will not despise, Psa 51:17. If the sin was not abandoned the sin-offering was not accepted. 2. We must give God thanks for his mercies to us: Offer to God thanksgiving, every day, often every day (seven times a day will I praise thee), and upon special occasions; and this shall please the Lord, if it come from a humble thankful heart, full of love to him and joy in him, better than an ox or bullock that has horns and hoofs, Psa 69:30, Psa 69:31. 3. We must make conscience of performing our covenants with him: Pay thy vows to the Most High, 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 (Psa 50:15): Call upon me in the day of trouble, 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.
All created things are under the providence of God. Does not even one sparrow fall without the Father who is in heaven knowing?
"I know all the winged creatures of heaven" [Psalm 50:11]. How does He know? He has weighed them, has counted. Which of us knows all the winged creatures of heaven? But even though to some man God give knowledge of all the winged creatures of heaven, He does not Himself know in the same manner as He gives man to know. One thing is God's knowledge, another man's: in like manner as there is one possession of God's, another of man's: that is, God's possessing is one thing, man's another. For what you possess you have not wholly in your power, or else your ox, so long as it lives, is in your power; so as that it either die not, or be not to be fed. With whom there is the highest power, there is highest and most secret cognition. Let us ascribe this to God, while praising God. Let us not dare to say, How knows God? Do not, I pray you, brethren, of me expect this, that I should unfold to you, how God does know: this only I say, He does not so know as a man, He does not so know as an Angel: and how He knows I dare not say, because also I cannot ken. One thing, nevertheless, I ken, that even before all the winged creatures of heaven were, God knew that which He was to create. What is that knowledge? O man, you begin to see, after that you had been formed, after that you had received sense of seeing. These fowls sprung of the water at the word of God, saying, "Let the waters bring forth fowls." [Genesis 1:20] Whereby did God know the things which He commanded the water to bear forth? Now surely He knew what He had created, and before He created He knew. So great then is the knowledge of God, so that with Himself they were in a certain ineffable manner before they were created: and of you does He expect to receive what He had, before He created? "I know all the winged creatures of heaven," which thou to Me canst not give. The things which you were about to slay for Me, I know all: not because I made I know, but in order that I might make. "And the beauty of the field is with Me." The fairness of the field, the abundance of all things engendering upon earth, "is with Me," He says. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and with Him are all things by-gone: things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself has said, "Heaven and earth I fill"? [Jeremiah 23:24] What with Him is not, of whom it is said, "If I shall have ascended into heaven, You are there; and if I shall have descended into hell, You are present"? With Him is the whole: but it is not so with Him as that He does suffer any contamination from those things which He has created, or any want of them. For with you, perchance, is a pillar near which you are standing, and when you are weary, you lean against it. You need that which is with you, God needs not the field which is which Him. With Him is field, with Him beauty of earth, with Him beauty of heaven, with Him all winged creatures, because He is Himself everywhere. And wherefore are all things near Him? Because even before that all things were, or were created, to Him were known all things.
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SUMMARY
Psalms 50:11 serves as a powerful divine declaration within a cosmic courtroom scene, asserting God's absolute sovereignty, intimate knowledge, and comprehensive ownership over all creation. In this profound statement, the Almighty Judge proclaims, "I know all the fowls of the mountains: and the wild beasts of the field [are] mine." This verse meticulously underscores God's inherent self-sufficiency and non-reliance on human offerings, emphasizing that every living creature, from the most elusive bird in the highest peaks to the mightiest untamed animal in the open plains, exists under His direct and complete dominion. It forms a foundational truth within the psalm's broader critique of ritualistic worship, redirecting focus from human-centric giving to God's intrinsic worth and independence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 50:11 masterfully employs several literary devices to convey its profound theological message with striking clarity and impact. The most prominent device is Parallelism, specifically a form of synonymous or complementary parallelism, where the two clauses ("I know all the fowls of the mountains" and "and the wild beasts of the field [are] mine") express a similar overarching idea—God's comprehensive dominion—through distinct yet related imagery. This structural repetition serves to reinforce the central theme of God's absolute sovereignty and ownership. Furthermore, the verse utilizes Merism, a rhetorical figure where two contrasting or complementary parts are used to represent a complete whole. "Fowls of the mountains" (representing creatures of the sky and high places) and "wild beasts of the field" (representing animals of the earth and open spaces) together encompass the entirety of wild creation, signifying that God's knowledge and ownership extend to absolutely everything within the natural world. The direct, declarative tone of the verse establishes it as a powerful Divine Assertion or Declaration, emphasizing God's inherent authority, self-sufficiency, and unchallengeable claim over all that exists. While subtle, there is an element of Anthropomorphism in God stating "I know," attributing a human-like cognitive process to the divine, yet this serves to communicate His infinite omniscience in a relatable and impactful manner to human hearers.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 50:11 stands as a profound theological statement affirming God's absolute sovereignty, omniscience, and self-sufficiency, directly challenging any human presumption that the Creator can be provided for or obligated by His creation. It fundamentally reorients the understanding of worship from a transactional exchange to a humble and grateful recognition of God's inherent glory and His comprehensive ownership of all things. This verse powerfully underscores that God does not need anything from humanity; rather, all creation is utterly dependent on Him for its existence and sustenance. It serves as a crucial corrective to a human-centered view of religious practice, redirecting focus to God's majestic independence and His intrinsic worthiness of praise, not because of any perceived lack on His part, but solely because of who He is—the all-sufficient, all-knowing, and all-owning Lord of the cosmos.
REFLECTION AND APPLICATION
Psalms 50:11 invites us to a profound re-evaluation of our relationship with God, particularly concerning our giving, our possessions, and our trust. If God intimately knows and owns every creature, from the most elusive bird in the highest peaks to the mightiest wild beast in the open plains, then our offerings to Him are never about supplying His needs, but always an act of worship, gratitude, and humble recognition of His supreme ownership. This liberating truth frees us from a transactional mindset in our faith, where we might mistakenly attempt to "earn" God's favor or "pay Him back" for His blessings. Instead, it calls us to adopt a posture of faithful stewardship, acknowledging that everything we possess—our time, talents, and material resources—is already His. Furthermore, the verse offers immense comfort and assurance: if God meticulously knows and sustains the wild creatures in their natural habitats, how infinitely more does He know, care for, and provide for His human children, who are made in His image and redeemed by His grace? This truth should cultivate deep trust in His providential care, especially in times of need, anxiety, or uncertainty, knowing that our lives are held securely within the omniscient and omnipotent grasp of the One who owns and knows all.
Questions for Reflection
FAQ
Does this verse mean God doesn't need our sacrifices or offerings?
Answer: Yes, precisely. Psalms 50:11, especially when read in conjunction with the surrounding verses like Psalms 50:10 and Psalms 50:12, makes it abundantly clear that God does not need anything from humanity. He is not dependent on our material offerings for His sustenance, enrichment, or well-being. The core critique in Psalm 50 is against the misunderstanding that sacrifices are given to fulfill a divine need or to obligate God. Instead, God desires offerings of thanksgiving, obedience, and a humble heart that calls upon Him in trouble (Psalms 50:14-15). Our giving, therefore, is an act of worship, gratitude, and recognition of His supreme ownership, not a transaction to provide for Him.
What does "I know" imply about God's relationship with creation?
Answer: The Hebrew word for "know" (יָדַע, yâdaʻ) is far deeper than mere intellectual awareness. When God says "I know all the fowls of the mountains," it signifies an intimate, comprehensive, and experiential knowledge. It implies His meticulous awareness of every detail of creation, His providential care for it, and His sovereign control over every aspect of its existence. This is not a distant, abstract knowledge, but one that speaks to His active involvement and mastery over all living things, even those in the most remote or untamed parts of the world. It underscores His omnipresence and omniscience, demonstrating that no creature or detail of its existence is hidden from Him; rather, all are sustained and governed by His perfect understanding and power.
CHRIST-CENTERED FULFILLMENT
Psalms 50:11, with its powerful declaration of God's absolute knowledge and comprehensive ownership over all creation, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. As the eternal Son, Jesus is not merely an agent of God's dominion but is Himself the very embodiment of that divine authority and intimate knowledge. The New Testament reveals that "all things were created by him, and for him: and he is before all things, and by him all things consist" (Colossians 1:16-17). The One who knows "all the fowls of the mountains" and owns "the wild beasts of the field" is the same Jesus who, in His earthly ministry, demonstrated this very dominion by calming the raging storm with a mere word (Mark 4:39) and by teaching His disciples not to worry about their lives, reminding them that their Heavenly Father meticulously feeds the birds of the air and clothes the lilies of the field, and they are of far greater value (Matthew 6:26-30). Jesus, as the "heir of all things" (Hebrews 1:2), perfectly demonstrates the Father's sovereign ownership and intimate care. His incarnation signifies that the God who knows every creature has personally entered His creation, identifying with it and ultimately redeeming it through His sacrifice, ensuring that His dominion extends not just over the wild beasts but over the hearts of humanity, drawing them into true worship that acknowledges His supreme worth, self-sufficiency, and saving grace.