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 50:7–15. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Why then dost still think of your flocks? "Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?" [Psalm 50:13]. You have heard what of us He requires not, who wills to enjoin us somewhat. If of such things you were thinking, now withdraw your thoughts from such things: think not to offer God any such thing. If you have a fat bull, kill for the poor: let them eat the flesh of bulls, though they shall not drink the blood of he-goats. Which, when you shall have done, He will account it to you, that has said, "If I shall be hungry, I will not tell you:" and He shall say to you, "I was hungry, and you gave Me to eat." "Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?" [Matthew 25:35]
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Summary
Psalms 50:13 features a profound rhetorical question from God, emphatically challenging the anthropomorphic misconception that He, the Creator and Sustainer of all, requires physical sustenance from the animal sacrifices offered by His people. This verse, situated within a divine court scene, powerfully asserts God's absolute self-sufficiency and His sovereign ownership over all creation, thereby redirecting the focus of worship from mere ritualistic performance to a genuine heart of thanksgiving, obedience, and a true understanding of His transcendent nature.
Context
Literary Context
Psalm 50 is a prophetic psalm, an oracle delivered by God through Asaph, portraying the Almighty as a divine judge convening a cosmic court. The psalm opens with God, "the Mighty One, God the LORD," summoning heaven and earth to witness His judgment upon Israel, declaring His absolute authority and ownership over all things. Prior to verse 13, God establishes His complete independence and self-sufficiency, stating, "For every beast of the forest is mine, and the cattle upon a thousand hills" (Psalm 50:10). He further asserts, "If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof" (Psalm 50:12). This foundational assertion of divine sovereignty directly precedes the rhetorical question of verse 13, setting the stage for God to critique Israel's superficial understanding of sacrifice and to articulate His true desires for worship in subsequent verses, such as offering "thanksgiving" and paying "vows" (Psalm 50:14). The verse thus serves as a pivot, moving from God's declaration of ownership to His indictment of Israel's misguided worship practices.
Historical & Cultural Context
Animal sacrifice was a central and divinely commanded practice in ancient Israelite worship, meticulously outlined in the Mosaic Law (e.g., Leviticus 1). However, in the broader ancient Near Eastern context, many pagan cultures believed their gods literally consumed the offerings for sustenance or appeasement, often viewing sacrifices as a means to manipulate or obligate their deities. The Israelites, despite their unique covenant with Yahweh, were susceptible to adopting similar anthropomorphic views of God, reducing worship to a transactional exchange. Psalm 50 directly addresses this potential misunderstanding, sharply distinguishing Yahweh from the gods of the nations. The psalm critiques a period when the outward performance of ritual had become detached from inner piety and genuine obedience, a recurring theme in prophetic literature where God consistently calls for a heart of justice and mercy over mere external religious observance, as powerfully articulated in Amos 5:21-24.
Key Themes
Psalm 50:13 is central to several profound theological themes. Firstly, it powerfully underscores God's absolute sovereignty and self-sufficiency, asserting that the Creator and Owner of all things is not dependent on human provisions or actions. This truth is foundational to understanding God's character and is echoed throughout Scripture, as seen in Psalm 24:1. Secondly, the verse serves as a sharp critique of superficial worship and ritualism, exposing the folly of performing religious duties without genuine faith, understanding, or a transformed heart. This prophetic denunciation of empty ritual is a consistent message in the Old Testament, exemplified by Isaiah 1:11-17. Finally, by rejecting the notion of physical consumption, the verse sets the stage for a redefinition of true sacrifice, emphasizing that God desires thanksgiving, obedience, and a right relationship over the mere material offering, a principle beautifully articulated in Hosea 6:6.
Exposition and Analysis
Key Word Analysis
This primitive root verb, typically denoting literal physical consumption, is employed here in a rhetorical question to emphatically deny that God literally partakes of the sacrificial offerings. The very act of posing this question highlights the absurdity of the human misconception that the omnipotent Creator, who sustains all life, would require sustenance from His creation. This denial underscores God's transcendence and His complete independence from human provisions, emphasizing that His nature is not one of need but of infinite abundance.
Refers to the physical meat of the animal, specifically "bulls" (Hebrew, ʼabbîyr' H47). The mention of "flesh" and "blood" (Hebrew, dâm' H1818) directly addresses the material components of the animal sacrifices prescribed in the Mosaic Law. By questioning His consumption of these elements, God clarifies that the spiritual intent, obedience, and heart behind the sacrifice are paramount, not the material substance itself. This word highlights the tangible aspect of the offering that humans might mistakenly believe God consumes.
In ancient Israelite thought, blood represented life itself (Leviticus 17:11) and was central to sacrificial rituals as a symbol of life given in atonement or dedication. God's rhetorical denial of drinking blood further emphasizes His absolute self-sufficiency and distinguishes Him from pagan deities who were thought to literally consume the life force of offerings. It reinforces that the spiritual efficacy of the sacrifice derived from God's divine institution and acceptance of the obedient heart, not from His physical intake of the life-giving fluid.
Verse Breakdown
"Will I eat the flesh of bulls,"
This opening clause is a forceful rhetorical question posed by God, designed to challenge and correct a fundamental misunderstanding of His nature. It directly confronts the anthropomorphic and pagan-influenced idea that God, like a human or a pagan deity, would physically consume the meat of sacrificial animals for His nourishment. The question is intended to provoke the hearer to recognize the illogical nature of such a belief, given God's infinite power, self-sufficiency, and ownership over all creation, which He has just asserted in the preceding verses. It underscores the vast chasm between the Creator and His creation.
"or drink the blood of goats?"
This parallel clause powerfully reinforces the first, extending the rhetorical denial to the other primary component of animal sacrifice—the blood. Since blood was considered the life-force and was strictly forbidden for human consumption in Israelite law (Leviticus 17:10-14), God's question about drinking it further highlights the absurdity and even abhorrence of imagining Him partaking in such a manner. Together, these two clauses emphatically reject the idea that God is dependent on or literally sustained by the physical elements of the sacrifices, thereby redirecting the focus from the material offering to the spiritual disposition and genuine obedience of the worshipper.
Literary Devices
The verse primarily employs Rhetorical Question to convey its profound theological truth. God poses a question that expects a resounding "No" as an answer, thereby powerfully asserting His self-sufficiency and correcting a fundamental misunderstanding of His nature and the true purpose of sacrifice. The use of Parallelism ("eat the flesh of bulls" / "drink the blood of goats") creates a balanced and emphatic statement, reinforcing the singular point through two related but distinct images. This structure enhances the verse's impact, memorability, and poetic force. Furthermore, there is an element of Anthropomorphism in the very posing of the question (God "eating" or "drinking"), which is then immediately subverted by the rhetorical nature of the question itself. This serves to meet the audience where they are (thinking of God in human terms of need) only to elevate their understanding beyond such limited, earthly conceptions, revealing God's transcendent and independent nature.
Theological and Thematic Connections
Psalm 50:13 is a pivotal statement on the nature of God and true worship, asserting God's absolute transcendence and independence from human provision. It dismantles the misconception, common in ancient pagan religions and subtly present even in Israel, that God is a deity who requires physical sustenance from His creation. Instead, the verse underscores that God's desire is not for the material offering itself, but for the heart behind it – a heart of genuine faith, gratitude, and obedience. This aligns with the broader prophetic message that ritual without righteousness is an abomination to God, emphasizing that true worship is spiritual, relational, and transformative, not merely ceremonial or transactional. God's rejection of physical consumption points to a deeper spiritual reality where He seeks a relationship characterized by truth and integrity.
Reflection and Application
Psalm 50:13 serves as a timeless challenge to examine the authenticity and motivation behind our worship and service to God. In an age where religious activity can often become rote, performance-driven, or even a means to manipulate divine favor, this verse profoundly reminds us that God is not impressed by outward displays or the sheer volume of our offerings if our hearts are distant or our understanding of Him is flawed. It calls us to move beyond a transactional view of faith, where we believe our actions somehow obligate God or earn His blessing, and instead embrace a relational paradigm rooted in His boundless grace and our grateful response. True worship flows from a recognition of God's absolute sovereignty and self-sufficiency, prompting us to offer ourselves—our thanksgiving, our obedience, our very lives—as living sacrifices, knowing that He desires our hearts above all else. This verse invites us to cultivate a deep, personal understanding of who God is, ensuring that our spiritual practices are not empty rituals but genuine expressions of love, devotion, and alignment with the will of the One who owns everything and needs nothing from us, yet graciously invites us into intimate relationship.
Questions for Reflection
FAQ
Why did God command animal sacrifices if He didn't literally "eat" them?
God commanded animal sacrifices not because He needed physical sustenance, but for several profound theological and pedagogical reasons. Firstly, they served as a divinely ordained means of atonement for sin, foreshadowing the ultimate sacrifice of Christ, as underscored by the principle that "the life of the creature is in the blood" and "it is the blood that makes atonement for one's life" (Leviticus 17:11). The shedding of blood symbolized the gravity of sin and the costly nature of redemption. Secondly, sacrifices were a tangible expression of worship, thanksgiving, and dedication, allowing the Israelites to draw near to a holy God. They were a visible sign of the covenant relationship and a means for the worshiper to express repentance, gratitude, or devotion. Thirdly, by instituting His own sacrificial system, God distinguished Israel's worship from the pagan practices of surrounding nations, which often involved literal feeding of idols or appeasing fickle deities. Psalm 50:13 clarifies that while the act of sacrifice was commanded, the misconception that God literally consumed or needed the offerings was vehemently rejected, emphasizing that the spiritual intent and obedience of the worshiper were always paramount.
Does this verse imply that all Old Testament sacrifices were meaningless?
No, this verse does not imply that Old Testament sacrifices were meaningless. On the contrary, it clarifies their true meaning and purpose. God instituted the sacrificial system as a vital part of the Mosaic Covenant, providing a divinely ordained framework for atonement, worship, and communion with Him. The problem was not with the sacrifices themselves, but with the people's attitude and understanding of them. When the Israelites performed rituals without genuine faith, repentance, or obedience, the sacrifices became empty and displeasing to God, as lamented in Isaiah 1:11-17. Psalm 50:13, along with other prophetic passages like Amos 5:21-24, corrects the misconception that God was dependent on these physical offerings or that the ritual itself was sufficient without a transformed heart. It emphasizes that God desires "thanksgiving" and "vows" (Psalm 50:14)—expressions of a right heart—in conjunction with, or even above, the physical act. The sacrifices were profoundly meaningful when offered in faith and obedience, pointing to a deeper spiritual reality and foreshadowing the ultimate sacrifice.
How does this verse relate to the concept of God's omnipotence and omnipresence?
Psalm 50:13 powerfully underscores God's omnipotence and omnipresence by dismantling any notion of His limitation or need. An omnipotent God, possessing all power and being the ultimate source of all existence, clearly does not require sustenance from His creation; He is the very fount of all life and provision. The rhetorical question "Will I eat... or drink...?" highlights the absurdity of attributing such a need to the One who declares, "For every beast of the forest is mine, and the cattle upon a thousand hills" (Psalm 50:10). His omnipresence means He is everywhere present, sustaining all things by His word and power, not by consuming physical offerings confined to a specific altar. He is not confined to a temple or dependent on human activity to exist or maintain His power and glory. This verse thus reinforces the biblical truth that God is utterly transcendent, self-sufficient, and infinitely greater than any human or pagan conception of deity, existing independently of and sovereignly over all creation.
Christ-Centered Fulfillment
Psalm 50:13, by disavowing God's need for the literal flesh and blood of animals, profoundly foreshadows the ultimate, once-for-all sacrifice of Jesus Christ. The Old Testament sacrificial system, though divinely ordained, was inherently temporary and imperfect, requiring repeated offerings precisely because "it is impossible for the blood of bulls and goats to take away sins" (Hebrews 10:4). This verse in Psalm 50 sets the stage for a greater, spiritual reality, emphasizing that God's true desire was never for the physical act itself, but for a transformed heart and genuine obedience. This divine desire finds its perfect fulfillment in Christ, who, as the Lamb of God who takes away the sin of the world, offered Himself as the perfect and sufficient sacrifice. His shed blood, unlike that of bulls and goats, truly cleanses from sin and inaugurates a new covenant where worship is no longer about external rituals or what we can give to a needy God, but about offering our lives as "living sacrifices, holy and pleasing to God" (Romans 12:1) in response to His ultimate provision. Thus, Psalm 50:13 points forward to a worship centered not on what we give to God out of a mistaken sense of His need, but on what God has graciously provided in Christ, enabling us to approach Him in spirit and truth (John 4:24) and to live lives that reflect the transforming power of His finished work on the cross (Hebrews 10:10-14).