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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.
"And call thou upon Me in the day of your tribulation: and I will draw you forth, and you shall glorify Me" [Psalm 50:15]. For thou oughtest not to rely on your powers, all your aids are deceitful. "Upon Me call thou in the day of tribulation: I will draw you forth, and you shall glorify Me." For to this end I have allowed the day of tribulation to come to you: because perchance if you were not troubled, you would not call on Me: but when you are troubled, you call on Me; when you call upon Me, I will draw you forth; when I shall draw you forth, you shall glorify Me, that you may no more depart from Me. A certain man had grown dull and cold in fervour of prayer, and said, "Tribulation and grief I found, and on the Name of the Lord I called." He found tribulation as it were some profitable thing; he had rotted in the slough of his sins; now he had continued without feeling, he found tribulation to be a sort of caustic and cutting. "I found," he says, "tribulation and grief, and on the Name of the Lord I called." And truly, brethren, tribulations are known to all men. Behold those afflictions that abound in mankind; one afflicted with loss bewails; another smitten with bereavement mourns; another exiled from country grieves and desires to return, deeming sojourning intolerable; another's vineyard is hailed upon, he observes his labours and all his toil spent in vain. When can a human being not be made sad? An enemy he finds in a friend. What greater misery in mankind? These things all men do deplore and grieve at, and these are tribulations: in all these they call upon the Lord, and they do rightly. Let them call upon God, He is able either to teach how it must be borne, or to heal it when borne. He knows how not to suffer us to be tried above that we are able to bear. [1 Corinthians 10:13] Let us call upon God even in those tribulations: but these tribulations do find us; as in another Psalm is written, "Helper in tribulations which have found us too much:" there is a certain tribulation which we ought to find. Let such tribulations find us: there is a certain tribulation which we ought to seek and to find. What is that? The above-named felicity in this world, abundance of temporal things: that is not indeed tribulation, these are the solaces of our tribulation. Of what tribulation? Of our sojourning. For the very fact that we are not yet with God, the very fact that we are living amid trials and difficulties, that we cannot be without fear, is tribulation: for there is not that peace which is promised us. He that shall not have found this tribulation in his sojourning, does not think of going home to his father-land. This is tribulation, brethren. Surely now we do good works, when we deal bread to the hungry, home to the stranger, and the like: tribulation even this is. For we find pitiful objects upon whom we show pity; and the pitiful case of pitiful objects makes us compassionate. How much better now would it be with you in that place, where you find no hungry man whom you may feed, where you find no stranger whom you may take in, no naked man whom you may cover, no sick man whom you may visit, no litigant whom you may set at one! For all things in that place are most high, are true, are holy, are everlasting. Our bread in that place is righteousness, our drink there is wisdom, our garment there is immortality, our house is everlasting in the heavens, our steadfastness is immortality: does sickness come over? Does weariness weigh down to sleep? No death, no litigation: there peace, quiet, joy, righteousness. No enemy has entrance, no friend falls away. What is the quiet there? If we think and observe where we are, and where He that cannot lie has promised that we are to be, from His very promise we find in what tribulation we are. This tribulation none finds, but he that shall have sought it. You are whole, see if you are miserable; for it is easy for him that is sick to find himself miserable: when you are whole, see if you are miserable; that you are not yet with God. "Tribulation and grief I found, and on the Name of the Lord I called." "Immolate," therefore, "to God the sacrifice of praise." Praise Him promising, praise Him calling, praise Him exhorting, praise Him helping: and understand in what tribulation you are placed. Call upon (Him), you shall be drawn forth, you shall glorify, shall abide.
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SUMMARY
Psalms 50:15 emerges as a profound divine invitation within the dramatic setting of a divine courtroom, where God critiques His people's superficial worship. While the broader psalm sternly rebukes those who offer external sacrifices without genuine heart obedience, this verse pivots to reveal God's deep desire for a personal, relational connection. It assures that in moments of profound distress, a sincere and dependent call to Him will be met with His powerful and certain deliverance, ultimately leading to the intended and glorious response: the glorification of His name, thereby transforming human trials into powerful testimonies of His unfailing faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 50:15 masterfully employs several literary devices to convey its profound and intimate message. The most prominent is Direct Address, as God speaks personally ("me," "thee"), making the invitation deeply intimate and immediate, fostering a sense of personal relationship rather than a distant decree. This direct address also functions as an Imperative ("call upon me"), which, while a command, is framed as a gracious invitation, highlighting God's desire for communion and dependence. The verse also showcases a clear Cause and Effect relationship: calling upon God (the human action, or cause) leads to His deliverance (the divine action, or effect), which in turn leads to the glorification of God (the ultimate purpose and further effect). This logical structure reinforces the theological link between human dependence, divine action, and the appropriate response of worship. Furthermore, the verse subtly uses Covenantal Language, echoing the reciprocal nature of God's relationship with His people, where His faithfulness is met by their trust and obedience, culminating in His honor. The entire verse also functions as a Promise, offering assurance of divine intervention contingent on human appeal.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse beautifully encapsulates the essence of biblical prayer and divine faithfulness. It teaches that God is not only accessible but earnestly desires our appeal in times of distress. Our troubles are not meant to isolate us from God but to drive us deeper into His presence, revealing His power and unwavering faithfulness. The promise of deliverance underscores God's active involvement in the lives of His people, reminding us that He hears and responds. Crucially, the ultimate purpose of this divine intervention is not just our comfort or the removal of our immediate problem, but His glory. When we experience God's rescue, our lives become living testimonies to His character, transforming our trials into profound opportunities to honor Him, thereby fulfilling the very purpose for which we were created. This moves beyond a transactional view of faith to a deeply relational one, where our dependence and His deliverance culminate in His exaltation.
REFLECTION AND APPLICATION
Psalms 50:15 offers profound encouragement and a practical pathway for every believer facing life's inevitable challenges. It assures us that in moments of deepest trouble—whether personal crisis, spiritual struggle, emotional anguish, or societal upheaval—God is not a distant observer but an ever-present, inviting Father. Our trials are not meant to be endured in isolation or despair, but to become prompts for earnest, dependent prayer. This verse calls us to shift our focus from the overwhelming nature of our problems to the immense capability and unwavering faithfulness of God. When we genuinely "call upon" Him, trusting in His promise, we open ourselves to His powerful intervention. This deliverance, in turn, is designed to transform our perspective, moving us from self-pity to profound praise, from anxiety to deep adoration. Our experience of His rescue becomes a powerful testimony, compelling us to "glorify" Him not only with our words but also through our transformed lives, reflecting His goodness and power to a watching world and proving His worth to all.
Questions for Reflection
FAQ
Does "deliver" always mean the removal of the problem?
Answer: No, "deliverance" (Hebrew châlats') is broader than just the immediate removal of a difficulty. While it certainly can mean rescue from a situation, it often encompasses God's provision of strength and endurance in the midst of trouble, wisdom through a trial, or even a change of perspective that allows one to find peace and purpose despite ongoing hardship. The ultimate deliverance is often spiritual or relational, deepening faith and dependence on God, rather than merely circumstantial. The goal is always God's glory, which can be achieved through endurance and faithfulness in suffering as much as through immediate rescue, as powerfully illustrated by the Apostle Paul's experience in 2 Corinthians 12:9-10.
How does Psalm 50:15 relate to the overall message of Psalm 50, which seems to be about judgment?
Answer: While Psalm 50 is indeed a divine judgment against superficial and ritualistic worship, verse 15 offers a profound alternative and a path to true worship that stands in stark contrast to the empty practices God condemns. The preceding verses (Psalm 50:7-14) clarify that God does not need their sacrifices but desires thanksgiving and obedience. Verse 15 then presents the genuine response God seeks: a personal, dependent call to Him in times of distress, promising deliverance that leads to authentic glorification. It's a gracious invitation embedded within a stern rebuke, showing God's desire for His people to turn from false worship to a true, living relationship, where their lives reflect His worth, as highlighted in Psalm 50:23 which states, "Whoever offers praise glorifies me." This verse serves as the hopeful pivot point in the psalm.
CHRIST-CENTERED FULFILLMENT
Psalms 50:15 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's accessibility in "the day of trouble," being Emmanuel, "God with us" (Matthew 1:23). In His earthly life, Jesus Himself experienced profound trouble and earnestly "called upon" the Father in Gethsemane (Matthew 26:39), demonstrating perfect reliance. His crucifixion and resurrection represent the ultimate act of divine deliverance, not merely rescuing humanity from suffering, but through His suffering, defeating sin and death once and for all. Through Christ's finished work on the cross, believers now have direct and confident access to the Father's throne of grace in their own "day of trouble" (Hebrews 4:16). Our "calling upon" God is now made possible and effective through our Great High Priest, Jesus, who continually intercedes for us at the right hand of God (Romans 8:34). Furthermore, our "glorifying" God is inextricably linked to glorifying Christ, who is the radiance of God's glory and the exact imprint of His nature (Hebrews 1:3). Through Him, we offer acceptable worship and live lives that bring honor to the Father, doing everything in His name (Colossians 3:17).