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Translation
King James Version
¶ But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
Complete Jewish Bible
But to the wicked God says: "What right do you have to proclaim my laws or take my covenant on your lips,
Berean Standard Bible
To the wicked, however, God says, “What right have you to recite My statutes and to bear My covenant on your lips?
American Standard Version
But unto the wicked God saith, What hast thou to do to declare my statutes, And that thou hast taken my covenant in thy mouth,
World English Bible Messianic
But to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips,
Geneva Bible (1599)
But vnto the wicked said God, What hast thou to doe to declare mine ordinances, that thou shouldest take my couenant in thy mouth,
Young's Literal Translation
And to the wicked hath God said: What to thee--to recount My statutes? That thou liftest up My covenant on thy mouth?
In the KJVVerse 14,685 of 31,102
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Commentary on Psalms 50 verses 16–23
16 ¶ But unto the wicked God saith, What hast thou to do to declare my statutes, or that 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 and speakest against thy brother; thou slanderest thine own mother's son.
21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.
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,
I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (Psa 50:16): What has thou to do, O wicked man! to declare my statutes? 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 foregoing verses, were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by siting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Mt. 23), and St. Paul (Rom 2:21, Rom 2:22), 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. Friend, how camest thou in hither? 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 (Psa 50:17): Thou hatest instruction. 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. Thou castest my words behind thee. 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 (Rom 2:19); 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 (Psa 50:18): "When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes, thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade; and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast had pleasure in those that do them," Rom 1:32. (3.) A constant persisting in the worst of tongue-sins (Psa 50:19): "Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It knits or links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering (Psa 50:20): "Thou sittest, and speakest against thy brother, 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 thy own mother's son. 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; thou sittest 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.
II. The proof of this charge (Psa 50:21): "These things thou hast done; 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 will reprove thee, 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.
III. The Judge's patience, and the sinner's abuse of that patience: "I kept silence, 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: "Thou thoughtest that I was altogether such a one as thyself, 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.
IV. The fair warning given of the dreadful doom of hypocrites (Psa 50:22): "Now consider this, you that forget God, 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 tear you in pieces, and there will be none to deliver." It is the doom of hypocrites to be cut asunder, Mat 24:51. 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.
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, Psa 50:23, 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 whoso offers praise glorifies him; 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 order their conversation aright shall see his salvation. (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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–23. Public domain.
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Athanasius of AlexandriaAD 373
LETTER TO THE BISHOPS OF EGYPT 3
For even though he speaks the truth, the deceiver is not worthy of credit.
Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 50:16
The fact, he is saying, that you take pains to read the law, mouth the words of its stipulations, and listen carefully to its being read is no excuse. It only sets me more against you, your knowing the law, listening to the commandments and putting them on your lips while in practice pursuing the opposite, the result being that the reading is useless for you. Instead, listening to me when I speak and give commands in the law is an insult to me when there is utter neglect of me in practice.
Augustine of HippoAD 430
Exposition on Psalm 50
But see what follows, my brethren. For now some one or other, because God had said to him, "Immolate to God the sacrifice of praise," and had enjoined in a manner this tribute, did meditate to himself and said, I will rise daily, I will proceed to Church, I will say one hymn at matins, another at vespers, a third or fourth in my house, daily I do sacrifice the sacrifice of praise, and immolate to my God. Well you do indeed, if you do this: but take heed, lest now thou be careless, because now you do this: and perchance your tongue bless God, and your life curse God. O my people, says to you the God of gods, the Lord that spoke, "calling the earth from the rising of the sun unto the setting," though yet you are placed amid the tares, [Matthew 13:25] "Immolate the sacrifice of praise to your God, and render to Him your prayers:" but take heed lest you live ill, and chant well. Wherefore this? For, "Unto the sinner, says God, why do you tell out My judgments, and takest My Covenant in your mouth?" [Psalm 50:16]. You see, brethren, with what trembling we say these words. We take the Covenant of God in our mouth, and we say these words. We take the Covenant of God in our mouth, and we preach to you the instruction and judgment of God. And what says God to the sinner? "Why do you?" Does He then forbid preachers that be sinners? And where is that, "What they say do, but what they do, do not"? [Matthew 23:3] Where is that, "Whether in truth or on occasion Christ be preached"? [Philippians 1:18] But these words were said, lest they should fear that hear, from whomsoever it be that they hear: not that they should be without care that speak good words, and do evil deeds. Now therefore, brethren, you are without care: if you hear good words ye hear God, through whomsoever it be that you may hear. But God would not dismiss without reproof them that speak: lest with their speaking alone, without care for themselves they should slumber in evil life, and say to themselves, "For God will not consign us to perdition, through whose mouth He has willed that so many good words should be spoken to His people." Nay, but hear what you speak, whoever you are that speakest: and thou that writ be heard yourself, first hear yourself; and speak what a certain man does speak in another Psalm, "I will hear what in me speaks the Lord God, for He shall speak peace to His people." What am I then, that hear not what in me He speaks, and will that other hear what through me He speaks? I will hear first, will hear, and chiefly I will hear what speaks in me the Lord God, for He shall speak peace to His people. Let me hear, and "chasten my body, and to servitude subject it, lest perchance to others preaching, myself be found a cast-away." [1 Corinthians 9:27] "Why do you tell out my judgments?" Wherefore to you what profits not you? He admonishes him to hear: not to lay down preaching, but to take up obedience. "But you, why do you take My Covenant in they mouth?"
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 17
For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 50:16 presents a profound divine indictment against individuals within the covenant community who outwardly profess adherence to God's statutes and covenant yet whose lives are characterized by profound moral and spiritual hypocrisy. God, acting as the supreme Judge, challenges the legitimacy of their verbal declarations, asserting that their actions fundamentally contradict the very principles they claim to uphold. This verse powerfully underscores the divine demand for integrity, emphasizing that true devotion necessitates a seamless alignment between one's words and one's deeds.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 50:16 is rich in literary devices that amplify its powerful and condemning message. The most prominent is the Rhetorical Question, "What hast thou to do...?" which is not intended to elicit an answer but to deliver a forceful condemnation and to highlight the absurdity and moral bankruptcy of the wicked's actions. This question serves as a direct, unanswerable challenge to their legitimacy and authority. There is also a strong element of Contrast at play, sharply juxtaposing the outward declaration of God's statutes and covenant with the inward reality of the "wicked" person's disobedient and corrupt life. The phrase "take my covenant in thy mouth" functions as a potent Metaphor or Imagery, vividly portraying a superficial, verbal adherence to sacred truth that utterly lacks genuine heart engagement and obedient living. This imagery powerfully underscores the concept of hypocrisy, where sacred words are profaned by unholy living. Furthermore, the entire psalm, including this verse, operates within the overarching framework of a Legal Metaphor or Divine Courtroom Scene, where God is the supreme Judge, and the wicked are on trial for their blatant violations of His covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 50:16 powerfully articulates God's unwavering demand for authenticity, integrity, and genuine obedience in the lives of His covenant people, a theme that reverberates throughout the entirety of Scripture. It unequivocally underscores that true religion is not merely a matter of outward profession, ritualistic observance, or eloquent speech, but a profound commitment of the heart that translates into consistent, righteous living. God is not impressed by mere words or empty religious displays; rather, He seeks genuine obedience, heartfelt thanksgiving, and a life that truly reflects the values and demands of His holy covenant. This verse serves as a timeless and convicting reminder that hypocrisy is an abomination to God, as it fundamentally misrepresents His character, defiles His name, and undermines the very essence of a relationship built on truth and faithfulness.
REFLECTION AND APPLICATION
Psalm 50:16 serves as a penetrating mirror for every individual who claims to follow God, compelling us to confront the uncomfortable question of whether our verbal profession of faith is genuinely matched by the integrity of our daily lives. In a world often preoccupied with outward appearances, public declarations, and social media personas, this verse profoundly reminds us that God sees beyond the façade, scrutinizing the heart and discerning the true alignment (or painful misalignment) between our words and our deeds. It calls us to a radical authenticity, where our lives become a living testament to the God we proclaim, ensuring that we do not bring disrepute or shame to His holy name through hypocrisy. This deep introspection is not merely an academic exercise but is absolutely vital for personal spiritual growth, for fostering genuine intimacy with God, and for maintaining a credible, compelling witness to a watching and often cynical world. Our lives must echo our lips.
Questions for Reflection
FAQ
Who are the "wicked" referred to in this verse, given they are speaking God's statutes?
Answer: The "wicked" (Hebrew: râshâʻ, H7563) in this context are not necessarily pagans or those entirely outside the covenant community. Instead, they are individuals within Israel who outwardly profess allegiance to God and even speak of His laws and covenant, but whose lives are characterized by moral corruption, disobedience, and profound hypocrisy. Psalm 50 as a whole is a divine indictment of God's own people, particularly those who engage in religious rituals and verbal declarations without genuine heart transformation or ethical living. They are deemed "wicked" precisely because their actions fundamentally contradict their verbal declarations, rendering their religious speech a sham and an offense to God. This is further clarified by the specific sins detailed in the subsequent verses of Psalm 50, which highlight their covenant violations (e.g., Psalms 50:17-20).
What is the significance of the phrase "take my covenant in thy mouth"?
Answer: This phrase is a powerful and vivid metaphor signifying a verbal profession, declaration, or even teaching of adherence to God's covenant. It implies speaking about God's laws, perhaps reciting them, or participating in covenant rituals with one's lips. The profound significance lies in the stark disconnect between this outward, verbal act and the individual's actual behavior and moral character. God is challenging the legitimacy and integrity of such a verbal declaration when the speaker's life is in direct violation of the very covenant they are speaking about. It highlights the emptiness and hypocrisy of outward religious observance without corresponding inward transformation and obedience, emphasizing that God desires truth and integrity in the inward parts, not mere lip service (Psalms 51:6).
CHRIST-CENTERED FULFILLMENT
Psalm 50:16, with its piercing indictment of hypocrisy and its call for unblemished integrity between word and deed, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. The Old Covenant, though righteous and good, served to expose humanity's inherent inability to perfectly declare God's statutes and live out His covenant demands, often leading to the very hypocrisy condemned in this psalm. Jesus, however, is the perfect embodiment of God's statutes, not merely declaring them with unparalleled authority but living them flawlessly and without blemish (John 1:14). He consistently and courageously exposed the hypocrisy of the religious leaders of His day, who, much like the "wicked" in Psalm 50, meticulously observed outward rituals and spoke eloquently of God's law while tragically neglecting the weightier matters of justice, mercy, and faithfulness (Matthew 23:27-28). Through His atoning sacrifice on the cross, Christ inaugurates the New Covenant, a covenant superior to the old, where God's law is not merely spoken with the mouth or inscribed on stone tablets but is supernaturally written on the heart by the Holy Spirit (Hebrews 8:10). This divine inscription enables true, Spirit-empowered obedience and transforms believers from within, empowering them to genuinely declare God's statutes and live out His covenant. Thus, in Christ, believers are empowered to reflect the integrity that God has always desired, not by their own flawed efforts, but by the indwelling power of the Spirit, who works in them "both to will and to work for his good pleasure" (Philippians 2:13).