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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 50:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 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.
Discipline is the moderation of the emotions.
Not only do you not show any benefit from the teaching of the law, but even what you have by nature you have mutilated. The reasoning for what should be done and should not be done is set within us by nature, but you rejected it and had no recollection of it.
"But you hate instruction" [Psalm 50:17]. Thou hatest discipline. When I spare, you sing and praisest: when I chasten, you murmur, as though, when I spare, I am your God: and, when I chasten, I am not your God. "I rebuke and chasten those whom I love." [Revelation 3:19] "But you hate instruction: and hast thrown My sayings behind you." The words that are said through you, you throw behind you. "And you have thrown My sayings behind you:" to a place where they may not be seen by you, but may load you. "And you have thrown My sayings behind you."
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Summary
Psalms 50:17 delivers a profound divine indictment against those within the covenant community who, despite outward religious observance, harbor a deep-seated contempt for God's moral instruction and deliberately disregard His revealed words. This verse, situated within a powerful courtroom drama where God judges His people, exposes the profound hypocrisy of ritualistic piety devoid of genuine heart transformation and obedience, emphasizing that true worship is characterized by a willing submission to divine discipline and a faithful adherence to God's commands.
Context
Literary Context
Psalms 50 is a majestic prophetic psalm, often attributed to Asaph, which portrays God as a supreme judge summoning heaven and earth to witness His judgment of Israel. The psalm begins by establishing God's sovereignty and His disinterest in mere animal sacrifices for His own sustenance, clarifying that He already owns all creation, as seen in the declaration, "For every beast of the forest is mine, and the cattle upon a thousand hills" (Psalms 50:9-12). Instead, God calls for genuine worship characterized by thanksgiving, fulfilled vows, and reliance upon Him in times of trouble, urging, "Offer unto God thanksgiving; and pay thy vows unto the most High: And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me" (Psalms 50:14-15). Verse 17 then pivots sharply to address the "wicked" within the covenant, those who meticulously perform religious rituals but simultaneously live in open defiance of God's moral law. This divine accusation highlights a critical disconnect between outward religious observance and inward spiritual rebellion, setting the stage for further charges of theft, adultery, and slander in subsequent verses, where God meticulously details their transgressions (Psalms 50:18-20). The verse serves as a crucial hinge, moving from God's general principles of true worship to His specific charges against those who violate them.
Historical & Cultural Context
Composed likely during a period when temple worship and sacrificial systems were central to Israelite religious life, Psalm 50 reflects a perennial tension within the covenant community: the temptation to reduce faith to mere ritualism without genuine heart obedience. The "instruction" (Hebrew: musar) refers broadly to God's revealed law, wisdom, and discipline, foundational to the covenant relationship established at Sinai, particularly the detailed statutes given in Exodus 20 and throughout the Pentateuch. In ancient Israel, instruction was often imparted by parents, wise men, and prophets, shaping moral character and societal norms. The cultural expectation was that God's people would cherish and internalize His words, as seen in the call to teach them diligently to children, to "talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deuteronomy 6:6-7). Therefore, to "hate instruction" and "cast God's words behind thee" was not merely a personal failing but a profound act of rebellion against the very foundation of their national and spiritual identity, inviting severe divine judgment. This rejection signified a deep-seated contempt for the very covenant that defined them.
Key Themes
This verse powerfully contributes to several overarching themes within Psalms and the broader Old Testament. Firstly, it underscores the Rejection of Divine Instruction, highlighting that God's people, or at least a significant segment, actively despise and discard His guidance. This is not passive ignorance but an intentional aversion to the discipline and wisdom God offers, which is meant to shape behavior and character, as articulated in Proverbs 1:7, which states, "The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction." Secondly, it exposes Hypocrisy in Worship, revealing the futility of religious acts when the heart is far from God. It emphasizes that external performance without internal transformation is an abomination to the Lord, a sentiment echoed in Isaiah 1:11-17, where God declares, "To what purpose is the multitude of your sacrifices unto me?" Thirdly, the verse implicitly stresses the Value of God's Word, by condemning its rejection, God underscores the supreme importance of His law and statutes as the indispensable foundation for a righteous life and a genuine relationship with Him, a truth beautifully captured in Psalms 119:105, "Thy word is a lamp unto my feet, and a light unto my path." Finally, while not explicitly stated in this verse, the broader context of Psalm 50 and the prophetic tradition points to the severe Consequences of Disobedience awaiting those who persist in such rebellion and refuse to repent, culminating in divine judgment, as warned in Psalms 50:21-22.
Exposition and Analysis
Key Word Analysis
This verb signifies a strong, active aversion or hostility, not merely a passive dislike or indifference. When applied to "instruction," it denotes a deep-seated antagonism toward being corrected, disciplined, or guided by God's truth. It implies a deliberate choice to resist and reject God's formative influence on one's life, indicating a profound spiritual rebellion at the heart level.
mûwçâr is far more than just intellectual knowledge or teaching. It refers to discipline, correction, moral guidance, and training aimed at shaping character and behavior. It encompasses the entire process by which one is taught, corrected, and brought into conformity with God's will. To hate mûwçâr is to resist the very process of spiritual growth and moral refinement that God intends for His people, demonstrating a refusal to be molded by divine wisdom.
This primitive root means "to throw out, down or away" (literally or figuratively). In this context, it describes a decisive, intentional act of dismissal and rejection. It's not an accidental dropping but a deliberate hurling away, signifying contempt and utter disregard for what is being cast aside. This action underscores the willful nature of the rebellion against God's words.
Verse Breakdown
"Seeing thou hatest instruction"
This clause reveals the internal, moral disposition of the wicked. Their outward actions (or lack thereof, in terms of true obedience) stem from an inward, fundamental aversion to God's formative guidance. They do not merely fail to follow instruction; they actively despise the very concept of being disciplined or corrected by divine truth. This hatred is a root issue, indicating a heart resistant to God's transforming work, preferring self-will over divine wisdom and correction. It speaks to a deep-seated pride that refuses to be taught or corrected.
"and castest my words behind thee"
This second clause describes the outward manifestation of that internal hatred. The "words" (Hebrew: dâbâr, H1697), refer to God's commandments, statutes, and revealed will—His entire body of truth, His covenant stipulations. To "cast them behind" oneself (Hebrew: ʼachar, H310, behind) is a powerful image of deliberate rejection and utter disregard. It means to treat God's words as utterly insignificant, to turn one's back on them, and to refuse to consider them as a guide for life. This action demonstrates profound contempt for God's authority and a defiant independence from His moral standards, effectively rendering His divine communication null and void in their lives.
Literary Devices
Psalms 50:17 employs several potent Literary Devices to convey its message with striking clarity and force. The entire psalm operates within a grand Courtroom Metaphor, where God is depicted as the divine judge, summoning all creation as witnesses against His own people. Within this overarching framework, the direct address "thou hatest" is a powerful form of Direct Accusation, making the indictment personal, inescapable, and confronting the accused directly with their internal disposition. The phrase "castest my words behind thee" is a vivid Idiom, a common Hebrew expression that powerfully communicates deliberate and contemptuous disregard, far more impactful than a simple statement like "you ignore my words." This idiom creates a strong visual of someone turning their back on something deemed worthless. Furthermore, the two clauses of the verse exhibit Synonymous Parallelism, where the second clause ("castest my words behind thee") reinforces and elaborates upon the first ("hatest instruction"). This parallelism deepens the understanding of the rebellion, showing that the internal hatred of instruction directly manifests in the external rejection of God's words, intensifying the sense of deliberate and active defiance against divine truth. The use of Anthropomorphism is also present, as God is described as having "words" that can be cast away, making His divine communication relatable to human experience and underscoring the personal offense taken by God at such rejection.
Theological and Thematic Connections
Psalms 50:17 profoundly articulates a core biblical truth: God values genuine heart obedience and a teachable spirit far more than outward religious performance. This verse serves as a stark reminder that ritualistic piety, however meticulously observed, becomes an empty shell if the heart is actively hostile to God's moral instruction and willfully disregards His commands. It underscores that the essence of a covenant relationship with God is not merely adherence to external rites, but a deep, internal submission to His will and a desire to be shaped by His wisdom. This divine indictment exposes the dangerous self-deception of those who claim God's name but reject His authority, revealing that true worship flows from a heart that embraces God's discipline and treasures His words as the indispensable foundation for life.
Reflection and Application
Psalms 50:17 stands as a timeless mirror, challenging believers across generations to critically examine the true state of their hearts concerning God's Word. It compels us to move beyond superficial religious practices and to honestly assess our internal disposition towards divine instruction. Do we genuinely welcome God's correction and guidance as found in Scripture, even when it confronts our comfortable habits, challenges our sinful desires, or calls us to uncomfortable truths? Or do we, perhaps subtly, resent being told what to do, preferring to live by our own wisdom or desires, effectively "casting God's words behind us"? This verse reminds us that true spiritual vitality is not measured by church attendance, prayer frequency, or Bible knowledge alone, but by a humble, teachable spirit that eagerly embraces God's discipline and actively seeks to integrate His commands into every facet of daily life. Our attitude towards God's instruction is a profound indicator of the authenticity of our faith and the depth of our relationship with Him. A heart that truly loves God will naturally desire to be conformed to His will, finding joy in His precepts rather than resentment.
Questions for Reflection
FAQ
What is the significance of "instruction" (musar) in this verse?
The Hebrew word musar (מוּסָר), translated as "instruction," is far more comprehensive than mere intellectual teaching. It encompasses discipline, correction, moral guidance, and even chastening. It refers to the formative process by which God shapes the character and conduct of His people, much like a loving parent disciplines a child for their good, as seen in Proverbs 3:11-12: "My son, despise not the chastening of the Lord; neither be weary of his correction: For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth." Therefore, to "hate instruction" is to reject God's loving efforts to refine, correct, and mature His people. It signifies a deep-seated resistance to spiritual growth and moral conformity to His holy character. This rejection is not passive ignorance but an active aversion to the very means by which God seeks to bring His people into a righteous and flourishing relationship with Him, ultimately hindering their spiritual well-being.
How does this verse relate to the idea of "hypocrisy"?
Psalms 50:17 directly addresses the heart of hypocrisy. The broader context of Psalm 50 shows God's people meticulously performing religious rituals like offering sacrifices, as indicated in Psalms 50:8: "I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me." Yet, this verse reveals that despite these outward displays of piety, their hearts are far from God. They "hate instruction" and "cast God's words behind" them, meaning they deliberately disregard God's moral law and ethical commands in their daily lives. This creates a profound disconnect: a public show of devotion coupled with a private or practical rebellion against God's will. This hypocrisy is condemned because it devalues true worship, which God desires to be characterized by truth in the inward parts and genuine obedience, as stated in Psalms 51:6: "Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom." Jesus himself would later echo this condemnation of outward religiosity without inward transformation, particularly in His woes against the scribes and Pharisees, saying, "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness" (Matthew 23:27-28).
Christ-Centered Fulfillment
Psalms 50:17, with its indictment of those who hate God's instruction and cast His words behind them, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While ancient Israel often rejected God's revealed law and the prophets who spoke His words, the coming of Christ represented the very embodiment of divine instruction and the Word made flesh, as declared in John 1:1-14: "In the beginning was the Word, and the Word was with God, and the Word was God... And the Word was made flesh, and dwelt among us." Jesus did not merely bring God's words; He was God's Word, the perfect revelation of the Father's will and character, through whom God "hath in these last days spoken unto us by his Son" (Hebrews 1:1-3). Therefore, the rejection of God's instruction in the Old Testament foreshadows the ultimate rejection of Christ by many in His own day, who, despite their religious fervor, despised His teachings and cast Him aside, as tragically noted in John 1:11: "He came unto his own, and His own received him not." Jesus Himself taught with unparalleled authority, offering the true "instruction" that leads to life, warning that those who hear His words but do not act on them are foolish, like the man who built his house on sand (Matthew 7:24-27). Conversely, for those who embrace Christ, He becomes the very source of wisdom and righteousness, fulfilling the desire for true worship that Psalm 50 yearns for—worship in spirit and truth (John 4:23-24). In Him, the hatred of instruction is overcome by a love for the truth that sets us free, and His words are no longer cast behind us but become the very foundation of our lives, leading to true discipleship (John 8:31-32).