Psalms 50:18

Translation
King James Version
When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.
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KJV (with Strong's)
When thou sawest H7200 H8804 a thief H1590, then thou consentedst H7521 H8799 with him, and hast been partaker H2506 with adulterers H5003 H8764.
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Complete Jewish Bible
When you see a thief, you join up with him, you throw in your lot with adulterers,
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Berean Standard Bible
When you see a thief, you befriend him, and throw in your lot with adulterers.
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American Standard Version
When thou sawest a thief, thou consentedst with him, And hast been partaker with adulterers.
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World English Bible Messianic
When you saw a thief, you consented with him, and have participated with adulterers.
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Geneva Bible (1599)
For when thou seest a thiefe, thou runnest with him, and thou art partaker with the adulterers.
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Young's Literal Translation
If thou hast seen a thief, Then thou art pleased with him, And with adulterers is thy portion.
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See also
1 Timothy 5:22Romans 1:32Hebrews 13:4Micah 7:3Matthew 23:30Proverbs 7:19Proverbs 7:23
In the KJVVerse 14,687 of 31,102

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SUMMARY

Psalms 50:18 delivers a potent divine indictment from God, who, acting as the supreme Judge, exposes the profound hypocrisy and moral decay within His covenant people. Despite their outward religious observances and sacrificial rituals, they are condemned for their active complicity in egregious sins, specifically theft and adultery. This verse reveals that God's judgment extends beyond overt acts of transgression to include the silent approval, willing consent, and shared participation in the sins of others, highlighting a severe disconnect between their superficial piety and their internal moral corruption.

CONTEXT

  • Literary Context: Psalms 50 stands as a powerful prophetic oracle, distinct from the surrounding psalms of lament or praise, framed as a divine courtroom drama. It opens with God summoning heaven and earth as witnesses, establishing His role as the ultimate Judge who addresses His people, Israel. Prior to verse 18, God clarifies that He does not desire their animal sacrifices for His own sustenance, but rather a heart of true thanksgiving, obedience, and integrity, emphasizing that genuine worship involves a right relationship with Him and a life lived in accordance with His commands (see Psalms 50:7-15). He then turns His attention to the wicked within Israel, those who outwardly participate in religious rituals but inwardly despise His instruction and cast His words behind them, effectively rejecting His moral authority (as seen in Psalms 50:16-17). Verse 18 directly follows this indictment, providing concrete examples of their moral failings and complicity, setting the stage for the psalm's concluding call to repentance and genuine worship (culminating in Psalms 50:22-23).
  • Historical & Cultural Context: The psalm reflects a period in ancient Israel when outward religious observance, particularly temple sacrifices, might have become a substitute for genuine covenant faithfulness and moral rectitude. The Law, given at Sinai, established the foundational moral and ethical framework for the nation, including strict prohibitions against theft (the Eighth Commandment, Exodus 20:15) and adultery (the Seventh Commandment, Exodus 20:14). These were not merely personal sins but actions that profoundly undermined the social fabric, corrupted the community, and violated the sanctity of the covenant relationship with Yahweh. God's judgment in this psalm targets those who, despite being part of the covenant community and participating in its rituals, had allowed these fundamental moral laws to be eroded through their active or passive complicity. This demonstrated a profound spiritual blindness and a failure to live up to their identity as God's chosen people, who were called to be distinct in their holiness.
  • Key Themes: This verse powerfully contributes to several overarching themes within Psalms 50 and the broader biblical narrative. Firstly, it underscores the theme of Divine Judgment and Omniscience, revealing that God sees not only overt actions but also the hidden attitudes of the heart and the subtle forms of complicity in sin. Nothing is concealed from His all-seeing eye, as articulated in Hebrews 4:13. Secondly, it highlights the pervasive theme of Hypocrisy Unveiled, where outward religious performance is starkly contrasted with inward moral corruption. God rejects empty ritualism when it is divorced from true righteousness and justice, a theme echoed throughout the prophets (e.g., Isaiah 1:11-17 and Amos 5:21-24). Finally, the verse introduces the critical concept of Complicity in Sin, demonstrating that one can be guilty not only by committing an act but also by approving of, benefiting from, or silently consenting to the sins of others. This expands the understanding of sin beyond individual transgression to include corporate responsibility and the corrupting influence of association (a warning found in Proverbs 1:10-16).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sawest (Hebrew, râʼâh', H7200): This verb means "to see," but in this context, it implies more than mere physical observation. It conveys a discerning, intentional perception, indicating that God's awareness of their actions is complete and profound. It suggests an active understanding of the situation, setting the stage for judgment based on what has been fully observed and comprehended.
  • Consentedst (Hebrew, rāṣâh', H7521): This verb means "to be pleased with," "to delight in," "to approve," or "to accept favorably." It implies a willing and active agreement, not merely passive observation or tolerance. The individual is not just witnessing the theft but finding satisfaction or approval in it, perhaps even benefiting from it or condoning it as acceptable behavior. This suggests a deep moral corruption where the boundaries between right and wrong have blurred, and sin is no longer abhorrent but agreeable.
  • Partaker (Hebrew, chêleq', H2506): This noun signifies a "portion," "share," or "allotment." To be a "partaker with adulterers" means to have a common share, lot, or partnership in their activities, their guilt, or their spoils. It suggests a close association and alignment with those who commit adultery, indicating not just passive acceptance but active involvement or identification with their sinful lifestyle. This can imply direct participation, benefiting from the adulterous act, or simply being so closely aligned that one is considered an accomplice, sharing in the moral culpability.

Verse Breakdown

  • "When thou sawest a thief": This opening clause immediately establishes God's omniscience and direct, discerning observation. It's not a hypothetical scenario but a statement of fact: God has witnessed their actions. The "thief" represents a direct violation of one of the foundational Ten Commandments, indicating a breakdown in basic societal and moral order. This seeing is not passive but leads directly to the subsequent indictment and judgment.
  • "then thou consentedst with him": This is the core of the indictment regarding complicity. The individual did not just see the thief but actively "consentedst" or approved of the theft. This implies a moral alignment with the sinner, a willingness to overlook, condone, or even enjoy the fruits of the transgression. It points to a heart that is not grieved by sin but rather finds it agreeable or advantageous, demonstrating a severe spiritual compromise.
  • "and hast been partaker with adulterers": This clause extends the accusation to another grave violation of the Decalogue, adultery, which strikes at the heart of family and community integrity. To be a "partaker" signifies sharing in the guilt, the act, or the lifestyle of those engaged in adultery. This goes beyond mere association; it implies a shared interest, a common cause, or an active role in the transgression, making the accused morally indistinguishable from the direct perpetrators and equally culpable in God's eyes.

Literary Devices

Psalms 50:18 employs several powerful literary devices to convey its message of divine judgment and expose moral corruption. The entire psalm is framed as a Divine Indictment or Courtroom Drama, with God acting as the supreme Judge, summoning heaven and earth as witnesses to His case against His people. Within this framework, verse 18 uses Direct Address ("thou sawest," "thou consentedst," "hast been partaker"), making the accusation intensely personal and inescapable, directly confronting the accused. The pairing of "thief" and "adulterers" serves as a Merism, representing a broader spectrum of moral failings and violations of the covenant, particularly the foundational Ten Commandments. This use of specific, egregious examples highlights the pervasive nature of their moral decay, implying that if they are guilty of complicity in these, they are likely guilty in many other areas. Furthermore, the verse employs Contrast between the outward religious practices (implied from the broader psalm's context of sacrifices) and the inward moral corruption, exposing the profound Hypocrisy of those being judged. The implication of God's all-seeing eye and the subsequent exposure of hidden complicity also functions as a form of Revelation, bringing secret sins and hidden attitudes into the unsparing light of divine scrutiny.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly reveals God's unyielding demand for holistic righteousness, extending beyond outward religious performance to encompass the integrity of the heart and the purity of one's associations. It underscores that sin is not merely an individual act but can be a collective contagion, where passive consent or active complicity in the transgressions of others renders one equally culpable in God's eyes. This challenges the superficiality of a faith that practices ritual while tolerating or even participating in moral compromise, emphasizing that true worship is inseparable from ethical living and a fervent opposition to evil in all its forms. God desires not just clean hands but a pure heart and a life aligned with His holy character, demonstrating that genuine piety must permeate every aspect of one's being and relationships.

REFLECTION AND APPLICATION

Psalms 50:18 serves as a timeless mirror, compelling us to examine the often-subtle ways we might compromise our integrity or become complicit in sin. It's not enough to abstain from committing direct acts of sin; God's standard calls us to actively disapprove of, distance ourselves from, and even challenge the sinful behaviors we witness in our communities and culture. This verse warns against the dangers of moral apathy, the quiet consent that allows evil to flourish, and the subtle ways we might benefit from or align ourselves with unrighteousness. True discipleship demands a radical commitment to God's holiness, which necessitates a clear rejection of all forms of sin, whether personal or societal, and a willingness to stand for righteousness even when it means standing apart from popular opinion or convenient compromise. Our worship is only acceptable when it flows from a heart genuinely devoted to God's ways, reflecting His character in every aspect of our lives and associations, and actively seeking to promote His justice and truth in the world.

Questions for Reflection

  • In what subtle ways might I be "consenting" to or "partaking" in sin, either personally or through my associations, without directly committing the act?
  • How does my outward religious practice align with my inward moral convictions and the company I keep?
  • What steps can I take to actively disassociate myself from, and speak out against, the sins that are prevalent in my immediate environment or broader culture?

FAQ

Does "consentedst with him" mean merely witnessing sin, or something more active?

Answer: The phrase "consentedst with him" (Hebrew: rāṣāh) implies much more than mere witnessing. It denotes an active approval, a delight in, or a favorable acceptance of the sin being committed. It suggests a moral alignment with the wrongdoer, where one's heart is pleased with the transgression, perhaps even benefiting from it or condoning it as acceptable. This is a deeper level of complicity than simply observing an act; it speaks to an internal disposition that finds sin agreeable, making the individual morally culpable as if they had participated directly. This concept is further reinforced by the subsequent phrase "partaker with adulterers," which signifies sharing in the guilt or activities of the sinners, not just being present. The divine indictment here is not for passive observation, but for an active, internal endorsement of unrighteousness, demonstrating a profound spiritual compromise that violates the covenant (see Romans 1:32 for a New Testament parallel).

CHRIST-CENTERED FULFILLMENT

Psalms 50:18, with its stark indictment of hypocrisy and complicity in sin, finds its ultimate fulfillment and resolution in Jesus Christ. The psalm exposes humanity's pervasive failure to meet God's righteous standards, revealing that even meticulous religious observance is insufficient without genuine heart transformation and moral integrity. Christ, however, perfectly embodied the righteousness that God demands. He never "consentedst with" or was "partaker with" sinners in their sin; rather, He consistently condemned sin while extending profound grace to sinners, calling them to repentance and new life (as seen in His interaction with the woman caught in adultery in John 8:1-11). As the spotless Lamb of God, Jesus bore the full weight of humanity's sin, including our direct transgressions and our complicity, on the cross, becoming sin for us so that we might become the righteousness of God (a truth powerfully articulated in 2 Corinthians 5:21). Through His sacrifice, He provides the means for true cleansing and reconciliation, offering a new covenant where God's law is written on the heart, enabling genuine obedience and a life free from the hypocrisy condemned in Psalms 50 (promised in Hebrews 8:10). Believers, united with Christ, are called to live lives of integrity, actively rejecting sin and its associations, empowered by the Spirit to pursue the very righteousness that the psalmist's generation lacked, being dead to sin and alive to God in Christ Jesus (as exhorted in Romans 6:1-14).

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Commentary on Psalms 50 verses 16–23

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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CyprianAD 258
Epistle LXII.18
For to declare the righteousness and the covenant of the Lord, and not to do the same that the Lord did, what else is it than to cast away His words and to despise the Lord's instruction, to commit not earthly, but spiritual thefts and adulteries? While any one is stealing from evangelical truth the words and doings of our Lord, he is corrupting and adulterating the divine precepts, as it is written in Jeremiah. He says, "What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one froth his neighbour, and cause my people to err by their lies and by their lightness."
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 50:7
Most people, after all, do not simply give a verdict on their behavior from their own judgment but are also corrupted by the support of others. If sinners see everyone opposed, they believe they have committed some great crime; but if they see them not only showing no anger or irritation but exhibiting tolerance and joining forces with them, the tribunal of their conscience is then corrupted because the verdict of the majority supports their corrupt attitude. So what crime will they not attempt? When, on the contrary, will they condemn themselves and give up sinning unscrupulously? Thus it is essential that, in the case of people committing sin, they condemn themselves (this, you see, being the path to refraining from wickedness), and even if not practicing good, commend the good. The path to performance, after all, is willingness. Yet in this case, since there have been accomplices in crime, it is appropriate to apply the goad with great severity. After all, if evil flourishes to this extent even when reproved, and virtue, even when commended, has difficulty summoning its practitioners to the effort required, what would happen if these conditions did not apply?
Augustine of HippoAD 430
Exposition on Psalm 50
"If you saw a thief, you consented unto him, and with adulterers you made your portion" [Psalm 50:18]. Lest perchance you should say, I have not committed theft, I have not committed adultery. What if he pleased you that has committed? Have you not with the very pleasing consented? Have you not by approval made your portion with him that has committed? For this is, brethren, to consent with a thief, and to make with an adulterer your portion: for even if you commit not, and approvest what is committed, you are an accessory in the deed: for "the sinner is praised in the longings of his soul, and he that does iniquity shall be blessed." You do not do evil things, you praise evil-doers. For is this a small evil? "Thou made your portion with adulterers."
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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