TRV
Translation
King James Version
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.
KJV (with Strong's)
These things hast thou done H6213 H8804, and I kept silence H2790 H8689; thou thoughtest H1819 H8765 that I was altogether H1961 H8800 such an one as thyself: but I will reprove H3198 H8686 thee, and set them in order H6186 H8799 before thine eyes H5869.
Complete Jewish Bible
When you do such things, should I stay silent? You may have thought I was just like you; but I will rebuke and indict you to your face.
Berean Standard Bible
You have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face.
American Standard Version
These things hast thou done, and I kept silence; Thou thoughtest that I was altogether such a one as thyself: ButI will reprove thee, and set them in order before thine eyes.
World English Bible Messianic
You have done these things, and I kept silent. You thought that I was just like you. I will rebuke you, and accuse you in front of your eyes.
Geneva Bible (1599)
These things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee: but I will reproue thee, and set them in order before thee.
Young's Literal Translation
These thou didst, and I kept silent, Thou hast thought that I am like thee, I reprove thee, and set in array before thine eyes.
In the KJVVerse 14,690 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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Cyril of JerusalemAD 386
Catechetical Lecture 15:1
The Savior comes again, but not to be judged again, for he will pass judgment on those who passed judgment on him, and he who aforetime kept silence as they judged him now reminds those lawless people who did their outrageous deeds to him on the cross and says, “These things have you done, and I kept silence.” He adapted himself when he came then and taught people by persuasion, but this time it is they who will be forced to bow to his rule, whether they will or no.
JeromeAD 420
LETTER 52.14
Beware also of a blabbing tongue and of itching ears. Neither detract from others nor listen to detractors.… Keep your tongue from caviling, and watch over your words. Know that in judging others you are passing sentence on yourself and that you are yourself guilty of the faults that you blame in them. It is no excuse to say, “If others tell me things, I cannot be rude to them.” No one cares to speak to an unwilling listener. An arrow never lodges in a stone: often it recoils on the shooter of it. Let the detractor learn from your unwillingness to listen not to be so ready to detract.
Augustine of HippoAD 430
Exposition on Psalm 50
"These things have you done, and I held my tongue" [Psalm 50:21]. Therefore the Lord our God shall come, and shall not keep silence. Now, "These things have you done, and I held my tongue." What is, "I held my tongue"? From vengeance I have desisted, my severity I have deferred, patience to you I have prolonged, your repentance I have long looked for..."You have imagined iniquity, that I shall be like you;" You have imagined that I shall be like you, while you will not be like Me. For, "Be," he says, "perfect, even as your Father, which is in the heavens, who makes His sun to rise on the good and evil." [Matthew 5:48, 45] Him you would not copy, who gives good things even to evil men, insomuch that sitting thou dost detract even from good men. "I will reprove you," when "God manifest shall come, our God, and shall not keep silence," "I will reprove you." And what to you shall I do in reproving you? What to you shall I do? Now yourself you see not, I will make you see yourself. Because if you should see yourself, and should displease yourself, you would please Me: but because not seeing yourself you have pleased yourself, you will displease both Me and yourself; Me when you shall be judged; yourself when you shall burn. But what to you shall I do? He says. "I will set you before your face." For why would you escape yourself? At your back you are to yourself, you see not yourself: I make you see yourself: what behind your back you have put, before your face will I put; you shall see your uncleanness, not that you may amend, but that you may blush....
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 50:7
I saw these crimes committed by you, I practiced long-suffering, I waited for your repentance. But you took even my long-suffering as an excuse for impiety, guessing that I was pleased with your lawlessness and would not inflict punishment.… Since you were not cured by the mild remedy of long-suffering, I shall prepare more painful ones for you and apply burning by censure. Now, this is in keeping with those words of the apostle, “Do you not realize that the goodness of God leads you in the direction of repentance, but by your obduracy and unrepentant heart you store up for yourself wrath on the day of wrath, revelation and just judgment of God, who will repay everyone according to their works.”
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 50:21 presents a stark divine confrontation, revealing God's profound indictment against those who practice outward religious forms while harboring inward corruption. The verse exposes the dangerous spiritual delusion of individuals who, misinterpreting God's patient forbearance as indifference or implicit approval, project their own sinful nature onto the Almighty. It culminates in God's solemn declaration that He will actively "reprove" them, meticulously bringing their hidden transgressions and false assumptions to light, thereby unequivocally establishing His true character as perfectly holy, just, and omniscient.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 50:21 employs several potent Literary Devices to convey its message with striking force. The most prominent device is a strong Legal Metaphor, casting God as the righteous judge presiding over a divine courtroom, meticulously presenting evidence and delivering an irrefutable verdict. The terms "reprove" and "set in order" are drawn directly from legal proceedings, emphasizing the formal, undeniable, and comprehensive nature of God's coming judgment. There is also a significant use of Anthropomorphism in the phrase "I kept silence," attributing a human characteristic (silence) to God, not to imply human limitation but to convey His deliberate, patient observation and restraint. The verse further contains profound Irony: the wicked believe God is like them—indifferent to sin or easily appeased by outward show—when in reality, He is diametrically opposite, perfectly holy and just. This stark contrast powerfully highlights their spiritual blindness and self-deception. Finally, the verse utilizes Direct Address ("thou," "thine eyes") to create a deeply personal and confrontational tone, underscoring the direct and inescapable accountability of the individual before God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 50:21 stands as a profound theological statement on the immutable nature of God and the pervasive human tendency to distort His character. It unequivocally affirms God's absolute holiness, omniscience, and unyielding justice, challenging any notion that He is indifferent to sin or can be manipulated by outward displays of religiosity. The verse serves as a crucial warning against spiritual hypocrisy, reminding all believers that true worship stems from an authentic, transformed heart, not merely from ritualistic observance. It underscores the foundational biblical truth that God sees beyond outward appearances into the deepest motives of the heart, and that His patience is a gracious call to repentance, never an excuse for continued sin. This divine reproof, though stern and confrontational, is ultimately an act of God's perfect righteousness, intended to expose truth, dispel falsehoods, and bring about a right and reverent understanding of His majestic and holy being.
REFLECTION AND APPLICATION
Psalms 50:21 presents a timeless and piercing challenge to self-deception and superficial faith. It compels us to rigorously examine the authenticity of our spiritual lives, prompting us to ask whether our outward expressions of piety are genuinely rooted in a heart transformed by God's truth, or if we, like those in the psalm, are merely going through the motions. This verse confronts the dangerous tendency to project our own moral compromises onto a God we imagine to be tolerant of our unrighteousness. It serves as a sober reminder that God's patience is never an endorsement of our sin but rather a profound invitation to repentance and genuine transformation. We are called to live with the profound awareness that nothing is hidden from His all-seeing eye, and that a day of reckoning will inevitably come when all things—including the secret thoughts, intentions, and hidden deeds of our hearts—will be laid bare before Him. This understanding should cultivate within us a deep reverence for God's holiness and motivate us to pursue unwavering integrity, ensuring that our private lives align seamlessly with our public profession of faith, thereby fostering a worship that is truly "in spirit and in truth."
Questions for Reflection
FAQ
What does "I kept silence" mean in this verse?
Answer: "I kept silence" (Hebrew chârash') does not mean God was unaware, indifferent, or approving of their actions. Rather, it signifies His patient forbearance and deliberate restraint from immediate judgment or punitive action. It was a period of grace, allowing the wicked time to repent and turn from their ways. Tragically, they misinterpreted this divine patience as a sign that God either didn't see their sins or didn't care about them, leading to a false sense of security and a deepening of their hypocrisy. This concept is echoed in Romans 2:4, which states that God's kindness is intended to lead us to repentance, not to excuse sin.
Why did the wicked think God was "altogether [such an one] as thyself"?
Answer: This phrase reveals a profound spiritual blindness and a grave theological error. The wicked projected their own corrupt nature, their own indifference to sin, and their own willingness to compromise onto God. They imagined God to be like a human judge who could be bribed, deceived, or who simply didn't care about their inward moral decay as long as outward religious formalities were observed. They failed to grasp God's transcendent holiness, His perfect justice, and His absolute moral purity. This misconception is a direct affront to God's character, as He is utterly distinct from sinful humanity and cannot be likened to their fallen state.
What is the significance of God promising to "reprove thee, and set [them] in order before thine eyes"?
Answer: This signifies God's decisive and undeniable act of judgment. "Reprove" (Hebrew yâkach') carries a strong judicial connotation, meaning to convict, rebuke, or expose the truth. God is promising to confront them directly with their guilt, making it impossible for them to deny their transgressions or their false assumptions about Him. To "set [them] in order" (Hebrew ʿârak') means God will meticulously lay out all their hidden sins and the evidence of their hypocrisy before their very eyes, in a clear, organized, and irrefutable manner. This speaks to the ultimate accountability before God, where nothing is hidden, as stated in Hebrews 4:13, and where every person will give an account for their deeds.
CHRIST-CENTERED FULFILLMENT
Psalms 50:21 finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. The "silence" of God, which the wicked in the psalm so tragically misinterpreted, finds its most complete and gracious echo in the patient, long-suffering character of God perfectly revealed in Christ, who "did not come to condemn the world, but to save the world" (John 3:17). Yet, Jesus also embodies the divine "reproof" and the ultimate "setting in order" of all things. He is the one who perfectly reveals the Father's true character, dispelling all human misconceptions that God is like us in our sinfulness (John 14:9, Colossians 1:15). Throughout His earthly ministry, Jesus consistently exposed the hypocrisy of religious leaders, "reproving" them for their outward piety masking inward corruption, most notably in Matthew 23). Ultimately, Christ is appointed by the Father as the righteous Judge, before whom all things will be "set in order" at the final judgment, where every hidden deed and thought will be laid bare (John 5:22, Revelation 20:11-15). His atoning sacrifice on the cross addresses the very sin of misrepresenting God and living hypocritically, offering the only path to true worship "in spirit and truth" (John 4:23-24), thereby fulfilling the psalmist's longing for authentic righteousness before a holy God.