TRV
Translation
King James Version
He shall call to the heavens from above, and to the earth, that he may judge his people.
Berean Standard Bible
He summons the heavens above, and the earth, that He may judge His people:
American Standard Version
He calleth to the heavens above, And to the earth, that he may judge his people:
World English Bible Messianic
He calls to the heavens above, to the earth, that he may judge his people:
Young's Literal Translation
He doth call unto the heavens from above, And unto the earth, to judge His people.
See also
In the KJVVerse 14,673 of 31,102
Study This Verse
Commentary on Psalms 50 verses 1–6
1 ¶ A Psalm of Asaph. The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.
2 Out of Zion, the perfection of beauty, God hath shined.
3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
4 He shall call to the heavens from above, and to the earth, that he may judge his people.
5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.
6 And the heavens shall declare his righteousness: for God is judge himself. Selah.
It is probable that Asaph was not only the chief musician, who was to put a tune to this psalm, but that he was himself the penman of it; for we read that in Hezekiah's time they praised God in the words of David and of Asaph the seer, Ch2 29:30. Here is,
I. The court called, in the name of the King of kings (Psa 50:2): The mighty God, even the Lord, hath spoken - El, Elohim, Jehovah, the God of infinite power justice and mercy, Father, Son, and Holy Ghost. God is the Judge, the Son of God came for judgement into the world, and the Holy Ghost is the Spirit of judgment. All the earth is called to attend, not only because the controversy God had with his people Israel for their hypocrisy and ingratitude might safely be referred to any man of reason (nay, let the house of Israel itself judge between God and his vineyard, Isa 5:3), but because all the children of men are concerned to know the right way of worshipping God, in spirit and in truth, because when the kingdom of the Messiah should be set up all should be instructed in the evangelical worship, and invited to join in it (see Mal 1:11, Act 10:34), and because in the day of final judgment all nations shall be gathered together to receive their doom, and every man shall give an account of himself unto God.
II. The judgment set, and the Judge taking his seat. As, when God gave the law to Israel in the wilderness, it is said, He came from Sinai, and rose up from Seir, and shone forth from Mount Paran, and came with ten thousands of his saints, and then from his right hand went a fiery law (Deu 33:2), so, with allusion to that, when God comes to reprove them for their hypocrisy, and to send forth his gospel to supersede the legal institutions, it is said here, 1. That he shall shine out of Zion, as then from the top of Sinai, Psa 50:2. Because in Zion his oracle was now fixed, thence his judgments upon that provoking people denounced, and thence the orders issued for the execution of them (Joe 2:1): Blow you the trumpet in Zion. Sometimes there are more than ordinary appearances of God's presence and power working with and by his word and ordinances, for the convincing of men's consciences and the reforming and refining of his church; and then God, who always dwells in Zion, may be said to shine out of Zion. Moreover, he may be said to shine out of Zion because the gospel, which set up spiritual worship, was to go forth from Mount Zion (Isa 2:3, Mic 4:2), and the preachers of it were to begin at Jerusalem (Luk 24:47), and Christians are said to come unto Mount Zion, to receive their instructions, Heb 12:22, Heb 12:28. Zion is here called the perfection of beauty, because it was the holy hill; and holiness is indeed the perfection of beauty. 2. That he shall come, and not keep silence, shall no longer seem to wink at the sins of men, as he had done (Psa 50:21), but shall show his displeasure at them, and shall also cause that mystery to be published to the world by his holy apostles which had long lain hid, that the Gentiles should be fellow-heirs (Eph 3:5, Eph 3:6) and that the partition-wall of the ceremonial law should be taken down; this shall now no longer be concealed. In the great day our God shall come and shall not keep silence, but shall make those to hear his judgment that would not hearken to his law. 3. That his appearance should be very majestic and terrible: A fire shall devour before him. The fire of his judgments shall make way for the rebukes of his word, in order to the awakening of the hypocritical nation of the Jews, that the sinners in Zion, being afraid of that devouring fire (Isa 33:14), might be startled out of their sins. When his gospel kingdom was to be set up Christ came to send fire on the earth, Luk 12:49. The Spirit was given in cloven tongues as of fire, introduced by a rushing mighty wind, which was very tempestuous, Act 2:2, Act 2:3. And in the last judgment Christ shall come in flaming fire, Th2 1:8. See Dan 7:9; Heb 10:27. 4. That as on Mount Sinai he came with ten thousands of his saints, so he shall now call to the heavens from above, to take notice of this solemn process (Psa 50:4), as Moses often called heaven and earth to witness against Israel (Deu 4:26, Deu 31:28, Deu 32:1), and God by his prophets, Isa 1:2; Mic 6:2. The equity of the judgment of the great day will be attested and applauded by heaven and earth, by saints and angels, even all the holy myriads.
III. The parties summoned (Psa 50:5): Gather my saints together unto me. This may be understood either, 1. Of saints indeed: "Let them be gathered to God through Christ; let the few pious Israelites be set by themselves;" for to them the following denunciations of wrath do not belong; rebukes to hypocrites ought not to be terrors to the upright. When God will reject the services of those that only offered sacrifice, resting in the outside of the performance, he will graciously accept those who, in sacrificing, make a covenant with him, and so attend to and answer the end of the institution of sacrifices. The design of the preaching of the gospel, and the setting up of Christ's kingdom, was to gather together in one the children of God, Joh 11:52. And at the second coming of Jesus Christ all his saints shall be gathered together unto him (Th2 2:1) to be assessors with him in the judgment; for the saints shall judge the world, Co1 6:2. Now it is here given as a character of the saints that they have made a covenant with God by sacrifice. Note, (1.) Those only shall be gathered to God as his saints who have, in sincerity, covenanted with him, who have taken him to be their God and given up themselves to him to be his people, and thus have joined themselves unto the Lord. (2.) It is only by sacrifice, by Christ the great sacrifice (from whom all the legal sacrifices derived what value they had), that we poor sinners can covenant with God so as to be accepted of him. There must be an atonement made for the breach of the first covenant before we can be admitted again into covenant. Or, 2. It may be understood of saints in profession, such as the people of Israel were, who are called a kingdom of priests and a holy nation, Exo 19:6. They were, as a body politic, taken into covenant with God, the covenant of peculiarity; and it was done with great solemnity, by sacrifice, Exo 24:8. "Let them come and hear what God has to say to them; let them receive the reproofs God sends them now by his prophets, and the gospel he will, in due time, send them by his Son, which shall supersede the ceremonial law. If these be slighted, let them expect to hear from God another way, and to be judged by that word which they will not be ruled by."
IV. The issue of this solemn trial foretold (Psa 50:6): The heavens shall declare his righteousness, those heavens that were called to be witnesses to the trial (Psa 50:4); the people in heaven shall say, Hallelujah. True and righteous are his judgments, Rev 19:1, Rev 19:2. The righteousness of God in all the rebukes of his word and providence, in the establishment of his gospel (which brings in an everlasting righteousness, and in which the righteousness of God is revealed), and especially in the judgment of the great day, is what the heavens will declare; that is, 1. It will be universally known, and proclaimed to all the world. As the heavens declare the glory, the wisdom and power, of God the Creator (Psa 19:1), so they shall no less openly declare the glory, the justice and righteousness, of God the Judge; and so loudly do they proclaim both that there is no speech nor language where their voice is not heard, as it follows there, Psa 50:3. 2. It will be incontestably owned and proved; who can deny what the heavens declare? Even sinners' own consciences will subscribe to it, and hell as well as heaven will be forced to acknowledge the righteousness of God. The reason given is, for God is Judge himself, and therefore, (1.) He will be just; for it is impossible he should do any wrong to any of his creatures, he never did, nor ever will. When men are employed to judge for him they may do unjustly; but, when he is Judge himself, there can be no injustice done. Is God unrighteous, who takes vengeance? The apostle, for this reason, startles at the thought of it; God forbid! for then how shall God judge the world? Rom 3:5, Rom 3:6. These decisions will be perfectly just, for against them there will lie no exception, and from them there will lie no appeal. (2.) He will be justified; God is Judge, and therefore he will not only execute justice, but he will oblige all to own it; for he will be clear when he judges, Psa 51:4.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Diodorus of TarsusAD 390
COMMENTARY ON PSALM 50
On arriving in an obvious manner, then, with fire and storm as his bodyguards, God will summon everyone from all quarters as if to appoint those present as witnesses of the judgment. So whom does he summon? The heavenly powers from on high (the sense of “above”) and the whole “earth” from below, and he will hold court on them.
Augustine of HippoAD 430
Exposition on Psalm 50
Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, [Matthew 25:31] when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle says of himself, "As an angel of God ye received me." [Galatians 4:14] Of John Baptist it is said, "Behold, I send My Angel before Your face, that shall prepare Your way before You." Therefore, coming with all Angels, together with Him He shall have the Saints also. For plainly says Isaias also, "He shall come to judgment with the elders of the people." [Isaiah 3:14] Those "elders of the people," then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, "I was an hungred, and you gave Me to eat:" [Matthew 25:35] truly fruitful earth in which the Apostle does joy, when they sent to him to supply his necessities: "Not because I ask a gift," he says, "but I require fruit." [Philippians 4:17] And he gives thanks, saying, "Because at length you have budded forth again to be thoughtful for me." [Philippians 4:10] He says, "You have budded forth again," as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? "He will call the heaven from above" [Psalm 50:4]. The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall "He call the heaven from above," when the heaven is always above? But those that He here calls heaven, the same elsewhere He calls heavens. What heavens? That tell out the glory of God: for, "The heavens tell out the glory of God:" whereof is said, "Into all the earth their sound has gone forth, and into the ends of the world their words." For see the Lord severing in judgment: "He shall call the heaven from above and the earth, to sever His people." From whom but from evil men? Of whom here afterwards no mention is made, now as it were condemned to punishment. See these good men, and distinguish. "He shall call the heaven from above, and the earth, to sever His people." He calls the earth also, not however to be associated, but to be dissociated. For at first He called them together, "when the God of gods spoke and called the world from the rising of the sun unto the going down," He had not yet severed: those servants had been sent to bid to the marriage, [Matthew 22:3] who had gathered good and bad. But when the God of gods shall come manifest and shall not keep silence, He shall so call the "heaven from above" that it may judge with Him. For what the heaven is, the heavens themselves are; just as what the earth is, the lands themselves, just as what the Church is, the Churches themselves: "He shall call the heaven from above, and the earth, to sever His people." Now with the heaven He severs the earth, that is, the heaven with Him does sever the earth. How does He sever the earth? In such sort that He sets on the right hand some, others on the left. But to the earth severed, He says what? "Come, you blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and you gave me to eat," and so forth. But they say, "When saw we You an hungred?" And He, "Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me." "He shall call therefore the heaven from above, and the earth, to sever His people."
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 50:4 sets a dramatic and authoritative scene for a divine courtroom, portraying God as the supreme Judge who summons all of creation—the heavens and the earth—to bear witness as He prepares to render judgment upon His covenant people. This verse functions as a solemn, cosmic summons, establishing the unparalleled sovereignty of God and His unwavering commitment to justice, thereby preparing the stage for the ensuing covenant lawsuit where Israel's fidelity to God's commands will be meticulously assessed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 50:4 is rich in Anthropomorphism, attributing human-like actions such as "calling" and "judging" to God, making His divine activity comprehensible and relatable to human understanding. The most prominent device is Personification, where "heavens" and "earth" are addressed as if they are sentient beings capable of hearing, responding to God's summons, and serving as impartial witnesses in a divine courtroom. This elevates the scene to a cosmic drama, underscoring the universal significance and public nature of God's judgment. The verse also employs Hyperbole to emphasize the vastness and absolute nature of God's authority, suggesting that His call resonates throughout all dimensions of existence, leaving no corner of creation untouched. Furthermore, the verse functions as part of a larger Theophany described in the opening verses of Psalm 50, where God manifests Himself with consuming fire and a mighty tempest, making His act of calling the heavens and earth to witness an integral part of His awe-inspiring divine appearance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 50:4 powerfully articulates the biblical truth of God's absolute sovereignty and His role as the righteous Judge of all creation, particularly His covenant people. It establishes the foundational principle that God's justice is not confined to human courts but is a cosmic reality, witnessed and affirmed by the very fabric of the universe. This verse sets the stage for a critical theological confrontation: God's demand for genuine heart obedience over empty ritualism, a theme central to the prophetic tradition. The divine summons to heaven and earth underscores the seriousness of the covenant relationship and the profound accountability that comes with being God's chosen people, reminding us that God's standards are unwavering and His judgment is always just and perfectly executed.
REFLECTION AND APPLICATION
Psalms 50:4 serves as a profound reminder of God's active involvement in the affairs of humanity and His unwavering commitment to justice. It calls us to a deep sense of reverence and accountability, knowing that our lives are lived before the omniscient and righteous Judge of the universe. This verse challenges us to move beyond superficial religiosity and embrace a faith characterized by genuine obedience, heartfelt gratitude, and integrity, understanding that true worship extends beyond mere rituals to encompass every aspect of our lives. The cosmic summons to heaven and earth reminds us that nothing is hidden from God's sight, inspiring us to live lives that honor Him, not out of a servile fear of punishment, but out of a profound love and desire to please the One who holds all creation in His hands. It compels us to examine our own hearts, ensuring that our outward expressions of faith are rooted in an inward transformation that reflects the covenant relationship we share with God.
Questions for Reflection
FAQ
Why does God call heaven and earth to witness His judgment of His people?
Answer: God calls heaven and earth to witness His judgment of His people for several crucial reasons, deeply rooted in ancient Near Eastern covenant traditions and biblical theology. Firstly, it establishes the universal and undeniable nature of His authority. By summoning all creation, God demonstrates that His sovereignty extends beyond human realms, making His judgment public and irrefutable. Secondly, it serves as a cosmic witness to the justice and righteousness of His actions. In ancient treaties, gods and natural elements were invoked as witnesses to ensure the fidelity of the parties involved. Here, heaven and earth testify to the covenant God made with His people and their subsequent failure to uphold their end. This ensures that God's judgment is seen as perfectly just and warranted, leaving no room for dispute. Finally, it underscores the solemnity and gravity of the impending judgment, emphasizing that the covenant relationship is of ultimate importance and its violation has cosmic implications. This dramatic setting highlights the seriousness with which God views His covenant with Israel, as seen in passages like Deuteronomy 32:1 and Isaiah 1:2.
CHRIST-CENTERED FULFILLMENT
While Psalms 50:4 speaks of God judging His Old Testament people, its profound themes of divine sovereignty, cosmic witness, and ultimate judgment find their ultimate and perfect fulfillment in Jesus Christ. The very heavens and earth that are summoned to witness God's judgment in the Old Testament will one day witness the final, comprehensive judgment administered by the Son of God Himself. Jesus emphatically declares that the Father "judges no one, but has given all judgment to the Son" (John 5:22). He is the one appointed by God to judge the living and the dead (Acts 10:42). The dramatic imagery of God descending from Zion to judge His people foreshadows Christ's glorious return, when "He will sit on His glorious throne, and all the nations will be gathered before Him" (Matthew 25:31-32). Furthermore, the call for genuine heart obedience over empty ritualism, a core message of Psalm 50, is perfectly embodied in Christ's teachings. He consistently emphasized that true worship and righteousness stem from an inward transformation and love for God and neighbor as the fulfillment of the law (Matthew 22:37-40), and He sternly warned against the hypocrisy of outward religious performance without inward devotion (Matthew 23:27-28). Thus, Psalms 50:4 not only reveals God's unchanging character as the righteous Judge but also powerfully points forward to the one through whom all judgment will be justly executed and all true, Spirit-filled worship will be offered.