TRV
Translation
King James Version
Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Complete Jewish Bible
"Gather to me my faithful, those who made a covenant with me by sacrifice."
American Standard Version
Gather my saints together unto me, Those that have made a covenant with me by sacrifice.
World English Bible Messianic
“Gather my holy ones together to me, those who have made a covenant with me by sacrifice.”
Geneva Bible (1599)
Gather my Saints together vnto me, those that make a couenant with me with sacrifice.
Young's Literal Translation
Gather ye to Me My saints, Making covenant with Me over a sacrifice.
See also
In the KJVVerse 14,674 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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Augustine of HippoAD 430
Exposition on Psalm 50
"Gather to Him His righteous" [Psalm 50:5]. The voice divine and prophetic, seeing future things as if present does exhort the Angels gathering. For He shall send His Angels, and before Him shall be gathered all nations. [Matthew 25:32] Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. You have the Gospel: "Beware of doing your righteousness before men to be seen of them." [Matthew 6:1] And as if it were inquired, What righteousness? "When therefore you do alms," He says. Therefore alms He has signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the "needy," that have considered the needy and poor: gather them, "The Lord preserve them, and make them to live;" "Gather to Him His righteous: who order His covenant above sacrifices:" that is, who think of His promises above those things which they work. For those things are sacrifices, God saying, "I will have mercy more than sacrifice." "Who keep His covenant more than sacrifice."
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 50:5 presents a profound divine summons within the prophetic oracle of Asaph, where God convenes a celestial courtroom. This pivotal verse specifically identifies the summoned parties as "my saints," meticulously defined as those who have entered into a solemn covenant relationship with Him, a sacred bond ratified and maintained through the ancient practice of sacrifice. It serves as a foundational declaration, setting the stage for God's subsequent critique of His people's ritualistic worship and emphasizing His enduring desire for genuine obedience, heartfelt thanksgiving, and righteous living over mere external offerings.
CONTEXT
Literary Context: Psalm 50 stands as a unique prophetic oracle, distinct from the typical laments or praises found elsewhere in the Psalter. It portrays God as a majestic, divine judge, calling heaven and earth to witness His case against His own people, Israel. The psalm dramatically opens with a declaration of God's glorious appearance from Zion, summoning all creation to bear witness to His impending judgment and instruction for His people, as seen in the powerful imagery of God's coming from Zion. Verse 5, therefore, acts as the precise identification of the defendants in this divine tribunal, setting the stage for God's subsequent indictment against their misplaced reliance on ritualistic sacrifices while neglecting the true obedience and heartfelt worship He desires, a theme powerfully articulated in His critique of their offerings (Psalms 50:8-13). The psalm concludes with a clear and urgent call for thanksgiving and obedience as the true and acceptable form of worship, reflecting God's ultimate desire for a transformed heart (Psalms 50:14-15).
Historical & Cultural Context: Composed by Asaph, a prominent Levitical choirmaster and prophet during the time of King David, Psalm 50 reflects the foundational covenant relationship between Yahweh and Israel, primarily the Mosaic Covenant established at Mount Sinai (Exodus 24). This covenant was the bedrock of Israel's identity as God's chosen people, involving mutual obligations, divine promises, and severe consequences for disobedience. The concept of "sacrifice" was not merely a ritual but an integral and deeply symbolic act within Israelite worship and covenant ratification in the ancient Near East. Covenants were frequently sealed with blood, signifying a profound, life-and-death commitment and the solemnity of the agreement. The psalm addresses a period when Israel had become complacent, performing the outward rituals of the Law without genuine internal devotion or moral integrity, a common prophetic theme echoed throughout the Old Testament against spiritual hypocrisy.
Key Themes: This verse contributes significantly to several major theological and narrative themes within Psalm 50 and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Summons, underscoring God's absolute authority to call His people to account, not just generally, but specifically as His covenant partners. Secondly, it emphasizes the Covenant Relationship as the defining characteristic of God's people; their identity and privilege are rooted in a solemn, divinely initiated agreement with their Creator. Thirdly, it powerfully introduces the theme of True Worship vs. Ritualism, which becomes the central indictment of the psalm. While sacrifice was a divinely commanded element of the covenant, the psalm critiques the notion that mere external acts could substitute for genuine obedience, heartfelt thanksgiving, and righteous living. This tension between outward form and inward devotion is a recurring motif in prophetic literature, powerfully foreshadowing the New Covenant's emphasis on spiritual worship that transcends physical location or ritual (John 4:23-24).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 50:5, situated within its broader context, employs several potent literary devices that amplify its message. The entire psalm functions as a Divine Oracle, where God Himself speaks directly, giving His pronouncements the highest authority and urgency, demanding immediate attention and response. The overarching structure of the psalm is an elaborate Courtroom Drama, with God as the supreme judge, heaven and earth as solemn witnesses, and Israel as the defendant. This creates a powerful sense of accountability, solemnity, and impending judgment. The phrase "by sacrifice" can be understood as a form of Metonymy, where a significant part (the sacrificial act) stands for the whole (the entire covenant system, including its laws, rituals, spiritual obligations, and the historical event of its ratification). This highlights the foundational, blood-sealed act that initiated and continually reminded Israel of their unique, binding relationship with God. The very act of God "gathering" His saints also carries a strong sense of Anticipation, hinting at a significant, decisive event—whether it be judgment, renewal, or a future eschatological assembly.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 50:5 profoundly articulates the nature of God's relationship with His chosen people, rooted in a divinely initiated covenant. It underscores that belonging to God is not merely a matter of birthright or casual affiliation but of a solemn, binding agreement, sealed by costly sacrifice. This concept foreshadows the ultimate fulfillment of God's redemptive plan throughout salvation history. While the Old Covenant was ratified by animal sacrifices, these acts were always provisional and symbolic, pointing forward to the perfect, once-for-all sacrifice that would establish a new and better covenant. This verse thus prepares the theological ground for understanding that true worship and a reconciled relationship with God are always predicated on a sacrificial act that addresses sin and enables genuine communion.
REFLECTION AND APPLICATION
The divine summons in Psalms 50:5 resonates deeply with believers today, for just as God "gathered" His ancient saints, He continues to call His people in every generation – into community, into worship, and ultimately into His eternal presence. Our relationship with God is not casual or transactional but profoundly covenantal, established not by our merit or ritual performance, but by His boundless grace and our faith in the ultimate sacrifice. This verse challenges us to examine the true nature of our "covenant" with God. Are we merely going through the motions of religious observance, or is our worship born from a heart of genuine devotion, profound gratitude, and sincere obedience? It compels us to remember that God desires our hearts, our authentic thanksgiving, and our righteous living far more than any outward display or empty ritual. We are called to live as those who truly belong to Him, reflecting His character and faithfully fulfilling the terms of His gracious covenant in our daily lives, recognizing the immense privilege and responsibility of being His "saints."
Questions for Reflection
FAQ
What does "my saints" mean in this context?
Answer: In Psalms 50:5, "my saints" (Hebrew: chasidim) refers to the faithful, pious, and loyal ones of Israel. It denotes those who have entered into a covenant relationship with God and are expected to live in accordance with that covenant, demonstrating chesed (steadfast love or covenant loyalty) in their lives. It's not about moral perfection in an absolute sense, but about those who are God's chosen people, set apart and committed to Him through the covenant, reflecting His own loyal love.
How was a covenant "made by sacrifice" in ancient Israel?
Answer: In ancient Israel, covenants were frequently ratified and solemnized through the offering of sacrifices, often involving the shedding of blood. A prime and foundational example is the Mosaic Covenant at Mount Sinai, where Moses sprinkled blood on the people and the altar, declaring, "Behold the blood of the covenant, which the Lord hath made with you concerning all these words" (Exodus 24:8). This act symbolized the solemnity and binding nature of the agreement, often implying that the fate of the sacrificed animal would befall either party who broke the covenant. It underscored the cost, seriousness, and life-and-death implications of the commitment between God and His people.
Does this verse imply judgment?
Answer: Yes, within the broader context of Psalm 50, this verse certainly implies judgment. The entire psalm is structured as a divine courtroom scene where God summons His people to account for their covenant fidelity. The "gathering" of His saints is not merely for fellowship or blessing but for a reckoning. God is calling them to stand before Him to hear His indictment against their hypocritical worship and to remind them of the true nature of their covenant obligations. While it is a judgment, it is also a call to repentance, a summons to return to genuine worship, and a reminder of the path to true blessedness.
CHRIST-CENTERED FULFILLMENT
Psalms 50:5 finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant He inaugurated. The "gathering" of God's saints, once a summons to Old Testament Israel for judgment and instruction regarding their covenant fidelity, is now realized in the Church, the global body of Christ, whom He gathers from every nation, tribe, people, and language (Revelation 7:9). The identity of these New Covenant "saints" is no longer defined by their participation in the Mosaic Covenant sealed by animal sacrifices, but by their faith in Jesus Christ, who is the very embodiment and mediator of the New Covenant. He is the ultimate "sacrifice," the Lamb of God who takes away the sin of the world, whose precious blood inaugurated the New Covenant, a covenant of grace, forgiveness, and eternal life (Luke 22:20). Through His single, perfect, and all-sufficient offering on the cross, Christ fulfilled all the Old Testament sacrifices, rendering them obsolete and establishing a new and living way to God (Hebrews 10:10-14). Thus, the "saints" of the New Covenant are those who have entered into relationship with God "by sacrifice"—the incomparable sacrifice of His Son—and are now gathered to Him, not through ritualistic performance, but through genuine faith, heartfelt worship, and obedient lives empowered by the Holy Spirit, reflecting the true spiritual worship God always desired (Romans 12:1).