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Commentary on Psalms 50 verses 7–15
God is here dealing with those that placed all their religion in the observances of the ceremonial law, and thought those sufficient.
I. He lays down the original contract between him and Israel, in which they had avouched him to be their God, and he them to be his people, and so both parties were agreed (Psa 50:7): Hear, O my people! and I will speak. Note, It is justly expected that whatever others doe, when he speaks, his people should give ear; who will, if they do not? And then we may comfortably expect that God will speak to us when we are ready to hear what he says; even when he testifies against us in the rebukes and threatenings of his word and providences we must be forward to hear what he says, to hear even the rod and him that has appointed it.
II. He puts a slight upon the legal sacrifices, Psa 50:8, etc. Now,
1.This may be considered as looking back to the use of these under the law. God had a controversy with the Jews; but what was the ground of the controversy? Not their neglect of the ceremonial institutions; no, they had not been wanting in the observance of them, their burnt-offerings had been continually before God, they took a pride in them, and hoped by their offerings to procure a dispensation for their lusts, as the adulterous woman, Pro 7:14. Their constant sacrifices, they thought, would both expiate and excuse their neglect of the weightier matters of the law. Nay, if they had, in some degree, neglected these institutions, yet that should not have been the cause of God's quarrel with them, for it was but a small offence in comparison with the immoralities of their conversation. They thought God was mightily beholden to them for the many sacrifices they had brought to his altar, and that they had made him very much their debtor by them, as if he could not h have maintained his numerous family of priests without their contributions; but God here shows them the contrary, (1.) That he did not need their sacrifices. What occasion had he for their bullocks and goats who has the command of all the beasts of the forest, and the cattle upon a thousand hills (Psa 50:9, Psa 50:10), has an incontestable propriety in them and dominion over them, has them all always under his eye and within his reach, and can make what use he pleases of them; they all wait on him, and are all at his disposal? Psa 104:27-29. Can we add any thing to his store whose all the wild fowl and wild beasts are, the world itself and the fulness thereof? Psa 50:11, Psa 50:12. God's infinite self-sufficiency proves our utter insufficiency to add any thing to him. (2.) That he could not be benefited by their sacrifices. Their goodness, of this kind, could not possibly extend to him, nor, if they were in this matter righteous, was he the better (Psa 50:13): Will I eat the flesh of bulls? It is as absurd to think that their sacrifices could, of themselves, and by virtue of any innate excellency in them, add any pleasure of praise to God, as it would be to imagine that an infinite Spirit could be supported by meat and drink, as our bodies are. It is said indeed of the demons whom the Gentiles worshipped that they did eat the fat of their sacrifices, and drink the wine of their drink-offerings (Deu 32:38): they regaled themselves in the homage they robbed the true God of; but will the great Jehovah be thus entertained? No; to obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings, so much better that God by his prophets often told them that their sacrifices were not only not acceptable, but abominable, to him, while they lived in sin; instead of pleasing him, he looked upon them as a mockery, and therefore an affront and provocation to him; see Pro 15:8; Isa 1:11, etc.; Isa 66:3; Jer 6:20; Amo 5:21. They are therefore here warned not to rest in these performances; but to conduct themselves, in all other instances, towards God as their God.
2.This may be considered as looking forward to the abolishing of these by the gospel of Christ. Thus Dr. Hammond understands it. When God shall set up the kingdom of the Messiah he shall abolish the old way of worship by sacrifice and offerings; he will no more have those to be continually before him (Psa 50:8); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, Psa 50:9. For indeed he never appointed this as that which he had any need of, or took any pleasure in, for, besides that all we have is his already, he has far more beasts in the forest and upon the mountains, which we know nothing of nor have any property in, than we have in our folds; but he instituted it to prefigure the great sacrifice which his own Son should in the fulness of time offer upon the cross, to make atonement for sin, and all the other spiritual sacrifices of acknowledgment with which God, through Christ, will be well pleased.
III. He directs to the best sacrifices of prayer and praise as those which, under the law, were preferred before all burnt-offerings and sacrifices, and on which then the greatest stress was laid, and which now, under the gospel, come in the room of those carnal ordinances which were imposed until the times of reformation. He shows us here (Psa 50:14, Psa 50:15) what is good, and what the Lord our God requires of us, and will accept, when sacrifices are slighted and superseded. 1. We must make a penitent acknowledgment of our sins: Offer to God confession, so some read it, and understand it of the confession of sin, in order to our giving glory to God and taking shame to ourselves, that we may never return to it. A broken and contrite heart is the sacrifice which God will not despise, Psa 51:17. If the sin was not abandoned the sin-offering was not accepted. 2. We must give God thanks for his mercies to us: Offer to God thanksgiving, every day, often every day (seven times a day will I praise thee), and upon special occasions; and this shall please the Lord, if it come from a humble thankful heart, full of love to him and joy in him, better than an ox or bullock that has horns and hoofs, Psa 69:30, Psa 69:31. 3. We must make conscience of performing our covenants with him: Pay thy vows to the Most High, forsake thy sins, and do thy duty better, pursuant to the solemn promises thou has made him to that purport. When we give God thanks for any mercy we have received we must be sure to pay the vows we made to him when we were in the pursuit of the mercy, else our thanksgivings will not be accepted. Dr. Hammond applies this to the great gospel ordinance of the eucharist, in which we are to give thanks to God for his great love in sending his Son to save us, and to pay our vows of love and duty to him, and to give alms. Instead of all the Old Testament types of a Christ to come, we have that blessed memorial of a Christ already come. 4. In the day of distress we must address ourselves to God by faithful and fervent prayer (Psa 50:15): Call upon me in the day of trouble, and not upon any other god. Our troubles, though we see them coming from God's hand, must drive us to him, and not drive us from him. We must thus acknowledge him in all our ways, depend upon his wisdom, power, and goodness, and refer ourselves entirely to him, and so give him glory. This is a cheaper, easier, readier way of seeking his favour than by a peace-offering, and yet more acceptable. 5. When he, in answer to our prayers, delivers us, as he has promised to do in such way and time as he shall think fit, we must glorify him, not only by a grateful mention of his favour, but by living to his praise. Thus must we keep up our communion with God, meeting him with our prayers when he afflicts us and with our praises when he delivers us.
What then: Do You not accept my sacrifices? "But your holocausts are always in My sight." Certain holocausts concerning which it is said in another Psalm, "If You had desired sacrifice, I would surely have given, with holocausts You will not be delighted:" and again he turns himself, "Sacrifice to God is a troubled spirit, a heart broken and humbled God does not despise." Which be then holocausts that He despises not? Which holocausts that are always in His sight? "Kindly, O Lord," he says, "deal in Your good will with Sion, and be the walls of Jerusalem built, then shall You accept the sacrifice of righteousness, oblations, and holocausts." He says that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a "holocaust" is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such "holocausts of yours are in My sight always."
He is foretelling the New Covenant, under which all those old sacrifices have ceased. They had a part to play in prefiguring a special sacrifice that was to come, by the blood of which we would be cleansed.
The Jews, hearing these things, did not believe, and they doubted they were able to happen. Now the word is proven. They no longer have the place of their sacrifice, since the temple has been destroyed, the altar collapsed and all their administration carried away, even the city overturned, in which it was necessary to sacrifice according to law.
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SUMMARY
Psalms 50:9 delivers a powerful divine declaration from God, spoken through the Psalmist Asaph, fundamentally challenging the prevalent, often ritualistic, understanding of worship and sacrifice in ancient Israel. This verse emphatically asserts God's absolute self-sufficiency and sovereignty, stating that He neither needs nor acquires material offerings such as bullocks or he-goats from human hands. It subtly yet profoundly redirects the focus from external religious acts to a deeper, more sincere form of worship rooted in a right heart and genuine devotion, thereby laying the groundwork for the psalm's broader critique of superficial religious practice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 50:9 employs several powerful literary devices to convey its profound message with clarity and impact. Foremost is Anthropomorphism, where God speaks in human terms ("I will take") only to negate the very human need implied. This rhetorical strategy makes His point more relatable and impactful, allowing the audience to grasp the absurdity of thinking God needs anything from them. The verse also features clear Parallelism, specifically Synonymous Parallelism, where the phrases "bullock out of thy house" and "he goats out of thy folds" convey the same core idea through different, yet closely related, imagery. This repetition intensifies the message of God's independence and the futility of a purely external offering. Furthermore, the use of Rhetorical Negation ("I will take no...") is highly effective. It is not merely a statement of fact but a direct challenge to a prevailing misconception, designed to provoke thought, correct a fundamental misunderstanding about the nature of God, and redefine the essence of true worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 50:9 stands as a cornerstone verse in the biblical argument for the primacy of the heart over mere ritual in worship. It powerfully dismantles any transactional theology that might creep into religious practice, where individuals mistakenly believe they can "give" God something He needs or that their external acts obligate Him. Instead, this verse aligns seamlessly with a consistent prophetic theme throughout Scripture: God desires genuine relationship, heartfelt obedience, and a contrite spirit far more than the prescribed sacrifices themselves. The offerings, divinely instituted, were always intended to be expressions of a devoted heart, not substitutes for one. This verse, therefore, serves as a potent reminder that our worship, giving, and service are not about fulfilling any perceived lack in God, but rather about expressing our profound love, boundless gratitude, and humble submission to His sovereign will and absolute ownership of all things.
REFLECTION AND APPLICATION
Psalms 50:9 serves as an enduring and penetrating challenge to all believers across generations. In an age where religious activity can easily devolve into performance, obligation, or even a means of self-justification, this verse calls us back to the very heart of authentic worship. It compels us to deeply examine our motivations: are our acts of service, our financial contributions, our regular attendance at church, or our public displays of piety offered out of a genuine, overflowing love for God, or are they mere rituals we perform to assuage guilt, gain favor, or maintain a respectable image? God is not dependent on our "bullocks" or "he-goats"—our time, talents, or treasures—as if He lacks anything or needs our provision to be complete. He invites us to offer them as expressions of devotion, gratitude, and obedience, recognizing His absolute ownership of all things. True worship, then, is not about what we give to God to make Him complete, but about what we offer of ourselves in response to who He already is: the self-sufficient, sovereign Creator and Sustainer of all. This profound understanding liberates us from the burden of trying to impress God and invites us into the liberating joy of simply loving and obeying Him from a transformed heart.
Questions for Reflection
FAQ
Does this verse mean God doesn't want us to give offerings or serve Him?
Answer: No, absolutely not. This verse is not a rejection of offerings or service, but a profound clarification of the motivation and understanding behind them. God is not dependent on human offerings; He is the Creator and Owner of everything. Therefore, when we give or serve, it is not to supply a lack in God, but rather an act of worship, gratitude, and obedience that flows from a heart devoted to Him. The psalm itself goes on to say, "Offer unto God thanksgiving; and pay thy vows unto the most High" (Psalms 50:14). The issue was the Israelite's heart attitude: performing rituals without genuine faith or obedience. God desires a relationship, not a transaction. Our giving and service are invited as expressions of our love and recognition of His sovereignty, as seen in passages like Romans 12:1.
How does this relate to the Old Testament sacrificial system? Was it all pointless?
Answer: The Old Testament sacrificial system, as detailed in books like Leviticus, was divinely ordained by God and served crucial purposes. It provided a means for atonement for sin, taught the seriousness of sin and the need for a substitute, and offered a way for people to express thanksgiving, make vows, and commune with God. It was never pointless. However, the prophets consistently highlighted that the effectiveness of these rituals was tied to the heart condition of the worshipper. When people performed the sacrifices as mere external acts, devoid of genuine repentance, faith, or obedience to God's moral law, the rituals became empty and displeasing to God. Psalms 50:9, along with other prophetic critiques (e.g., 1 Samuel 15:22, Hosea 6:6), emphasizes that God always desired the heart behind the offering, not just the offering itself. The system ultimately foreshadowed the ultimate, perfect sacrifice of Christ.
CHRIST-CENTERED FULFILLMENT
Psalms 50:9, with its declaration of God's independence from animal sacrifices, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The Old Testament sacrificial system, while divinely instituted and crucial for its time, was always a temporary and typological shadow, pointing forward to the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world!. Jesus's death on the cross completely fulfilled the need for "bullocks" and "he-goats," rendering them obsolete as a means of atonement for sin. As the author of Hebrews powerfully argues, Christ, through His own blood, entered the holy places once for all, having obtained eternal redemption (Hebrews 9:11-14). Therefore, our worship in the New Covenant is no longer centered on animal offerings but on spiritual sacrifices, offered through Christ. We are now called to present our bodies as a living sacrifice, holy and acceptable to God, which is our spiritual worship (Romans 12:1). Furthermore, we are to offer "the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name" (Hebrews 13:15), and to "do good and to share, for with such sacrifices God is well pleased" (Hebrews 13:16). This aligns perfectly with Jesus's teaching that true worship is "in spirit and truth" (John 4:23-24), a worship that flows from an internal transformation wrought by the Spirit, rather than external rituals or material offerings.