Mazmur 50:1-15

Psalm 50 ¹ 

A psalm by Asaph.

50:1 El, God, the Lord ²  speaks,

and summons the earth to come from the east and west. ³ 

50:2 From Zion, the most beautiful of all places, ⁴ 

God comes in splendor. ⁵ 

50:3 Our God approaches and is not silent; ⁶ 

consuming fire goes ahead of him

and all around him a storm rages. ⁷ 

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ⁸ 

50:5 He says: ⁹ 

“Assemble my covenant people before me, ¹⁰ 

those who ratified a covenant with me by sacrifice!” ¹¹ 

50:6 The heavens declare his fairness, ¹² 

for God is judge. ¹³  (Selah)

50:7 He says: ¹⁴ 

“Listen my people! I am speaking!

Listen Israel! I am accusing you! ¹⁵ 

I am God, your God!

50:8 I am not condemning ¹⁶  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ¹⁷ 

50:9 I do not need to take ¹⁸  a bull from your household

or goats from your sheepfolds.

50:10 For every wild animal in the forest belongs to me,

as well as the cattle that graze on a thousand hills. ¹⁹ 

50:11 I keep track of ²⁰  every bird in the hills,

and the insects ²¹  of the field are mine.

50:12 Even if I were hungry, I would not tell you,

for the world and all it contains belong to me.

50:13 Do I eat the flesh of bulls?

Do I drink the blood of goats? ²² 

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ²³ 

50:15 Pray to me when you are in trouble! ²⁴ 

I will deliver you, and you will honor me!” ²⁵ 

[50:1]  ¹ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

[50:1]  ² sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

[50:1]  ³ tn Heb “and calls [the] earth from the sunrise to its going.”

[50:2]  ⁴ tn Heb “the perfection of beauty.”

[50:2]  ⁵ tn Or “shines forth.”

[50:2]  sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

[50:3]  ⁶ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ⁷ tn Heb “fire before him devours, and around him it is very stormy.”

[50:4]  ⁸ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ⁹ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ¹⁰ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ¹¹ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[50:6]  ¹² tn Or “justice.”

[50:6]  ¹³ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[50:7]  ¹⁴ tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.

[50:7]  ¹⁵ tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).

[50:8]  ¹⁶ tn Or “rebuking.”

[50:8]  ¹⁷ tn Heb “and your burnt sacrifices before me continually.”

[50:9]  ¹⁸ tn Or “I will not take.”

[50:10]  ¹⁹ tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

[50:11]  ²⁰ tn Heb “I know.”

[50:11]  ²¹ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[50:13]  ²² tn The rhetorical questions assume an emphatic negative response, “Of course not!”

[50:14]  ²³ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[50:15]  ²⁴ tn Heb “call [to] me in a day of trouble.”

[50:15]  ²⁵ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.