Psalm 50

¹El, God, the Lord speaks,[#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.]

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

²From Zion, the most beautiful of all places,[#tn Heb “the perfection of beauty.”]

God comes in splendor.

³Our God approaches and is not silent;[#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.”]

consuming fire goes ahead of him

and all around him a storm rages.

⁴He summons the heavens above,

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

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

“Assemble my covenant people before me,

those who ratified a covenant with me by sacrifice!”

⁶The heavens declare his fairness,[#tn Or “justice.”]

for God is judge. (Selah)

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

“Listen my people! I am speaking!

Listen Israel! I am accusing you!

I am God, your God!

⁸I am not condemning you because of your sacrifices,[#tn Or “rebuking.”]

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

⁹I do not need to take a bull from your household[#tn Or “I will not take.”]

or goats from your sheepfolds.

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

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

¹¹I keep track of every bird in the hills,[#tn Heb “I know.”]

and the insects of the field are mine.

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

for the world and all it contains belong to me.

¹³Do I eat the flesh of bulls?

Do I drink the blood of goats?

¹⁴Present to God a thank-offering!

Repay your vows to the sovereign One!

¹⁵Pray to me when you are in trouble![#tn Heb “call [to] me in a day of trouble.”]

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

¹⁶God says this to the evildoer:[#tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).]

“How can you declare my commands,

and talk about my covenant?

¹⁷For you hate instruction

and reject my words.

¹⁸When you see a thief, you join him;[#tn Heb “you run with him.”]

you associate with men who are unfaithful to their wives.

¹⁹You do damage with words,[#tn Heb “your mouth you send with evil.”]

and use your tongue to deceive.

²⁰You plot against your brother;[#tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).]

you slander your own brother.

²¹When you did these things, I was silent,[#tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).]

so you thought I was exactly like you.

But now I will condemn you

and state my case against you!

²²Carefully consider this, you who reject God![#tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.]

Otherwise I will rip you to shreds

and no one will be able to rescue you.

²³Whoever presents a thank-offering honors me.[#sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.]

To whoever obeys my commands, I will reveal my power to deliver.”