Overview:
(NET)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.
Observations:
(1) The court room is set
a. The judge is ready- v.1a El, God, the LORD speaks
(NET) Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yéhvah] 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
b. The mood is set for punishment-v.3b consuming fire goes ahead of him and all around him a storm rages
c. the witnesses are called- v..4 He summons the heavens above, as well as the earth, so that he might judge his people
(NET) 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).
2. The courtroom is to accuse Israel because they have forgotten the covenant relationship they have with God.
a. It is not just a relationship of performing religious rituals
50:5 He says: “Assemble my covenant people before me, those who ratified a covenant with me by sacrifice!”
(NET) “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).
50:8 I am not condemning you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me.
b. What God desires in this relationship is their gratitude, their prayer, and that they will honor God
50:14 Present to God a thank-offering!
Repay your vows to the sovereign One!
50:15 Pray to me when you are in trouble!
I will deliver you, and you will honor me!”
(NET)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.
c. Not only people replace real relationship with ritual, they were also hypocritics.
50:16 God says this to the evildoer:
“How can you declare my commands,
and talk about my covenant?
(NET) In the psalms the “wicked” (רְשָׁעִים, résha’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).
Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The LORD is shocked that such evildoers would give lip-service to his covenant demands, for their lifestyle is completely opposed to his standards (see vv. 18–20).
d. Finally, when they did evil things they thought God did not care.
50:21 When you did these things, I was silent,
so you thought I was exactly like you.
But now I will condemn you
and state my case against you!
(NET) 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.
a. v.1-4 God's judgment was not without warning. He told Israel what He expected when they cut the covenant and He reminded them again. Eventually, here comes the time for judgment. God also warned us and the world ahead of time for His second coming accompanied with judgment. It is time for us to get serious about that. The pandemic is only a way to remind us that we will not be here forever. We need to get ready to face God one way or another.
b. v.5-15 What was the difference between a relationship based on ritual (like the idol worship) and the relationship that we would give thanks, prayer and honor to God? The former one only costs us the time and the money. The later one costs us our heart every moment of our days. We live for God.
Let us not be the superficial Christians, but we spent our lives for God!
c. v.16-23 The hypocrites hated God’s commands, committed sinful deeds, spoke lies and slander, and cheated others. And they were the ones who declared God's commands and talked about his covenant?! God did not turn a blind eye to our evil deeds. He is only patient and waiting v.21. One day He will come back to judge.
We all love to teach others or pretend that we can teach others. The real teacher is the one who really loves God's command. If we are not real the Judge will know and He is not silent.
Audrey
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