Exegetical and Hermeneutical Commentary of Psalms 50:22
Now consider this, ye that forget God, lest I tear [you] in pieces, and [there be] none to deliver.
22. ye that forget God ] Elah: see note on Psa 50:1. For the phrase cp. Psa 9:17; Job 8:13; and for the thought, Psa 10:4.
lest I tear &c.] Like a lion. Cp. Hos 5:14.
Fuente: The Cambridge Bible for Schools and Colleges
22, 23. Practical conclusion, addressed to both classes: to the formal worshippers who ‘forget God’ by ignoring the spiritual character of the worship which He desires, as well as to the hypocrites whose conduct proves that they “refuse to have Him in their knowledge.”
Fuente: The Cambridge Bible for Schools and Colleges
Now consider this – Understand this; give attention to this. The word now does not well express the force of the original. The Hebrew word is not an adverb of time, but a particle denoting entreaty, and would be better rendered by, Oh, consider this; or, Consider this, I beseech you. The matter is presented to them as that which deserved their most solemn attention.
Ye that forget God – Who really forget him though you are professedly engaged in his worship; who, amidst the forms of religion, are actually living in entire forgetfulness of the just claims and of the true character of God.
Lest I tear you in pieces – Language derived from the fury of a ravenous beast tearing his victim from limb to limb.
And there be none to deliver – As none can do when God rises up in his wrath to inflict vengeance. None would venture to Interpose; none could rescue from his hand. There is a point of time in relation to all sinners when no one, not even the Redeemer – the great and merciful Mediator – will interpose to save; when the sinner will be left to be dealt with by simple, pure, unmixed and unmitigated justice; when mercy and kindness will have done their work in regard to them in vain; and when they will be left to the mere desert of their sins. At that point there is no power that can deliver them.
Fuente: Albert Barnes’ Notes on the Bible
Psa 50:22
Now consider this, ye that forget God.
Forgetfulness of God: Its Evil
Forget God!–is this possible? What! when we see His eternal power and Godhead in all things above us and about us? If we look up to the heavens, the heavens declare the glory of God, and the firmament showeth His handy-work. If we look around us here, the earth is full of His goodness. But men, notwithstanding, do forget God. Forgetfulness of God is the source of their wickedness, and should this sinful conduct be persisted in, it will induce a sorer punishment than all created power could remedy.
I. An evil.
II. Its punishment.
III. A means whereby to correct the evil and to avoid the punishment. (W. Mudge, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. Now consider this] Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them in order to exhibit against you. Beware, therefore, lest he tear you to pieces, when there is none to deliver; for none can deliver you but the Christ you reject. And how can ye escape, if ye neglect so great a salvation?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye that forget God; ye hypocritical and ungodly Israelites, who have forgotten (as Moses foretold you would do, Deu 32:18) the God that formed you, and made you his people, and forgotten his mercies and judgments, by which you should have been instructed, and the covenant which you made with him, and by which you stand obliged to him.
Lest I tear you in pieces; lest my patience be turned into fury, and I proceed to take vengeance on you.
And there be none to deliver; or, for (as the Hebrew particle is oft rendered) there is none that can or will deliver you. None can rescue you from the power of mine anger.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. forget GodThis denotesunmindfulness of His true character.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now consider this,…. The evils that had been committed, and repent of them; for repentance is an after thought and reconsideration of sin, and humiliation for it; that the Lord, was not like them, not an approver of sin, but a reprover for it; and what would be their latter end, what all this would issue in, in case of impenitence;
ye that forget God; that there is a God, his being, perfections, word, works, and benefits;
lest I tear [you] in pieces; as a lion, leopard, or bear; see
Ho 13:7; which was accomplished in the destruction of Jerusalem; when both their civil and ecclesiastical state were torn in pieces; their city and temple levelled with the ground, and not one stone left upon another; and they scattered about in the earth;
and [there be] none to deliver; which denotes their utter and irreparable ruin, till the time comes they shall turn to the Lord; see
Isa 42:22.
Fuente: John Gill’s Exposition of the Entire Bible
Epilogue of the divine discourse. Under the name are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim – toda , but the toda of the heart), he praises Him
(Note: In Vedic jag’ , old Bactrian jaz (whence jag’jas , the primitive word of ), the notions of offering and of praising lie one within the other.)
and . It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read . The Talmudic remark [do not read , but ] assumes to be the traditional reading. If we take as a thought complete in itself, – which is perfectly possible in a certain sense (vid., Isa 43:19), – then it is best explained according to the Vulgate ( qui ordinat viam ), with Bttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans ; but the expression is inadequate to express this ethical sense (cf. Pro 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering . The (designedly not pointed ), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form is without example elsewhere. It sounds like the likewise epenthetical , Pro 1:28, cf. Pro 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. (= ) is in the writer’s mind as the form out of pause (Ges. 58, 4). With Psa 50:23 the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22 Now consider this, ye that forget God Here we have more of that severe expostulation which is absolutely necessary in dealing with hardened hypocrites, who otherwise will only deride all instruction. While, however, the Psalmist threatens and intends to alarm them, he would, at the same time, hold out to them the hope of pardon, upon their hastening to avail themselves of it. But to prevent them from giving way to delay, he warns them of the severity, as well as the suddenness, of the divine judgments. He also charges them with base ingratitude, in having forgotten God. And here what a remarkable proof have we of the grace of God in extending the hope of mercy to those corrupt men, who had so impiously profaned his worship, who had so audaciously and sacrilegiously mocked at his forbearance, and who had abandoned themselves to such scandalous crimes! In calling them to repentance, without all doubt he extends to them the hope of God being reconciled to them, that they may venture to appear in the presence of his majesty. And can we conceive of greater clemency than this, thus to invite to himself, and into the bosom of the Church, such perfidious apostates and violators of his covenant, who had departed from the doctrine of godliness in which they had been brought up? Great as it is, we would do well to reflect that it is no greater than what we have ourselves experienced. We, too, had apostatized from the Lord, and in his singular mercy has he brought us again into his fold. It should not escape our notice, that the Psalmist urges them to hasten their return, as the door of mercy will not always stand open for their admission — a needful lesson to us all! lest we allow the day of our merciful visitation to pass by, and be left, like Esau, to indulge in unavailing lamentations, (Gen 27:34.) So much is implied when it is said, God shall seize upon you, and there shall be none to deliver (257)
(257) The language here is metaphorical. The Almighty, provoked by the wickedness of these hypocrites, compares himself to a lion, who, with irresistible fury, seizes on his prey, and tears it in pieces, none being able to rescue it from his jaws. We meet with a similar form of expression in Hos 5:14 : “For I will be as a lion unto Ephraim, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.” We must not, however, suppose that the rage and fury of this relentless destroyer can have place in the bosom of the Deity. Such phraseology is adopted in accommodation to the feebleness of our conceptions, and our contracted modes of thinking, to impress the hearts and consciences of sinners with a conviction of the tremendous character of the judgments of God, and the fearful condition of those who fall under his penal wrath.
Fuente: Calvin’s Complete Commentary
A Final Plea To All His Covenant People ( Psa 50:22-23 ).
God now makes a final plea to them to consider their ways, and not forget Him. For if they do He will stand by when they are being torn in pieces and will not deliver them. For His salvation is only available to those who offer up to Him the ‘sacrifice’ of genuine thanksgiving, and order their ways aright.
Psa 50:22-23
‘Now consider this,
You who forget God,
Lest I tear you in pieces,
And there be none to deliver,
Whoever offers the sacrifice of thanksgiving,
Glorifies me,
And to him who orders his way (aright) ,
Will I show the salvation of God.
God closes by calling on those who have ‘forgotten’ Him in their lives to consider what He says lest He tear them in pieces like a wild animal tears its prey, and there is no one to deliver them at the time of their distress.
Indeed He wants them to recognise that His deliverance is only available to those who glorify Him by offering to Him the sacrifice of thanksgiving, and who order their way aright. It is to such that He will show the salvation of God. (‘Aright’ is not in the text but clearly has to be read in. The point is that in ‘ordering their way’ rather than living loosely they are doing so in terms of God’s requirements). Those who want to experience YHWH’s salvation will only do so if they respond to Him from a true heart.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 50:22-23. Now consider this Here God must be supposed to have delivered up the wicked man to punishment irreversible; and upon that, to speak these two verses. Upon this supposition, lest I tear, &c. comes in very pertinently. See Hos 13:7-8. The last verse sums up what had been the two principal points of charge, “I look upon him only as the man who truly honours me, who offers before me a grateful heart; and none but the man who sets himself to order his life aright, shall ever find protection and blessing from God.” See Mudge.
REFLECTIONS.The matter of this psalm is deeply solemn and weighty.
1. The Psalmist begins with an address, awakening the attention of heaven and earth, from that great God, who, in the glory of uncreated majesty, ascends his radiant throne. The earth, from the rising to the setting sun, is commanded to hearken, while out of Zion, the church of God on earth, or from the heavenly hill of glory, the Lord Jesus Christ, the El, Elohim, Jehovah, the Almighty God, shines forth in his gospel to enlighten the earth; or from his judgment-seat sends out his light and truth that he may weigh the actions of men in his balances, and execute righteous judgment. Terrible shall be the day of his coming, as when of old in thick clouds and darkness he descended on Sinai’s hoary top, and more awful his voice than those mighty thunderings and words of terror, at which Moses so exceedingly troubled. In such tremendous majesty he appeared, when, after his slighted gospel, swift vengeance seized on the Jewish people; and we wait for the last most awful manifestation of his glory, when the assembled world of men and angels shall stand before his dread tribunal.
2. He commands his saints, the faithful who are or will be saved by grace, to be collected and separated for himself, either by the ministers of the churches; or by his angels on the resurrection-day, who shall gather the righteous from among the wicked: and these faithful ones are described as having made a covenant with him by sacrifice, or on sacrifice; that is to say, have laid hold on the covenant of grace established in the Redeemer, and, feeding on the memorials of his sacrifice, have solemnly given up themselves to him, as bought with his blood. Note; All our hopes in eternity depend on the great sacrifice that our Redeemer offered in our behalf.
3. His righteousness shall be applauded; the heavens and all their hosts will proclaim it, and praise him for it; for God is judge himself, and therefore all his decisions must be guided by unerring justice. His saints shall be acquitted with honour; and the sinner with righteous judgment shall be condemned.
Fuente: Commentary on the Holy Bible by Thomas Coke
Is not this a beautiful conclusion, in a general appeal to everyone that hears, from what went before? It forms indeed a solemn and striking inference from the whole Psalm.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 50:22 Now consider this, ye that forget God, lest I tear [you] in pieces, and [there be] none to deliver.
Ver. 22. Now consider this, ye that forget God ] That cast him and his counsels behind your backs, before he awaken your drowsy consciences, and rouse up the lion that lieth sleeping in your bosoms, like Cain’s dog, Gen 4:7 , with his dog-sleep; and before you come to answer for all, with flames about your ears.
Lest I tear you in pieces, and there be none to deliver you
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 50:22-23
22Now consider this, you who forget God,
Or I will tear you in pieces, and there will be none to deliver.
23He who offers a sacrifice of thanksgiving honors Me;
And to him who orders his way aright
I shall show the salvation of God.
Psa 50:22-23 This is a summary statement that has a message for both the ritual-oriented followers (by implication) and the faithless followers (direct address). Both are to consider (BDB 106, KB 122, Qal imperative).
1. to the wicked
a. those who forget God, Psa 50:22 a
b. judgment will come and no one can save, Psa 50:22 b
2. to the faithful in contrast
a. who offer a sacrifice of thanksgiving, Psa 50:23 a (cf. Psa 50:14 a)
b. who honor Me, Psa 50:23 a (cf. Psa 50:15 b)
c. who orders his way aright
YHWH will destroy the wicked (Psa 50:22 b), but deliver the faithful (Psa 50:23 c).
Psa 50:22 b Lest I tear you in pieces This is imagery of YHWH as a lion (cf. Psa 7:2; Psa 17:12; Hos 5:14; see Special Topic: Lions in the OT ). There is a painful consequence to rebellion and continuing unbelief! Justice is not without consequence!
there will be none to deliver If God is against us, who can help us?! He and He alone can deliver. This same concept is expressed positively in Rom 8:31-39.
Psa 50:23 b This is an ambiguous line of poetry. Literally it is set a way. The verb (BDB 962, KB 1321) has a wide semantical field. Most English translations take it as referring to a godly, covenant, obedient lifestyle. It is surely possible that it refers to an appropriate sacrifice!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How would you entitle this Psalm?
2. What two types of covenant people are discussed? (Psa 50:7-21)
3. Who is on trial?
4. Is sacrifice wrong?
5. What does it mean, God kept silent? Why does God keep silent? (Psa 50:21)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
GOD. Hebrew Eloah. App-4.
deliver = rescue.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 50:22-23
Psa 50:22-23
TO THE WICKED
“Now consider this, ye that forget God, Lest I tear you in pieces, and there be none to deliver:”
TO MY PEOPLE
“Whoso offereth the sacrifice of thanksgiving glorifieth me.
And to him that ordereth his way aright
Will I show the salvation of God.”
The two words that dominate this psalm are here placed above the two divisions of humanity who will be before God in the Final Judgment. “My people” (Psa 50:7) and “The Wicked” (Psa 50:16) are used here in the reverse order of their appearance in the psalm. These two verses have the advantage of further clarifying the question of who will participate in the Final Judgment. Psa 50:22 speaks of the lost; and Psa 50:23 speaks of the saved.
THE DOCTRINE OF THE JUDGMENT
One of the six fundamental doctrines of the Christian religions is that of the `eternal judgment’ (Heb 6:2); and it is a mark of the apostasy of our current age that preachers of God’s word seldom mention it; and there are congregations of allegedly Christian people all over the nation who have not heard a sermon on “The Eternal Judgment” in years.
The Judgment is necessary: (1) because without it, there would be countless instances in which the wicked would have the better of things; (2) the moral government of God requires it; (3) the total destruction of Satan will at that time be accomplished; (4) the rebellion of the human race against God must be terminated, and that will be accomplished only upon the occasion of the Final Judgment; (5) only in the Judgment shall the saints of God receive their reward in heaven; and (6) only then will the wickedness of mankind find its just punishment. The Final Judgment is the occasion when God will rise in righteous wrath and cast evil out of his universe. There is no motivation for righteous living quite so powerful and effective as careful attention to what the word of God reveals concerning the Judgment of the Great Day.
E.M. Zerr:
Psa 50:22. The full severity of God’s judgments had not as yet been heaped upon the people but they were warned to repent or such treatment would come.
Psa 50:23. Sincere praise will rebound to the glory of God. Hence it is that the Lord promised salvation to those who ordered their conversation or manner of life according to the divine will.
Fuente: Old and New Testaments Restoration Commentary
consider: Deu 32:18, Ecc 7:14, Eze 18:28, Hag 1:5, Luk 15:17
forget: Psa 9:17, Psa 10:4, Job 8:13, Isa 51:13, Jer 2:32, Hos 4:6
I tear: Hos 5:14, Hos 13:8, Rev 6:16, Rev 6:17
none: Psa 7:2, 2Sa 22:42, Amo 2:14, Mic 5:8
Reciprocal: Deu 32:39 – neither Jdg 18:28 – And there 1Sa 28:18 – hath the Lord 1Sa 28:20 – sore afraid 1Ki 20:23 – Their gods 2Ki 9:24 – smote Job 10:7 – and there Job 13:10 – reprove Job 16:9 – teareth me Psa 18:42 – beat Psa 71:11 – for there Pro 6:15 – he be Ecc 8:11 – sentence Isa 5:29 – lay hold Isa 38:13 – as a lion Isa 42:22 – a spoil Isa 43:13 – none Isa 47:11 – thou shalt not be Lam 3:11 – pulled Lam 5:8 – there Dan 2:5 – ye shall Dan 8:4 – neither Hos 2:10 – and none shall Hos 7:2 – consider not in Zep 2:2 – before the fierce Zec 11:6 – and out Luk 12:58 – the judge Luk 16:26 – they pass Act 23:10 – fearing Rom 9:22 – endured Heb 10:31 – to fall
Fuente: The Treasury of Scripture Knowledge
Psa 50:22. Now consider this, ye that forget God Ye hypocritical and ungodly Israelites, who have forgotten (as Moses foretold ye would do, Deu 32:18) the God that formed you, and made you his people, and have forgotten his mercies and judgments, by which you should have been instructed, and the covenant which you made with him, and by which you stand obliged to obey and serve him. Lest I tear you in pieces Lest my patience be turned into fury, and I proceed to take vengeance on you; and there be none, or, for there is none to deliver None that can rescue you from the power of mine anger.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4. A final warning 50:22-23
God let His people off with a warning. However, they should remember Him and the fact that He would judge them eventually. Heartfelt gratitude and obedience would honor God and bring His deliverance. Simply going through the motions of worshipping and giving a misleading appearance of godliness would incur His wrath.
This psalm is a sober warning to God’s people of all time. We may deceive ourselves into thinking external conformity and pious words please God. However, only reality in our relationships with Him and our fellow human beings wins His approval. We should remember that one day we really shall stand before the righteous Judge and give an account of our lives (2Co 5:10). We should live now with that reality in mind.