Exegetical and Hermeneutical Commentary of Psalms 50:23
Whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will I show the salvation of God.
23. Whoso offereth praise ] He that offereth the sacrifice of thanksgiving, as in Psa 50:14. This line sums up the teaching of Psa 50:7-15 on the nature of true worship: and it is natural to expect the second line to sum up the teaching of Psa 50:16-21 on the obligations of moral duty. This it does if the rendering of A.V. can be retained, ‘ to him that ordereth his conversation aright,’ i.e. takes heed to his way of life, or orders it in accordance with My commandments. But aright is not in the Heb., and it is doubtful if this sense can fairly be extracted from the text. Hence the rendering of R.V. marg. has been proposed, and pretareth a way that I may shew him &c., which is grammatically unexceptionable, but does not fit the context. Probably some slight correction of the text is needed, such as, He that keepeth my way (Psa 18:21; Psa 37:34), or, my words ( Psa 50:17; Psa 119:17; Psa 119:101), to him will I skew the salvation of God. Cp. Psa 91:16.
Fuente: The Cambridge Bible for Schools and Colleges
Whoso offereth praise glorifieth me – That is, he truly honors me; he is a true worshipper; he meets with my approbation. The word here rendered offereth is the same which is used in Psa 50:14, and means he that sacrifices: here meaning, he that presents the sacrifice of praise. So the Septuagint: the sacrifice of praise glorifies me. So the Vulgate. The idea is, that the worship which God requires is praise; it is not the mere external act of homage; it is not the presentation of a bloody sacrifice; it is not the mere bending of the knee; it is not a mere outward form: it is that which proceeds from the heart, and which shows that there is there a spirit of true thankfulness, adoration, and love.
And to him that ordereth his conversation aright – Margin, as in Hebrew, that disposeth his way. Or, more literally, To him that prepares or plans his way; that is, to him who is attentive to his going; who seeks to walk in the right path; who is anxious to go in the road that leads to a happier world; who is careful that all his conduct shall be in accordance with the rules which God has prescribed.
Will I show the salvation of God – This may mean either, I, the author of the psalm as a teacher (compare Psa 32:8); or, I as referring to God – as a promise that He would instruct such an one. The latter is the probable meaning, as it is God that has been speaking in the previous verse. The salvation of God is the salvation of which God is the author; or, which he alone can give. The idea here is, that where there is a true desire to find the way of truth and salvation, God will impart needful instruction. He will not suffer such an one to wander away and be lost. See the notes at Psa 25:9.
The general ideas in the psalm, therefore, are
(1) that there is to be a solemn judgment of mankind;
(2) that the issues of that judgment will not be determined by the observance of the external forms of religion;
(3) that God will judge people impartially for their sins, though they observe those forms of religion; and
(4) that no worship of God can be acceptable which does not spring from the heart.
Fuente: Albert Barnes’ Notes on the Bible
Psa 50:23
Whoso offereth praise glorifieth Me.
Songs of the Bible
I. The song of the new birth. Every believer has learned some of the notes of this song, for we enter the kingdom singing it. When in the world, the worlds songs–songs of merriment and glee–were in our esteem the richest and best; but when we saw Jesus, and heard the music of His grace, then the worlds songs could no longer express our joy. In all the miracles of Christ the first act of the healed one was to begin to praise. The leper, the paralytic, Bartimaeus, and all the others. And so with those whom Christ has saved.
II. The song of thanksgiving. How many of them we have in these psalms, but from some men you never hear them–they are always discontented and complaining. But think of our temporal mercies–our faculties of mind and body are daily mercies. Some never see them because they keep their eyes so fastened on the dark specks of disappointment and trial, and, seeing these only, they fancy these cover the whole of the sky. But it is not so. If God take from us one mercy, think how many we have left. Oliver Wendell Holmes has beautifully said, If one should give me a dish of sand, and tell me that there were particles of iron in it, I might search for them with my clumsy fingers and be unable to detect them; but take a magnet and swing through it, and the magnet will draw to it the particles of iron immediately. So let the thankful heart sweep through the day, and, as the magnet finds the iron, it will find in every hour some heavenly blessings: only the iron in Gods sand is always gold.
III. The song of victory. Listen to that song as it rises from Israels redeemed hosts on the bank of the Red Sea. No wonder that they felt like singing, for all the fears of yesterday had been buried in that sea. They did not sing thus in Egypt, for there they were slaves. And in the captivity, when a song was required of them by their captors, they said, We cannot sing the Lords song in a strange land. There are many psalms of David which are like a full orchestra of praise; but the majority of them are penitential cries, a singing as by the waters of Marah. And so it was with Israel of old, and it is so with the Church of to-day: the lamentations outnumber the praises; the defeats are more than the victories. And yet, though here they cannot be complete, we have our victories, and we ought even now to render praise for them.
IV. Songs in the night. See Paul and Silas in the prison at Philippi. But when we are free from the bondage of the world, we shall be as they, who at midnight sang praises. Let us also sing, so that the prisoners around may hear us.
V. The song before the throne–the heavenly song. What an immense company join in it. And it is a song without tears. Ours here are never that, But there they are tearless and eternal. (A. E. Kittridge, D. D.)
Glorifying God
I. We should re concerned to glorify God. This is the great end of our existence. Even inanimate beings do this (Psa 19:1-14.). And even wicked men may glorify God, for the wrath of man shall praise Him. But especially does He look for this from His own people. Now, one of the ways in which we do this is by offering praise. For in true praise exalted sentiments concerning Him fill the mind: there is a lively sense of His presence, and they speak well of His name. See the twelve exhortations to praise in the last of the psalms.
II. Our offering of praise will not be accepted unless it be accompanied with a conversation ordered aright. Praise-giving is good, but praise-living is better. But for this the grace of God is necessary.
III. Such conduct as this attracts Gods notice and regard. See text. To such persons God will show His salvation–temporal, spiritual, eternal. Have we interest in this salvation? (W. Jay.)
Praise
A subject, the importance of which it is not possible to overestimate, is here presented for our consideration–the offering of praise, connected more especially with the public service of the Church. Self-seeking in religion is far from being uncommon. It is chargeable upon numbers who may not be selfish in the grosser and more glaring forms of the commission of that sin. The almost exclusive consideration with such as are self-seekers in religion, is personal spiritual comfort. An essayist who wrote years ago, upon various forms of selfishness manifested in the conduct of professors of religion, has left on record this forcible description of those who make personal comfort in their religion not a means but an end. Epicures in religious comfort, they grow impatient if the cup of consolation be, for a moment, removed from their own lips. The amplitude of the Divine love seeks to comprehend the universe in its large and life-giving embrace and calls on our affections to arise and follow it in its vast diffusion, but this selfishness stays at home, builds itself in, and sees no glory in that love, but as it embraces a single point, and that point itself. To protect the spiritual system from so deleterious an influence, to prevent devotional exercises, whether public or private, from contracting the taint of selfishness, and to impart to them a healthy tone, it is expedient that there should be blended with them not only intercessory prayer but the homage of praise. As a faithful remembrancer, the Church ever puts us in mind of the fact that we are bound to praise Him for what He is in Himself, for the glory of His perfections, independent of what He is to us. Without the right ordering of the conversation–without practical evidence of sincere endeavour to walk worthy of the Lord unto all pleasing, no praise whatever can be offered to Him. The ever-living Intercessor, who has been exalted to the right hand of the Majesty in the heavens, imparts to praise as well as to supplication and giving of thanks and all other offerings the requisite value. By Him let us offer the sacrifice of praise continually, etc. Consolatory as sublime is the contemplation of the power and willingness of the ascended Christ to constitute our imperfect offerings worthy of presentation because of the infinite merit of His precious death and passion. There never rises within the breast of the sincere worshipper an aspiration of which He is unmindful, never is there formed a purpose of amendment of life, never is there heaved a sigh of the sorrow that worketh repentance, which is not observed by Him amidst the glories of that exalted estate in which He reigns as Head over all things to the Church. it is through Him that the adoration of the militant Church is united with that of those powers and principalities in heavenly places upon the purity of whose nature there never did, never shall pass a shadow of blemish. (C. E. Tisdall, D. D.)
To him that ordereth his conversation aright will I show the salvation of God.
Ordering the conversation aright
I. A man cannot order his conversation aright who does not seek and wait for the salvation of God. By the salvation of God we understand mans deliverance from sin and death and condemnation, through the great work of the atonement wrought by the Lord Jesus Christ.
II. The man does not seek the salvation of God aright who does not seek it in ordering his conversation aright (Psa 25:14; Hos 6:3). A man who sets about it earnestly, doing the will of God as far as he sees it, does not rest in that; he still looks to Christ, he still looks for Gods quickening Spirit to give life to his obedience, and that man is ordering his conversation aright. The Word of God warrants us, and the experience of Gods children in all ages warrants us, in saying that as He has not said Seek ye his in vain, so no man that seeks honestly to order his conversation aright shall fail to have shown to him, sooner or later, the salvation of God. (Hugh Stowell, M. A.)
The necessity of revelation, and a holy life
I. It is most worthy of the salvation of God, that it be understood of the general redemption of mankind by Jesus Christ. Both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man. And there is none other name under heaven given among men whereby we may be saved, neither is there salvation in any other. This knowledge was confined to very narrow limits; to a nation exceedingly small in proportion to the inhabitants of all the earth. The Revelation, besides, was dark, even where it was best known; particularly as to the resurrection of the dead, which is the anchor of our hope after this life, as also by reason of the ambiguity of the law under types and shadows of things to come; which represented a salvation to be given many ages after by this general Redeemer, who was not commonly believed in by the Jews before His coming, nor known by them when He appeared.
II. The knowledge of this salvation is above the reach of natural reason, and not to be attained but by revelation from God. In this assurance we stand unmoved against all vain suggestions of the impossibility of there being any such mysteries in the Christian religion, and of our own incapacity to believe things which our understanding cannot comprehend. Which assertions proceed from a bold but mistaken philosophy; ignorant of the great power of God; and not rightly distinguishing between the measure of knowledge, sufficient for faith and for demonstration; nor knowing that where the veracity of the affirmer, and the power of the author of any miracle are unquestionable, there we have a good authority to believe His relation of anything, though it shall be wonderful, and far above our capacity to comprehend.
III. It is a holy life which will render us the most capable of receiving this knowledge.
IV. Concluding observations.
1. If we are firmly secure of our true knowledge of the salvation of God, in the faith of that Church which we do profess, let us then keep this faith in purity of heart and true holiness of life, without which no man shall ever see the Lord.
2. If any man is serious in his inquiries after that knowledge which is to lead him to eternal life, let him then in the sincerity of his heart make this trial; and, from a good life, begin his searches after the knowledge of the salvation of God.
3. Wickedness of life is the most fatal step to infidelity, and sets us at the greatest distance from this knowledge of the salvation of God. (W. Whitfeld.)
The first step towards salvation
If these words mean anything, they must mean that the man who wishes to save his soul ought to endeavour, at least, to cast out directly whatever may be wrong in his practice. The text may be read also thus, Him who disposes or regulates his conduct, I will cause to enjoy the salvation of God. Then the words prescribe something preparatory, something to be done by any one and every one who honestly desires the being converted and saved. He is not to sit still, as one who waits for irresistible grace: let him forthwith observe what is wrong in his conversation–that is, in his manner of living and conduct–and let him at once set about correcting it. Now, thus did Christs forerunner, John the Baptist, in his preparatory ministry. He bade men cease from dishonest and evil conduct. Men asked him what they were to do, and he plainly told them. You must see at once, that nothing could be further removed than this proceeding of the Baptist from what is mystical and unintelligible; neither publicans nor soldiers could plead that there was nothing definite in the answers which they received–nothing on which they were unable to take hold, and forthwith to act. By going straightway into the business of everyday life, giving men something to do, and something, moreover, which it were idle to dispute that they had power to do, St. John impressed on his exhortations a practical and a tangible character. All that we have to ask you, at this stage of our inquiry, is, whether you do not perceive how exactly the exhortation of the Baptist bears out the promise of the psalmist in our text–how the one is based on the other; for in prescribing as preparatory to repentance, that the publican should cease from his extortion, and the soldier from his violence, was not St. John proceeding altogether upon the principle, that to him that ordereth his conversation aright shall be shown the salvation of God? Now, then, suppose we pass from the days of the Baptist to our own, and see whether, in our dealings with unconverted men, we ought not similarly to insist on a right ordering of the conversation, as preparatory to genuine religion. In place of contenting ourselves with a general exhortation to repentance, ought we not to descend into particulars–or rather, urge men to the correction of open faults, if they have any wish to be brought to genuine repentance? It is not on repentance, strictly speaking, that we should settle, but on something preliminary to repentance, and the passing over which, so as always to begin with repentance, is what (as we believe) makes our sermons go beyond the mass of unconverted hearers. It is Gods rule to give more to him who improves what he has. He therefore who strives to obey conscience may humbly hope for the higher aid of the Spirit of God. And if all of you who have yet the great work of repentance to effect will thus immediately commence the reforming what is guilty and prominently wrong in your conduct, indeed we dare promise that you shall see the salvation of God–see it here in the sacrifice of Christ–see it hereafter in the glories of heaven. Thus ordering your conversation aright–going, like the publican to the receipt of custom, and banishing thence extortion, or like the soldier to the ranks, and there extinguishing violence, ye will stand ready, by Gods help, to the being made truly contrite. In real contrition ye will hasten to Christ, as alone able to deliver; and through Christ ye shall take possession of the kingdom of heaven. (Henry Melvill, B. D.)
Asaphs theology
For Asaph, see 1Ch 6:39. He was a prophet, a musician, a poet. The main function of the prophet was to teach, illustrate and enforce the great moral and spiritual truths which lie at the foundation of all true religion. The main office of the Hebrew prophets was to preserve and enlarge that Gospel which, Paul says, was before the law. It is because this prophetic, this spiritual element pervades most of the psalms that the Psalter has become the hymn-book of the Church in all ages and in all lands. This is specially noticeable in Asaphs three psalms, which treat of the spirituality of all true worship, and of the mystery of the Divine providence–themes which have always had a singular attraction for all deeply religious and prophetic souls.
1. The fiftieth psalm has for its theme the spirituality of all true worship. Asaph suffers his imagination to play round this great theme. Asaph reaches his fine catholic conclusion, that none but those who sacrifice thanksgiving, and dispose their ways aright, can truly serve and please the Lord. This prophetic truth is the common property of the human race.
2. In Psa 77:1-20. Asaph, from slightly different points of view, deals with a problem interesting to all thoughtful minds. The root of his sorrow is, that the hand of the Most High doth change, that it moves uncertainly, inexplicably, as if it had no set purpose, and were working for no definite end. Apparently, the blessings promised to the righteous fell to the wicked, while the threatenings addressed to the wicked were fulfilled on the righteous.
Asaph offers us one or two calming and helpful thoughts which any of us to whom this problem is alive and pressing will acknowledge to be of unspeakable value.
1. He holds fast his faith, let facts say what they will, in the law of retribution. He is sure that punishment is the other half of sin, that the two cannot be divorced for long.
2. Then he discovers that as sin is its own punishment, so also piety is its own reward, but a reward in a far higher sense than that in which sin is its own punishment. For here ha does not dwell on and apply the law of retribution. No; God Himself is to be his reward.
3. He looks, and bids us look, for an everlasting reward, an immortality of service and joy. Afterwards receive me to glory. Asaphs two main contributions to the theology of his time, and of all time, were this doctrine of worship and this vindication of the ways of God with men. Neither of them was new. But they came with special force from the lips of one who was a minister of the altar, and who had himself passed through the agonies of doubt. They were not new then; they are not obsolete now. (Samuel Cox, D. D.)
Psa 51:1-19
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. Whoso offereth praise] These are the very same words as those in Ps 50:14, ; and should be read the same way independently of the points, zebach todah, “sacrifice the thank-offering.” JESUS is the great eucharistic sacrifice; offer him up to God in your faith and prayers. By this sacrifice is God glorified, for in him is God well pleased; and it was by the grace or good pleasure of God that he tasted death for every man.
Ordereth his conversation] sam derech, DISPOSETH his way. – Margin. Has his way THERE, sham derech, as many MSS. and old editions have it; or makes that his custom.
Will I show the salvation of God.] arennu, I will cause him to see beyesha, into the salvation of God; into God’s method of saving sinners by Christ. He shall witness my saving power even to the uttermost; such a salvation as it became a God to bestow, and as a fallen soul needs to receive; the salvation from all sin, which Christ has purchased by his death. I sall scheu til him, the hele of God; that es JESHU, that he se him in the fairehed of his majeste. – Old Psalter.
ANALYSIS OF THE FIFTIETH PSALM
The prophet, by a prosopopaeia, brings in God prescribing rules for his own worship. The point in debate is: How God will be honoured in his own Church? And as none can teach this but God, he brings him in speaking to his people.
The Psalm has two general parts: –
I. The majesty and authority of the person who is to judge this debate, Ps 50:1-6.
II. The sentence which he pronounces, Ps 50:7-23.
The prophet begins with calling an assize. He summons a court, presents us with a judge, produces witnesses, cites those who are to answer, and, having seated the Judge on his throne, gives forth his charge.
I. First. He presents, 1. The Judge, in authority and majesty: “The mighty God, even the Lord, hath spoken,” Ps 50:1.
2. The place to which he comes to hold his court – the Church: “Out of Zion, the perfection of beauty; God hath shined.” To Zion the law was given; and out of Zion the law was to come, by which he would judge; and therefore it was rightly said, “Out of Zion the Lord hath shined.”
3. His appearance, which is terrible. It was so when he gave his law on Mount Sinai; and it will be so when he comes to require it: “Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him.” See 2Pe 3:10; Lu 21:25-26.
Secondly. Those who are cited to appear before him – his saints – those who had undertaken to worship him as he had appointed: “Gather my saints together; those who have made a covenant with me by sacrifice.”
Thirdly. Against these he produces his witnesses, whom he collects, 1. From heaven; 2. From earth. “He shall call the heavens from above, and the earth, that he may judge his people.” Including the inhabitants of the whole earth, “from the rising of the sun until the going down thereof.” And his award shall be universally approved: “The heavens shall declare his righteousness – his just method of procedure; for God himself is Judge.”
II. Next follows the charge given by God himself the Judge; and, to engage attention, he proclaims: “Hear, O my people, and I will speak,” c.
1. “I am God” therefore, worship and obedience are due to me from all creatures.
2. “I am thy God; and thou art my people;” therefore, due from thee especially.
3. “I will speak.” I will judge and determine this controversy about my worship.
4. “I will testify against thee,” and convict thee of what thou hast done amiss.
There is a twofold worship: 1. Ceremonial and external. 2. Spiritual and moral. And I will speak and testify of both.
It was the duty of the people to bring the sacrifice, and perform the ceremonies appointed by the law: but God is not pleased with the outward act merely; nothing pleases him where the heart and affections are wanting.
1. “I will not reprove thee for thy sacrifices.” These thou bringest, and these I accept. But in this I reprove thee, because thou thinkest that I must be pleased with the external service, howsoever performed; and that thou hast a right to expect pardon and all other blessings.
2. Unless the heart be penitent, and the offerings be made in faith, I will not accept them: “I will take no bullock out of thy house, nor he-goat,” c. And this for two reasons: –
1. I do not need them: “Every beast of the forest is mine – the cattle on a thousand hills – the fowls of the mountain – the wild beasts of the field – the world and its fulness.”
2. My perfection is such that I could not use them: “Thinkest thou that I will eat the flesh of bulls, or drink the blood of goats?”
The heathen priests taught the people that the gods fed on the odour of the sacrifices and they represented them as complaining of being starved, when they were withheld!
For these reasons the sacrifices, as you have performed them, do not please me; but I shall acquaint you with those that do please me; thanksgiving and prayer or invocation.
1. Thankfulness: “Offer unto God thanksgiving, and pay thy vows,” c.
2. Invocation: “Call upon me in the day of trouble.”
Which being done, he makes an indenture with us:
1. On his part, that he will save us: “I will deliver thee.”
2. On our part, that we give him the glory of our salvation: “Thou shalt glorify me.”
3. And yet he makes an exception to some men’s prayers and praises, hypocrites and impious men. Praise is not comely in the mouth of a sinner, and petitions offered by the profane shall not be heard.
1. “To the wicked God saith, What hast thou to do to declare my statutes,” c.
2. The reason is: Thou professest to love me, but in works thou deniest me: for thou hatest instruction, and hast cast my words behind thee: how then can I be pleased with thee? I shall now prove this against thee.
1. Thou hast broken the eighth commandment: “Thou sawest the thief, and consentedst to him,” – joinedst with him to carry off the spoil or, when he stole, thou didst receive.
2. Thou hast broken the seventh commandment. “Thou hast been a partaker with the adulterers.”
3. And the ninth: “Thou givest thy mouth to evil, and thy tongue frameth deceit – thou sittest and speakest against thy brother, and slanderest thy own mother’s son.” Thou didst do all this deliberately. Thou didst sit and speak.
4. Thou hast broken the first commandment. Because I did not execute judgment upon thy evil works, “thou thoughtest that I was altogether such a one as thyself;” or, in a word, that there was no God, or none worthy of fear and reverence.
This wickedness I will not suffer to go unpunished; for the day will come when “I will reprove thee, – set thy sins in order before thee, and punish the wickedness which thou hast attempted to hide. Yet in judgment God remembers mercy; he gives warning to the wicked, and threatens that he may spare, and that they may repent and perish not.
1. Now, while you have respite, consider this, that God is not pleased with outward rites and formalities, and that they who trust in merely having performed them are far from being in a safe state. They do the outward work, and forget God. Take heed, lest as a lion he rush out upon you, and tear you to pieces.
2. To the pure and spiritual worshippers he makes a gracious promise of defence, help, and salvation. He who sacrifices the thank-offering, with an humble, believing heart, glorifies me; and to him who places his feet in that path, and THERE determinately abides, going the right way which God’s word directs, I will show the salvation of God – he shall be saved; and shall know that he worships not God in vain. See the preceding notes on this Psalm.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Praise; or, thanksgiving as this word is rendered, Psa 50:14. See Poole “Psa 50:14“.
Glorifieth me; he and he only gives me the honour that I require and prize, and not he who loads my altar with a multitude of sacrifices; whereby you vainly and falsely conceit that you please and glorify me, although in the mean time you live in the gross neglect of the more important duties of piety, and justice, and charity; whereas in truth you greatly dishonour me, and my worship and service, by your infamous lives.
That ordereth his conversation aright, Heb. that composeth or disposeth the way or manner of his (which pronoun is frequently understood) life, i.e. that lives orderly, and according to rule; for sinners are said to walk disorderly, 2Th 3:6,7,11, and by chance, as it is in the Hebrew text, Lev 26:21,23, which is opposed to order; and the Scripture owns no order but what God prescribes or approves; and therefore this word
aright is justly added in our translation.
Will I show, Heb. I will make him to see, i.e. to enjoy, as that verb is oft used, as we have showed again and again.
The salvation of God, i.e. my salvation; that true and everlasting happiness which I have prepared for all my faithful friends and servants, and for them only. So false is that position of some of the Jewish rabbins, that every Israelite hath a portion in the world to come.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. offereth praise (Ps50:14), so that the external worship is a true index of theheart.
ordereth . . . arightactsin a straight, right manner, opposed to turning aside (Ps25:5). In such, pure worship and a pure life evince their truepiety, and they will enjoy God’s presence and favor.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Whoso offereth praise,…., Which is exhorted to;
[See comments on Ps 50:14];
glorifieth me; celebrates the divine perfections, gives God the glory of all mercies; which honours him, and is more grateful and well pleasing to him than all burnt offerings and sacrifices;
and to him that ordereth [his] conversation [aright]; according to the rule of God’s word, and as becomes the Gospel of Christ; who walks inoffensively to all, circumspectly and wisely in the world, and in love to the saints; in wisdom towards them that are without, and in peace with them that are within; who is a follower of God, of Christ, and of his people; and who lives so as to glorify God, and cause others to glorify him likewise: or that chooses for himself the right way, as Aben Ezra, the right way to eternal life; and the sense is, he that puts or sets his heart upon it, and is in pursuit after the evangelical way of life. To him
will I show the salvation of God; or, “cause to see” or “enjoy it” b; not only temporal salvation from time to time, but spiritual and eternal salvation; to see interest in it, and to possess it; and particularly Christ, the author of it, who is the salvation of God’s providing, appointing, and sending, and whose glory is greatly concerned therein; see Isa 52:10.
b “videre faciam eum”, Montanus; “faciam ut is fruatur”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
23 Whoso offereth praise will glorify me This is the third time that the Psalmist has inculcated the truth, that the most acceptable sacrifice in God’s sight is praise, by which we express to him the gratitude of our hearts for his blessings. The repetition is not a needless one, and that on two accounts. In the first place, there is nothing with which we are more frequently chargeable than forgetfulness of the benefits of the Lord. Scarcely one out of a thousand attracts our notice; and if it does, it is only slightly, and, as it were, in passing. And, secondly, we do not assign that importance to the duty of praise which it deserves. We are apt to neglect it as something trivial, and altogether commonplace; whereas it constitutes the chief exercise of godliness, in which God would have us to be engaged during the whole of our life. In the words before us, the sacrifice of praise is asserted to form the true and proper worship of God. The words, will glorify me, imply that God is then truly and properly worshipped, and the glory which he requires yielded to him, when his goodness is celebrated with a sincere and grateful heart; but that all the other sacrifices to which hypocrites attach such importance are worthless in his estimation, and no part whatsoever of his worship. Under the word praise, however, is comprehended, as I have already noticed, both faith and prayer. There must be an experience of the goodness of the Lord before our mouths can be opened to praise him for it, and this goodness can only be experienced by faith. Hence it follows, that the whole of spiritual worship is comprehended under what is either presupposed in the exercise of praise, or flows from it. Accordingly, in the words which immediately follow, the Psalmist calls upon those who desired that their services should be approved of God, to order their way aright By the expression here used of ordering one’s way, some understand repentance or confession of sin to be meant; others, the taking out of the way such things as may prove grounds of offense, or obstacles in the way of others. It seems more probable that the Psalmist enjoins them to walk in the right way as opposed to that in which hypocrites are found, and intimates that God is only to be approached by those who seek him with a sincere heart and in an upright manner. By the salvation of God, I do not, with some, understand a great or signal salvation. God speaks of himself in the third person, the more clearly to satisfy them of the fact, that he would eventually prove to all his genuine worshippers how truly he sustained the character of their Savior.
Fuente: Calvin’s Complete Commentary
(23) Offereth praise.Better, sacrificeth thanksgiving, as in Psa. 50:14; the poet here sums up what he has previously said. This clause must therefore be considered as addressed to the sincere formalist, the next to the openly wicked.
To him that ordereth . . .Literally, as the text stands, placeth his way, which is hardly intelligible. The version of Symmachus suggests the reading tam, instead of sam, to him who walks uprightly. But being plainly intended for the ungodly, we want in this clause some mention of amendment; and if the poet wrote shab, we get, literally, him who has turned his way, i.e., who has changed his course of life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Whose offereth praise Sacrificeth a todah, or peace offering, because he is reconciled to God. (See Psa 50:14,) That is, whose “offereth” heart-felt thanksgiving with the accustomed peace sacrifice, uniting the form and the spirit. This stands opposed to the formalist, Psa 50:7-13.
Ordereth his conversation Hebrew, his way, that is, his daily moral life. This applies reprovingly to the immoral class, Psa 50:16-22. Thus, to worship God in spirit and truth, and to regulate the moral life according to the divine law, will alone assure “the salvation of God.”
Fuente: Whedon’s Commentary on the Old and New Testaments
If we explain these delightful words with an eye to the gospel church in Christ Jesus, then the sense will be lovely: for this will be to offer God the Father praise, in and through Christ, our great High Priest, our Altar, our Sacrifice. And to such the blessings of the Spirit are here most graciously promised, to lead and to guide into all truth, in beholding, and accepting, and rejoicing in God’s rich and free and sovereign salvation by Jesus.
REFLECTIONS
READER! it is always profitable, by making comparative statements between the law and the gospel, to behold the gracious mercy of our God in the one all-sufficient, all-perfect sacrifice of God’s dear Son. Not indeed, that any other sacrifice was, or could be intended to take away sin: for neither the blood of bulls, nor of goats, possessed any efficacy to this end; but were shadowy representations of Him, who was the Lamb slain from the foundation of the world. But while we here behold the Jews resting in the means, and forgetting the end, taking up with the shadow, and overlooking the substance; let you and I be very jealous over our own hearts as Christians, that we do not fall into the same error. And is there not danger, even now under a gospel dispensation, if we rest in any ordinance, however delightful it may be in itself, and forget the Lord of the ordinance? If I go to the table of the Lord, and in partaking of that feast upon a sacrifice, I forget that it is the sacrifice of Jesus’s body and blood, and not the feast upon it, that is the means of my soul’s acceptance with God? And are not all unworthy communicants of this kind? Doth not the Lord speak to all profane, to all self-righteous characters, as in this Psalm? Doth he not solemnly remonstrate, in a yet more especial manner, to such as minister in holy things, if they minister with unclean hands, and without an eye wholly to Jesus: What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? The Lord impress, both upon minister and people, a due sense of these things, that both may so offer the sacrifice of Christ and his righteousness, as that they may thereby glorify God the Father, who hath set forth his Son as a propitiation through faith in his blood; and in their own souls be so sweetly taught of God, as to have clear views, and rich enjoyments of the salvation of God.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 50:23 Whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will I shew the salvation of God.
Ver. 23. Whoso offereth praise glorifieth me ] So his praise be cordial, oral, real, with recognition of my benefits, estimation, retribution; this is the best sacrifice he can bring me.
And to him that ordereth his conversation aright
I will show the salvation of God
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
conversation = way. Some codices, with five early printed editions, Septuagint, Syriac, and Vulgate, read “And there [will be] a way by which I will show to him”, &c.
To the chief Musician. See App-64.
Fuente: Companion Bible Notes, Appendices and Graphics
Whoso: Psa 50:14, Psa 50:15, Psa 22:23, Psa 27:6, Psa 86:9, Psa 86:12, Rom 12:1, Rom 15:6, Rom 15:9, Gal 1:24, 1Pe 2:9
to him: Psa 24:4, Psa 24:5, Psa 25:14, Psa 85:9, Joh 7:17, Joh 8:31, Joh 8:32, Act 10:2-4, Act 11:14, Act 13:26, Gal 6:16
ordereth his conversation: Heb. disposeth his way, Phi 1:27, Jam 3:13, 1Pe 1:15
salvation: Psa 91:16, Isa 12:2, Isa 45:17, Isa 49:6, Isa 51:5, Isa 51:6, Luk 2:30
Reciprocal: Lev 7:12 – a thanksgiving 1Sa 2:30 – them Psa 22:3 – that Psa 25:10 – keep Psa 69:31 – also shall Psa 85:7 – General Psa 92:1 – good Psa 107:43 – they shall understand Psa 119:166 – and done Psa 119:171 – my lips Son 2:14 – for sweet Isa 43:7 – for my Isa 56:1 – Keep Dan 2:20 – Blessed Amo 5:22 – peace offerings Jon 2:9 – I will sacrifice Mal 3:3 – an Mat 15:31 – and they Mar 12:33 – is more Luk 5:25 – glorifying Luk 17:18 – to give Joh 4:24 – must Rom 1:21 – they glorified 2Co 4:15 – the abundant 2Co 9:13 – they Phi 1:28 – and that Heb 13:15 – the sacrifice 1Pe 2:5 – spiritual 1Pe 2:12 – your conversation 2Pe 3:11 – in all
Fuente: The Treasury of Scripture Knowledge
Psa 50:23. Whoso offereth praise Or, thanksgiving, as the word , todah, is often rendered; glorifieth me He, and he only, gives me the honour which I prize and require; and not he who loads my altar with a multitude of sacrifices. And to him, that ordereth his conversation aright Hebrew, , vesham derech, that disposeth his way, namely, the way, or manner of his life: that is, that lives orderly, and according to rule: for sinners are said to walk disorderly, 2Th 3:6-11, and by chance, as it is in the Hebrew, Lev 26:21; Lev 26:23, which is opposed to order; and the Scriptures own no order but what God prescribes and approves; and, therefore, this word, aright, is properly added in our translation: Will I show Hebrew, , arennu, I will make him to see, that is, to enjoy, as that verb is often used; the salvation of God, my salvation, that true and everlasting happiness, which I have prepared for all my true and faithful servants, and for them only: so false is that position of some of the Jewish rabbis, that every Israelite hath a portion in the world to come.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
50:23 Whoso offereth {r} praise glorifieth me: and to him that {s} ordereth [his] conversation [aright] will I {t} shew the salvation of God.
(r) Under which is contained faith and invocation.
(s) As God has appointed.
(t) That is, declare myself to be his Saviour.