Exegetical and Hermeneutical Commentary of Psalms 50:14
Offer unto God thanksgiving; and pay thy vows unto the most High:
14. Offer &c.] Lit., sacrifice unto God thanksgiving: hence R.V., offer unto God the sacrifice of thanksgiving. The context makes it clear that spiritual sacrifices of thanksgiving are meant, not the material ‘sacrifices of thanksgiving’ (Lev 7:12) as contrasted with burnt offerings. Cp. Psa 69:30 f; Psa 51:17; Hos 14:2.
and pay &c.] i.e., by such spiritual sacrifice thou shalt discharge thy vows (Lev 7:16). Cp. Psa 61:8.
Fuente: The Cambridge Bible for Schools and Colleges
14, 15. What sacrifice then does God desire? Not the material sacrifices of the altar, but the offering of the heart.
Fuente: The Cambridge Bible for Schools and Colleges
Offer unto God thanksgiving – The word rendered offer in this place – zabach – means properly sacrifice. So it is rendered by the Septuagint, thuson – and by the Vulgate, immola. The word is used, doubtless, with design – to show what was the kind of sacrifice with which God would be pleased, and which he would approve. It was not the mere sacrifice of animals, as they commonly understood the term; it was not the mere presentation of the bodies and the blood of slain beasts; it was an offering which proceeded from the heart, and which was expressive of gratitude and praise. This is not to be understood as implying that God did not require or approve of the offering of bloody sacrifices, but as implying that a higher sacrifice was necessary; that these would be vain and worthless unless they were accompanied with the offerings of the heart; and that his worship, even amidst outward forms, was to be a spiritual worship.
And pay thy vows unto the Most High – To the true God, the most exalted Being in the universe. The word vows here – neder – means properly a vow or promise; and then, a thing vowed; a votive offering, a sacrifice. The idea seems to be, that the true notion to be attached to the sacrifices which were prescribed and required was, that they were to be regarded as expressions of internal feelings and purposes; of penitence; of a deep sense of sin; of gratitude and love; and that the design of such sacrifices was not fulfilled unless the vows or pious purposes implied in the very nature of sacrifices and offerings were carried out in the life and conduct. They were not, therefore, to come merely with these offerings, and then feel that all the purpose of worship was accomplished. They were to carry out the true design of them by lives corresponding with the idea intended by such sacrifices – lives full of penitence, gratitude, love, obedience, submission, devotion. This only could be acceptable worship. Compare the notes at Isa 1:11-17. See also Psa 76:11; Ecc 5:5.
Fuente: Albert Barnes’ Notes on the Bible
Psa 50:14
Offer unto God thanksgiving and pay thy vows.
A thanksgiving mode of glorifying God
1. Offer unto God thanksgiving. For what? In everything give thanks. The propriety of this is seen at once when we consider that we owe everything to God. It is impossible, without a due acknowledgment of this, to appreciate our dependence upon and obligation to Him, in whom we live, and move, and have our being.
2. But our text enjoins us to pay our vows unto the Most High.
3. And call upon God in the day of trouble. Our fathers had their troubles, and we shall have ours. They may arise from sources anticipated or unanticipated; for the former we may to some degree prepare, or even, perhaps, by prudent forethought and action in some cases prevent; for the latter, we can only patiently wait upon God who sees and knows all things, and with whom is all wisdom and power. No intelligent observer can be unaware of serious dangers that threaten our God-given heritage. The price of liberty is eternal vigilance. We think our cherished institutions well guarded in citadels of truth and righteousness, and if all who man the citadels are reliable and faithful, it is certain that no foes without can harm, for the God in whom we trust will never suffer the righteous to be confounded or finally overcome. And we must trust in Him for the protection and defence of all that is right; and we must, if we would be safe and secure, look to Him for wisdom to devise and strength to execute all our purposes in His fear.
4. And thou shalt glorify Me. Not make Him glorious, as if to imply that we can add anything to His glory that ever was, is, and ever shall be complete in itself beyond any comparison; but show forth His glory, by acknowledging it in our hearts, pro claiming it with our lips, exhibiting our regard for it in our lives, and diffusing it all abroad by the exertion of all our ransomed powers and possible energies in His service for the good of all within the range of our influence. For this we were created, for this we are preserved, and when we are told that we are redeemed by the precious blood of Christ, we are exhorted therefore to glorify God in our bodies and our spirits, which are His. (J. T. Ward, D. D.)
On thanksgiving
Gratitude is a natural principle of the human heart. In every age thanksgiving has been offered. The songs of Zion have been often sung; the altar has blazed before the Creator of the universe, and the temple been filled with the odours of incense.
I. Creation is a proper subject of thanksgiving. With the beauties of nature you are surrounded on every side. The morning sun and the melody of the groves; the beautiful landscape and the blue sky; the roaring cataract and the spacious ocean; these are free. Untouched with gratitude can mortals behold them?
II. The benefits of providence demand your thanksgiving. Often has health been restored after sickness, and the mind solaced after the depression of sorrow. In some eases, misfortunes have been removed. Yes, calamities have been alleviated. Now, the return of tranquillity to the troubled mind is a blessing unspeakable; and the wounded spirit, which God hath healed, ought surely to praise Him.
III. The blessings of his grace claim your warmest gratitude. And, wherever such gratitude exists, it becomes a powerful principle of obedience, leading a pious man to combat every species of corruption, to cultivate every virtue, to maintain rectitude of conduct in every case, and preserve, in short, on all occasions, a careful and conscientious adherence to the commandments of his God. (T. Laurie.)
The duty of praise and thanksgiving
Offer unto God thanksgiving. Which that we may do, let us inquire first how we are to understand this command of offering praise and thanksgiving unto God; and then how reasonable it is that we should comply with it. Our inquiry into what is meant here will be very short: for who is there that understands anything of religion hut knows that the offering praise and thanks to God implies our having a lively and devout sense of His excellencies and of His benefits; our recollecting them with humility and thankfulness of heart; and our expressing these inward affections by suitable outward signs; by reverent and lowly postures of body, by songs, and hymns, and spiritual ejaculations; either privately or publicly. Our praise properly terminates in God, on the account of His natural excellencies and perfections; and is that act of devotion by which we confess and admire His several attributes: but thanksgiving is a narrower duty, and imports only a grateful sense and acknowledgment of past mercies. Now, the great reasonableness and obligation of this duty of praise or thanksgiving will appear if we consider it absolutely in itself as the debt of our natures: or compare it with other duties, and then the rank it bears among them; or set out, in the last place, some of its peculiar properties and advantages, which recommend it to the devout performer.
1. It is the most pleasing part of our devotions. It proceeds always from a lively, cheerful temper of mind; and it cherishes and improves what it proceeds from.
2. It is another distinguishing property of Divine praise, that it enlargeth the powers and capacities of our souls; turning them from little and low things, upon their greatest and noblest objects, the Divine nature; and employing them in the discovery and admiration of those several perfections that adorn it.
3. It farther promotes in us an exquisite sense of Gods honour, and an high indignation of mind at everything that openly profanes it.
4. It will work in us a deep humility and consciousness of our own imperfections.
5. A conscientious praise of God will keep us back from all false and mean praises, all fulsome and servile flatteries, such as are in use among men. (Bishop Atterbury.)
Thanksgiving due to God alone
A lady applied to an eminent philanthropist of Bristol, Richard Reynolds, on behalf of a little orphan boy. After he had given liberally, she said, When he is old enough I will teach him to name and thank his benefactor. Stop, said the good man; thou art mistaken. We do not thank the clouds for rain. Teach him to look higher, and thank Him who giveth both the clouds and the rain.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Offer unto God thanksgiving; and pay thy vows unto the Most High] zebach, “sacrifice unto God, Elohim, the todah, thank-offering,” which was the same as the sin-offering, viz. a bullock, or a ram, without blemish; only there were, in addition, “unleavened cakes mingled with oil, and unleavened wafers anointed with oil; and cakes of fine flour mingled with oil and fried,” Le 7:12.
And pay thy vows] nedareycha, “thy vow-offering, to the Most High.” The neder or vow-offering was a male without blemish, taken from among the beeves, the sheep, or the goats. Compare Le 22:19 with Ps 50:22. Now these were offerings, in their spiritual and proper meaning, which God required of the people: and as the sacrificial system was established for an especial end – to show the sinfulness of sin, and the purity of Jehovah, and to show how sin could be atoned for, forgiven, and removed; this system was now to end in the thing that it signified,-the grand sacrifice of Christ, which was to make atonement, feed, nourish, and save the souls of believers unto eternal life; to excite their praise and thanksgiving; bind them to God Almighty by the most solemn vows to live to him in the spirit of gratitude and obedience all the days of their life. And, in order that they might be able to hold fast faith and a good conscience, they were to make continual prayer to God, who promised to hear and deliver them, that they might glorify him, Ps 50:15.
From the 16th to the 22nd verse Asaph appears to refer to the final rejection of the Jews from having any part in the true covenant sacrifice.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If thou wouldst know what sacrifices I most prize, and indispensably require, in the first place, it is that of thankfulness and praise proportionable to my great, and glorious, and numberless favours; which doth not consist barely in verbal acknowledgments, but proceeds from a heart truly and deeply affected with Gods mercies, and is accompanied with such a course of life as is gratified or well-pleasing to God; all which is plainly comprehended in
thanksgiving, as that duty is explained in other Scriptures.
Thy vows; either,
1. Ceremonial vows, the sacrifices which thou hast vowed to God. Or rather,
2. Moral vows; for the things here mentioned are directly opposed unto sacrifices, and preferred before them; for having disparaged, and in some sort rejected,
their sacrifices and burnt-offerings, Psa 50:8, it is not likely that he should have a better opinion of, or value for, their vowed sacrifices; which were of an inferior sort. He seems therefore to understand those substantial vows, and promises, and covenants, which were the very soul of their sacrifices, and to which their sacrifices were but appurtenances and seals, as was noted above, on Psa 50:5, whereby they did avouch the Lord to be their God, and to walk in his ways, &c., as it is expressed, Deu 26:17, and engaged themselves to love, and serve, and obey the Lord according to that solemn vow and covenant which they entered into at Sinai, Exo 24:3,7,8, which they oft renewed, and indeed did implicitly repeat in all their sacrifices, which were appointed for this very end, to confirm this covenant.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Offer unto God thanksgiving,…. Which is a sacrifice,
Ps 50:23; and the Jews say x, that all sacrifices will cease in future time, the times of the Messiah, but the sacrifice of praise; and this should be offered up for all mercies, temporal and spiritual; and unto God, because they all come from him; and because such sacrifices are well pleasing to him, and are no other than our reasonable service, and agreeably to his will; and then are they offered up aright when they are offered up through Christ, the great High Priest, by whom they are acceptable unto God, and upon him the altar, which sanctifies every gift, and by faith in him, without which it is impossible to please God. Some render the word “confession” y; and in all thanksgivings it is necessary that men should confess their sins and unworthiness, and acknowledge the goodness of God, and ascribe all the glory to him; for to him, and him only, is this sacrifice to be offered: not to man; for that would be to sacrifice to his own net, and burn incense to his drag;
and pay thy vows unto the most High: meaning not ceremonial ones, as the vow of the Nazarite; nor to offer such and such a sacrifice, since these are distinguished from and opposed unto the sacrifices of the ceremonial law before mentioned; and much less monastic ones, as the vow of celibacy, and abstinence from certain meats at certain times; but moral, or spiritual and evangelical ones; such as devoting one’s self to the Lord and to his service and worship, under the influence and in the strength of grace; signified by saying, I am the Lord’s, and the giving up ourselves to him and to his churches, to walk with them in all his commands and ordinances, to which his love and grace constrain and oblige; see Isa 44:5; and particularly by them may be meant giving God the glory and praise of every mercy and deliverance, as was promised previous to it; hence those are put together, Ps 65:1. This Scripture does not oblige to the making of vows, but to the payment of them when made; see Ec 5:4; and may refer to everything a man lays himself in a solemn manner under obligation to perform, especially in religious affairs.
x Vajikra Rabba, fol. 153. 1. 168. 4. y “confessionem”, Montanus, Cocceius, Gejerus, Michaelis so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
These verses cast light upon the preceding context. Had it been stated in unqualified terms that sacrifices were of no value, we might have been perplexed to know why in that case they were instituted by God; but the difficulty disappears when we perceive that they are spoken of only in comparison with the true worship of God. From this we infer, that when properly observed, they were far from incurring divine condemnation. There is in all men by nature a strong and ineffaceable conviction that they ought to worship God. Indisposed to worship him in a pure and spiritual manner, it becomes necessary that they should invent some specious appearance as a substitute; and however clearly they may be persuaded of the vanity of such conduct, they persist in it to the last, because they shrink from a total renunciation of the service of God. Men have always, accordingly, been found addicted to ceremonies until they have been brought to the knowledge of that which constitutes true and acceptable religion. Praise and prayer are here to be considered as representing the whole of the worship of God, according to the figure synecdoche. The Psalmist specifies only one part of divine worship, when he enjoins us to acknowledge God as the Author of all our mercies, and to ascribe to him the praise which is justly due unto his name: and adds, that we should betake ourselves to his goodness, cast all our cares into his bosom, and seek by prayer that deliverance which he alone can give, and thanks for which must afterwards be rendered to him. Faith, self-denial, a holy life, and patient endurance of the cross, are all sacrifices which please God. But as prayer is the offspring of faith, and uniformly accompanied with patience and mortification of sin, while praise, where it is genuine, indicates holiness of heart, we need not wonder that these two points of worship should here be employed to represent the whole. Praise and prayer are set in opposition to ceremonies and mere external observances of religion, to teach us, that the worship of God is spiritual. Praise is first mentioned, and this might seem an inversion of natural order. But in reality it may be ranked first without any violation of propriety. An ascription to God of the honor due unto his name lies at the foundation of all prayer, and application to him as the fountain of goodness is the most elementary exercise of faith. Testimonies of his goodness await us ere yet we are born into the world, and we may therefore be said to owe the debt of gratitude before we are called to the necessity of supplication. Could we suppose men to come into the world in the full exercise of reason and judgment, their first act of spiritual sacrifice should be that of thanksgiving. There is no necessity, however, for exercising our ingenuity in defense of the order here adopted by the Psalmist, it being quite sufficient to hold that he here, in a general and popular manner, describes the spiritual worship of God as consisting in praise, prayer, and thanksgiving. In the injunction here given, to pay our vows, there is an allusion to what was in use under the ancient dispensation,
“
What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord.” Psa 116:12
What the words inculcate upon the Lord’s people is, in short, gratitude, which they were then in the habit of testifying by solemn sacrifices. But we shall now direct our attention more particularly to the important point of the doctrine which is set before us in this passage. And the first thing deserving our notice is, that the Jews, as well as ourselves, were enjoined to yield a spiritual worship to God. Our Lord, when he taught that this was the only acceptable species of worship, rested his proof upon the one argument, that “God is a spirit,” (Joh 4:24.) He was no less a spirit, however, under the period of the legal ceremonies than after they were abolished; and must, therefore, have demanded then the same mode of worship which he now enjoins. It is true that he subjected the Jews to the ceremonial yoke, but in this he had a respect to the age of the Church; as afterwards, in the abrogation of it, he had an eye to our advantage. In every essential respect the worship was the same. The distinction was one entirely of outward form, God accommodating himself to their weaker and unripe apprehensions by the rudiments of ceremony, while he has extended a simple form of worship to us who have attained a maturer age since the coming of Christ. In himself there is no alteration. The idea entertained by the Manicheans, that the change of dispensation necessarily inferred a change in God himself, was as absurd as it would be to arrive at a similar conclusion from the periodical alterations of the seasons. These outward rites are, therefore, in themselves of no importance, and acquire it only in so far as they are useful in confirming our faith, so that we may call upon the name of the Lord with a pure heart. The Psalmist, therefore, justly denounces the hypocrites who gloried in their ostentatious services, and declares that they observed them in vain. It may occur to some, that as sacrifices sustained a necessary place under the Law, they could not be warrantably neglected by the Jewish worshipper; but by attending to the scope of the Psalmist, we may easily discover that he does not propose to abrogate them so far as they were helps to piety, but to correct that erroneous view of them, which was fraught with the deepest injury to religion.
Fuente: Calvin’s Complete Commentary
(14) Offer.Gratitude, and the loyal performance of known duties, are the ritual most pleasing to God. Not that the verse implies the cessation of outward rites, but the subordination of the outward to the inward, the form to the spirit. (See Psa. 51:17-19.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Offer unto God thanksgiving “The calves of the lips,” says the prophet, Hos 14:2, which the apostle calls “the sacrifice of praise to God,” Heb 13:15. The Hebrew reads: Sacrifice to God a todah. The todah was a praise offering, one of the species of “peace offerings,” described Lev 7:11-15, the fundamental idea of which was, thanksgiving to God for reconciliation, or peace, with him. So, also, the next line pay thy vows refers to the “freewill offering,” another species of “peace offering,” described in Lev 7:16. It was an offering which the individual had freely and voluntarily assumed. The idea of the text is, that to offer to God, from the heart, thanksgiving and praise, and to heartily fulfil their covenant vows, the things signified by the external sacrifice, is the real requirement and intent of the law, without which the form is only empty mockery. Compare 1Sa 15:22-23
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 50:14-15. Offer unto God, &c. In these two verses is expressed the establishment of the Christian service, the spiritual oblation of prayer and thanksgiving. By thanksgiving here may be meant not only the blessing God for all his mercies in general; but also that eucharistical sacrifice, in which we particularly bless him for the gift of his son to die for us; we are to pay the vows, to perform the promises and resolutions made at that eucharist, which are constantly to be attended with offerings to the poor, conformable to the voluntary oblations among the Jews; With such sacrifice, God is still well pleased, Heb 13:16. And thus doing, I will deliver thee, saith he; that is, for the sake of Messiah, in whose name all our services are to be addressed to God.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 50:14 Offer unto God thanksgiving; and pay thy vows unto the most High:
Ver. 14. Offer unto God thanksgiving ] That pith of your peace offerings, that sacrifice more acceptable to God than an ox that hath horns and hoofs, Psa 69:31 . Oh cover God’s altar with the calves of your lips, giving thanks to his name, Heb 13:15 .
And pay thy vows unto the Most High
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Offer. Hebrew. zabach. App-43. Here is true worship. See Psa 50:23; Psa 40:6; Psa 51:17. Heb 13:15. Compare Isa 1:11-14. Jer 7:22, Jer 7:23. Hos 6:6. Amo 5:21. This is the opposite of “unthankful” (2Ti 3:2).
MOST HIGH. Hebrew Elyon. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
In the first part of this Psalm God has solemnly expostulated with his people as to the utter worthlessness of sacrifice and ceremony apart from living faith in him, and holy life as its fruit; and he sums it all up in the searching question of the 13th verse, Will I eat the flesh of bulls, or drink the blood of goats? Have ye such a groveling opinion of me, your God, as to conceive that I am satisfied with these things? See what contempt the Lord pours upon sacrifices even those that were of his own ordaining when men rested in them and made them their confidence and their end.
Psa 50:14. Offer unto God thanksgiving:
This is what he wants heart-work.
Psa 50:14. And pay thy vows unto the most High:
This is what he demands obedience.
Psa 50:15. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.
Thus you see God has spoken to his professing people to those who were moral, decent, and observant of outward ritual. He now turns to some others some others, perhaps, quite as outwardly religious, but their lives were immoral; their conduct was a breach of his law. At first he speaks of their neglect of the first table, which says, Thou shalt love the Lord thy God with all thy heart, and shows that it is not bullocks and rams which can make amends for forgetfulness of God. Now he turns to the second table and shows that no amount of sacrifice can make up for breaches of the law of God as it touches our fellow men.
Psa 50:16. But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
Your unholiness, even though you were of the tribe of Levi, would disqualify you from declaring my statutes. Your mouth full of slander, how should you dare to use it to speak of my covenant with it?
Psa 50:17. Seeing thou hatest instruction, and castest my words behind thee.
As if they were worthless things to be thrown away as if they were obnoxious things to be thrown behind thy back where thou couldest not see them. Dost thou talk about worshipping me, whilst thou art neglecting my words? Now it is a very solemn thing when a man boasts about the covenant, or about the doctrines of grace, or about outward ceremonies, and yet there are parts of Gods Word that he neglects there are portions of Gods will that he dares not look in the face. If ever I meet a text that I am afraid of, I begin to be afraid off myself; and if I feel any tendency to take away from a text any of its swooping charges or its strong demands, I feel that surely I must have quarreled, with this text, because it has quarreled with me. How can we think we are offering to God acceptable sacrifice when any of his words are cast behind our backs?
Psa 50:18. When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.
When thou sawest a thief thou consentedst with him, and some professors do this. If they do not themselves rob, there are some who will employ their clerks to tell lies in writing. They consent in the bad trade of others. They become accomplices, helping to make excuses for others.
And hast been partaker with adulterers. Can a man profess to be religious, and yet do this? Well, I have known such, and such will creep into the Church of God still unclean, unchaste men, who nevertheless will come and sit as Gods people sit, and sing as Gods people sing. And, indeed, any one who listens to lascivious talk, or who smiles at an unchaste jest, is himself a partaker with adulterers more or less.
Psa 50:19. Thou givest thy mouth to evil, and thy tongue frameth deceit.
How many do this, and yet think they are the children of God? They ruin other characters most remorselessly; they will spread false reports, if not actually invent them, and yet think themselves the people of God.
Psa 50:20. Thou sittest and speakest against thy brother; thou slanderest thine own mothers son.
When a tongue has once learned the habit of calumny, it will spare none. The nearest relative and the dearest will become victims to the habit first of gossip and afterwards of actual detraction and lying. Oh! the misery, the pain, that is caused in the world by this habit which is so rife! And can we imagine ourselves to be the people of God when we delight in repeating false stories about others? Have we forgotten the truth of that word, All liars shall have their portion in the lake that burneth with fire and brimstone? As surely as God is true and loves truth, if we love lies, where God is we can never come. It matters not how much we may pretend to have reverence for God, and to have an experience of his truth; we are not of the truth, neither are we of God.
Psa 50:21. These things hast thou done, and I kept silence;
God, in his long-suffering, bears with these sinners. Thou thoughtest that I was altogether such an one as thyself. These men came at last to say, Pooh! the prophets make too much fuss about holiness. You can serve God, and yet, after all, live as we do. So long as we give God a tithe, it matters not how we get our property. If we offer him the bulls, he will be quite content. Ah! to what do men degrade their God! Some made him of old to be like unto a bullock that hath horns and hoofs; but many men now-a-days think God to be like themselves, and that is worse.
Psa 50:21. Thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
I will lay thy sins out before thee parcel them out, Item this Item that. I will classify them: I will set them like a dreadful army in array before thee. I will let thee see that, though I had patience with thee, I was neither blind nor deaf, but heard and saw all that thou hast done, and noted it all. Oh! what a vista this opens up for unholy professors for ungodly members of Christian churches!
Psa 50:22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
What solemn words! What dreadful words? God never plays at threatening; and his ministers, when they speak of wrath to come, are not to speak with velvet mouths and soft words, for Oh! the wrath to come, as George Whitefield used to say with uplifted hands and streaming eyes, The wrath to come! The wrath to come how dreadful will it be: God himself proves it. Beware ye that forget God, lest I tear you in pieces and there be none to deliver.
And then the Psalm finishes up with this kind word of gracious address which drops like raindrops out of the bosom of the tempest that went before:
Psa 50:23. Whoso offereth praise glorifieth me:
More than he that offers bullocks.
Psa 50:23. And to him that ordereth his conversation aright.
The man that strives in the sight of God to walk a holy life: this is the man to whom:
Psa 50:23. Will I show the salvation of God.
If he wants saving, let him order his conversation as he may, he will owe all to sovereign grace. He will have no merit of his own; but where I by grace, saith the Lord, lead a man to order his conversation aright there will I show more and more fully, and at last perfectly in him, the salvation of God.
This exposition consisted of readings from Psa 50:14-23; Eze 36:21-38.
Fuente: Spurgeon’s Verse Expositions of the Bible
Offer: Psa 50:23, Psa 69:30, Psa 69:31, Psa 107:21, Psa 107:22, Psa 147:1, Hos 14:2, 1Th 5:18, Heb 13:15, 1Pe 2:5, 1Pe 2:9
pay: Psa 56:12, Psa 76:11, Psa 116:12-14, Psa 116:17, Psa 116:18, Lev 27:2-34, Num 30:2-16, Deu 23:21, Ecc 5:4, Ecc 5:5, Nah 1:15
Reciprocal: Gen 14:18 – the most Exo 20:7 – take Lev 7:12 – a thanksgiving Lev 22:21 – to accomplish Deu 32:8 – Most 2Sa 22:1 – David Neh 5:13 – the people Job 22:27 – make thy Psa 4:5 – Offer Psa 33:1 – praise Son 2:14 – let me hear Dan 2:23 – thank Dan 4:34 – I blessed Amo 5:22 – peace offerings Jon 1:16 – made Jon 2:9 – I will sacrifice Mal 3:3 – an Mat 5:33 – Thou Joh 9:24 – Give Rom 12:1 – that ye 2Co 4:15 – the abundant Rev 7:12 – thanksgiving
Fuente: The Treasury of Scripture Knowledge
Psa 50:14. Offer unto God thanksgiving If thou wouldest know what sacrifices I prize, and indispensably require, in the first place, it is that of thankfulness, proportionable to my great and numberless favours; which doth not consist barely in verbal acknowledgments, but proceeds from a heart deeply affected with Gods mercies, and is accompanied with such a course of life as is well pleasing to God. And pay thy vows unto the Most High Not ceremonial, but moral vows seem to be evidently meant here: the things required in this Psalm being opposed to sacrifices, and all ceremonial observances and offerings, and preferred before them. He means those substantial vows, promises, and covenants, which were the very soul of their sacrifices, and to which their sacrifices were but appurtenances and seals; namely, the vows whereby they did avouch Jehovah to be their God, and engaged to walk in his ways, Deu 26:17; and to love, serve, and obey him according to that solemn covenant which they entered into at Sinai, Exo 24:3-8, and which they often renewed, and indeed did implicitly repeat in all their sacrifices, which were appointed for this very end, to confirm this covenant.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
50:14 Offer unto God thanksgiving; and {l} pay thy vows unto the most High:
(l) Show yourself mindful of God’s benefits by thanksgiving.
Fuente: Geneva Bible Notes
God wanted His people to give Him what giving their animals and produce represented, namely, their gratitude. Thank offerings expressed gratitude for something God had done for the offerer. Votive offerings were also expressions of thanks. God wanted His people to look to Him for their needs, and when He provided, He wanted them to honor Him with gratitude. In other words, He wanted them to enjoy a vital relationship with Himself, not just a formal one in which He was their God and they were His people.