This psalm purports to be a “psalm of Asaph.” This is the first of the psalms ascribed to him. twelve in all are attributed to him, namely, Psalms 50; 73–83. Asaph was a Levite, a son of Berachiah, 1 Chronicles 6:39; 1 Chronicles 15:17. He was eminent as a musician, Nehemiah 12:46; 1 Chronicles 16:7, and was appointed by “the chief of the Levites,” at the command of David, with two others, Heman and Ethan, to preside over a part of the sacred choral services of public worship, 1 Chronicles 15:16-19. They had charge particularly of the worship as conducted with “cymbals of brass,” 1 Chronicles 15:19. The “sons of Asaph” are afterward mentioned among the choristers of the temple 1 Chronicles 25:1-2; 2 Chronicles 20:14; 2 Chronicles 29:13; Ezra 2:41; Ezra 3:10; Nehemiah 7:44; Nehemiah 11:22; and this office appears to have been hereditary in his family, 1 Chronicles 25:1-2. Asaph was celebrated in after times as a prophet and a poet, 2 Chronicles 29:30; Nehemiah 12:46. The title, rendered in the margin, “for Asaph,” “may” mean either that the psalm was composed “by” Asaph himself, or that it was composed especially “for” him, by David or by someone else, and that it was committed to him to be set to music, or to be sung by that band of musicians over which he was appointed to preside. Compare the notes at the title to Psalms 42:1-11. The presumption is, that it was composed “by” Asaph, as this is the most natural explanation of the title, and as there is nothing in the circumstances of the case to render this improbable.
Of the “occasion” on which the psalm was composed we have no information. There is nothing in the title to indicate this, nor is there anything in the psalm itself which would connect it with any known events in the Jewish history. There are no local allusions, there are no names mentioned, there are no circumstances referred to, which enable us to determine the time of its composition.
The “object” of the psalm seems to be to set forth “the value and importance of spiritual religion as compared with a mere religion of forms.” It is one among numerous portions of the Old Testament which show that the Jewish religion “contemplated” and “required” spirituality in its worshippers, and that it was not designed to be merely formal. There was, indeed, great tendency among the Jewish people to rely on the forms of religion, and it must be admitted that there was not a little in their modes of worship which went to foster this unless there was constant vigilance on the part of the worshipper, and on the part of the public teachers of religion. At the time when this psalm was composed, it would seem that there was a general reliance on the mere ceremonies of public worship; that much of the spirituality of religion had vanished; and that under the forms of religion, and connected with a decent and even scrupulous attention to them, there was a great, if not general, prevalence, of moral corruption among the people. See Psalms 50:16-21.
In the composition of the psalm, therefore, the author represents a scene of solemn judgment; describes God as coming with pomp, and amidst fire and tempests, to pronounce a sentence on man; and then, as in his presence, and as amidst these solemn scenes, shows what will be found to be true piety; what will meet with theapprobation, and what will incur the disapprobation, of God.
The psalm may be regarded as composed of the following parts.
I. A solemn representation of the scenes of judgment; of God as coming to judge his professed people, assembling together those who had avowed themselves to be his friends, and who had pledged themselves to be his amidst the solemn scenes of sacrifice, Psalms 50:1-6.
In this part of the psalm there are the following things:
(a) A general summons to the world, from the rising to the setting sun, Psalms 50:1.
(b) The statement that the great principles on which all would be determined would proceed out of Zion, or would be such as were inculcated there in the worship of God, Psalms 50:2.
(c) A description of God as coming to judgment amidst fire and tempest, Psalms 50:3.
(d) A general call to the heavens and the earth, that His people might be summoned from all quarters with reference to the final sentence, Psalms 50:4-5.
(e) A statement that perfect justice would be done, which the very heavens would reveal, for that God was himself the judge, Psalms 50:6.
II. A declaration of the great principles on which the judgment would proceed, and by which the issue would be determined. It would not be by an observance of the mere external forms of devotion, but by spiritual religion; by a sincere worship of God; by a holy life, Psalms 50:7-23.
This portion of the psalm is divided into two parts: the “first,” showing that it is not by mere outward forms that acceptance can be found with God, but that there must be, under these forms, pure and spiritual religion, Psalms 50:7-15; and the “second,” that the wicked cannot hope to meet with the favor of God, though they do observe these forms, Psalms 50:16-23.
First. It is not by mere external forms that acceptance can be found with God, Psalms 50:7-15.
(a) A statement of the fact, and of the grounds of the fact, that God will testify against them, Psalms 50:7-8.
(b) The mere offering of sacrifices cannot be acceptable to Him. He does not “need” their sacrifices, as all the beasts of the world are His, Psalms 50:9-13.
(c) Only praise - spiritual worship - humble trust in him - can be admitted as true righteousness; as that which will be acceptable to him, Psalms 50:14-15.
Second. The wicked cannot be accepted and approved though they do observe the forms of religion, Psalms 50:16-23.
(a) Such men, though in the priestly office, cannot be regarded as appointed by God to declare his will, or to represent him on earth, Psalms 50:16-17,
(b) A description of the actual conduct of many of those who professed to be His friend; who were rigid in their observances of the external forms of religion, and who were even in the priestly office, Psalms 50:18-21.
(c) As before Psalms 50:14-15; only the righteous - the spiritually minded - the upright - can in such a solemn trial meet with the approbation of God, Psalms 50:22-23.
This psalm, therefore, is one of the most instructive portions of the Old Testament, as setting forth the necessity of spiritual religion, and the fact that a mere observance of forms can never constitute that righteousness which will make people acceptable to God.