(The following texts highlighted in this color of blue is taken from

The Treasury of David by Charles Haddon Spurgeon)  "Excerpted text

Copyright AGES Library, LLC. All rights reserved.  Materials are reproduced

by permission."


                                                Psalm 50



Title. A Psalm of Asaph. This is the first of the Psalms of Asaph, but

whether the production of that eminent musician, or merely dedicated to

him, we cannot tell. The titles of twelve Psalms bear his name, but it could

not in all of them be meant to ascribe their authorship to him, for several of

these Psalms are of too late a date to have been composed by the same

writer as the others. There was an Asaph in David's time, who was one of

David's chief musicians, and his family appears to have continued long after

in their hereditary office of temple musicians. An Asaph is mentioned as a

recorder or secretary in the days of Hezekiah II Kings 18:18, and another

was keeper of the royal forests under Artaxerxes. That Asaph did most

certainly write some of the Psalms is clear from II Chronicles 29:30, where

it is recorded that the Levites were commanded to "sing praises unto the

Lord with the words of David, and of Asaph the seer," but that other

Asaphic Psalms were not of his composition, but were only committed to

his care as a musician, is equally certain from I Chronicles 16:7, where

David is said to have delivered a Psalm into the hand of Asaph and his

brethren. It matters little to us whether he wrote or sang, for poet and

musician are near akin, and if one composes words and another sets them

to music, they rejoice together before the Lord.


Division. The Lord is represented as summoning the whole earth to hear

His declaration in vs.1-6; He then declares the nature of the worship

which He accepts from vs.7-15, accuses the ungodly of breaches of the

precepts of the second table in vs. 16-21, and closes the court with a

word of threatening, v. 22, and a direction of grace, v. 23.


1  The mighty God, even the Lord,” -  El, Elohim, Jehovah, three

glorious names for the God of Israel. To render the address the more

impressive, these august titles are mentioned, just as in royal decrees the

names and dignities of monarchs are placed in the forefront. Here the true

God is described as Almighty, as the only and perfect object of adoration

and as the self existent One “hath spoken, and called the earth from the

rising of the sun until the going down thereof.”  The dominion of Jehovah

extends over the whole earth, and therefore to all mankind is His decree

directed. The east and the west are bidden to hear the God who makes His

sun to rise on every quarter of the globe. Shall the summons of the great

King be despised? Will we dare provoke Him to anger by slighting His call?


2  Out of Zion, the perfection of beauty, God hath shined.” The Lord

is represented not only as speaking to the earth, but as coming forth to

reveal the glory of His presence to an assembled universe. God of old dwelt

in Zion among His chosen people, but here the beams of His splendor are

described as shining forth upon all nations. The sun was spoken of in the

first verse, but here is a far brighter sun. The majesty of God is most

conspicuous among His own elect, but is not confined to them; the church

is not a dark lantern, but a candlestick. God shines not only in Zion, but

out of her. She is made perfect in beauty by His indwelling, and that beauty

is seen by all observers when the Lord shines forth from her.  Observe how

with trumpet voice and flaming ensign the infinite Jehovah summons the heavens

and the earth to hearken to His word.


3   “Our God shall come,” – (II Peter 3:10 – even today, I got an e-mail from

Newsmax discussing whether or not the Second Coming of Jesus Christ

is eminent! – CY – this being Nov. 13, 2010)  The psalmist speaks of himself

and his brethren as standing in immediate anticipation of the appearing of the Lord

upon the scene. "He comes," they say, "our covenant God is coming," they

can hear His voice from afar, and perceive the splendor of His attending train.

Even thus should we await the long promised appearing of the Lord from heaven.

(“Even so, come Lord Jesus” – Revelation 22:20  - CY  - 2010) - “and shall

not keep silence:” -  He comes to speak, to plead with His people, to

accuse and judge the ungodly. He has been silent long in patience, but soon

He will speak with power! . What a moment of awe when the Omnipotent is

expected to reveal Himself! What will be the reverent joy and solemn

expectation when the poetic scene of this Psalm becomes in the last great

day an actual reality! - “a fire shall devour before Him, and it shall be

very tempestuous round about Him.”  Flame and hurricane are frequently

described as the attendants of the divine appearance. "Our God is a

consuming fire." (Hebrews 12:29) - "At the brightness that was before Him

His thick clouds passed, hailstones and coals of fire." (ch.18:12) -  "He rode

upon a cherub, and did fly; yea, He did fly upon the wings of the wind."

(Ibid. v. 10) -  "The Lord Jesus shall be revealed from heaven with His

mighty angels, in flaming fire taking vengeance on them that know not

God." (II Thessalonians 1:7-8).  Fire is the emblem of justice in action, and

the tempest is a token of His overwhelming power. Who will not listen in

solemn silence when such is the tribunal from which the judge pleads with

heaven and earth?


4   “He shall call to the heavens from above, and to the earth,” - Angels

and men, the upper and the lower worlds, are called to witness the solemn

scene. (We learn from Ephesians 1:10 the purpose of God in joining both

sphere’s together – see exposition in Ephesians 6 – this web site – CY –

2010)  The whole creation shall stand in court to testify to the solemnity

and the truth of the divine pleading. Both earth beneath and heaven above

shall unite in condemning sin; the guilty shall have no appeal, though ALL

ARE SUMMONED that they may appeal if they dare. Both angels and men

have seen the guilt of mankind and the goodness of the Lord, they shall

therefore confess the justice of the divine utterance, and say "Amen" to the

sentence of the supreme Judge. Alas, ye despisers! What will ye do and to

whom will ye fly?  - “that He may judge His people.”  Judgment begins

at the house of God. (II Peter 5:17“For the time is come that judgment

must begin at the house of God:  and if it first begin at us, what shall

the end be of them that OBEY NOT THE GOSPEL OF GOD?”)

The trial of the visible people of God will be a most awful ceremonial. He will

THOROUGHLY  purge His floor. (Matthew 3:12) - He will discern between

His nominal and His real people, and that in open court, THE WHOLE

UNIVERSE  LOOKING ON!  My soul, when this actually takes place,

how will it fare with thee? Canst  thou endure the day of His coming?



5   “Gather my saints together unto me;” -  Go, ye swift winged

messengers, and separate the precious from the vile. Gather out the wheat

of the heavenly garner. Let the long scattered, but elect people, known by

my separating grace to be my sanctified ones, be now assembled in one

place. All are not saints who seem to be so—a severance must be made;

therefore let all who profess to be saints be gathered before my throne of

judgment, and let them hear the word which will search and try the whole,

that the false may be convicted and the true revealed - “those that have

made a covenant with me by sacrifice.” - This is the grand test, and yet

some have dared to imitate it. The covenant was ratified by the slaying of

victims, the cutting and dividing of offerings; this the righteous have done by

accepting with true faith the great propitiatory sacrifice, and this the pretenders

have done in merely outward form. Let them be gathered before the throne for

trial and testing, and as many as have really ratified the covenant by faith in the

Lord Jesus shall be attested before all worlds as the objects of distinguishing grace,

(Luke 12:8) - while formalists shall learn that outward sacrifices are all in vain.

Oh, solemn assize, how does my soul bow in awe at the prospect thereof!


6   “And the heavens shall declare His righteousness:” - Celestial

intelligences and the spirits of just men made perfect, shall magnify the

infallible judgment of the divine tribunal. Now they doubtless wonder at the

hypocrisy of men; then they shall equally marvel at the exactness of the

severance between the true and the false - “for God is judge Himself.”

This is the reason for the correctness of the judgment. Priests of old, and

churches of later times, were readily deceived, but not so the all discerning

Lord. No deputy judge sits on the great white throne; the injured Lord of all

Himself weighs the evidence and allots the vengeance or reward. The scene

in the Psalm is a grand poetical conception, but it is also an inspired prophecy

of that day which shall burn as an oven, when the Lord shall discern between

him that feareth and him that feareth Him not. (Malachi 3:18; 4:1) “Selah.”

Here we may well pause in reverent prostration, in deep searching of heart,

in humble prayer, and in awe struck expectation.


The address which follows in the next nine verses (vs. 7-15) is directed to the

professed people of God. It is clearly, in the first place, meant for Israel; but is

equally applicable to the visible church of God in every age. It declares the futility

of external worship when spiritual faith is absent, and the mere outward

ceremonial is rested in.


7   “Hear, O my people, and I will speak;” -  Because Jehovah speaks and

they are avowedly His own people, they are bound to give earnest heed.

"Let me speak, "saith the great I AM. The heavens and earth are but listeners,

the Lord is about both to testify and to judge - “O Israel, and I will testify

against thee:” - Their covenant name is mentioned to give point to the address;

it was a double evil that the chosen nation should become so carnal, so

 unspiritual,  so false, so heartless to their God. God Himself, whose eyes

sleep not, who is not misled by rumor, but sees for Himself, enters on the scene

as witness against His favored nation.  Alas! for us when God, even our fathers'

God, testifies to the hypocrisy of the visible church.  “I am God, even thy God.”

He had taken them to be His peculiar people above all other nations, and they

had in the most solemn manner avowed that He was their God. Hence the

special reason for calling them to account. The law began with, "I am the Lord

thy God, which brought thee up out of the land of Egypt," and now the session

of their judgment opens with the same reminder of their singular position, privilege,

and responsibility. It is not only that Jehovah is God, but thy God, O Israel; this

is that makes thee so amenable to His searching reproofs.


8   “I will not reprove thee for thy sacrifices or thy burnt offerings, to

have been ever before me.”  Though they had not failed in maintaining His

outward worship, or even if they had, He was not about to call them to

account for this: a more weighty matter was now under consideration.

They thought the daily sacrifices and the abounding burnt offerings to be

everything:  He counted them nothing if the inner sacrifice of heart devotion

had been neglected. What was greatest with them was least with God. It is

even so today. Sacraments (so called) and sacred rites are them main

concern with unconverted but religious men, but with the Most High the

spiritual worship which they forget is the sole matter. (John 4:24)  Let the

external be maintained by all means, according to the divine command, but if the

secret and spiritual be not in them, they are a vain oblation, a dead ritual, and

even an abomination before the Lord.


9   “I will take no bullock out of thy house,” -  Foolishly they dreamed that

bullocks with horns and hoofs could please the Lord, when indeed He

sought for hearts and souls. Impiously they fancied that Jehovah needed

these supplies, and that if they fed His altar with their fat beasts, He would

be content. What He intended for their instruction, they made their

confidence. They remembered not that "to obey is better than sacrifice, and

to hearken than the fat of rams." (I Samuel 15:22) - “nor he goats out of

thy folds.”  He mentions these lesser victims as if to rouse their common sense

to see that the Great Creator could find not satisfaction in mere animal

offerings.  If He needed these, He would not appeal to their scanty stalls and

folds; in fact, He here refuses to take so much as one, if they brought them under

the false and dishonoring view, that they were in themselves pleasing to Him.

This shows that the sacrifices of the law were symbolical of higher and

spiritual things, and were not pleasing to God except under their typical aspect.

The believing worshipper looking beyond the outward was accepted, the unspiritual

who had no respect to their meaning was wasting his substance, and blaspheming

the God of heaven.


10  For every beast of the forest is mine,” -  How could they imagine

that the Most High God, possessor of heaven and earth, had need of

beasts, when all the countless hordes that find shelter in a thousand forests

and wildernesses belong to Him? - “and the cattle upon a thousand hills.”

Not alone the wild beasts, but also the tamer creatures are all His own. Even

if God cared for these things, He could supply Himself. Their cattle were not,

after all, their own, but were still the great Creator's property, why then should

He be beholden to them.  From Dan to Beersheba, from Nebaioth to Lebanon,

there fed not a beast which was not marked with the name of the great Shepherd;

why, then, should He crave oblations of Israel? What a slight is here put even upon

sacrifices of divine appointment when wrongly viewed as in themselves

pleasing to God! And all this to be so expressly stated under the law! How

much more is this clear under the gospel, when it is so much more plainly

revealed, that "God is a Spirit, and they that worship Him must worship

Him in spirit and in truth"?  (John 4:24) - Ye Ritualists, ye Sacramentarians,

ye modern Pharisees, what say ye to this?


11  I know all the fowls of the mountains:” -  All the winged creatures are

under my inspection and near my hand; what then can be the value of your

pairs of turtledoves, and your two young pigeons? The great Lord not only

feeds all His creatures, but is well acquainted with each one; (Matthew 10:29) –

how wondrous is this knowledge! - “and the wild beasts of the field are mine.”

The whole population moving over the plain belongs to me; why then should I seek

your beeves and rams?  In me all things live and move; (Acts 17:28) - how mad are

you to suppose that I desire your living things! A spiritual God demands other life

than that which is seen in animals; He looks for spiritual sacrifice; for the love, the

trust, the praise, the life of your hearts.


12  If I were hungry, I would not tell thee:” -  Strange conception, a

hungry God! Yet if such an absurd ideal could be truth, and if the Lord

hungered for meat, He would not ask it of men. He could provide for

Himself out of His own possessions; He would not turn suppliant to His own

creatures. Even under the grossest ideal of God, faith in outward ceremonies

is ridiculous. Do men fancy that the Lord needs banners, and music, and incense,

and fine linen? If He did, the stars would emblazon His standard, the winds and

the waves become His orchestra, ten thousand times ten thousand flowers would

breathe forth perfume, the snow should be His alb, the rainbow His girdle, the

clouds of light His mantle. O fools and slow of heart, ye worship ye know not what!

(Luke 24:25; John 4:22) - “for the world is mine, and the fullness thereof.”

What can He need who is owner of all things and able to create as He wills?

Thus overwhelmingly does the Lord pour forth His arguments upon formalists.


13  Will I eat the flesh of bulls, or drink the blood of goats?”  Are you

so infatuated as to think this? Is the great I AM subject to corporeal wants,

and are they to be thus grossly satisfied? Heathens thought thus of their

idols, but dare ye think thus of the God who made the heavens and the

earth? Can ye have fallen so low as to think thus of me, O Israel? What

vivid reasoning is here! How the fire flashes dart into the idiot faces of

trusters in outward forms! Ye dupes of Rome, can ye read this and be

unmoved? The expostulation is indignant; the questions utterly confound;

the conclusion is inevitable; heart worship only can be acceptable with the

true God. It is inconceivable that outward things can gratify Him, except so

far as through them our faith and love express themselves.


14  Offer unto God thanksgiving;” - No longer look at your sacrifices as

in themselves gifts pleasing to me, but present them as the tributes of your

gratitude; it is then that I will accept them, but not while your poor souls

have no love and no thankfulness to offer me. The sacrifices, as considered

in themselves, are contemned, but the internal emotions of love consequent

upon a remembrance of divine goodness, are commended as the substance,

meaning, and soul of sacrifice. Even when the legal ceremonials were not

abolished, this was true, and when they came to an end, this truth was

more than ever made manifest. Not for want of bullocks on the altar was

Israel blamed, but for want of thankful adoration before the Lord. She

excelled in the visible, but in the inward grace, which is the one thing

needful, she sadly failed. Too many in these days are in the same condemnation.

and pay thy vows unto the most High:” -  Let the sacrifice be really presented

to the God who seeth the heart, pay to Him the love you promised, the

service you covenanted to render, the loyalty of heart you have vowed to

maintain. O for grace to do this! O that we may be graciously enabled to

love God, and live up to our profession! To be, indeed, the servants of the

Lord, the lovers of Jesus, this is our main concern. What avails our

baptism, to what end our gatherings at the Lord's table, to what purpose

our solemn assemblies, if we have not the fear of the Lord, and vital

godliness reigning within our bosoms?


15  And call upon me in the day of trouble:” -  Oh blessed verse! Is this

then true sacrifice? Is it an offering to ask an alms of heaven? It is even so.

The King Himself so regards it. For herein is faith manifested, herein is love

proved, for in the hour of peril we fly to those we love. It seems a small

think to pray to God when we are distressed, yet is it a more acceptable

worship than the mere heartless presentation of bullocks and he goats.

This is a voice from the throne, and how full of mercy it is! It is very

tempestuous round about Jehovah, and yet what soft drops of mercy's rain

drop from the bosom of the storm! Who would not offer such sacrifices?

Troubled one, haste to present it now! Who shall say that Old Testament

saints did not know the gospel? Its very spirit and essence breathes like

frankincense all around this holy Psalm. “I will deliver thee,” -  The reality of

thy sacrifice of prayer shall be seen in its answer. Whether the smoke of

burning bulls be sweet to me or no, certainly thy humble prayer shall be,

and I will prove it so by my gracious reply to thy supplication. This

promise is very large, and may refer both to temporal and eternal

deliverances; faith can turn it every way, like the sword of the cherubim.

and thou shalt glorify me.”  Thy prayer will honor me, and thy grateful

perception of my answering mercy will also glorify me. The goats and

bullocks would prove a failure, but the true sacrifice never could. The

calves of the stall might be a vain oblation, but not the calves of sincere

lips (Hosea 14:2).  Thus we see what is true ritual. Here we read inspired rubrics.

Spiritual worship is the great, the essential matter;  all else without it is rather

provoking than pleasing to God. As helps to the soul, outward offerings

were precious, but when men went not beyond them, even their hallowed

things were profaned in the view of heaven.


In vs. 16-21, the Lord turns to the manifestly wicked among His people; and

such there were even in the highest places of His sanctuary. If moral formalists

had been rebuked, how much more these immoral pretenders to fellowship

with heaven? If the lack of heart spoiled the worship of the more decent and

virtuous, how much more would violations of the law, committed with a

high hand, corrupt the sacrifices of the wicked?


16   “But unto the wicked God saith,” -  To the breakers of the second

table He now addresses Himself; He had previously spoken to the neglectors

of the first. “What hast thou to do to declare my statutes?”  You violate

openly my moral law, and yet are great sticklers for my ceremonial commands!

What have you to do with them? What interest can you have in them? Do you dare

to teach my law to others, and profane it yourselves? What impudence, what

blasphemy is this! Even if you claim to be sons of Levi, what of that? Your

wickedness disqualifies you, disinherits you, puts you out of the succession.

It should silence you, and would if my people were as spiritual as I would

have them, for they would refuse to hear you, and to pay you the portion of

temporal things which is due to my true servants. You count up your holy days,

you contend for rituals, you fight for externals, and yet the weightier matters of

the law ye despise! Ye blind guides, ye strain out gnats and swallow camels;

your hypocrisy is written on your foreheads and manifest to all (Matthew 23:23-24).

or that thou shouldest take my covenant in thy mouth.”  Ye talk of being in

covenant with me, and yet trample my holiness beneath you feet as swine

trample upon pearls; think ye that I can brook this? Your mouths are full of

lying and slander, and yet ye mouth my words as if they were fit morsels

for such as you! How horrible and evil it is, that to this day we see men

explaining doctrines who despise precepts! They make grace a coverlet for

sin, and even judge themselves to be sound in the faith, while they are

rotten in life. We need the grace of the doctrines as much as the doctrines

of grace, and without it an apostle is but a Judas, and a fair spoken

professor is an arrant enemy of the cross of Christ.


17  Seeing thou hatest instruction,” -  Profane professors are often too

wise to learn, too besotted with conceit to be taught of God. What a

monstrosity that men should declare those statutes which with their hearts

they do not know, and which in their lives they openly disavow! Woe unto

the men who hate the instruction which they take upon themselves to give -

and castest my words behind thee.”  Despising them, throwing them away as

worthless, putting them out of sight as obnoxious. Many boasters of the

law did this practically; and in these last days there are pickers and

choosers of God's words who cannot endure the practical part of Scripture;

they are disgusted at duty, they abhor responsibility, they disembowel texts

of their plain meanings, they wrest the Scriptures to their own destruction.

(II Peter 3:16) -  It is an ill sign when a man dares not look a Scripture in

the face, and an evidence of brazen impudence when he tries to make it mean

something less condemnatory of his sins, and endeavors to prove it to be less

sweeping in its demands. How powerful is the argument that such men

have no right to take the covenant of God into their mouths, seeing that its

spirit does not regulate their lives!


18  When thou sawest a thief, then thou consentedst with him,” -  Moral

honesty cannot be absent where true grace is present. Those who excuse

others in trickery are guilty themselves; those who use others to do unjust

actions for them are doubly so. If a man be ever so religious, if his own

actions do not rebuke dishonesty, he is an accomplice with thieves. If we

can acquiesce in anything which is not upright, we are not upright ourselves,

and our religion is a lie - “and hast been partaker with adulterers.”

One by one the moral precepts are thus broken by the sinners in Zion.

Under the cloak of piety, unclean livers conceal themselves. We may do

this by smiling at unchaste jests, listening to indelicate expressions, and

conniving at licentious behavior in our presence; and if we thus act, how

dare we preach, or lead public prayer, or wear the Christian name?

See how the Lord lays righteousness to the plummet (Isaiah 28:17).

How plainly all this declares that without holiness no man shall

see the Lord! (Hebrews 12:14) - No amount of ceremonial or theological

accuracy can cover dishonesty and fornication: these filthy things must

be either purged from us by the blood of Jesus, or they will kindle a

fire in God's anger which will burn even to the lowest hell.


19  Thou givest thy mouth to evil,” -  Sins against the ninth

commandment are here mentioned. The man who surrenders himself to the

habit of slander is a vile hypocrite if he associates himself with the people

of God. A man's health is readily judged by his tongue. A foul mouth, a

foul heart. Some slander almost as often as they breathe, and yet are great

upholders of the church, and great sticklers for holiness. To what depths

will not they go in evil, who delight in spreading it with their tongues?

and thy tongue frameth deceit.”  This is a more deliberate sort of slander,

where the man dexterously elaborates false witness, and concocts methods

of defamation. There is an ingenuity of calumny in some men, and, alas!

even in some who are thought to be followers of the Lord Jesus. They

manufacture falsehoods, weave them in their loom, hammer them on their

anvil, and then retail their wares in every company. Are these accepted

with God? Though they bring their wealth to the altar, and speak

eloquently of truth and of salvation, have they any favor with God? We

should blaspheme the holy God if we were to think so. They are corrupt in

His sight, a stench in His nostrils. He will cast all liars into hell. Let them

preach, and pray, and sacrifice as they will; till they become truthful, the

God of truth loathes them utterly.


20   “Thou sittest and speakest against thy brother;” -  He sits down to it,

makes it his meat, studies it, resolves upon it, becomes a master of

defamation, occupies the chair of calumny. His nearest friend is not safe,

his dearest relative escapes not - “thou slanderest thine own mother's son.”

He ought to love him best, but he has an ill word for him. The son of one's own

mother was to the Oriental a very tender relation; but the wretched slanderer

knows no claims of kindred. He stabs his brother in the dark, and aims a blow

at him who came forth of the same womb; yet he wraps himself in the robe of

hypocrisy, and dreams that he is a favorite of heaven, an accepted worshipper of the

Lord. Are such monsters to be met with nowadays? Alas! They pollute our

churches still, and are roots of bitterness, spots on our solemn feasts,

wandering stars for whom is reserved the blackness of darkness for ever.

(Jude 1:12-13) - Perhaps some such may read these lines, but they will probably

read them in vain; their eyes are too dim to see their own condition, their hearts

are waxen gross, their ears are dull of hearing; they are given up to a strong

delusion to believe a lie, that they may be damned.  (II Thessalonians 2:11-12)


21  These things hast thou done, and I kept silence;” -  No swift

judgment overthrew the sinner—longsuffering reigned; no thunder was

heard in threatening, and no bolt of fire was hurled in execution.

(“Because sentence against an evil work is not executed speedily,

therefore the heart of the sons of men is fully set in them to do evil.”

Ecclesiastes  8:11)  - “thou thoughtest that I was altogether such an one

as thyself:” -  The inference drawn from the Lord's patience was infamous;

the respited culprit thought his judge to be one of the same order as himself.

He offered sacrifice, and deemed it accepted; he continued in sin, and remained

unpunished, and therefore he rudely said, "Why need believe these crazy

prophets? God cares not how we live so long as we pay our tithes. Little

does He consider how we get the plunder, so long as we bring a bullock to

His altar." What will not men imagine of the Lord? At one time they liken

the glory of Israel to a calf, and anon unto their brutish selves - “but I will

reprove thee,” -  At last I will break silence and let them know my

mind - “and set them in order before thine eyes.”  I will marshall thy sins in

battle array. I will make thee see them, I will put them down item by item,

classified and arranged. Thou shalt know that if silent awhile, I was never

blind or deaf. I will make thee perceive what thou hast tried to deny.

(II Timothy 2:12-13) -  I will leave the seat of mercy for the throne of judgment,

and there I will let thee see how great the difference between thee and me.


22  Now” -  or oh!  It is a word of entreaty, for the Lord is loath even to

let the most ungodly run on to destruction.  (II Peter 3:9) - “consider this,”

take these truths to heart, ye who trust in ceremonies and ye who live in vice, for

both of you sin – “ye that forget God,” -  Bethink you how unaccepted you are,

and turn unto the Lord. See how you have mocked the eternal, and repent of your

iniquities - “lest I tear you in pieces, as the lion rends his prey, “and there be

none to deliver.”  No Saviour, no refuge, no hope. (Ephesians 2:12) -Ye reject

the Mediator: beware, for ye will sorely need one in the day of wrath, and

none will  be near to plead for you. How terrible, how complete, how painful,

HOW HUMILIATING,  will be the destruction of the wicked! God uses no

soft words, or velvet metaphors, nor may his servants do so when they speak of

the wrath to come. O reader, consider this.


23  Whoso offereth praise glorifieth me:” -  Praise is the best sacrifice;

true, hearty, gracious thanksgiving from a renewed mind. Not the lowing

of bullocks bound to the altar, but the songs of redeemed men are the

music which the ear of Jehovah delights in. Sacrifice your loving gratitude,

and God is honored thereby - “and to him that ordereth his conversation

aright will I shew the salvation of God.”  Holy living is a choice evidence

of salvation. He who submits his whole way to divine guidance, and is careful to

honor God in his life, brings an offering which the Lord accepts through His dear

Son; and such a one shall be more and more instructed, and made experimentally

to know the Lord's salvation. He needs salvation, for the best ordering of the life

cannot save us, but that salvation he shall have. Not to ceremonies, not to

unpurified lips, is the blessing promised, but to grateful hearts and holy lives.


O Lord, give us to stand in the judgment with those who have worshipped

thee aright and have seen thy salvation.






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