Psalm 50:17
Parallel Verses
English Standard Version
For you hate discipline, and you cast my words behind you.

King James Bible
Seeing thou hatest instruction, and castest my words behind thee.

American Standard Version
Seeing thou hatest instruction, And castest my words behind thee?

Douay-Rheims Bible
Seeing thou hast hated discipline: and hast cast my words behind thee.

English Revised Version
Seeing thou hatest instruction, and castest my words behind thee.

Webster's Bible Translation
Seeing thou hatest instruction, and castest my words behind thee.

Psalm 50:17 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Exposition of the sacrificial Tra for the good of those whose holiness consists in outward works. The forms strengthened by ah, in Psalm 50:7, describe God's earnest desire to have Israel for willing hearers as being quite as strong as His desire to speak and to bear witness. העיד בּ, obtestari aliquem, to come forward as witness, either solemnly assuring, or, as here and in the Psalm of Asaph, Psalm 81:9, earnestly warning and punishing (cf. Arab. šahida with b, to bear witness against any one). On the Dagesh forte conjunctive in בּך, vid., Ges. ֗20, 2, a. He who is speaking has a right thus to stand face to face with Israel, for he is Elohim, the God of Israel - by which designation reference is made to the words אנכי יהוה אלהיך (Exodus 20:2), with which begins the Law as given from Sinai, and which here take the Elohimic form (whereas in Psalm 81:11 they remain unaltered) and are inverted in accordance with the context. As Psalm 50:8 states, it is not the material sacrifices, which Israel continually, without cessation, offers, that are the object of the censuring testimony. ועולתיך, even if it has Mugrash, as in Baer, is not on this account, according to the interpretation given by the accentuation, equivalent to ועל־עולותיך (cf. on the other hand Psalm 38:18); it is a simple assertory substantival clause: thy burnt-offerings are, without intermission, continually before Me. God will not dispute about sacrifices in their outward characteristics; for - so Psalm 50:9 go on to say-He does not need sacrifices for the sake of receiving from Israel what He does not otherwise possess. His is every wild beast (חיתו, as in the Asaph Psalm 79:2) of the forest, His the cattle בּהררי אלף, upon the mountains of a thousand, i.e., upon the thousand (and myriad) mountains (similar to מתי מספּר or מתי מעט), or: where they live by thousands (a similar combination to נבל עשׂור). Both explanations of the genitive are unsupported by any perfectly analogous instance so far as language is concerned; the former, however, is to be preferred on account of the singular, which is better suited to it. He knows every bird that makes its home on the mountains; ידע, as usually, of a knowledge which masters a subject, compasses it and makes it its own. Whatever moves about the fields if with Him, i.e., is within the range of His knowledge (cf. Job 27:11; Psalm 10:13), and therefore of His power; זיז (here and in the Asaph Psalm 80:14) from זאזא equals זעזע, to move to and fro, like טיט from טיטע, to swept out, cf. κινώπετον, κνώδαλον, from κινεῖν. But just as little as God requires sacrifices in order thereby to enrich Himself, is there any need on His part that might be satisfied by sacrifices, Psalm 50:12. If God should hunger, He would not stand in need of man's help in order to satisfy Himself; but He is never hungry, for He is the Being raised above all carnal wants. Just on this account, what God requires is not by any means the outward worship of sacrifice, but a spiritual offering, the worship of the heart, Psalm 50:14. Instead of the שׁלמים, and more particularly זבח תּודה, Leviticus 7:11-15, and שׁלמי נדר, Leviticus 7:16 (under the generic idea of which are also included, strictly speaking, vowed thank-offerings), God desires the thanksgiving of the heart and the performance of that which has been vowed in respect of our moral relationship to Himself and to men; and instead of the עולה in its manifold forms of devotion, the prayer of the heart, which shall not remain unanswered, so that in the round of this λογικὴ λατρεία everything proceeds from and ends in εὐχαριστία. It is not the sacrifices offered in a becoming spirit that are contrasted with those offered without the heart (as, e.g., Sir. 32 [35]:1-9), but the outward sacrifice appears on the whole to be rejected in comparison with the spiritual sacrifice. This entire turning away from the outward form of the legal ceremonial is, in the Old Testament, already a predictive turning towards that worship of God in spirit and in truth which the new covenant makes alone of avail, after the forms of the Law have served as swaddling clothes to the New Testament life which was coming into being in the old covenant. This "becoming" begins even in the Tra itself, especially in Deuteronomy. Our Psalm, like the Chokma (Proverbs 21:3), and prophecy in the succeeding age (cf. Hosea 6:6; Micah 6:6-8; Isaiah 1:11-15, and other passages), stands upon the standpoint of this concluding book of the Tra, which traces back all the requirements of the Law to the fundamental command of love.

Psalm 50:17 Parallel Commentaries

Treasury of Scripture Knowledge

hatest

Proverbs 1:7,28,29 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction...

Proverbs 5:12,13 And say, How have I hated instruction, and my heart despised reproof...

Proverbs 8:36 But he that sins against me wrongs his own soul: all they that hate me love death.

Proverbs 12:1 Whoever loves instruction loves knowledge: but he that hates reproof is brutish.

John 3:20 For every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved.

Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind...

Romans 2:21,23 You therefore which teach another, teach you not yourself? you that preach a man should not steal, do you steal...

2 Thessalonians 2:10-12 And with all delusion of unrighteousness in them that perish; because they received not the love of the truth...

2 Timothy 4:3,4 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers...

castest

Nehemiah 9:26 Nevertheless they were disobedient, and rebelled against you, and cast your law behind their backs...

Isaiah 5:23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!

Jeremiah 8:9 The wise men are ashamed, they are dismayed and taken: see, they have rejected the word of the LORD; and what wisdom is in them?

Jeremiah 18:12 And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.

Jeremiah 36:23 And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife...

Cross References
Romans 2:21
you then who teach others, do you not teach yourself? While you preach against stealing, do you steal?

Romans 2:22
You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

1 Kings 14:9
but you have done evil above all who were before you and have gone and made for yourself other gods and metal images, provoking me to anger, and have cast me behind your back,

Nehemiah 9:26
"Nevertheless, they were disobedient and rebelled against you and cast your law behind their back and killed your prophets, who had warned them in order to turn them back to you, and they committed great blasphemies.

Proverbs 5:12
and you say, "How I hated discipline, and my heart despised reproof!

Proverbs 12:1
Whoever loves discipline loves knowledge, but he who hates reproof is stupid.

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