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Selected Verse: Psalms 50:22 - King James

Verse	Translation	Text
Ps 50:22	King James	Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
forget God--This denotes unmindfulness of His true character.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

forget God--This denotes unmindfulness of His true character.

Notes on the Bible, by Albert Barnes, [1834]
Now consider this - Understand this; give attention to this. The word "now" does not well express the force of the original. The Hebrew word is not an adverb of "time," but a particle denoting "entreaty," and would be better rendered by, "Oh, consider this;" or, "Consider this, I beseech you." The matter is presented to them as that which deserved their most solemn attention. Ye that forget God - Who really forget him though you are professedly engaged in his worship; who, amidst the forms of religion, are actually living in entire forgetfulness of the just claims and of the true character of God. Lest I tear you in pieces - Language derived from the fury of a ravenous beast tearing his victim from limb to limb. And there be none to deliver - As none can do when God rises up in his wrath to inflict vengeance. None would "venture" to Interpose; none "could" rescue from his hand. There "is" a point of time in relation to all sinners when no one, not even the Redeemer - the great and merciful Mediator - will interpose to save; when the sinner will be left to be dealt with by simple, pure, unmixed and unmitigated "justice;" when mercy and kindness will have done their work in regard to them in vain; and when they will be left to the "mere desert" of their sins. At that point there is no power that can deliver them.

Notes on the Bible, by Albert Barnes, [1834]

Now consider this - Understand this; give attention to this. The word "now" does not well express the force of the original. The Hebrew word is not an adverb of "time," but a particle denoting "entreaty," and would be better rendered by, "Oh, consider this;" or, "Consider this, I beseech you." The matter is presented to them as that which deserved their most solemn attention.

Ye that forget God - Who really forget him though you are professedly engaged in his worship; who, amidst the forms of religion, are actually living in entire forgetfulness of the just claims and of the true character of God.

Lest I tear you in pieces - Language derived from the fury of a ravenous beast tearing his victim from limb to limb.

And there be none to deliver - As none can do when God rises up in his wrath to inflict vengeance. None would "venture" to Interpose; none "could" rescue from his hand. There "is" a point of time in relation to all sinners when no one, not even the Redeemer - the great and merciful Mediator - will interpose to save; when the sinner will be left to be dealt with by simple, pure, unmixed and unmitigated "justice;" when mercy and kindness will have done their work in regard to them in vain; and when they will be left to the "mere desert" of their sins. At that point there is no power that can deliver them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim-tôda, but the tôda of the heart), he praises Him (Note: In Vedic jag', old Bactrian jaz (whence jag'jas, the primitive word of ἅγιος), the notions of offering and of praising lie one within the other.) and שׂם דּרך. It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם. The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם, but ושׁם] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., Isa 43:19), - then it is best explained according to the Vulgate (qui ordinat viam), with Bצttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans; but the expression is inadequate to express this ethical sense (cf. Pro 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. The ושׂם דוך (designedly not pointed דּרך), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני, Pro 1:28, cf. Pro 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני) is in the writer's mind as the form out of pause (Ges. ֗58, 4). With Psa 50:23 the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim-tôda, but the tôda of the heart), he praises Him

(Note: In Vedic jag', old Bactrian jaz (whence jag'jas, the primitive word of ἅγιος), the notions of offering and of praising lie one within the other.)

and שׂם דּרך. It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם. The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם, but ושׁם] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., Isa 43:19), - then it is best explained according to the Vulgate (qui ordinat viam), with Bצttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans; but the expression is inadequate to express this ethical sense (cf. Pro 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. The ושׂם דוך (designedly not pointed דּרך), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני, Pro 1:28, cf. Pro 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני) is in the writer's mind as the form out of pause (Ges. ֗58, 4). With Psa 50:23 the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Now consider this - Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them in order to exhibit against you. Beware, therefore, lest he tear you to pieces, when there is none to deliver; for none can deliver you but the Christ you reject. And how can ye escape, if ye neglect so great a salvation?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Now consider this - Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them in order to exhibit against you. Beware, therefore, lest he tear you to pieces, when there is none to deliver; for none can deliver you but the Christ you reject. And how can ye escape, if ye neglect so great a salvation?

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