The judgment scene. To the heavens above (מעל, elsewhere a preposition, here, as in Genesis 27:39; Genesis 49:25, an adverb, desuper, superne) and to the earth God calls (קרא אל, as, e.g., Genesis 28:1), to both לדין עמּו, in order to sit in judgment upon His people in their presence, and with them as witnesses of His doings. Or is it not that they are summoned to attend, but that the commission, Psalm 50:5, is addressed to them (Olshausen, Hitzig)? Certainly not, for the act of gathering is not one that properly belongs to the heavens and the earth, which, however, because they exist from the beginning and will last for ever, are suited to be witnesses (Deuteronomy 4:26; Deuteronomy 32:1; Isaiah 1:2, 1 Macc. 2:37). The summons אספוּ is addressed, as in Matthew 24:31, and frequently in visions, to the celestial spirits, the servants of the God here appearing. The accused who are to be brought before the divine tribunal are mentioned by names which, without their state of mind and heart corresponding to them, express the relationship to Himself in which God has placed them (cf. Deuteronomy 32:15; Isaiah 42:19). They are called חסידים, as in the Asaph Psalm 79:2. This contradiction between their relationship and their conduct makes an undesigned but bitter irony. In a covenant relationship, consecrated and ratified by a covenant sacrifice (עלי־זבח similar to Psalm 92:4; Psalm 10:10), has God placed Himself towards them (Exodus 24); and this covenant relationship is also maintained on their part by offering sacrifices as an expression of their obedience and of their fidelity. The participle כּרתי here implies the constant continuance of that primary covenant-making. Now, while the accused are gathered up, the poet hears the heavens solemnly acknowledge the righteousness of the Judge beforehand. The participial construction שׁפט הוּא, which always, according to the connection, expresses the present (Nahum 1:2), or the past (Judges 4:4), or the future (Jeremiah 25:31), is in this instance an expression of that which is near at hand (fut. instans). הוּא has not the sense of ipse (Ew. 314, a), for it corresponds to the "I" in אני שׁפט or הנני שׁפט; and כּי is not to be translated by nam (Hitzig), for the fact that God intends to judge requires no further announcement. On the contrary, because God is just now in the act of sitting in judgment, the heavens, the witnesses most prominent and nearest to Him, bear witness to His righteousness. The earthly music, as the סלה directs, is here to join in with the celestial praise. Nothing further is now wanting to the completeness of the judgment scene; the action now begins.

Psalm 50:12 Parallel Commentaries

world

Psalm 24:1,2 The earth is the LORD's, and the fullness thereof; the world, and they that dwell therein...

Psalm 115:15,16 You are blessed of the LORD which made heaven and earth...

Exodus 19:5 Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure to me above all people...

Deuteronomy 10:14 Behold, the heaven and the heaven of heavens is the LORD's your God, the earth also, with all that therein is.

Job 41:11 Who has prevented me, that I should repay him? whatever is under the whole heaven is mine.

1 Corinthians 10:26-28 For the earth is the Lord's, and the fullness thereof...

fulness

Psalm 104:24 O LORD, how manifold are your works! in wisdom have you made them all: the earth is full of your riches.

Psalm 145:15,16 The eyes of all wait on you; and you give them their meat in due season...

Genesis 1:11,12,28-30 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind...

Genesis 8:17 Bring forth with you every living thing that is with you, of all flesh, both of fowl, and of cattle...