Psalm 50 (49):1Meaning & Commentary from the Church Fathers

To whom is Scripture referring in these examples, and which gods are being mentioned? It points to the rulers. Thus, it adds, "Thou shalt not revile the judges, nor revile the ruler of thy people" (Ex. 22:28).

In a similar vein, those who descend from virtuous ancestors are also acknowledged by this designation. Enos, known for his exceptional virtue, was referred to by the name of God; when his descendants and those of his brother began to intermix, Scripture labeled the offspring of this virtuous man as the sons of God. "Then began," it notes, "to call upon the name of the Lord God" (Gen. 4:26). The Jewish people are likewise esteemed with this title, as expressed in "I said, Ye are gods, and all are the sons of the Highest" (Psalm 81:6; see also John 1:12). God designated this nation in recognition of His humanity (Ps. 81:12).

This explains, "Whosoever shall speak evil against his God shall bear his sin," meaning whoever maligns the ruler, and "he that blasphemeth against the name of the Lord shall die, and all the congregation shall stone him," indicating those who misappropriate the divine name for false gods. This sin is unforgivable, incurring severe punishment. While pagan deities may also be labeled as gods, it is not due to any inherent worthiness but rather the misguided beliefs of those who have erred. Therefore, Paul clarifies, "though there are gods so called" (1 Corinthians 8:5), indicating they are not true gods and lack dignity associated with this title.

To whom does the prophet refer when he speaks of God as the God of gods? It appears that he speaks of the false gods, honored by those who have strayed from the truth. The Jews, still somewhat naive and not entirely separated from idolatry, were prone to worshipping idols and possessed various remnants of wickedness. The prophet seeks to purify their understanding, illustrating that God is sovereign even over those false gods. Indeed, He governs the very beings of the demons, from whom all evil thoughts and malice arise. This psalm seems to connect to the preceding one, as it also contains denunciations and judgments against sinners. In that case, the prophet summoned the entire universe to listen, while here, the very elements across the cosmos are addressed. This presents a different scene and assembly: previously, it involved nations of every standing—rich and poor—whereas now, heaven and earth, with God Himself, stand in judgment and justification before the people of Judah. Therefore, we should take greater care to understand this.

Another prophet adopts a similar approach, portraying God as the judge and summoning the mountains and foundations of the earth to witness the judgment: "Hear," he declares, "the mountains, the judgment of the Lord, and ye the firm foundations of the earth: for the Lord hath judgment with his people, and with Israel he will contend" (Micah 6:2). He again asserts, "I will yet judge with you, saith the Lord, and with the sons of your sons I will judge" (Jeremiah 2:9). Numerous passages throughout Scripture exhibit such depictions; they are especially striking and affirm God's compassion, demonstrating His unfathomable mercy in condescending to judge humanity.

For this reason, the esteemed David admonishes those who act in such a manner, illustrating how God reproaches them and declares His disdain for sacrifices devoid of virtue, as expressed through Isaiah: ‘Lawless one.... eat My calf, as killing’ the husband, and so on. When David conveys his message through vivid imagery, he portrays God descending from heaven to the judgment seat, ready to pass sentence on the Jewish authorities. The Supreme God, the Lord, spoke and summoned the earth. In the presence of God, the saints are regarded as divine. ‘I made you a god to Pharaoh’ (Exodus 7:1); and, “Az rech, bosie ye are” (Psalms 81:6). When did they receive this divine calling? Was it not when God, who became incarnate, addressed and called upon all of creation? His message was clear: ‘Go, make disciples of all nations’ (Matthew 28:19); and, ‘It is necessary ... to proclaim the good news’ (Matthew 28:19); ‘to share this Gospel’ with the entirety of the world (Mark 13:10)?

While the earlier psalm invites all humanity to heed its teaching, this one extends its call to the farthest corners of the universe, which is the significance of the phrase, from the east of the sun to the west. The term "God of gods" has been interpreted in various ways by three different scholars: the mighty God, having spoken, summoned the earth. The Septuagint refers to the rulers and judges as gods, a title that is uniquely God's. This understanding is reinforced by Psalm eighty-one, which is similarly ascribed to Asaph. After declaring that God stands in the assembly of gods and will adjudicate among them, the Prophet continued, “How long will you judge unjustly and show partiality to the wicked? Defend the weak and the fatherless; uphold the cause of the poor and the oppressed” (Psalm 81:1-3). This responsibility is specifically entrusted to priests and others appointed to judge. Additionally, the law instructs, “You shall not revile God, nor curse a ruler of your people” (Exodus 22:28). In a deeper sense, those created in the image of God who maintain this likeness may be considered gods, for they are the ones whom God assembles for judgment.

In this particular psalm, the Lord, through the prophet, admonishes every individual who lives unrighteously; on the surface, the focus is upon the Jewish people. Another prophet similarly depicts God as seated and issuing reproof: ‘Hear ye mountains, the judgment of the Lord,’ the prophet states, ‘and ye strong foundations of the earth: for the Lord hath a controversy with His people, and He will plead with Israel’ (Micah 6:2). Moreover, Isaiah proclaims, ‘Hear, O heavens, and give ear, O earth.’ The use of inanimate creations as if they were judges of sentient beings is a common literary form found throughout the Scriptures. Such expressions often serve to instill profound fear or heighten awareness. Furthermore, they vividly illustrate the compassion of God, who descends to commune with humanity in judgment.

God of gods The Lord summoned the earth In the sacred texts, we can identify four distinct contexts in which the name of God is utilized. Primarily, He is recognized as the Sovereign and Creator of heaven and earth. Secondarily, in some instances, the title of God is applied to men by analogy, as in the excerpt where ‘The God of gods, the Lord, spoke,’ or in another psalm where it states, ‘God stands in the assembly of the mighty; He judges among the gods’ (Psalm 81:1). In another case, it is written, ‘I said, “Ye are gods; and all of you are children of the Most High”’ (Psalm 81:6). Additionally, it is said, ‘Thou shalt not revile the gods, nor curse the rulers of thy people’ (Exodus 22:28). It is evident that in these instances, those referred to as gods are individuals who, through their virtuous conduct, mirror God, resembling Him in their judgment and governance as rulers.

The third application of the name of God refers to individuals like Moses, who is termed the god of Pharaoh due to the wonders and miracles he performed before him, asserting authority over him and sending forth commands through Aaron. This usage differs from the second in that Moses is not merely a god but specifically the god of Pharaoh. In the fourth context, the term is applied to the false gods of the nations, whom their worshippers, in their misguided belief, call gods, as indicated when it is stated, ‘Go and cry unto the gods which ye have chosen’ (Judges 10:14). Or again, ‘Ye shall not make unto you any gods of silver or gods of gold’ (Exodus 20:23). Thus, through the prophet David, the Holy Spirit conveys that the Creator of rulers and judges—the Sovereign of all—‘speaks’. The precise nature of God's communication is elucidated by the aforementioned prophet, who states, ‘Hear, O mountains, the controversy of the Lord’ (Micah 6:2).

God spoke, summoning all the earth to heed His declarations. From the rising of the sun in the east to its setting in the west, He calls upon the entire earth, from one extreme boundary to the other.

Henceforth, people across the globe, from every nation in the East and West, are summoned to recognize that Jewish veneration is fulfilled and set aside, and that God must be worshipped in accordance with the New Covenant of the Gospel, rather than the law of Moses. These prophecies can likewise be linked to the second and glorious return of the Savior.

The Lord God of gods has spoken and summoned the earth from the rising of the sun to its setting. From Zion, the radiance of His majesty shines forth. The Prophet initiates his message from the first coming of the Son of God, asserting that the Lord, who previously communicated through the prophets, ultimately spoke through His own Son, calling not just the Jews but all inhabitants of the earth to His message. This was accomplished through His apostles, as stated in Psalm 18:3: their voice went out through all the earth. The title "God of gods" is used to emphasize that Christ is the true God, begotten of the one true God, sharing the same divine essence with the Father, which is singular and unshared. Although many are referred to as gods, this can occur through grace, as in the case of holy angels and righteous individuals; through likeness, as with earthly kings and judges; or through deception and false belief, as with idols, described as demons in Psalm 95:5. All these so-called gods are subordinate to the authority of the one true God, hence He is rightfully called the God of gods.

When reflecting on the first coming of Christ, we see His divine authority displayed in His interactions with demons, the deities of the Gentiles, and in creating many gods through divine grace. In examining His second coming, we recognize His rightful role as the God of gods, possessing the power to judge all, including earthly rulers, as well as the adversary and his followers, whether they be demons or wicked individuals.

The phrase "from the east of the sun to the west" is clarifying; the Prophet emphasizes that "earth" refers not solely to Palestine or any specific region, but encompasses the entirety of the globe. He identifies the location from which the Lord spoke, directing attention to Mount Zion or Jerusalem, in alignment with Isaiah’s proclamation, "The law shall go forth from Zion and the word of the Lord from Jerusalem" (Isaiah 2:3). The "splendor of beauty" mentioned by the Prophet signifies a form of perfect beauty, drawing attention to Jerusalem’s praises, which Jeremiah refers to in Lamentations 2:15 as a "crown of glory" and "the joy of all the earth." Jerusalem was the preeminent city, both ancient and populous, revered for its royal and high priestly significance, the tabernacle, the ark of the covenant, and other attributes that established it as the focal point of faith and kingship, aptly portrayed as a reflection of the celestial city.

Despite Jerusalem's beauty, the preaching that emanated from it captivates with its profound significance. The proclamation of the Gospel embodies unparalleled beauty, revealing the deepest mysteries of salvation, the knowledge of the Holy Trinity, and the perfect law; it spread throughout the world, accompanied by countless miracles, renewing and sanctifying those who heard and believed, elevating them from the farthest reaches of the earth to the splendor of heaven.