Psalms 50:1

“The mighty God, etc.] In the Hebrew text it is “El”, “Elohim”, which Jarchi renders the “God of gods”; that is, of angels, who are so called, (<190805>Psalm 8:5 97:7); so Christ, who is God over all, is over them; he is their Creator, and the object of their worship, (<580106>Hebrews 1:6,7); or of kings, princes, judges, and all civil magistrates, called gods, (<198201>Psalm 82:1,6); and so Kimchi interprets the phrase here “Judge of judges”. Christ is King of kings, and Lord of lords, by whom they reign and judge, and to whom they are accountable. The Targum renders it “the mighty God”; as we do; which is the title and name of Christ in (<230906>Isaiah 9:6); and well agrees with him, as…”

“In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious. (Psa. 50:1-23) The description of this majestic appearance of God resembles that of His giving the law (compare Exo 19:16; Exo 20:18; Deu 32:1).”

“The mighty God, even the Lord - Even “Yahweh,” for this is the original word. The Septuagint and Vulgate render this “The God of gods, the Lord.” DeWette renders it, “God, God Jehovah, speaks.” Prof. Alexander, “The Almighty, God, Jehovah, speaks;” and remarks that the word “mighty” is not an adjective agreeing with the next word (“the mighty God”), but a substantive in apposition with it. The idea is, that he who speaks is the true God; the Supreme Ruler of the universe. It is “that” God who has a right to call the world to judgment, and who has power to execute his will. Hath spoken - Or rather, “speaks.” That is, the psalmist represents him as now speaking, and as calling the world to…”

“Called - All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given. Psalms 50:2”

“Ps 50 God appears as judge to remind the godly and the ungodly in turn that outward performance of sacrificial rituals and recitation of the law are worthless without thankfulness, repentance, and justice. 50:1-3 The whole universe must pay attention when God approaches to bring justice into the world.”

“mighty: Psa 145:3-6; Gen 17:1; Jos 22:22; Neh 9:6, Neh 9:32; Isa 9:6; Jer 10:6, Jer 32:18, Jer 32:19 even: Kg1 18:21, Kg1 18:36, Kg1 18:37; Isa 37:20, Isa 54:5 hath spoken: Isa 1:2; Amo 3:8 called: Psa 49:1, Psa 49:2, Psa 113:3; Mal 1:11; Mat 25:32 Psalms 50:2”

“The theophany. The names of God are heaped up in Psa 50:1 in order to gain a thoroughly full-toned exordium for the description of God as the Judge of the world. Hupfeld considers this heaping up cold and stiff; but it is exactly in accordance with the taste of the Elohimic style. The three names are co-ordinate with one another; for אל אלהים does not mean "God of gods," which would rather be expressed by אלהי האלהים or אל אלים. אל is the name for God as the Almighty; אלהים as the Revered One; יהוה as the Being, absolute in His existence, and who accordingly freely influences and moulds history after His own plan - this His peculiar proper-name is the third in the triad. Perfects alternate…”