Whoso offereth praise will glorify me This is the third time that the Psalmist has inculcated the truth, that the most acceptable sacrifice in God's sight is praise, by which we express to him the gratitude of our hearts for his blessings. The repetition is not a needless one, and that on two accounts. In the first place, there is nothing with which we are more frequently chargeable than forgetfulness of the benefits of the Lord. Scarcely one out of a thousand attracts our notice; and if it does, it is only slightly, and, as it were, in passing. And, secondly, we do not assign that importance to the duty of praise which it deserves. We are apt to neglect it as something trivial, and altogether commonplace; whereas it constitutes the chief exercise of godliness, in which God would have us to be engaged during the whole of our life. In the words before us, the sacrifice of praise is asserted to form the true and proper worship of God. The words, will glorify me, imply that God is then truly and properly worshipped, and the glory which he requires yielded to him, when his goodness is celebrated with a sincere and grateful heart; but that all the other sacrifices to which hypocrites attach such importance are worthless in his estimation, and no part whatsoever of his worship. Under the word praise, however, is comprehended, as I have already noticed, both faith and prayer. There must be an experience of the goodness of the Lord before our mouths can be opened to praise him for it, and this goodness can only be experienced by faith. Hence it follows, that the whole of spiritual worship is comprehended under what is either presupposed in the exercise of praise, or flows from it. Accordingly, in the words which immediately follow, the Psalmist calls upon those who desired that their services should be approved of God, to order their way aright By the expression here used of ordering one's way, some understand repentance or confession of sin to be meant; others, the taking out of the way such things as may prove grounds of offense, or obstacles in the way of others. It seems more probable that the Psalmist enjoins them to walk in the right way as opposed to that in which hypocrites are found, and intimates that God is only to be approached by those who seek him with a sincere heart and in an upright manner. By the salvation of God, I do not, with some, understand a great or signal salvation. God speaks of himself in the third person, the more clearly to satisfy them of the fact, that he would eventually prove to all his genuine worshippers how truly he sustained the character of their Savior.

Whoso offereth praise glorifieth me - That is, he truly honors me; he is a true worshipper; he meets with my approbation. The word here rendered ""offereth"" is the same which is used in Psalm 50:14, and means "he that sacrifices:" here meaning, he that presents the sacrifice of praise. So the Septuagint: "the sacrifice of praise glorifies me." So the Vulgate. The idea is, that the worship which God requires is "praise;" it is not the mere external act of homage; it is not the presentation of a bloody sacrifice; it is not the mere bending of the knee; it is not a mere outward form: it is that which proceeds from the heart, and which shows that there is there a spirit of true thankfulness, adoration, and love.
And to him that ordereth his conversation aright - Margin, as in Hebrew, "that disposeth his way." Or, more literally, "To him that "prepares" or "plans" his way;" that is, to him who is attentive to his going; who seeks to walk in the right path; who is anxious to go in the road that leads to a happier world; who is careful that all his conduct shall be in accordance with the rules which God has prescribed.
Will I show the salvation of God - This may mean either, "I, the author of the psalm as a teacher" (compare Psalm 32:8); or, "I" as referring to God - as a promise that "He" would instruct such an one. The latter is the probable meaning, as it is God that has been speaking in the previous verse. The "salvation of God" is the salvation of which God is the author; or, which he alone can give. The "idea" here is, that where there is a true desire to find the way of truth and salvation, God will impart needful instruction. He will not suffer such an one to wander away and be lost. See the notes at Psalm 25:9.
The general ideas in the psalm, therefore, are
(1) that there is to be a solemn judgment of mankind;
(2) that the issues of that judgment will not be determined by the observance of the external forms of religion;
(3) that God will judge people impartially for their sins, though they observe those forms of religion; and
(4) that no worship of God can be acceptable which does not spring from the heart.

Whoso offereth praise - These are the very same words as those in Psalm 50:14, זבח תודה; and should be read the same way independently of the points, zebach todah, "sacrifice the thank-offering." Jesus is the great eucharistic sacrifice; offer him up to God in your faith and prayers. By this sacrifice is God glorified, for in him is God well pleased; and it was by the grace or good pleasure of God that he tasted death for every man.
Ordereth his conversation - שם דרך sam derech, Disposeth his way. - Margin. Has his way There, שם דרך sham derech, as many MSS. and old editions have it; or makes that his custom.
Will I show the salvation of God - אראנו arennu, I will cause him to see בישע beyesha, into the salvation of God; into God's method of saving sinners by Christ. He shall witness my saving power even to the uttermost; such a salvation as it became a God to bestow, and as a fallen soul needs to receive; the salvation from all sin, which Christ has purchased by his death. I sall scheu til him, the hele of God; that es Jeshu, that he se him in the fairehed of his majeste - Old Psalter.

Whoso offereth (r) praise glorifieth me: and to him that (s) ordereth [his] conversation [aright] will I (t) shew the salvation of God.
(r) Under which is contained faith and invocation.
(s) As God has appointed.
(t) That is, declare myself to be his Saviour.

Whoso offereth praise,...., Which is exhorted to; See Gill on Psalm 50:14;
glorifieth me; celebrates the divine perfections, gives God the glory of all mercies; which honours him, and is more grateful and well pleasing to him than all burnt offerings and sacrifices;
and to him that ordereth his conversation aright; according to the rule of God's word, and as becomes the Gospel of Christ; who walks inoffensively to all, circumspectly and wisely in the world, and in love to the saints; in wisdom towards them that are without, and in peace with them that are within; who is a follower of God, of Christ, and of his people; and who lives so as to glorify God, and cause others to glorify him likewise: or that chooses for himself the right way, as Aben Ezra, the right way to eternal life; and the sense is, he that puts or sets his heart upon it, and is in pursuit after the evangelical way of life. To him
will I show the salvation of God; or, "cause to see" or "enjoy it" (b); not only temporal salvation from time to time, but spiritual and eternal salvation; to see interest in it, and to possess it; and particularly Christ, the author of it, who is the salvation of God's providing, appointing, and sending, and whose glory is greatly concerned therein; see Isaiah 52:10.
(b) "videre faciam eum", Montanus; "faciam ut is fruatur", Junius & Tremellius, Piscator.

offereth praise-- (Psalm 50:14), so that the external worship is a true index of the heart.
ordereth . . . aright--acts in a straight, right manner, opposed to turning aside (Psalm 25:5). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favor.

Glorifieth - He and he only gives me the honour that I require, and not he who loads my altar with sacrifices.