Deep Dive: The Divine Voice and the Global Mission: An Exhaustive Analysis of the Interplay Between Psalm 50:1 and Mark 16:15

1. Introduction: The Architecture of Divine Address

The biblical metanarrative is fundamentally architected by the phenomenon of divine speech. From the initial creative fiat that brought the cosmos into existence to the final benediction of the Apocalypse, the God of Judeo-Christian scripture is characterized primarily as a God who speaks, summons, and commissions. Within this vast sonic landscape of revelation, two specific texts stand as monumental pillars defining the scope, authority, and directional trajectory of the Missio Dei (Mission of God): Psalm 50:1 and Mark 16:15. While these passages are separated by centuries of history, distinct literary genres, and the pivotal, cosmos-altering event of the Incarnation, they exhibit a profound theological interplay. They map the tectonic shift from the ancient Israelite expectation of a centripetal gathering of the nations to Zion to the New Testament mandate of a centrifugal proclamation to the ends of the earth.

Psalm 50:1 opens with a majestic accumulation of divine titles—El Elohim Yahweh—and describes a sovereign summons that sweeps "from the rising of the sun to its setting." Here, the movement is distinctively inward: the earth is called to witness, and the covenant people are gathered to Zion for judgment, instruction, and realignment. In stark contrast, Mark 16:15, situated at the conclusion of the Synoptic tradition within the longer ending of Mark's Gospel, features the Resurrected Christ commanding his disciples to "Go into all the world and proclaim the gospel to the whole creation." Here, the movement is forcefully outward: the authority gathered in the Risen Lord is dispersed through his emissaries to the very extremities of the cosmos.

This report provides an exhaustive, expert-level analysis of the interplay between these two critical texts. It posits that Psalm 50:1 and Mark 16:15 are not merely parallel statements regarding the universality of God's reign, but rather represent the systole and diastole of redemptive history—the gathering in of authority and the sending out of grace. Furthermore, by examining the specific terminology of "creation" (ktisis) in Mark and the ecological affirmations of God’s absolute ownership in Psalm 50, this analysis will uncover a robust biblical basis for an ecological missiology that has often been overlooked in traditional, anthropocentric readings of the Great Commission. Through detailed exegesis, a survey of historical reception, and rigorous theological synthesis, this document demonstrates that the summons of the Mighty One in the Psalms provides the necessary theological infrastructure for the apostolic commission in the Gospels.

1.1 The Hermeneutical Framework of Continuity and Discontinuity

To fully comprehend the interplay of these texts requires a hermeneutic that appreciates the tension between continuity and discontinuity. The continuity lies in the Scope: both texts address the "earth" (eretz) or "world" (kosmos) in its entirety. There is no corner of existence, no geographic longitude, and no biological entity exempt from the summons of Psalm 50 or the proclamation of Mark 16. The discontinuity lies in the Vector: Psalm 50 pulls the world toward the Judge at Zion; Mark 16 pushes the Church from Jerusalem into the world. This report will explore how the ministry, death, and resurrection of Jesus Christ serve as the fulcrum upon which this vector shifts, turning the terrifying summons of the Judge into the saving proclamation of the Savior.

We must also consider the Agency involved. In Psalm 50, God himself is the speaker who "does not keep silence". In Mark 16, while the authority remains divine, the vocalization of the message is delegated to the disciples. This transition from the immediate voice of God thundering from Zion to the mediated voice of the Church proclaiming the gospel marks the inauguration of the ecclesial age. The silence of God, a terrifying prospect in the Old Testament, is resolved not by a renewal of theophanic storms, but by the faithful proclamation of the Church.

2. The Sovereign Summons: Exegesis of Psalm 50:1

Psalm 50 stands as a unique contribution to the Psalter, being the first of the Asaph psalms and distinctively prophetic in its tone and structure. It functions as a courtroom drama where the cosmos serves as the jury, and God acts simultaneously as Plaintiff, Judge, and Witness. Verse 1 sets the stage with unparalleled grandeur, establishing the theological premise for all subsequent biblical missiology.

2.1 The Triad of Divine Names: El Elohim Yahweh

The verse commences with a heaping of divine appellations: El Elohim Yahweh. This tripartite formula is not merely poetic flourish; it is a calculated theological assertion of absolute sovereignty.

Divine Title	Hebrew Term	Theological Significance	Missiological Implication
The Mighty One	El	Denotes raw power, strength, and primacy. The High Creator distinct from the frailty of humanity.	The mission is grounded in omnipotence; God has the power to summon nations.
God	Elohim	The plural of majesty; connotes the fullness of divine power and the sum of all powers.	God is the Supreme Judge and Ruler of the universe, not a local tribal deity.
The LORD	Yahweh	The Tetragrammaton; the covenant name revealing relational commitment to Israel.	The Universal Judge is the same God who redeemed Israel; mission is covenantal.

By combining these three, the psalmist constructs a theological fortress. As Maclaren notes, it is "as if a herald were proclaiming the style and titles of a mighty king at the opening of a solemn assize". This is not a tribal deity whispering to a sect; this is the Absolute Sovereign addressing the totality of existence. For the missiologist, this establishes that the mission is not grounded in human pity for the lost, but in the majestic reality of who God is. The mission begins with Theology Proper—the doctrine of God. The sequence moves from general power (El) to supreme deity (Elohim) to covenant intimacy (Yahweh), grounding the universal summons in a specific relational history. The expansion of the gospel in the New Testament is predicated on this identity; the Jesus who sends the disciples is the incarnation of El Elohim Yahweh.

2.2 The Action: Speaking and Summoning (Diber and Qara)

The text states, "The Mighty One... speaks and summons the earth" (diber-vayikra eretz). The verb qara (to call or summons) carries heavy judicial weight in this context. It operates as a cosmic subpoena. God is breaking the silence.

A silent God might be presumed absent or indifferent, a concern explicitly addressed later in the psalm when God warns the wicked, "These things you have done, and I have been silent; you thought that I was one like yourself". By speaking, God initiates a confrontation. Missiologically, this undergirds the concept of revelation. The world is not left to speculate about the divine nature through philosophy or nature mysticism alone; the Divine has spoken. The "summons" is an active intrusion into human history.

Furthermore, he "summons the earth." This prefigures the universal accountability found in the New Testament. If God summons the earth to witness the judgment of his people (Ps 50:4), it implies the earth has a stake in the covenant fidelity of Israel. This connects deeply with Romans 8:19, where creation waits with eager longing for the revealing of the sons of God. The earth is not merely the location of the judgment; it is a witness to the righteousness of the Judge. The personification of the earth here suggests that the physical creation is attuned to the voice of its Creator in a way that rebellious humanity often is not.

2.3 The Scope: From the Rising of the Sun to its Setting

The phrase mimizrach-shemesh ad-mevo'o ("from the rising of the sun to its setting") is a merism—a rhetorical device using polar opposites to encompass everything in between. This phrase is crucial for understanding the geographical consciousness of the biblical authors.

Spatial Totality: It signifies the entirety of the horizon, East to West. In the ancient Near Eastern worldview, this covered the known inhabited world. It negates the idea of territorial spirits or localized deities that were common in the Ancient Near East. Yahweh’s voice is not attenuated by distance; it resonates with equal authority at the setting of the sun as it does at its rising.

Temporal Continuity: While primarily spatial, the phrase also carries temporal overtones (from dawn to dusk), suggesting a dominion that is active at all times, a ceaseless sovereignty that governs the day.

Missiological Resonance: This phrase becomes a stock formula in Scripture for global universality. It appears in Malachi 1:11 to describe future Gentile worship ("For from the rising of the sun...") and in Psalm 113:3 as a command for praise. Its presence in Psalm 50:1 declares that God's jurisdiction is not limited to the geography of Canaan. While the Temple (Zion) is the locus of his shining forth (v. 2), the focus of his voice is the entire planetary sphere. This lays the groundwork for a mission that cannot be geographically contained. When Jesus later commands the disciples to go into "all the world," he is essentially telling them to traverse the distance covered by the voice of God in Psalm 50.

2.4 The Context: Judgment Beginning at the House of God

Crucially, Psalm 50 is a judgment oracle, but the judgment begins with the "faithful ones" (v. 5). God summons the earth to witness his critique of Israel's formalism. The drama unfolds not against the pagan nations initially, but against the covenant people who have reduced their relationship with Yahweh to a transaction of bulls and goats.

God asserts he does not need their bulls or goats (v. 9-13) because "every beast of the forest is mine". This is vital for understanding the nature of the "summons." It is a call to authentic relationship (thanksgiving and obedience) rather than transactional religion. The implication for missiology is profound: Before the church can "go" (Mark 16), it must "hear" (Psalm 50). The summons to the earth acts as a mirror for the covenant people. If the church's worship is hollow, its proclamation to the "whole creation" is compromised. The interplay suggests that internal integrity (Ps 50) is the prerequisite for external efficacy (Mk 16). The judgment of the nations is deferred; the judgment of the people of God is immediate.

3. The Apostolic Proclamation: Exegesis of Mark 16:15

Mark 16:15 sits within the "Longer Ending" of Mark (vv. 9-20). While textual critics acknowledge this section may not have been part of the original Marcan autograph, it is canonically authoritative and represents the earliest church's understanding of the dominical command. It functions as a summary of the post-resurrection mandates found in Matthew 28 and Luke 24, providing a concise yet cosmic formulation of the Great Commission.

3.1 The Commander: The Risen Kyrios

In Psalm 50, El Elohim Yahweh speaks from a storm of fire and tempest. In Mark 16, Jesus speaks after rising from the dead. The continuity is striking and theologically intentional. The authority to "summon the earth" (Ps 50) has been transferred to the Son, who now claims "all authority in heaven and on earth" (Matt 28:18). The "voice" that summons the earth in the Psalm is now the voice of the Risen Christ sending the church.

There is a parallel in the reception of the message. Just as Psalm 50 rebukes Israel for hypocrisy and formalism, Mark 16:14 sees Jesus rebuking the disciples for their "unbelief and hardness of heart". The commission is given to a flawed but forgiven community. This parallels the Psalm where God speaks to "My people" despite their errors. The messenger is not perfect, but the message is absolute. This gives hope to the modern church; the validity of the mission rests on the Sender, not the perfection of the sent.

3.2 The Command: Poreuthentes Kēryxate

The grammatical construction "Go into all the world and proclaim..." (poreuthentes... kēryxate) dictates the mechanics of the new era.

Go (poreuomai): This verb implies active movement, a journey. It contrasts sharply with the "Gather to me" (asaph) of Psalm 50:5. The directional flow is reversed. The disciples are to leave the security of the upper room, the boundaries of Judea, and the centrality of Jerusalem. The "gathering" will happen in the eschaton, but the present age is characterized by "going."
Proclaim (kēryssō): This is the language of a herald. It connects to the "speaks" (diber) of Psalm 50. However, while Psalm 50 is a judicial summons, kēryssō in Mark is the announcement of a victory—the euangelion (Gospel). The content of the speech has shifted from an indictment of sin (though that remains valid, see v. 16) to the announcement of victory over sin and death. The "summons" has become "good news." The Greek term kerux (herald) implies one who has no authority to change the message, only to deliver it with the authority of the King.

3.3 The Scope: Pasē Tē Ktisei (The Whole Creation)

Mark 16:15 is unique among the Great Commission accounts for its use of the phrase "to the whole creation" (pasē tē ktisei) rather than just "all nations" (panta ta ethnē). This lexical choice is of paramount importance for analyzing the interplay with Psalm 50.

Phrase	Source	Meaning	Interplay
All the Earth	Psalm 50:1	The inhabited world and the physical planet.	God summons the witness of the physical earth.
Whole Creation	Mark 16:15	Ktisis - The sum of created things (humans + non-humans).	The Gospel is announced to the witness summoned in Ps 50.

Interpretive Options:

Anthropocentric: "Every creature" meaning every human being. This has been the dominant view in traditional missiology.
Cosmic/Ecological: "Whole creation" meaning the entire created order—humans, animals, and the environment. This view, supported by scholars like Richard Bauckham and Jürgen Moltmann, argues that the Gospel has cosmic dimensions.

The use of ktisis strongly resonates with Psalm 50’s listing of "every beast of the forest," "cattle on a thousand hills," and "birds of the hills" (Ps 50:10-11). If God claims ownership of the non-human world in the Psalm, and Jesus commands the Gospel be preached to the "whole creation" in Mark, there is a powerful theological through-line: The Good News is the restoration of God's Lordship over all he owns—biota, geography, and humanity. The Gospel proclamation reclaims the "cattle on a thousand hills" from the usurpation of sin, decay, and the demonic.

3.4 The Outcome: Salvation and Condemnation

Mark 16:16 follows the commission with a juridical outcome: "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned." This parallels the structure of Psalm 50, which ends with a bifurcation: salvation for the one who "orders his way rightly" (v. 23) and tearing apart for those who "forget God" (v. 22). Both texts are ultimatums. The Gospel proclamation is not merely an invitation; it is a judicial summons that divides humanity into two camps. The "summons" of the Psalm has become the "altar call" of the world.

4. Theological Synthesis: From Centripetal to Centrifugal Missiology

The interplay between Psalm 50:1 and Mark 16:15 illustrates the fundamental shift in the directionality of God’s interaction with the world, a shift pivoted on the axis of the Incarnation. This is often described in missiological terms as the shift from a centripetal mission to a centrifugal mission.

4.1 The Centripetal Force of Zion (Psalm 50)

In the Old Testament, the dominant missiological paradigm is centripetal. The nations are envisioned as flowing inward toward Zion to learn the Torah and worship Yahweh. The imagery is magnetic.

Mechanism: God "shines forth" (Ps 50:2) from Zion. The beauty and justice of God’s presence act as a magnet. The "summons" (v. 1) is a call to come to the center. The Temple is the nucleus of divine activity. The phrasing "Out of Zion, the perfection of beauty, God shines forth" suggests that the revelation of God is geographically anchored.
Purpose: To witness judgment and acknowledge sovereignty. The nations are spectators to God’s dealings with Israel and, essentially, are called to align themselves with the Suzerain of the Covenant. The "rising of the sun" marks the perimeter of the gathering net, but the destination of the catch is Jerusalem.

4.2 The Centrifugal Force of the Gospel (Mark 16)

In the New Testament, specifically post-Resurrection, the paradigm becomes centrifugal. The presence of God is no longer confined to the temple in Zion but is embodied in the Risen Christ and indwelling the Church through the Holy Spirit.

Mechanism: The disciples are sent out. "Go into all the world." The "shining forth" of Psalm 50:2 is now mobile; the light of the Gospel is carried into the darkness of the nations. The "Temple" is now the community of believers moving outward.
Fulfillment: Mark 16 does not negate Psalm 50; it fulfills it. The "summons" of Psalm 50:1 ("from the rising of the sun to its setting") is operationalized through the "going" of the apostles. How does God summon the earth? He sends his preachers. As Paul argues in Romans 10:14, "How are they to hear without someone preaching?" The apostolic proclamation is the acoustic realization of the Psalm 50 summons. The voice that shook Sinai now speaks through the Galilean fishermen.

4.3 Malachi 1:11 as the Dispensational Bridge

The research material highlights Malachi 1:11 as a critical theological bridge between these two poles.

Text: "For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name..."
Connection: Malachi uses the exact spatial formula of Psalm 50:1 ("from rising... to setting") but predicts a decentralized worship ("in every place"). This anticipates the Samaritan woman's dialogue with Jesus (John 4) and the Mark 16 commission. The "summons" of Psalm 50 results in the "universal worship" of Malachi, achieved through the "universal preaching" of Mark 16. The sacrifice of "incense" in Malachi replaces the "bulls and goats" rejected in Psalm 50:9, pointing to the spiritual worship of the New Covenant which is acceptable in every location, not just Zion.

4.4 The Shift in Divine Silence

Psalm 50:3 states, "Our God comes; he does not keep silence." Verse 21 warns, "These things you have done, and I have been silent; you thought that I was one like yourself."

The Theological Tension: God’s silence is often misinterpreted by humanity as divine approval of sin or apathy toward justice. Psalm 50 breaks that silence with the terrifying noise of judgment—fire and tempest.
The Missiological Resolution: In Mark 16, the silence is broken not by a storm of fire, but by the message of the Cross and Resurrection. The Gospel is God's definitive speech. By proclaiming the Gospel, the Church ensures that God "does not keep silence" in the modern age. The missionary is the voice of the God who speaks in Psalm 50. To remain silent about the Gospel is to misrepresent God as "silent" and "like us," failing the warning of Psalm 50:21. The Church's voice becomes the instrument of God's interruption of human complacency.

5. Ecological Missiology: "Every Beast" and "Whole Creation"

One of the most profound insights generated from the interplay of these texts is the development of an ecological missiology. While traditional evangelical missiology has focused almost exclusively on the salvation of human souls, a robust intertextual reading of Mark 16 with Psalm 50 challenges this reductionism and recovers the cosmic scope of redemption.

5.1 God's Ownership of the Non-Human World (Psalm 50:10-12)

Psalm 50 issues a strong corrective to anthropocentric religion. Israel thought their sacrifices fed God, or that the animals belonged to them to do with as they pleased. God retorts: "For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the hills, and all that moves in the field is mine".

Theocentrism of Nature: Nature does not belong to humans; it belongs to God. The birds and beasts have a relationship with God ("I know them") that is independent of human utility. This assertion of ownership ("Mine") establishes the intrinsic value of creation. It is valuable not because it is useful to man, but because it is owned and known by God.
Implication: If God cherishes the sparrow and the cattle, his redemptive plan cannot be indifferent to them. The "world and its fullness" (v. 12) includes the ecosystem.

5.2 The Gospel for Every Creature (Mark 16:15)

When Jesus commands the gospel be preached to pasē tē ktisei, he uses a Greek phrase that encompasses the sum of created things.

Bauckham's Argument: Scholar Richard Bauckham argues that the "whole creation" in Mark is not hyperbole for "everyone." It reflects the Jewish expectation that the Messianic age would bring peace to the animal kingdom (Isaiah 11) and renew the earth. Jesus, who was "with the wild animals" (Mark 1:13) in peace, inaugurates a kingdom where the conflict between humanity and nature is resolved. The "Good News" for creation is that the true King has come to depose the usurpers who destroy the earth.
St. Francis of Assisi: This theological thread was picked up historically by St. Francis of Assisi, who literally preached to birds and wolves, viewing them as fellow worshippers. While often sentimentalized, Francis's theology was deeply rooted in the conviction that Mark 16:15 commanded the inclusion of animals in the sphere of the Gospel's blessing.
Preaching to Creation: How does one preach to a mountain or a bird? Theologically, "preaching to creation" means declaring the Lordship of Christ over all spheres, practicing stewardship that reflects God's ownership (Ps 50), and acting as agents of healing in a groaning world (Rom 8:19-22). It involves the Church standing against ecological degradation as a form of "proclaiming" the coming renewal of all things.

5.3 The Interplay: Status and Destiny

The interplay between the texts provides a complete ecological theology:

Status (Psalm 50): Creation is God's property. It is known and valued by him.
Destiny (Mark 16): Creation is the recipient of the Good News. It is destined for liberation.

The missionary mandate, therefore, includes environmental care—not as a secular add-on, but as a recognition that "the earth is the Lord's" (Ps 50:12) and the Good News is for the "whole creation" (Mk 16:15). The "wicked" in Psalm 50 who "hate discipline" and "cast words behind them" (v. 17) can be typologically applied to those who ravage the creation God claims as his own.

6. Historical and Missiological Reception

The interplay of Psalm 50 and Mark 16 is not just a matter of textual analysis; it has a dynamic history in the lived experience of the Church's mission. Key figures in the history of missions have utilized these texts to fuel the expansion of Christianity.

6.1 William Carey and the "Obligation of Means"

William Carey, known as the "Father of Modern Missions," utilized the broad, global scope of texts like Psalm 50 and Mark 16 to argue against the hyper-Calvinism of his day. When Carey proposed a mission to India, he was famously told, "Sit down, young man! When God pleases to convert the heathen, He will do it without your aid or mine."

Carey countered this by linking the sovereignty found in the Psalms (God summoning the earth) with the mandate found in the Gospels (Go and preach). He argued that the command (Mk 16) combined with the sovereign claim (Ps 50) necessitated human agency—the "use of means". For Carey, Psalm 50:1 was proof that the heathen belonged to God and thus were reachable; Mark 16:15 was the order to go and reach them.

6.2 Hudson Taylor: The "Cattle on a Thousand Hills"

Hudson Taylor, founder of the China Inland Mission (CIM), heavily relied on the theology of Psalm 50, specifically verses 10-12 and 15, to establish his revolutionary "Faith Principle".

Financial Faith Principle: Taylor famously refused to solicit funds or guarantee salaries, relying instead on prayer to move men to give. His confidence was rooted in Psalm 50:10-12. Since God owns "the cattle on a thousand hills," he reasoned, God has infinite resources to fund the mission commanded in Mark 16:15. Taylor famously quipped, "God's work done in God's way will never lack God's supplies." He treated Psalm 50 not as poetry but as a legal document of assets available to the missionary enterprise.
The "Day of Trouble": Psalm 50:15 ("Call upon me in the day of trouble; I will deliver you, and you shall glorify me") became Taylor's lifeline during crises. During a terrifying storm on his first voyage to China in 1853, when the captain despaired of life, Taylor retreated to his cabin and prayed Psalm 50:15. He viewed the fulfillment of Mark 16 (reaching China) as dependent on the promise of Psalm 50 (divine deliverance).
Insight: For Taylor, Psalm 50 provided the logistics (resources and protection) for the operation mandated in Mark 16.

6.3 Hymnody as Theological Synthesis: Isaac Watts

Isaac Watts, the great hymn writer, fused the imagery of these texts in his missionary hymn "Jesus Shall Reign Where’er the Sun" (based on Ps 72 but echoing Ps 50:1 and Mal 1:11).

The Lyric: "Jesus shall reign where'er the sun / Does its successive journeys run."
The Synthesis: Watts takes the spatial scope of Psalm 50:1 ("from the rising of the sun to its setting") and applies it to the Messianic reign of Jesus (Mark 16). The hymn became an anthem for the 19th-century missionary movement, singing the theology that the "Mighty One" who summons the earth is the Jesus who sends the church.
Amy Carmichael: The missionary to India also wrote hymns reflecting this theme, such as "For Sunrise Hope and Sunset Calm," grounding the missionary's daily life in the "rising and setting" faithfulness of God.

7. Liturgical and Homiletic Synthesis

The church has intuitively recognized the connection between these texts through its lectionary and liturgical practices, particularly in seasons that celebrate the manifestation of God's glory.

7.1 Transfiguration and Epiphany

Psalm 50:1-6 is a standard reading for Transfiguration Sunday and Epiphany in many lectionaries (Revised Common Lectionary, Book of Common Prayer).

The Imagery of Light: Psalm 50:2 says "Out of Zion, the perfection of beauty, God shines forth." This links liturgically to the Transfiguration (Mark 9), where Jesus shines with divine glory.
The Connection to Mark 16: The Transfiguration reveals the identity of the One who issues the Great Commission. The God who "shines forth" in the Psalm is revealed to be Jesus. Thus, when the Transfigured Jesus later says "Go into all the world," it is the fulfillment of the theophany. The "shining forth" is now accomplished through the preaching of the Gospel.
Homiletic Application: Preachers use Psalm 50 to establish the gravity of the Gospel. It is not merely advice; it is the voice of the God of Fire and Storm (Ps 50:3). This prevents the Great Commission (Mk 16) from becoming a mundane task; it retains the "terrible splendor" of the divine summons.

7.2 The Liturgy of Stewardship

In stewardship contexts, the interplay is used to define the believer's role regarding resources and mission.

Psalm 50: Establishes that humans own nothing; we are stewards of God's property ("world is mine").
Mark 16: Defines the primary "investment" of that stewardship—the spreading of the Gospel.
Synthesis: We use the resources of the "cattle on a thousand hills" (God's provision) to finance the "going into all the world" (God's mission). The interplay corrects the error of thinking we are giving to God (which Ps 50 rebukes as unnecessary, since He owns it all) and replaces it with the idea that we are using God's resources for God's purposes (Mk 16).

8. Conclusion: The Voice That Summons is the Voice That Sends

The interplay between Psalm 50:1 and Mark 16:15 offers a comprehensive theology of mission that spans the biblical canon. It reveals a God who is not passive or silent but who actively "speaks and summons" the entire cosmos.

The analysis yields three critical conclusions regarding this interplay:

The Continuity of Sovereign Authority: The authority that undergirds the Great Commission (Mark 16) is the same sovereign authority that summons the sun from east to west (Psalm 50). The missionary does not carry a new, novel message but the final articulation of the ancient summons. The "Mighty One" of the Psalm is the "Risen Lord" of the Gospel.
The Integration of Creation in Redemption: The overlapping terminologies of "earth," "world," "beasts," and "whole creation" demand a missiology that is ecologically inclusive. The Gospel proclaims the Lordship of Christ over the physical environment as well as the human soul. The "Good News" is for the ktisis—the very soil and beasts that God claimed as "Mine" in the Psalm.
The Necessity of Ecclesial Authenticity: Psalm 50’s rebuke of empty ritualism serves as a perpetual warning to the mission of Mark 16. A church that "goes" without "listening"—a church that proclaims the covenant but hates discipline (Ps 50:16-17)—has no authority to summon the nations. The "pure offering" of Malachi 1:11 must be the hallmark of the messengers sent in Mark 16:15.

Ultimately, Psalm 50:1 provides the Divine Warrant for the mission: The earth belongs to God and he has summoned it. Mark 16:15 provides the Apostolic Method for the mission: The Church goes out to announce that the Summoner has become the Savior. Together, they declare that from the rising of the sun to its setting, the name of the Lord is to be praised. The voice that thundered from Zion now echoes through the church to every creature under heaven.

The Divine Voice and the Global Mission: an Exhaustive Analysis of the Interplay Between Psalm 50:1 and Mark 16:15