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Psalm 33The Greatness and Goodness of God1 Rejoice in the L ord, O you righteous. Praise befits the upright. 2 Praise the L ord with the lyre; make melody to him with the harp of ten strings. 3 Sing to him a new song; play skillfully on the strings, with loud shouts.
4 For the word of the L ord is upright, and all his work is done in faithfulness. 5 He loves righteousness and justice; the earth is full of the steadfast love of the L ord.
6 By the word of the L ord the heavens were made, and all their host by the breath of his mouth. 7 He gathered the waters of the sea as in a bottle; he put the deeps in storehouses.
8 Let all the earth fear the L ord; let all the inhabitants of the world stand in awe of him. 9 For he spoke, and it came to be; he commanded, and it stood firm.
10 The L ord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. 11 The counsel of the L ord stands forever, the thoughts of his heart to all generations. 12 Happy is the nation whose God is the L ord, the people whom he has chosen as his heritage.
13 The L ord looks down from heaven; he sees all humankind. 14 From where he sits enthroned he watches all the inhabitants of the earth— 15 he who fashions the hearts of them all, and observes all their deeds. 16 A king is not saved by his great army; a warrior is not delivered by his great strength. 17 The war horse is a vain hope for victory, and by its great might it cannot save.
18 Truly the eye of the L ord is on those who fear him, on those who hope in his steadfast love, 19 to deliver their soul from death, and to keep them alive in famine.
20 Our soul waits for the L ord; he is our help and shield. 21 Our heart is glad in him, because we trust in his holy name. 22 Let your steadfast love, O L ord, be upon us, even as we hope in you. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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1. Rejoice in Jehovah, ye righteous. Here the inspired writer addresses believers or the righteous by name, because they alone are capable of proclaiming the glory of God. Unbelievers, who have never tasted his goodness, cannot praise him from the heart, and God has no pleasure in his name being pronounced by their unholy tongues. But the context shows more distinctly why this exhortation is suitable for believers only. Many, accordingly, expound the latter clause, Praise is comely for the upright, as meaning, that if the ungodly or hypocrites attempt this exercise, it will turn to the reproach and dishonor of God rather than to his praise; nay, more, that they only profane his holy name. It is, no doubt, very true, as I have already remarked, that God creates for himself a church in the world by gracious adoption, for the express purpose, that his name may be duly praised by witnesses suitable for such a work. But the real meaning of the clause, Praise is comely for the upright, is, that there is no exercise in which they can be better employed. And, assuredly, since God by his daily benefits furnishes them with such matter for celebrating his glory, and since his boundless goodness, as we have elsewhere seen, is laid up as a peculiar treasure for them, it were disgraceful and utterly unreasonable for them to be silent in the praises of God. The amount of the matter is, that the principal exercise in which it becomes the righteous to be employed is to publish among men the righteousness, goodness, and power of God, the knowledge of which is implanted in their minds. Following other interpreters, I have translated the clause, Praise is comely, but the word rendered comely may also be properly rendered desirable, if we view it as derived from the Hebrew word אוה, avah, which signifies to wish or desire. And certainly, when God allures believers so sweetly, it is proper that they employ themselves in celebrating his praises with their whole hearts. It is also to be observed, that when the prophet, after having in the first clause used the appellation, the righteous, immediately adds the words, the upright, which comprehend the inward integrity of the heart, he defines what true righteousness is, or in what it consists. 2. Praise Jehovah upon the harp. It is evident that the Psalmist here expresses the vehement and ardent affection which the faithful ought to have in praising God, when he enjoins musical instruments to be employed for this purpose. He would have nothing omitted by believers which tends to animate the minds and feelings of men in singing God’s praises. The name of God, no doubt, can, properly speaking, be celebrated only by the articulate voice; but it is not without reason that David adds to this those aids by which believers were wont to stimulate themselves the more to this exercise; especially considering that he was speaking to God’s ancient people. There is a distinction, however, to be observed here, that we may not indiscriminately consider as applicable to ourselves, every thing which was formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, touching the harp and the viol, and all that kind of music, which is so frequently mentioned in the Psalms, was a part of the education; that is to say, the puerile instruction of the law: I speak of the stated service of the temple. For even now, if believers choose to cheer themselves with musical instruments, they should, I think, make it their object not to dissever their cheerfulness from the praises of God. But when they frequent their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The Papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far more pleasing to him. Paul allows us to bless God in the public assembly of the saints only in a known tongue, (1 Corinthians 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St Paul determines concerning speaking in an unknown tongue. 672672 “Et neant moins nous voyons ce que Sainct Paul en determine.” — Fr. What shall we then say of chanting, which fills the ears with nothing but an empty sound? Does any one object, that music is very useful for awakening the minds of men and moving their hearts? I own it; but we should always take care that no corruption creep in, which might both defile the pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this danger by the mouth of Paul, to proceed beyond what we are there warranted by him is not only, I must say, unadvised zeal, but wicked and perverse obstinacy. 3. Sing unto him a new song. As the Psalmist afterwards treats of the mighty works of God, and particularly concerning the preservation of the Church, it is not wonderful that he exhorts the righteous to sing a new, that is, a rare and choice song. The more closely and diligently that believers consider the works of God, the more will they exert themselves in his praises. It is no common song, therefore, which he exhorts them to sing, but a song corresponding to the magnificence of the subject. This is also the meaning of the second clause, in which he urges them to sing loudly. In this sense, I understand the Hebrew word היתיב, heytib, although others refer it rather to the proper setting of the notes. |