Psalm 33:10 Komentář

This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God (Psa 33:1-3). II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works (Psa 33:4, Psa 33:5). 2. For his power appearing in the work of creation (Psa 33:6-9). 3. For the sovereignty of his providence in the government of the world (Psa 33:10, Psa 33:11) and again (Psa 33:13-17). 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (Psa 33:12) and again (Psa 33:18-22). We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God.

INTRODUCTION TO PSALM 33 Though this psalm has no title to it, it seems to be a psalm of David, from the style and matter of it; and indeed begins with the same words with which the preceding psalm is ended. Theodoret is of opinion it was written by David as a prophecy concerning Hezekiah, as a song to be sung by the people after the destruction of the Assyrian army.

The Lord bringeth the counsel of the Heathen to nought,.... The psalmist having taken notice of the works of creation, in order to excite the saints to praise, proceeds to observe the providence of God, and particularly that branch of it which lies in disappointing the designs of wicked men; it is wickedness which they consult and devise, and thin is against the Lord's people, his cause and interest, and so against himself; and though their schemes are formed and contrived with a great deal of subtlety, yet they are commonly blasted; whether laid by particular persons, as by Ahithophel against David; or by nations, whole bodies of men, as of the Egyptians and Assyrians against Israel; and of Jews and Gentiles against Christ and his cause; he maketh the devices of the people of none effect; the same thing is expressed here as before, in different words, for the further confirmation of it, and that it might be attended to. This is the Lord's doing, he is omniscient, and knows all the secret plots and designs of men; and he is omnipotent, and counteracts them, and confounds them in all their measures; and is faithful to his people, cause, and interest.

It is possible to refer these things to the time of Jesus’ passion when they thought that they were crucifying the King of glory, but he through the economy of the cross was renewing humanity. For in the resurrection the counsel of nations, of Pilate and his soldiers, and of whoever was active in the matter of the cross was brought to nought; the counsels of the princes were rejected, and also those of the high priests and scribes and kings of the people. In fact, the resurrection destroyed their every device.… Therefore, when you hear someone making great threats and announcing that he will bring on you all sorts of ill treatment, losses, blows or death, look up to the Lord, who brings to nothing the counsels of nations and rejects the devices of the people.

"The Lord brings the counsel of the heathen to nought;" of them that seek not His Kingdom, but kingdoms of their own. "He makes the devices of the people of none effect:" of them that covet earthly happiness. "And reproves the counsels of princes" [Psalm 33:10]: of them that seek to rule over such peoples.

The plans of the nations and the councils of the leaders and the understanding of the peoples are tested by the Lord as contrary to his will—who desires all people to come to salvation and truth.

"The Lord." Because, remaining stable, he changes all things. And first, the change of all things is set forth; second, his stability, at "The counsel." Regarding the inhabitants of the earth, it should be noted that some are small and some are great; and both are changed. As to the small he says, "The Lord brings to naught," and so on. Where he touches on two things: namely, the purpose, which concerns the end, and the counsel, which concerns the means to the end. And this is changed, because one does not act according to what one has planned, but according to what God disposes. Is. 8: "Take counsel together, and it shall be brought to naught." And this is what he says, "The Lord brings to naught the counsels of nations." And he specifically brought to naught the counsel of those wishing to destroy the law of Christ. "And he rejects the devices of peoples" who think in merely human terms; for the Lord rejects such purposes. As to the great he says, "And he rejects the counsels of princes"; as if to say, not only of peoples, but also of princes he rejects the counsels, because it is not in their power to achieve their intended effect, but this lies in the divine ordering. Job 11: "He leads counselors to a foolish end."

A call to lively and joyous praise to God for His glorious attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy. (Psa. 33:1-22) The sentiment falls in with Psa 32:11 (compare Co1 14:15). The instruments (Psa 92:3; Psa 144:9) do not exclude the voice.

In God's providence He thwarts men's purposes and executes His own. heathen--literally, "nations."

His praiseworthiness (c) as the irresistible Ruler in the history of men. Since in Sa2 15:34; Sa2 17:14, and frequently, הפר עצה is a common phrase, therefore heepiyr as in Psa 89:34, Eze 17:19, is equivalent to הפר (Ges. ֗67, rem. 9). The perfects are not used in the abstract, but of that which has been experienced most recently, since the "new song" presupposes new matter. With Psa 33:11 compare Pro 19:21. The עצת of God is the unity of the "thoughts of His heart," i.e., of the ideas, which form the inmost part, the ultimate motives of everything that takes place. The whole history of the world is the uninterrupted carrying out of a divine plan of salvation, the primary object of which is His people, but in and with these are included humanity at large.