Psalm 33:11 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 counsel of the Lord standeth for ever,.... By which are meant, not the doctrines of the Gospel, nor the ordinances of it; though these will stand firm, and remain to the end of the world; but the purposes and decrees of God, which are wisely formed in himself, are eternal and unfrustrable, and relate to all things in providence and grace. The Lord does all things according to the counsel of his will in the government of the world, and in the salvation of men: the choice of persons to everlasting life is according to it; and so are their redemption, effectual calling, and glorification; the thoughts of his heart to all generations; which, with respect to his own people, are thoughts of peace, grace, and mercy; these are many, and within himself, were very early, even from all eternity, and have their sure and certain effect, Isa 14:24; see Pro 19:21.

"But the counsel of the Lord stands for ever;" but the counsel of the Lord, whereby He makes none blessed but him that submits unto Himself, stands for ever. The thoughts of His Heart to all generations [Psalm 33:11]: the thoughts of His Wisdom are not mutable, but endure to all generations.

Even if a vast number were scheming, while God wanted the opposite, the vast number would be of no significance to the schemes. Even if rulers planned something, the object of their concern would come to nothing, and they would get no benefit from the government or the vast number of the subjects. Then the more important consideration.… Not only can [God] render the schemes of others ineffectual, but also he can bring great reliability to his own. Now, “thoughts of his heart” is a bodily expression by which he refers to God’s determined limit and authoritative decree, as if to say, Such a decision of the Lord is irrevocable.

We properly understand his counsel as the secret of the incarnation, since it was known to have been granted in order to provide counsel for the human race. It is not undone in any age, but remains for eternity, because the triumphant death of the Lord forever abolished the destruction brought about by the devil.

There is no thought in him that varies with the passing of time nor, like human beings, did he think one way before he made the world, nor does he think another way after he made the world, nor will he think still another way after the appearance of this world has passed away; for the “counsel of the Lord stands forever.”

Then when he says, "But the counsel," the stability of God is set forth, because his counsel stands and his thought perseveres. But is there counsel in God? It seems not, because it implies doubt. I respond: it must be said that counsel is understood differently in God and in us. For knowledge in us implies discursive reasoning, but in God it implies certitude. So with counsel: when it is in us, it denotes inquiry; but when it is said of God, it implies ordering of all things to their due end. Is. 46: "My counsel shall stand, and all my will shall be done." Acts 5: "If this counsel is from God, you will not be able to resist and dissolve it." "The thoughts of his heart," that is, the purpose of his will, endure; because if he changes his sentence, he does not change his counsel. Is. 55: "For my thoughts are not your thoughts, nor are your ways my ways."

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.