Psalm 33:13 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 looketh from heaven,.... Where his throne and temple are, upon the earth and men, and things in it, as follows; he beholdeth all the sons of men; the evil and the good; which is contrary to the sense of many wicked men, who imagine he takes no notice of what is done here below; but his eye is upon all, upon all the workers of iniquity, how secret soever they may be; and not only his eye of Providence is upon good men, but his eye of love, grace, and mercy; and he has a special and distinct knowledge of them: agreeably to this are some expressions of Heathen writers; says one (e), "the eye of God sees all things;'' says another (f), "there is a great God in heaven who sees all things, and governs.'' (e) , &c. Hesiod. Opera & Dies, l. 1. v. 263. (f) , &c. Sophoclis Electra, v. 174, 175.

Consider the lofty spectator; consider him who is bending down regarding the affairs of humankind. Wherever you may go, whatever you may do, whether in the darkness or in the daytime, you have the eye of God watching. “From his habitation that he has prepared.” The gates are not being opened, the curtains are not being drawn together, the habitation of God is ready for viewing. He looks on all people. No one escapes his sight; no darkness, no concealing walls, nothing is a hindrance to the eyes of God. He is so far from failing to look on each individually that he even looks into the hearts, which he himself formed without any admixture of evil. God, the Creator of humankind, made the heart simple according to his saving image; but later we made it, by union with passions of the flesh, a complicated and manifold heart, destroying its likeness to God, its simplicity and its integrity. Since he is the Maker of hearts, therefore, he understands all our works. But we call both words and thoughts and, in general, every movement of a person, his works. With what feelings or for what purpose they are, whether to please people or to perform the duties of the commands given us by God, he alone knows, who understands all our works. Therefore, for every idle word we give an account. Even for a cup of cold water, we do not lose our reward, because the Lord understands all our works.

"The Lord looks from Heaven; He beholds all the sons of men" [Psalm 33:13]. From the souls of the righteous, the Lord looks mercifully upon all who would rise to newness of life.

A person does not look to the Lord, but the Lord looks to a person … for when it says “and he looks upon,” it indicates the graces of the One who shows compassion, for we say that we look upon those to whom we claim that something has been bestowed. Consider that he does not say that sins were looked upon, but people. When he looks upon sins, he punishes, but when he focuses his attention on a person, then he pardons.

As for the fact that he says, “And he has looked upon,” he indicates the grace of the one who shows mercy. We say that they see that we look upon those to whom we declare that something has also been offered. And consider that he did not say that the sins were seen, but rather the sons of men were. For when God looks at their sins, he punishes them; when he looks at a person, he absolves them, just as he will say in Psalm 51, “Turn your face from my sins,” and elsewhere, “Do not turn your face away from me.” Thus, we must understand and retain this salutary distinction.

Then when he says, "From heaven," he proves their dignity through the examination of divine judgment. And concerning this he does three things. First, he sets forth the certainty of divine judgment. Second, he adds the vanity of human prosperity, at "The king is not saved." Third, the efficacy of grace in the saints, at "Behold, the eyes of the Lord." Concerning the first he does two things. First, he considers the certainty of divine judgment from its height; second, from its causality. And first he shows it from the first; second from the second, at "He who has formed." Concerning the first he does two things. First, he shows the certainty of divine judgment from its height. Second, he removes a doubt, at "From his prepared dwelling place." He says therefore, "From heaven," and so on. The higher any power is in the order and genus of power, the more efficacious it is for the works that befit that power. And therefore, the more refined any cognitive power is, the more efficacious it is in knowing. Nothing is so sublime as the divine intellect; and therefore its efficacy in knowing is supreme. And therefore he says, "From heaven," that is, from the height of the divine majesty. For just as nothing is higher than heaven among corporeal things, so nothing is higher than God among spiritual things. And therefore, because he looks from on high, he "sees all the children of men"; because the more he sees from on high, the more he sees: Prov. 16: "All the ways of men are open to his eyes."

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.

looketh--intently (Isa 14:16).