Psalm 33:19 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.

To deliver their soul from death,.... Not a corporeal death, for the soul dies not, and is never in any danger of death; and should life, or the whole man, be intended here, yet those that fear the Lord, and hope in his mercy, are not exempted and secured from a corporeal death, but die as other men; though sometimes indeed they are remarkably preserved from death, and even in a time of general calamity; but a spiritual death is meant, which, while in a state of nature, they are under; but, being quickened at conversion, they live spiritually, and are preserved from dying any more in this sense; and also from an eternal death, which shall never harm them, nor have any power over them; and to keep them alive in famine; not corporeal, though the Lord does give meat to them that fear him, and sometimes in a miraculous way provides for them; as by sending ravens to feed them, and by increasing the cruse of oil; see Isa 41:17; but spiritual, a famine of hearing the word of the Lord; the Lord prepares a place for his church and people in the wilderness, where they are privately nourished with the word and ordinances, and their souls kept alive, Rev 12:6.

"To deliver their souls from death, and to keep them alive in famine" [Psalm 33:19]. To give them the nourishment of the Word, and of Everlasting Truth, which they lost while presuming on their own strength, and therefore have not even their own strength, from lack of righteousness.

These are the two prayers of the most faithful Christian: to be rescued from eternal death at the coming judgment and to spend time here with spiritual nourishment. The Lord rescues the souls of the just from death when he raises them from the power of the devil, when by his kindness he frees those held captive by sin. In hunger, he feeds them while they are in this world, when there is a lack of good things. He does not cease to nourish with spiritual food those whom he has redeemed.

Then when he says, "Behold, the eyes of the Lord," the efficacy of divine mercy for saving is shown. And first he sets forth the mercy that saves. Second, the disposition of the saints conceived from this consideration, at "Our soul." Concerning the first he does three things. First, he shows divine mercy. Second, in whom divine mercy has its effect, at "Upon those who fear him." Third, what effect it has, at "That he may deliver." He says therefore, "Behold, the eyes of the Lord." For he suggests divine mercy by the regard of God. Ps. 118: "Look upon me and have mercy on me." Upon whom he looks, he adds: "Upon those who fear him," and so on. Hab. 1: "Your eyes are too pure to behold evil, and you cannot look upon iniquity." Look therefore upon those who have both fear and hope. One without the other does not suffice, because fear without hope leads to despair, and hope without fear leads to presumption. Fear arises from the consideration of divine power. Jer. 10: "Who would not fear you, O King of nations?" Hope arises from God's mercy. From the first arises the flight from sin; from the second, the hope of pardon. He shows the effect of divine mercy when he says, "That he may deliver from death," and so on. Where he shows a twofold effect: he frees from evil, and as to this he says, "That he may deliver their souls from death." Likewise, he confirms in good; and as to this he says, "And that he may feed them." He says therefore, "That he may deliver their souls from death" -- from bodily death, and from the death of sin, and from the death of future damnation in the resurrection. Hos. 13: "I will deliver them out of the hand of death," and so on. He also confirms them in good; hence he says, "And that he may feed them in famine," that is, in necessity; and he speaks of bodily nourishment. Ps. 144: "The eyes of all hope in you, O Lord, and you give them food in due season." And of spiritual nourishment. Deut. 8: "Not by bread alone does man live, but by every word that proceeds from the mouth of God." And of sacramental nourishment. Jn. 6: "My flesh is truly food." "In the place of pasture there he has placed me": Ps. 22.

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.