Psalm 33:3 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.

Sing unto him a new song,.... One newly composed on account of recent mercies received; and as the mercies of God are new every morning, there ought to be a daily song of praise to him; and so a new song is a continual song, as Christ is called the "new and living way", Heb 10:20; because he is the everliving way; or the constant and only one, which always was, is, and will be. Or it may denote some famous and excellent song, as a new name is an excellent name, an unknown and unspeakable one; see Rev 2:17; compared with Rev 14:2; or respect may be had to the New Testament dispensation, in which old things are passed away, and all things become new; a new covenant is exhibited, a new and living way opened, and new ordinances instituted, and at the end of it there will be new heavens and a new earth; and so here is a new song made mention of, as suited to it; play skilfully with a loud voice: either with the quill upon the harp, and the instrument of ten strings; or with the fingers upon the psaltery, at the same time, vocally, and aloud, expressing the new song.

The loud noise is a certain inarticulate sound, when those who are fighting side by side in a war shout out in unison with each other. Sing, then, in harmony and in agreement and in union through charity.

"Sing unto Him a new song:" sing unto Him a song of the grace of faith. "Sing skilfully unto Him with jubilation" [Psalm 33:3]: sing skillfully unto Him with rejoicing.

Then when he says, "Sing," he treats of the song of the human voice. Now it should be known, according to the letter, that there is a twofold modulation: one is through simple song, and another through harmonizing. He touches on the first when he says, "A new song." The second, at "With a shout." According to the spiritual understanding, a man ought to exult in two things: namely, in the goods of grace received and in the goods of glory expected. Through the first goods we are renewed. Eph. 4: "Be renewed in the spirit of your mind": Rom. 6: "Let us walk in newness of life." He therefore sings a new song who exults in God because of the renewal of grace: Rev. 14: "The saints were singing a new song." He truly sings well with a shout who sings of the goods of glory, and the song which a man conceives in the heart, he expresses in words. Or, "with jubilation," or "in a shout of joy," according to Jerome. Jubilation is an ineffable joy that cannot be expressed in words, but by voice one gives to understand an immense breadth of joys. Those things that cannot be expressed are the goods of glory: 1 Cor. 2: "Eye has not seen, nor ear heard," and so on. And therefore he says, "Sing well to him with jubilation," because they cannot be expressed in song. But you may ask: in the Old Testament there were musical instruments and vocal songs. Why then did the Church set aside the former but adopt the latter? A twofold reason is assigned mystically: because they were figurative. The second reason is that God is praised with the mind and the voice, not with instruments. Another reason is found in the words of the Philosopher, who says that it is contrary to wisdom for men to be trained on lyres and musical instruments, because these occupy the mind in their own operation; rather, music should be simple, so that those dedicated to divine praises may be drawn away from corporeal things.

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.

a new song--fresh, adapted to the occasion (Psa 40:3; Psa 96:1). play skilfully--(Compare Sa1 16:17).