Psalm 33:8 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.

Let all the earth fear the Lord,.... That is, all the men that dwell upon the face of the earth. As it follows, let all the inhabitants of the world stand in awe of him; which fear and awe design a reverence of the divine Majesty, whose divine perfections are so manifest in the works of creation; and a carefulness not to offend him, into whose hands it must be a fearful thing to fall; and the whole worship of him, which is often in Scripture expressed by the fear of him: and this is to be understood either as what is the duty of all men; for to "fear God, and keep his commandments, is the whole duty of man", Ecc 12:13; and which is incumbent on all men, in consideration of his being the Creator of them; and the obligation to it is yet more increased through his providential care of them and goodness to them; and still more should be found in them, seeing he will be the Judge of them, and has a despotic and uncontrollable power over them; and what is it that he cannot do, who has done all this before related? though none can fear him aright but such who have the grace of fear put into their hearts by the Spirit of God: or else this may be prophetically said, as what will be in the latter day, when not only the Jews shall fear the Lord and his goodness, Hos 3:5, but when the fulness of the Gentiles being brought into the church, it shall fear and be enlarged; yea, all nations shall fear the Lord and glorify his name, and come and worship before him, Isa 60:5.

"Let all the earth fear the Lord:" let every sinner fear, that so he may cease to sin. "Let all the inhabitants of the world stand in awe of Him" [Psalm 33:8]: not of the terrors of men, or of any creature, but of Him let them stand in awe.

The prophet rightly asks that all things be moved by the Lord, because everything that is arranged by his ordering is always applied to useful matters. But although he had earlier spoken about all things in a general way, he now turns his attention to people. Even though the universe needs to be administered by his command, the human race has the greatest need of such administration; the human race is known to be subject to acts of sin because it has become corrupted from its original nature because of vices that creep into it.

Third, when he says, "Let all the earth fear," he shows the effect of God on earth. First, he sets forth a warning; second, he shows the effect of God regarding the earth, at "For he spoke and they were made," and so on. Concerning the first he does two things. First, he sets forth the warning; second, he explains it, at "But let all who dwell on the earth," and so on. He says therefore, "Let all the earth fear the Lord," and so on. But why did he place a warning here, when he spoke of other effects in which he used no warning, but only regarding the earth? The reason is that every other creature obeys God at a nod, except earthly man. And therefore he says, "All the earth," that is, every earthly man, "let him fear the Lord." Eccl. 12: "Fear God, and keep his commandments; for this is the whole of man." For this is a metonymic expression, so that the container is understood for the contained, when he says "earth," that is, the inhabitants of the earth. Second, he explains the warning, saying, "But let all who dwell on the earth be moved by him," and so on -- namely, with a good stirring to the service of God, because he alone draws. Jn. 6: "No one can come to me unless the Father who sent me draws him."

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.