Psalm 33:4 Kommentar

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.

For the word of the Lord is right,.... The revealed word of God: the law of God is right; its precepts are holy, just, and good; its sanction or penalty is righteous; it is impartial unto all; it is just in condemning the wicked, and in acquitting believers on the account of Christ's perfect righteousness, by which it is magnified and made honourable: the Gospel part of the word is right; it publishes right and good things; it directs to the right way, to heaven and happiness; it makes men right when it works effectually in them; it engages them to walk in right ways; and its doctrines are right or plain to them that have a spiritual understanding given them; and all this is matter of joy and praise; and all his works are done in truth; his works of creation are done in the truth of things, with the utmost exactness and accuracy, and are a wonderful display of his power, wisdom, and goodness: his works of providence are according to the counsel of his own will, and are done in the wisest and best manner; and his work of redemption is a proof of his veracity and faithfulness to his covenant oath and promise; and his work of grace upon the hearts of his people is truth in the inward parts; and which, as he has promised to carry on and finish, he is faithful and will do it; in short, his way of acting both towards the godly and ungodly agrees with his promises to the one and his threatenings to the other, and so is in truth; and the whole of this is a reason why the saints should praise the Lord.

“If you see the heavens,” he says, “and the order in them,” they are a guide to faith, for through themselves they show the Craftsman; and, if you see the orderly arrangement about the earth, again through these things also your faith in God is increased. In fact, it is not by acquiring knowledge of God with our carnal eyes that we believe in him, but by the power of the mind we have perceived the invisible God through visible things. Therefore, “all his works are done with faithfulness.” Even if you consider the stone, it also possesses a certain proof of the power of its Maker. Likewise, if you consider the ant or the gnat or the bee. Frequently in the smallest objects the wisdom of the Creator shines forth. He who unfolded the heavens and poured out the boundless expanses of the seas, he it is who hollowed out the very delicate sting of the bee like a tube, so that through it the poison might be poured out. Therefore “all his works are done with faithfulness.” Do not say, “This happened by chance” and “that occurred accidentally.” Nothing is casual, nothing indeterminate, nothing happens at random, nothing among things that exist is caused by chance. And do not say, “It is a bad mishap,” or “it is an evil hour.” These are the words of the untaught. “Are not two sparrows sold for a farthing? And yet not one of them will fall” without the divine will. How many are the hairs of your head? Not one of them will be forgotten. Do you see the divine eye, how none of the least trifles escapes its glance?

"For the Word of the Lord is right:" for the Word of the Lord is right, to make you that which of yourselves ye cannot be. "And all His works are done in faith" [Psalm 33:4]: lest any think that by the merit of works he has arrived at faith, when in faith are done all the works which God Himself loves.

Everything done by [God] is firm and permanent. The insertion of both these phrases was necessary in the light of the foregoing: he had to recommend thanksgiving and show the justice of the victory and the permanence of the gift so that the thanksgiving and hymn singing to him would emerge as a response to both, the provision of just assistance and the gift of abiding beneficence. He is saying, then, that both these features characterize what is done by God, and if either is missing, the level of thanksgiving could be diminished. That is to say, if the assistance were unjust, it would not be appropriate to offer thanks on their behalf, even though thanks are due for what is received, or if it underwent rapid change, it thus would be unnecessary to give thanks for good things that do not last.

Second, when he says, "Because," he assigns the reason for joy and praise. The reason for praise and joy is twofold. One is on the part of God, in whom we are to exult. The second is on the part of his effects, at "By the word of the Lord." Concerning the first he does three things. First, he sets forth the reasons on God's part. And first, because "the word of the Lord is right," that is, his instruction: Ps. 118: "Your word is a lamp to my feet," and so on. Or, his very promise: Prov. 8: "All my words are just," and so on, "they are right to those who understand." Second, because "all his works are done in faithfulness," that is, they are faithful: Ps. 144: "The Lord is faithful in all his words and holy in all his works." Now there is great joy when a faithful man is found: Prov. 20: "A faithful man, who shall find?" Or, he says "in faith" because the works of God are good merits. But these are not meritorious unless they are done in faith, because without faith it is impossible to please God, Heb. 11. Or, "his word is right" and "his works." But for whom? "In faith," that is, in the faithful; for in the unfaithful the works and right words of God do not appear. Third, because he loves; and concerning this he does two things. First, he shows the affection of God when he says, "The Lord loves." Second, he manifests it through a sign, at "The earth is full of the mercy of the Lord." Among all the things that cause joy in the Lord, there are two: namely, mercy and justice: Prov. 20: "Mercy and truth preserve the king." For through justice subjects are defended. Take away justice, and no one will be secure and happy. Likewise, without mercy all fear and do not love. He gives us to understand this about God when he says, "The Lord loves mercy and judgment." He loves these in himself, because they are in his works: Ps. 24: "All the ways of the Lord are mercy and truth." Likewise, he loves these in each one: Mic. 6: "I will show you, O man, what is good and what the Lord requires of you," and so on. And therefore he says, "Exult," because God truly loves mercy, for "the earth is full of the mercy of the Lord." Behold, he manifests it through a sign. For all the fullness of the earth proceeds from the mercy of God, because the earth is full not of temporal goods but of spiritual goods, and especially after the coming of Christ. Acts 2: "They were all filled with the Holy Spirit," and so on. All these things are from the mercy of God: Rom. 9: "It is not of him who wills, nor of him who runs, but of God who shows mercy." He says "the earth," and so on, not heaven, because in heaven there is no misery, and therefore it does not need mercy; but the earth, where man is filled with many miseries, needs the fullness of mercy.

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.

Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.

Now beings the body of the song. The summons to praise God is supported (1) by a setting forth of His praiseworthiness (Note: We have adopted the word "praiseworthiness" for the sake of conciseness of expression, in order to avoid an awkward periphrasis, in the sense of being worthy to be praised. - Tr.) (a) as the God of revelation in the kingdom of Grace. His word is ישׂר, upright in intention, and, without becoming in any way whatever untrue to itself, straightway fulfilling itself. His every act is an act in אמוּנה, truth, which verifies the truth of His word, and one which accomplishes itself. On אהב, equivalent to אהב הוּא, vid., Psa 7:10; Psa 22:29. צדקה is righteousness as conduct; משׁפּט is right as a rule of judgment and a state or condition. חסד is an accusative, as in Psa 119:64 : misericordia Domini plena est terra (the introit for Misercordias Sunday or the second Sunday after Easter).