สดุดี 33:9 วิจารณ์

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 he spake, and it was done,.... Or "it was" (a), it came into being by a word speaking, almighty power going along with it; see Gen 1:3; he commanded, and it stood fast; every created thing continued in its being; not only all things were produced into being by his all commanding word and power, "nutu Jovis", as Maximus Tyrius speaks (b); but by the same all things are upheld and consist, Heb 1:3, Col 1:17. The poet (c) uses the same word of God in the creation of things; and is the phrase in Gen 1:3 admired by Longinus (d): or this may refer to the implantation of the grace of fear in the hearts of his people; for as he speaks life into them in regeneration, commands light to shine in their dark heart, and says to them, when in their blood, Live; so by the mighty power of his word he commands the fear of him in them, and it continues. (a) "et fuit", Pagninus, Montanus, Musculus, Gejerus; so Ainsworth. (b) Dissert. 25. (c) "Jussit et extendi campos", &c. Ovid. Metamorph. l. 1. Fab. 1. v. 43. (d) De Sublimi.

The psalm bids us to exult in the one who has come to earth from heaven, as in one who is set over the entirety, and who has brought the entirety into being from not being and who maintains all things in being, whose command becomes reality. For this is the meaning of the divine words, “He spoke, and they were made; he commanded, and they were created.”

"For He spoke, and they were made:" for no other one made those things which are to fear; but He spoke, and they were made. "He commanded, and they were created" [Psalm 33:9]: He commanded by His Word, and they were created.

Then when he says, "For he spoke," he shows a twofold effect regarding the earth. First, the effect of creation; second, of governance, at "The Lord brings to naught." In creation, two things are to be considered: namely, the formation itself and the creation itself. Both are present here. For first he shows the formation when he says, "He spoke," and so on. Second, the creation itself, when he adds, "He commanded," and so on. He says therefore, "For he spoke": Augustine, in book 7 of his Literal Commentary on Genesis, says that every formation is through the Word, because created things are related to God as artifacts to the artificer. Hence, just as all the forms of an artifact are from the form conceived in the mind of the artificer, so every form of things is from the divine Word conceived. Hence "He spoke," that is, he conceived the Word from eternity, and according to it all things were made. As if to say, he begot the Word, in which it was that all things should be made; and thus there is formation. Second, creation: because "He commanded and they were created." For to speak implies a formed word. To command implies merely a direction or emanation. Hence to command implies the creation of formless matter. Sir. 8: "His word is full of power." Mystically, "He spoke and they were made" by the seed of grace; "He commanded" in the work of truth. Ps. 103: "Send forth your spirit," and so on. But as to the work of governance, he says:

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.

he spake--literally, "said." it was--The addition of "done" weakens the sense (compare Gen 1:3-10).