Chapter commentary
Psalms Chapter 33
서론
Untitled
繁體中文
English original
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, Ps 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, Ps 33:4,5. 2. For his power appearing in the work of creation, Ps 33:6-9. 3. For the sovereignty of his providence in the government of the world (Ps 33:10,11) and again, Ps 33:13-17. 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (Ps 33:12) and again, Ps 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.
1-11
An Exhortation to Praise God
繁體中文
勸人讚美神
¹ 義人哪，你們應當靠耶和華歡樂；正直人的讚美是合宜的。 ² 你們應當彈琴稱謝耶和華，用十絃瑟歌頌祂。 ³ 應當向祂唱新歌，彈得巧妙，聲音洪亮。 ⁴ 因為耶和華的言語正直；凡祂所做的盡都誠實。 ⁵ 祂喜愛仁義公平；遍地滿了耶和華的慈愛。 ⁶ 諸天藉耶和華的命而造；萬象藉祂口中的氣而成。 ⁷ 祂聚集海水如壘，收藏深洋在庫房。 ⁸ 願全地都敬畏耶和華！願世上的居民都懼怕祂！ ⁹ 因為祂說有，就有；命立，就立。 ¹⁰ 耶和華使列國的籌算歸於無有，使眾民的思念無有功效。 ¹¹ 耶和華的籌算永遠立定；祂心中的思念萬代常存。
詩人在這幾節中表達四件事：
一、他渴望神得著讚美。他不以為自己把這事作得夠好，反倒願意別人也從事這工；在此協奏中，越多越好：越像天上。1. 聖潔的喜樂是讚美的心與魂，這事在此被加於一切敬虔人身上（詩三十三1）：*義人哪，你們應當靠耶和華歡樂；*上一篇如此結束，本篇如此開始；因為我們一切宗教的操練，都當以聖潔地以神為樂、並在祂裏面誇勝——以祂為最美的存有、最美的朋友——而開始並結束。2. 感恩的讚美是聖潔喜樂的氣息與言語；這也是此處所要求的（詩三十三2）：「*你們應當稱謝耶和華；*論說祂的美，將當得的榮耀歸與祂的名。」3. 宗教的詩歌是感恩讚美的恰當表達；這些也是此處所要求的（詩三十三3）：「應當向祂唱新歌——你們所有的最好的一首，不是那因屢用而陳舊的，而是那既為新、就最能感動情感的——為新的憐憫唱新歌，並在每一個新的場合唱——為那每早晨都是新的憐憫。」音樂在那時照大衛的安排，與殿中之歌同用，使歌唱得更好；這也是此處所要求的（詩三十三2）：用十絃瑟歌頌祂。此處有，（1）這本分的好法則：「彈得巧妙，*聲音洪亮；*讓它有頭腦與心兩者之最佳——當以清明之頭理智地行、以溫暖之心情熱地行。」（2）這本分的好理由：正直人的讚美是合宜的。這為神所喜悅（讚美之衣大大加增神加於祂百姓的俊美），又是我們信仰告白極佳的裝飾。正直人既蒙神加此大尊榮，就理當將尊榮歸與祂。正直人以合宜的方式讚美神，因為他們用心讚美祂——那就是用榮耀讚美祂；而假冒為善之人的讚美是笨拙不合宜的，如同愚昧人嘴中的比方（箴二十六7）。
二、他對神並祂無限的完全所存的高超思想（詩三十三4–5）。神在以下兩方面使自己向我們顯明：1. 在祂的言語中——此處代表一切神的啟示，就是神在古時藉著眾先知多次多方曉諭列祖的話，那一切都是正直的，其中毫無偏差；祂的誡命與公正的準則及善惡永遠之理完全相符。祂的應許都是智慧、良善、堅定可靠的，祂的威嚇中也毫無不義，甚至那些都是為我們的益處而設計的——為要攔阻我們不作惡。神的言語是正直的，因此我們偏離它的一切都是錯謬的，我們與它相合時才是對的。2. 在祂的作為中——那些都是以誠實作的，全照祂的計謀——那被稱為真理的記錄（但十21）。在神一切作為中，那副本與偉大的正本——存於永恆心意中的計畫——完全相符，連一點一畫也不差。神已在祂的作為中顯明，（1）祂是不偏不倚之公義的神：祂喜愛仁義公平。在祂所斷定的判語中毫無不義，在執行上滿有判斷。祂從未、也不能對任何受造之物行不義，反倒隨時預備為受屈者昭雪，並樂意如此行。祂喜悅義人。祂自己是公義的主，因此喜愛公義。（2）祂是那取之不盡之恩惠的神：遍地滿了祂的慈愛——就是其證據與實例。地從上頭所受的良性影響、並藉此所結的果子、為人與牲畜所作的預備、以及地上萬國所同蒙的普遍福分，都明明宣告遍地滿了祂的慈愛——連其中最暗、最冷、最熱、最乾旱、最荒涼之處，也不例外。何等可惜——這滿了神慈愛的地，竟如此缺少祂的讚美！在那些靠祂恩典而活的人中，竟如此少有人為祂的榮耀而活！
三、他確信神的全能——這在世界的創造中顯明了出來。我們「信神」，因此我們讚美祂為「全能的父，創造天地的主」——這正是此處教導我們去讚美的。當留意，
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神如何創造世界，並使萬有得以存在。（1）何等容易：萬物都是藉耶和華的命並祂口中的氣而造。基督是那道，聖靈是那氣，因此父神創造世界——正如祂治理它、救贖它——是藉著祂的兒子與聖靈。祂說有，祂命立（詩三十三9），那就夠了；不需要更多。在人，說與作是兩回事，在神卻不然。世界既藉神的道與聖靈而造，人——那個小世界——也是如此。神說：*我們要造人，又將生氣吹在他鼻孔裏。*教會——那個新世界——也是藉道與聖靈建造的；那在靈魂中所運行的恩典——那個新人、那個新造——也是如此。那以一句話造出世界的能力，還有甚麼不能作的呢！（2）作得何等有效：就立。神所作的，祂是存心去作；祂一作，就立定。神一切所作的，都必永存（傳三14）。萬有今日仍按神的典章存立（詩一一九91），正是憑著那命其立定的命令。
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祂造了甚麼。祂造了萬物，但此處特別注意到：（1）諸天與其萬象（詩三十三6）。可見的諸天，與日、月、星辰——它們的萬象——（2）諸水與其寶庫（詩三十三7）。地起先是水面覆蓋，既較重，自然必下沉於水之下；但為要從起初就顯明自然之神並不受限於自然之常法、並祂能力之常規運行，祂一發言就將海水聚集如壘，使旱地可以露出；卻未任其繼續堆積，倒收藏深洋在庫房——不僅在海所安床的低窪之處，並在其中被岸邊的沙如同庫房鎖住，更在隱密的地下洞穴中——在那裏對一切活人的眼隱藏，卻如存在庫房中保留到那日，那時大淵的泉源要裂開；它們如今仍存在那裏為備用，那用途只有這家的大主人最清楚。
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當從此得出甚麼用處（詩三十三8）：願全地都敬畏耶和華，並懼怕祂；那就是，讓人類的兒女都敬拜祂、將榮耀歸與祂（詩九十五5–6）。永遠的福音以這作為我們當敬拜神的理由——因為祂創造了天、地、海（啟十四6–7）。讓我們都敬畏祂——那就是，畏懼祂的怒氣與不悅，並害怕以祂為仇敵、與祂對抗。我們既不敢得罪那有此大能、無疑也將一切大能握在手中的一位。與那位以天上的萬象為軍隊、以海的深處為軍庫者作戰，是危險的；因此，渴望和平的條款乃是智慧（參耶五22）。
四、他對神的主權與統治的滿足（詩三十三10–11）。祂管制人一切的計謀，並使它們——違反其本意——為祂的計謀效力。來以信心之眼觀看坐在寶座上的神：1. 挫敗祂仇敵的計謀：祂使列國的籌算歸於無有，以致他們針對祂與祂國度所謀算的，證明是虛妄的事（詩二1）；亞希多弗的計謀被變為愚拙；哈曼的陰謀被挫敗。計謀雖埋得極深，建立在其上的盼望雖極高，然而神若說它不成立，也不成就，就全都歸於徒然。2. 成就祂自己的定旨：*耶和華的籌算永遠立定。*這在祂本身是不變的，*因祂心志已定，誰能使祂轉離呢？*這定旨的執行雖可能遭反對，卻不能被任何受造之能稍有阻礙。歷經時間的一切變遷，神從未改變祂的措施；在每一件事上——甚至在我們看為最驚奇的事上——神的永遠計謀都得成就；沒有任何事物能阻止它在時候滿足時完成。我們在歌唱本篇時，可以何等愉悅地將讚美歸與神！這思想可以何等容易地使我們在任何時候都得安息——是神治理這世界，在我們出生之前，祂就已在無限的智慧中治理它；當我們在塵土中緘默之時，祂仍要治理它！
English original
An Exhortation to Praise God
¹ Rejoice in the LORD, O ye righteous: for praise is comely for the upright.
² Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.
³ Sing unto him a new song; play skilfully with a loud noise.
⁴ For the word of the LORD is right; and all his works are done in truth.
⁵ He loveth righteousness and judgment: the earth is full of the goodness of the LORD.
⁶ By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
⁷ He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses.
⁸ Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.
⁹ For he spake, and it was done; he commanded, and it stood fast.
¹⁰ The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
¹¹ The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
Four things the psalmist expresses in these verses:
I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven. 1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people (Ps 33:1): Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends. 2. Thankful praise is the breath and language of holy joy; and that also is here required of us (Ps 33:2): "Praise the Lord; speak well of him, and give him the glory due to his name." 3. Religious songs are the proper expressions of thankful praise; those are here required (Ps 33:3): "Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning." Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for (Ps 33:2): Sing unto him with the psaltery. Here is, (1.) A good rule for this duty: "Do it skilfully, and with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart." (2.) A good reason for this duty: For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession. It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like a parable in the mouth of fools, Pr 26:7.
II. The high thoughts he had of God, and of his infinite perfections, Ps 33:4,5. God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Da 10:21. The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness—the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!
III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We "believe in God," and therefore we praise him as "the Father Almighty, maker of heaven and earth," so we are here taught to praise him. Observe,
1. How God made the world, and brought all things into being. (1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded (Ps 33:9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Ec 3:14. It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Ps 119:91.
2. What he made. He made all things, but notice is here taken, (1.) of the heavens, and the host of them, Ps 33:6. The visible heavens, and the sun, moon, and stars, their hosts—(2.) Of the waters, and the treasures of them, Ps 33:7. The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.
3. What use is to be made of this (Ps 33:8): Let all the earth fear the Lord, and stand in awe of him; that is, let all the children of men worship him and give glory to him, Ps 95:5,6. The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Re 14:6,7. Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer 5:22.
IV. The satisfaction he had of God's sovereignty and dominion, Ps 33:10,11. He over-rules all the counsels of men, and makes them, contrary to their intention, serviceable to his counsels. Come and see with an eye of faith God in the throne, 1. Frustrating the devices of his enemies: He bringeth the counsel of the heathen to nought, so that what they imagine against him and his kingdom proves a vain thing (Ps 2:1); the counsel of Ahithophel is turned into foolishness; Haman's plot is baffled. Though the design be laid ever so deep, and the hopes raised upon it ever so high, yet, if God says it shall not stand, neither shall it come to pass; it is all to no purpose. 2. Fulfilling his own decrees: The counsel of the Lord standeth for ever. It is immutable in itself, for he is in one mind, and who can turn him? The execution of it may be opposed, but cannot in the least be obstructed by any created power. Through all the revolutions of time God never changed his measures, but in every event, even that which to us is most surprising, the eternal counsel of God is fulfilled, nor can any thing prevent its being accomplished in its time. With what pleasure to ourselves may we in singing this give praise to God! How easy may this thought make us at all times, that God governs the world, that he did it in infinite wisdom before we were born, and will do it when we are silent in the dust!
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God's Sovereign Power
繁體中文
神的主權大能
¹² 以耶和華為神的，那國是有福的！耶和華揀選作為自己產業的，那民是有福的！
¹³ 耶和華從天上觀看；他看見一切的世人。
¹⁴ 從他的居所往外察看地上一切的居民。
¹⁵ 他是那造就他們眾人心的，留意他們一切作為的。
¹⁶ 君王不能因兵眾多得救；勇士不能因力大得救。
¹⁷ 馬不能保人安全；他不能因力大救人脫險。
¹⁸ 看哪，耶和華的眼目看顧敬畏他的人和仰望他慈愛的人，
¹⁹ 要救他們的性命脫離死亡，使他們在饑荒中存活。
²⁰ 我們的心向來等候耶和華；他是我們的幫助，我們的盾牌。
²¹ 我們的心必因他喜樂，因為我們向來倚靠他的聖名。
²² 耶和華啊，求你照著我們所仰望你的，將你的慈愛賜給我們。
我們在此受教，要把榮耀歸給神——
一、 歸給他對一切世人所施的普遍護理。他雖賜人理解和自由意志，卻仍保留對人的治理權，甚至對那些使他能治理自己的官能也是如此。1. 世人都在他的眼目之下，連他們的心也是如此；他們靈魂一切的活动和運作，除了自己以外無人知曉，他卻比他們自己知道得更清楚（詩 33:13,14）。神榮耀的居所雖在至高的天上，他從那裡不僅俯瞰全地，更特別審察地上一切的居民。他不僅觀看他們，更留意看他們（此處所用的字有時譯作「察看」），看得如此仔細，以致最小的思想也不能逃過他的注意。無神論者以為他既居住在天上，就不能或不願注意這低下世界中所發生的事；然而從那裡——儘管如此之高——他看見我們眾人，萬事萬物在他面前都是赤露敞開的。2. 他們的心和他們的時機一樣，都在他手中：他造就他們眾人的心。他起初造了他們，造了每個人裡面的靈，那時他把他帶入存在。因此他被稱為萬靈的父：這正是他完全認識他們的鐵證。造鐘錶的匠人能說明每個齒輪的運行。大衛將這論據應用到自己身上（詩 139:1,14）。他如今仍塑造世人的心，如窰匠摶泥，隨己意轉移他們的心，如同轉移水流，以成就自己的旨意；或使人的悟性昏暗、或使之明亮，或使人的意志剛硬、或使之柔順，全看他樂意怎樣使用他們。那造就人心的，使人心同樣受造。心如面貌，雖各有分別，差異之大以致沒有兩張面孔的相貌完全相同，也沒有兩顆心的氣質完全相同，卻仍有一種相似之處，使一切面貌和一切心在某些事上彼此吻合——水中照臉，彼此相符（箴 27:19）。他將他們一同造成（有人如此讀）；正如手錶的各個齒輪，雖形狀、大小、運行各異，卻都被裝配在一起，為著同一個目的效力；照樣，世人的心和他們的性情，無論彼此怎樣不同、怎樣似乎互相矛盾，卻都被神統管，為著那一個神聖旨意效力。3. 他們和他們一切所作的，都在他審判之下；因為他留意他們一切作為——不僅知道，更加以權衡，為要在報應之日、在審判中、在永世裡，照各人所行的報應各人。4. 受造物的一切能力都依賴於他，沒有他便算不得甚麼，毫無功效（詩 33:16,17）。這大大歸榮耀給神：不僅沒有任何勢力能敵擋他而得勝，更是任何勢力若不倚靠他、若非從他得來的能力，便不能有所作為。(1) 君王的能力若沒有神，便是虛空。沒有君王因他的王權特權、或他所被授予的權柄而成為神聖不可侵犯；因為那類掌權的都是神所設立的，他們不過是神所使他們成為的，不能更多。大衛是君王，自幼是戰士，卻仍承認神是他惟一的保護者和拯救者。(2) 軍隊的力量若沒有神，便是虛空。軍兵的眾多不能保護那統帥他們的人，除非神使他們成為他的保障。大軍不能保證得勝；因為神若定意，一人能追趕千人。(3) 巨人的力量若沒有神，便是虛空。勇士，如歌利亞那樣的人，當他傾倒的日子來到，不能因力大得救。他身體的堅韌和敏捷，心志的剛強和決斷，都不能使他有所立足——除非神樂意賜他成功。所以大力士不要因力量誇口；我們倒要在我們的神耶和華裡堅固自己，在他的能力裡出去前進。(4) 馬的力量若沒有神，便是虛空（詩 33:17）：馬不能保人安全。在戰爭中馬在當時極被看重，極被依賴，以致神禁止以色列的君王加添馬匹（申 17:16），恐怕他們受試探倚靠馬匹，因而信心從神身上轉移。大衛砍斷了敘利亞人的馬的蹄筋（撒下 8:4）；在此他宣告馬在爭戰之日不能保人安全，就把世上所有的馬都砍斷了蹄筋。若戰馬不受馴服、駕馭不當，可能反把騎士拖入險境，而不是帶他脫離險境。若馬在他身下被殺，可能反成了他的死因，而不是救他的命。所以我們的利益在於確保神向我們施恩，那麼我們便可確知他的能力為我們效力，也不必懼怕任何敵擋我們的事。
二、 我們當把神特別之恩的榮耀歸給他。在他對神護理的承認之中，他宣告那些以耶和華——就是治理世界、並能在一切需要的時候幫助他們的神——為神的人是有福的；而那些以這個或那個巴力為神的人則是可憐的，因為那些巴力非但不能聽允幫助他們，本身就毫無知覺、毫無能力（詩 33:12）：以耶和華為神的，那國是有福的——就是以色列，他們認識真神，與他立約；以及一切承認神為自己的神、又被神承認的人；因為他們無論屬於哪一國，都是亞伯拉罕屬靈的後裔。1. 他們的智慧在於他們以耶和華為他們的神，將當得的敬拜歸給他，而這敬拜必不至於徒然。2. 他們的幸福在於他們是神所揀選作為自己產業的百姓——神所喜悅的、所尊榮的，也是他所保護眷顧的；神培植改良他們，正如人對自己的產業一般（申 32:9）。如今我們當在此觀察，為著彰顯神恩的榮耀，(1) 神對他百姓的眷顧（詩 33:18,19）。神以觀察的眼目看著一切世人，但他喜悅眷顧的眼目卻在敬畏他的人身上。他以喜悅看他們，如同父親看兒女，如同新郎看新婦（賽 62:5）。當那些倚靠軍兵軍隊、倚靠車輛馬匹的人，因期望落空而滅亡時，神的百姓在他保護之下卻是安全的，因為當他們與死亡似乎只差一步之時，他必救他們的性命脫離死亡。他若不救身體脫離今世的死亡，也必救性命脫離屬靈和永遠的死亡。無論發生何事，他們的性命必存活讚美他——或在這世上，或在更美的地方。他必以他的豐盛供應他們一切所需。他必使他們在饑荒中存活；當別人因缺乏而死時，他們卻要活著，這要成為一個顯著的恩典。當可見的憑藉斷絕時，神總要找出方法供應他們。他沒有說要賜他們豐盛（他們既不當貪求，也不當期望），但要使他們存活；他們必不挨餓；當毀滅的審判流行之時，能保全性命被當作大恩，因為那是極其驚人的恩典，使我們處於特別的義務之下。那些以耶和華為神的人，必發現他作他們的幫助、他們的盾牌（詩 33:20）。在他們的困難中，他必幫助他們，使他們能越過、能渡過。在他們的危險中，他必保護他們，使他們不受任何真正的損害。(2) 神的百姓對他當有的、我們也當有的回應。〔1〕我們必須等候神。我們必須留意他護理的運行，順應它，並耐心地順應它、耐心地期待它的結局。我們的心必須等候他（詩 33:20）。我們不可只在言語舌頭上宣稱對神的信靠，卻必須是內裡真誠的，是隱密安靜地侍立在他面前。〔2〕我們必須仰賴神，仰望他的慈愛——仰望他本性的良善，即使我們沒有明確的應許可恃。那敬畏神和他的忿怒的人，必須仰望神和他的慈愛；因為我們不能逃離神，只能逃到神那裡。這些敬虔的性情不僅彼此相容，更互相增益——既對神存聖潔的敬畏，又同時仰望他的慈愛。這就是信靠他的聖名（詩 33:21），就是信靠他一切藉以向我們顯明自己、又鼓勵我們事奉他的途徑。〔3〕我們必須因神喜樂（詩 33:21）。那些不常在神裡面喜樂的人，並未真正以神為安息，或不知道如此行的說不盡的益處；因為那仰望神的人，是仰望在他面前永遠滿足的喜樂。〔4〕我們必須為我們所仰望的慈愛向他祈求（詩 33:22）。我們從神所得的期望，不當取代，倒當激發並鼓勵我們向他祈求；他必被人尋求，才賜下他所應許的；因此本詩以一句簡短卻全面的禱告作結：「耶和華啊，求你將你的慈愛賜給我們；願我們常常得著它的安慰和益處，不是照我們從你當得的功績，而是照著我們所仰望你的，就是照著你在話語中賜給我們的應許，也照著你借你的靈和恩典在我們裡面所成就的信心。」我們若在唱詩 33:12-22 時向神發出信靠，向他傾吐心願，便是用我們的心向主歌唱了。
English original
God's Sovereign Power
¹² Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.
¹³ The LORD looketh from heaven; he beholdeth all the sons of men.
¹⁴ From the place of his habitation he looketh upon all the inhabitants of the earth.
¹⁵ He fashioneth their hearts alike; he considereth all their works.
¹⁶ There is no king saved by the multitude of a host: a mighty man is not delivered by much strength.
¹⁷ A horse is a vain thing for safety: neither shall he deliver any by his great strength.
¹⁸ Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;
¹⁹ To deliver their soul from death, and to keep them alive in famine.
²⁰ Our soul waiteth for the LORD: he is our help and our shield.
²¹ For our heart shall rejoice in him, because we have trusted in his holy name.
²² Let thy mercy, O LORD, be upon us, according as we hope in thee.
We are here taught to give to God the glory,
I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, Ps 33:13,14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and things are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps 139:1,14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Pr 27:19. He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, Ps 33:16,17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God (Ps 33:17): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses (De 17:16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2Sa 8:4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.
II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (Ps 33:12): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, De 32:9. Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, Ps 33:18,19. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa 62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. He shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, Ps 33:20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, Ps 33:20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name (Ps 33:21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, Ps 33:21. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, Ps 33:22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, "Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing Ps 33:12-22, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.
這是一首讚美詩；大概是大衛所寫，但聖經並未明說，因為神要我們越過聖經的執筆者，仰望那感動並引導他們的聖靈。
詩人在本詩中：一、呼召義人來讚美神（詩三三1-3）。二、為我們提供讚美的內容。我們當讚美神：1. 因祂的公義、良善與誠實顯明於祂的言語和祂一切作為之中（詩三三4,5）。2. 因祂的大能顯明於創造之工（詩三三6-9）。3. 因祂護理的主權在治理世界之中（詩三三10,11），並再次提及（詩三三13-17）。4. 因祂對自己所揀選之百姓所懷特別的恩惠，這鼓勵他們倚靠祂（詩三三12），並再次提及（詩三三18-22）。
唱這詩時，我們不必為恰當的思想為難，因為它如此自然地表達了敬虔靈魂向著神的敬虔情感。