Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This psalm has no title prefixed to it, and it is not possible to determine with certainty who was the author, or on what occasion it was written. There is nothing in the psalm that has any special allusion to David, nor is there reference to any circumstances which would enable us to determine when it was composed. It has, indeed, no particular allusion to the Jewish religion, or to the prevailing mode of worship in that land, and is, in fact, so "general" in its sentiments and in its descriptions, that it might have been written at any period of the Jewish history, or even in any land. As it is found "among" the Psalms of David, and is between psalms which are both ascribed to David, we may presume that it was believed to have been composed by him; and there is nothing in it that is at variance with that belief. It is really but a carrying out of the sentiment with which the preceding psalm closes; and it has been conjectured that the intimate relation of the two psalms may have been the reason why the title to the latter of them was omitted.
The psalm properly consists of three parts:
I. an exhortation to praise God;
II. reasons why he should be praised; and
III. the expression of a purpose thus to praise Him.
I. An exhortation to praise God, Psalm 33:1-3. In this there is a call on the righteous to praise Him with songs and with musical instruments - the harp, the psaltery, the instrument of ten strings; a call to make use of the best powers of music in all its varied forms in His service.
II. Reasons for thus praising Him, Psalm 33:4-19.
(1) His general character for goodness and truth, Psalm 33:4-5.
(2) The fact that He made the universe; or, the wisdom and power displayed by Him in creation, Psalm 33:6-9.
(3) The stability of His counsel or purposes, Psalm 33:10-11.
(4) The blessings which He bestows upon those who acknowledge Him to be their God - blessings of care, protection, and deliverance in danger, Psalm 33:12-19.
III. The purpose of the writer, and of those who were associated with him, thus to praise God, Psalm 33:20-22.
The psalm is thus one that is appropriate to the people of all lands and times, and will be better appreciated in proportion as people become more and more acquainted with God in the wisdom, the power, and the skill which He has shown in the works of creation, and in His providential government of the world.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 33 Introduction
The Lord is praised for his works of creation, Psalm 33:1-9; and for the stability of his own counsels, Psalm 33:10, Psalm 33:11. The blessedness of the people who have the knowledge of the true God, his grace, and providence, Psalm 33:12-15. The vanity of all earthly dependence, Psalm 33:16, Psalm 33:17. The happiness of them that fear God, and trust in his mercy, Psalm 33:18-22.
This Psalm has no title in the Hebrew and it was probably written on no particular occasion, but was intended as a hymn of praise in order to celebrate the power, wisdom, and mercy of God. Creation and providence are its principal subjects; and these lead the psalmist to glance at different parts of the ancient Jewish history. In eight of Kennicott's MSS., this Psalm is written as a part of the preceding.
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.
XXXIII.
This is a hymn of praise to Jehovah, as at once Almighty Creator and Ruler of the universe, and the Protector of His chosen people. It was plainly for liturgical use, and beyond this, as even the compilers of the collection left it anonymous, it is useless to inquire into its authorship or date. All that we see clearly is that faith in the protection of Jehovah and not in material force, that which we regard as the traditional faith of Israel, had by this time been firmly implanted. Both in rhythm, which is fine and well sustained, and subject this psalm bears a close relation to Psalms 147
The Psalm begins by repeating the call to praise with which the preceding Psalm closed, and recites the grounds on which Jehovah is worthy to be praised. It stands here as an answer to the invitation of Psalm 32:11, an example of the “songs of deliverance” spoken of in Psalm 32:7. Yet it differs widely in character from Psalms 32. That Psalm is an instruction based upon a particular personal experience; this is a congregational hymn of praise, arising (if indeed any special event inspired it) out of some national deliverance.
Contrary to the general rule in Book 1 (Introd. p. liii), it has no title in the Hebrew, though the LXX ascribes it to David.
It may commemorate some national deliverance from heathen enemies (Psalm 33:10-11; Psalm 33:16 ff.), but it is impossible to fix its date or occasion. It does not, like 147, which has many points of resemblance to it, contain clear references to the Restoration. There are echoes of it in Psalms 144, partly in later language.
The structure is symmetrical. To the introductory call to praise (Psalm 33:1-3) corresponds the concluding profession of trust in Jehovah (Psalm 33:20-22). Between these comes the main body of the Psalm, reciting the grounds upon which Jehovah is worthy of praise and trust. This falls into two equal parts, i. Generally, He is to be praised for His moral attributes (Psalm 33:4-5), for His creative Omnipotence (Psalm 33:6-9), for His sovereign rule (Psalm 33:10-11). ii. Specially, He is to be praised for His choice and care of His people in the midst of the nations (Psalm 33:12-15); material force is a delusion (Psalm 33:16-17), but He is the sure Protector of His people (Psalm 33:18-19). Psalm 33:4-19 are arranged in couplets or in quatrains.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 33:1-22.
Ps 33:1-22.
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.
1-3. The sentiment falls in with
Ps 32:11
(compare
1Co 14:15).
The instruments
(Ps 92:3; 144:9)
do not exclude the voice.
Rejoice in the Lord, O ye righteous - This is the sentiment with which the preceding psalm closes. See the notes at Psalm 32:11.
For praise is comely for the upright - Is befitting, suitable, proper. That is, the upright - the righteous - have abundant cause for praise, and it is for them a suitable employment, or one which becomes them. A man who is upright, or who is a righteous man, has in this very fact much which lays a foundation for praise, for the fact that he has such a character is to be traced to the grace of God, and this in itself is a more valuable possession than gold or kingly crowns would he. That he is not an open violator of the law of God; that he is not intemperate; that he is not the victim of raging lusts and passions; that he is not a dishonest man; that he is not profane; that he is not an infidel or a scoffer; that he is a pious man - a redeemed man - a man of good character - an heir of heaven - is the highest blessing that could be conferred on him; and he who has been saved from outbreaking transgression and crime in a world like this, and has been enabled to live an upright life, has eminently occasion to praise and bless God. Assuredly for such a man praise is an appropriate employment, for such a man it is "comely."
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.