Chú giải Kinh Thánh

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.

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."

Praise the Lord with harp - For a description of the "harp," see the notes at Isaiah 5:12.

Sing unto him with the psaltery - For the meaning of this word, also, see the notes at Isaiah 5:12, where the word is rendered "viol."

And an instrument of ten strings - The word "and" is supplied here by the translators as if, in this place, a third instrument was referred to, distinct from the harp and the psaltery. The more correct rendering, however, would be, "a psaltery (or lyre) of ten strings." The same construction occurs in Psalm 144:9. In Psalm 92:3, however, the two words are separately used as denoting different instruments. The "lyre" or psaltery was probably not always made with the same number of strings, and it would seem that the one that was made of "ten" strings had something special about it as an instrument of uncommon sweetness or power. Hence, it is particularly designated here; and the idea is that the instruments of especial power and sweetness should be on this occasion employed in the service of God.

Sing unto him a new song - A song specially composed for this occasion; expressive of the special feelings suggested by this occasion, or appropriate to this new manifestation of the divine goodness and mercy. Such occasions, exhibiting some new phase of the divine goodness, demanded new language appropriate to them. So now, new hymns of praise, and new tunes in music, are demanded to meet the ever-varying manifestations of the mercy of God; and as the church is extended in the world, its modes of praise must be adapted to the new state of things which will arise. Nothing could be more absurd than to attempt to restrict the church in its praises to the exact words which were used in the time of David, or to the music which was employed then. Compare the notes at Revelation 5:9. The expression "new song" occurs several times in the Psalms, showing that new hymns of praise were composed as adapted to some new manifestation of the goodness of God: Psalm 40:3; Psalm 96:1; Psalm 98:1; Psalm 144:9; Psalm 149:1. Compare also Isaiah 42:10.

Play skillfully with a loud noise - literally, "Do well to play;" or, "do well in playing." That is, do the work well, or with all the skill of music. The word rendered "loud noise," means properly "a shout of joy" or "rejoicing:" Job 8:21; 1 Samuel 4:5. It is especially applied to the sound or clangor of trumpets: Leviticus 25:9; Leviticus 23:24; Numbers 29:1. There is rather the idea of "rejoicing" than of "noise" in the word. The meaning is that the music should be such as would be expressive of the highest joy.

For the word of the Lord is right - The command; the law; the promise of God. Whatever he "says" is right; or, is true. It is worthy of universal belief; and should, therefore, be a reason for praise. The fact that God says a thing is the highest proof that it is true.

And all his works are done in truth - Or rather, "in faithfulness." That is, All that he does is executed faithfully. He does all that he promises, and all that he does is such as to claim universal confidence. Whatever he does is, from the very fact that He does it, worthy of the confidence of all his creatures. None, however they may be affected by what he does, have any reason to doubt that it is perfectly right. God is the only Being of whom we have any knowledge, concerning whom we can feel this certain assurance.

He loveth righteousness - See Psalm 11:7.

And judgment - justice.

The earth is full of the goodness of the Lord - Margin, "mercy." So the Hebrew. That is, his mercy or goodness is manifest everywhere. Every part of the earth bears witness that he is good.

By the word of the Lord - By the command of God: Genesis 1:3, Genesis 1:6 etc. See the notes at Psalm 33:9.

Were the heavens made - That is, the starry heavens; the worlds above us: Genesis 1:1.

And all the host of them - All their "armies." The stars are represented as armies or marshalled hosts, led forth at his command, and under his direction - as armies are led forth in war. See Genesis 2:1; compare the notes at Isaiah 1:9.

By the breath of his mouth - By his word or command - as our words issue from our mouths with our breath. The idea here is, that God is the Creator of all things; and, as such, has a claim to praise; or, that as Creator he is entitled to adoration. To this he is entitled from the fact that he has made all things, and from the "manner" in which it has been done - the wisdom, power, goodness, skill, with which it has been accomplished.

He gathereth the waters of the sea together as an heap - The Hebrew word here rendered "gathereth" is a participle; "gathering." The design is to represent this as a continuous act; an act not merely of the original creation, but constantly occurring. The reference is to the power by which the waters are gathered and kept together; the continual power which prevents their overspreading the earth. The word rendered "heap" - נד nêd - means properly a heap or "mound," and is applied to the waves of the sea heaped up together like mounds. Compare Joshua 3:13, Joshua 3:16; Exodus 15:8 : Psalm 78:13. He collected those waters, and kept them in their places, as if they were solid matter. This denotes the absolute control which God has over the waters, and is thus a most striking illustration of his power.

He layeth up the depth in storehouses - The abysses; the deep waters; the masses of water. He places them where he pleases; he disposes of them as the farmer his grain, or the rich man his treasures. The caverns of the ocean - the ocean-beds - are thus vast reservoirs or treasure-houses for the reception of the waters which God has chosen to deposit there. All this is proof of his amazing power, and all this lays a proper foundation for praise. Occasions for gratitude to him may be found in every world that he has made; in every object that has come from his hand; and nothing more "obviously" suggests this than his wondrous power over the waters of the ocean - collecting them, restraining them, controlling them, as he pleases.