Psalms 33

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 Psa 32:11, an example of the “songs of deliverance” spoken of in Psalms 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 (Psalms 33:10-11; Psalms 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 (Psalms 33:1-3) corresponds the concluding profession of trust in Jehovah (Psalms 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 (Psalms 33:4-5), for His creative Omnipotence (Psalms 33:6-9), for His sovereign rule (Psalms 33:10-11). ii. Specially, He is to be praised for His choice and care of His people in the midst of the nations (Psalms 33:12-15); material force is a delusion (Psalms 33:16-17), but He is the sure Protector of His people (Psalms 33:18-19). Psalms 33:4-19 are arranged in couplets or in quatrains.

Psalms 33:1-3

1–3. Introductory call to praise.

Psalms 33:2

2. Give thanks unto the Lord with harp: Sing praises unto him with the psaltery of ten strings (R.V.). The harp and psaltery were both stringed instruments, differing somewhat in form.

Psalms 33:3

3. a new song] Fresh mercies demand a fresh expression of gratitude. See Psalms 40:3; and cp. Psalms 96:1; Psalms 98:1; Psalms 149:1; Isaiah 42:10; Jdt 16:13; Revelation 5:9. Psalms 144:9 reproduces 2 b, and 3 a. with a loud noise] Referring either to the music itself, or to the accompanying shouts of joy. See note on Psalms 27:6, where the same word is rendered joy in A.V.

Psalms 33:4-11

4–11. The grounds of praise.

Psalms 33:5

5. Righteousness is the principle of justice; judgement the application of it in act. Cp. Psalms 36:6; Psalms 103:6; and for loveth cp. Psalms 11:7. goodness] Better, as R.V., lovingkindness. This line recurs in Psalms 119:64.

Psalms 33:6-9

6–9. Jehovah’s creative omnipotence. Word is the expression of thought; command of will: He had but to think and will, and the Universe came into being.

Psalms 33:7

7. The separation of land and water (Genesis 1:9-10). The present tense (gathereth … layeth up) expresses the continued action of maintenance as well as the original creation. The comparison as an heap probably refers to the appearance of the sea from the shore, and may have been derived from Exodus 15:8; cp. Joshua 3:13; Joshua 3:16; Psalms 78:13. But all the Ancient Versions render as in a bottle, reading nôd for nçd. To the infinite power of the Creator the bed of the sea is but as the water-skin which a man carries with him for a journey. See Isaiah 40:12; Isaiah 40:15. Cp. “the pitchers of heaven” (Job 38:37). the depth] Better as R.V., the deeps: the vast masses of water stored away in subterranean abysses (Genesis 7:11; Psalms 78:15). So we read of the storehouses of the wind (Psalms 135:7 = Jeremiah 10:13), of the snow and hail (Job 38:22).

Psalms 33:8-9

8, 9. With what awe should man regard such an Almighty Creator! Cp. the argument of Amos, Amos 4:13; Amos 5:8; Amos 9:6. Emphasis is laid on the wonder of the method of creation, by the simple divine fiat.

Psalms 33:9

9. For HE (emphatic) spake, and it was (cp. Genesis 1:3; Genesis 1:7, &c.); HE commanded and it stood; came into existence and stood there before Him ready to obey His commands; or simply, stood firm. Cp. Psalms 148:5; Psalms 119:90-91; Isaiah 48:13.

Psalms 33:10-11

10, 11. Jehovah’s sovereignty in the world.

Psalms 33:11

11. The A.V. obscures the parallelism between Psalms 33:10-11. The counsel of the nations and the thoughts of the peoples are contrasted with the counsel of Jehovah and the thoughts of his heart. His counsel stands fast like His work in creation (Psalms 33:9). Cp. Jeremiah 33:20-21. With Psalms 33:10, cp. Isaiah 8:10; Nehemiah 4:15; with Psalms 33:11, cp. Isaiah 5:19; Isaiah 19:17; Isaiah 46:10-11; Micah 4:12; Isaiah 55:8-9; Jeremiah 29:11; and generally, Proverbs 19:21; Proverbs 21:30. To us the words may suggest that “through the ages one increasing purpose runs,” and point forward to “The one far-off divine event To which the whole creation moves.” The addition in P.B.V., and casteth out the counsels of princes, is derived through the Vulg. from the LXX.

Psalms 33:12-19

12–19. From the nations the Psalmist turns to the chosen people. Jehovah’s care for Israel constitutes His special claim on their praise. Happy the nation which is the particular object of the choice and care of the omniscient observer of men.

Psalms 33:13-14

13, 14. The Psalmist dwells upon Jehovah’s all-seeing omniscience in order to emphasise the peculiar privilege of His people. Throned in heaven (1 Kings 8:39 ff.) He surveys all mankind. Cp. Psalms 11:4; Psalms 14:2; Psalms 102:19-20.

Psalms 33:14

14. looketh] R.V. looketh forth; a rare word, different from that in Psalms 33:13.

Psalms 33:15

15. Even he who formeth the hearts of them all, Who considereth all their works. He Who created man must know man’s heart (Psalms 94:9). As God ‘formed’ man originally (Genesis 2:7-8), so He continues to ‘form the hearts’ of individuals and of races (Zechariah 12:1). All are in some sense subservient to His plan and purpose.

Psalms 33:16-19

16–19. The delusiveness of material resources is contrasted with Jehovah’s care for His people. The discomfiture of Pharaoh with his host and horses and chariots (Exodus 14:17; Exodus 15:4) may have been in the poet’s mind; and ‘saved’ again recalls Deuteronomy 33:29.

Psalms 33:17

17. A horse—to the Israelites cavalry seemed the most formidable part of an army—is but a vain thing—lit. a lie, a delusion—for safety—for victory (Psalms 21:1): neither can it give escape by the greatness of its power: it cannot even secure its rider’s escape in case of defeat. Cp. Proverbs 21:31.

Psalms 33:18

18. the eye of the Lord] Cp. Psalms 32:8, note; Psalms 34:15; Ezra 5:5; Job 36:7; 1 Peter 3:12. that hope in his mercy] Or, that wait for his lovingkindness (Psalms 31:24).

Psalms 33:19

19. death] Violent death by war or pestilence is meant, as the parallel line shews. Famine was a common scourge in Palestine (Psalms 37:19).

Psalms 33:20-22

20–22. The people’s concluding profession of patient trust and hope, corresponding to the introductory invitation of Psa 33:1-3, and springing naturally out of the consideration of Jehovah’s character in Psalms 33:12-19.

Psalms 33:21

21. his holy name] See note on Psalms 30:4.

Psalms 33:22

22. Let thy lovingkindness (Psalms 33:5; Psalms 33:18), O Lord, be upon us, According as we have hoped in thee (or, waited for thee). Comp. Psalms 31:1; Psalms 31:24; Romans 5:4-5.