PSALM 33 COMMENTARY EXCERPTS

PSALM 33 COMME TARY
EDITED BY GLE PEASE
1 Sing joyfully to the Lord, you righteous;
it is fitting for the upright to praise him.
BARNES, “BARNES, “BARNES, “BARNES, “Rejoice in the Lord, O ye righteous - This is the sentiment with
which the preceding psalm closes. See the notes at Psa_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.”
CLARKE, “CLARKE, “CLARKE, “CLARKE, “Rejoice in the Lord - It is very likely that the last verse of the preceding
Psalm was formerly the first verse of this. As this Psalm has no title, the verse was the
more easily separated. In the preceding Psalm we have an account of the happiness of
the justified man: in this, such are taught how to glorify God, and to praise him for the
great things he had done for them.
Praise is comely for the upright - It is right they should give thanks to Him, who
is the fountain whence they have received all the good they possess and thankfulness
becomes the lips of the upright.
GILL, “GILL, “GILL, “GILL, “Rejoice in the Lord, O ye righteous,.... See Gill on Psa_32:11;
for praise is comely for the upright; it becomes them; it is their duty; they are
bound unto it by the mercies and favours they have received; should they not give praise
to God, the stones of the wall would cry out, and rebuke them for their ingratitude: it is
beautiful, and looks lovely in them; it is an ornament to them, and is, in the sight of God,
of great esteem: it is very acceptable to him, and when grace is in exercise, and their
hearts in tune, being sensibly touched and impressed with the goodness of God, it is
desirable by them, and is pleasant and delightful to them.

HENRY, “HENRY, “HENRY, “HENRY, “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 (Psa_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 (Psa_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 (Psa_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 (Psa_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, Pro_26:7.
JAMISON, “JAMISON, “JAMISON, “JAMISON, “Psa_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.
The sentiment falls in with Psa_32:11 (compare 1Co_14:15). The instruments (Psa_
92:3; Psa_144:9) do not exclude the voice.
K&D, "The call contained in this hexastich is addressed to the righteous and upright,
who earnestly seek to live a godly and God-pleasing life, and the sole determining rule of
whose conduct is the will and good pleasure of God. These alone know God, whose true
nature finds in them a clear mirror; so on their part they are joyfully to confess what they
possess in Him. For it is their duty, and at the same time their honour, to praise him,
and make their boast in Him. ‫ה‬ָ‫או‬ָ‫נ‬ is the feminine of the adjective ‫ה‬ֶ‫או‬ָ‫נ‬ (formed out of ‫י‬ַ‫ו‬ ְ‫א‬ַ‫,)נ‬
as in Psa_147:1, cf. Pro_19:10. On ‫ּור‬ ִⅴ (lxx κιθάρα, κινύρα) and ‫ל‬ ֶ‫ב‬ֵ‫נ‬ (lxx ψαλτήριον, νάβλα,
ναሞλα, etc.) vid., Introduction §II. ‫ל‬ ֶ‫ב‬ֵ‫נ‬ is the name given to the harp or lyre on account of
its resemblance to a skin bottle or flash (root ‫,נב‬ to swell, to be distended), and ‫ּור‬‫שׂ‬ ָ‫ע‬ ‫ל‬ ֶ‫ב‬ֵ‫,נ‬
“harp of the decade,”' is the ten-stringed harp, which is also called absolutely ‫ּור‬‫שׂ‬ ָ‫,ע‬ and
distinguished from the customary ‫ל‬ ֶ‫ב‬ֵ‫,נ‬ in Psa_92:4. By a comparison of the asyndeton
expressions in Psa_35:14, Jer_11:19, Aben-Ezra understands by ‫עשור‬ ‫נבל‬ two

instruments, contrary to the tenour of the words. Gecatilia, whom he controverts, is only
so far in error as that he refers the ten to holes (‫)נקבים‬ instead of to strings. The ְ is Beth
instrum., just like the expression κιθαρίζειν ᅚν κιθάραις, Rev_14:2. A “new song” is one
which, in consequence of some new mighty deeds of God, comes from a new impulse of
gratitude in the heart, Psa_40:4, and frequently in the Psalms, Isa_42:10, Judith 6:13,
Rev_5:9. In ‫יבוּ‬ ִ‫יט‬ ֵ‫ה‬ the notions of scite and strenue, suaviter and naviter, blend. With
‫ה‬ ָ‫רוּע‬ ְ‫ת‬ ִ , referring back to ‫,רננו‬ the call to praise forms, as it were, a circle as it closes.
HAWKER, "The Psalmist is here engaged in praise, and this holy joy and thanks giving is
founded upon the consciousness of God’s faithfulness, and truth; and mercy. The hymn
closeth with a determined trust in God.
A Psalm of David.
Psa_33:1
There is somewhat very beautiful and gracious in the opening of this Psalm. The man of
God cannot be content in blessing Jehovah himself alone, but he calls upon all the
redeemed to join in the Hallelujah, And he very properly founds his argument upon the
justice of the thing itself, for all the world must confess that the Lord is entitled to the
everlasting praises of his creatures. Let all that hath breath praise the Lord; and in an
especial manner let the redeemed of the Lord say so, for they have peculiar praises to
bring; Psa_107:2.
E-SWORD, "“Rejoice in the Lord.” Joy is the soul of praise. To delight ourselves in
God is most truly to extol him, even if we let no notes of song proceed from our lips. That
God is, and that he is such a God, and our God, ours for ever and ever, should wake
within us an unceasing and overflowing joy. To rejoice ill temporal comforts is
dangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in God is
heavenly. He who would have a double heaven must begin below to rejoice like those
above. “O ye righteous.” This is peculiarly your duty, your obligations are greater, and
your spiritual nature more adapted to the work, be ye then first in the glad service. Even
the righteous are not always glad, and have need to be stirred up to enjoy their
privileges. “For praise is comely for the upright.” God has an eye to things which are
becoming. When saints wear their choral robes, they look fair in the Lord's sight. A harp
suits a blood-washed hand. No jewel more ornamental to a holy face than sacred praise.
Praise is not comely from unpardoned professional stagers; it is like a jewel of gold in a
swine's snout. Crooked hearts make crooked music, but the upright are the Lord's
delight. Praise is the dress of saints in heaven, it is meet that they should fit it on below.
MEYER, "“THE WORD OF JEHOVAH”
Psa_33:1-12
This psalm is eminently calculated to incite praise. Let us note the subjects which are
touched upon, in the hope that presently one may strike a spark at which our cold hearts
shall flame up.

The words and works of Jehovah are the first to pass in review, Psa_33:4. Let us never
forget that nothing was made apart from our Lord Jesus. He is emphatically the Word
through whom the creative fiat went forth, Joh_1:3; Col_1:16; Heb_1:2. It is good, as we
contemplate the beauties and wonders of creation, to turn in praise to Him, whose
parables disclose the secrets which be hid in the works of His hands. If creation
proceeded by the stages of evolution, it was due to His initiative and under His
superintendence.
Note the vivid touches with which the work of creation is described in Psa_33:6-9. Then
turn to the description of God’s providential government, Psa_33:10-12. We are said to
be God’s inheritance. See Psa_33:12. Eph_1:11 also tells us that we inherit Him, and
Psa_33:18 that He inherits us. Bring every inch of us under thy tillage, Great Occupier!
BIBLICAL ILLUSTRATOR, "Rejoice in the Lord, O ye righteous.
The spirit of rejoicing: life adjusted to the will of God
“Rejoice in the Lord, O ye righteous.” It is the vital condition of all spiritual rejoicing that
we are right with God. Our life must be adjusted to His will, and the adjustment must be
made on every side. If our communion with the Lord is only partial, we shall not reach
the condition in which joy becomes inevitable. I remember that some time ago an
electric bell apparatus in my home got out of order and the bell ceased to ring. I made a
careful examination, and I found that two or three of the strands, which together formed
the one wire, had been broken, and along the remaining strands sufficient electrical
energy could not travel to ring the bell. I rectified the severed members, and so adjusted
them that they were every one in communion with the battery, and in the completed
adjustment there was power enough to ring the bell. It appears to me to symbolize the
condition of many a life which is partially in communion with the King. If is not that
there is complete alienation; it is that there are severed strands. There are departments
in the life which are not connected with the Almighty, and along the imperfect
communion sufficient power does not travel to ring the joy-bells. It may be that the
strand between the Lord and our pleasures is broken, or between the Lord and our
business, or between the Lord and some secret realm in our life which is not known to
others. This severance will have to be put right, and every side of the life adjusted to the
Divine will before we can become possessed by that fulness of power which will create
bell-melody in the soul. And so I am not surprised that the psalmist is making his
confident appeal to the “righteous,” the rectified, those who are right on every side with
God. (J. H. Jowett, M. A.)
Praise to the God of creation, providence, and grace
I. the call to praise, and its reasons (Psa_33:1-11). The first word of Psa_33:1 means not
simply to “rejoice” (as A.V.), but to express the emotions aloud. The subjects of the
invitation are addressed as “righteous” and “upright,” because this was their ideal
character of what they ought to be as the true Israel of God, and to them as such it was
every way suitable to show forth Jehovah’s praise. It was quite otherwise with the wicked
(Psa_50:16; Mar_1:25; Mar_3:12; Act_17:18). In Psa_33:2 the call is to use harp and
lyre with the song, the first mention of musical instruments in the Psalter. The Hebrews
used wind and stringed and percussive instruments, but their precise nature cannot well

be determined.
II. God’s special favour to his people (Verses 12-22). They were His heritage; not simply
a temporary possession, but one enduring by hereditary succession through a long
course of ages. Their security and happiness in having Jehovah for their God is enforced
anew by the assertion of His omniscience. Men can be surprised or overtaken: not so the
all-seeing One. He fully understands all their doings, their origin, their motive, their
purpose. All is evident at a glance. Hence His will is supreme, and all persons and things
are comprehended in His control of the world. What material strength cannot do for
those who rely upon it, is secured to believers by the eye of Jehovah. That eye is directed
toward those who wait for His loving-kindness. The three concluding couplets finely
express the attitude of the Church in all ages—waiting, hoping, trusting. “The whole
history of Israel may be summed up in Jacob’s dying words, ‘I have waited for Thy
salvation, O Jehovah.’” (T. W. Chambers, D. D.)
A call to true worship
I. True worship is happiness to the godly. “Rejoice,” etc.
1. It is the highest happiness of intelligent existences. Only by worship can the
profoundest cravings of their natures be satisfied, or their powers be fully and
harmoniously developed.
2. The godly alone can offer true worship.
II. True worship is becoming to the godly. “Comely.”
1. It agrees with his character.
2. It is congenial with his spirit.
3. It is in keeping with his obligations.
III. True worship is music to the godly. “Praise the Lord with harp,” etc. Note some of
the features of true psalmody.
1. Variety. Both instrumental and vocal music are here mentioned.
2. Freshness. “A new song.” Whilst our religion should be as settled as the trunk of
the oak—the forms and spirit of our devotion should be as changing as the foliage,
now green with spring, now tinted with summer, now tinged with the brown hue of
autumn.
3. Accuracy. “Play skilfully.” True music is sound ruled by science.
4. Hearty. “With a loud noise.” (Homilist.)
The toy which the righteous haw in God
I. the duty. “Rejoice in the Lord.” Look upon religion in its actions and employment: and
what are they? “Rejoice and give thanks.” Are not these actions that are grateful and
delightful? What doth transcend Divine joy, and ingenuous acknowledgments?
II. the reason. It is “comely.” Whatsoever is the true product of religion is grateful,
beautiful, and lovely. There is nothing in religion that is dishonourable or selfish. Then

we are to rejoice in the Lord.
1. For Himself, God is the most excellent object in the world. But whosoever are
pleased with God, God is pleased with them: but to the wicked and unregenerate,
God Himself (as good as He is) He is a burden. Let men pretend love to the things of
God never so much, they will not relish them, unless they be born of God. ‘Tis they
that are naturalized to heaven, that relish and favour Divine things. That which is
born of the world is enmity against God. Our rejoicing must be with some respect to
God; and though it be in other things, yet it must be in the Lord. And this is done
when we acknowledge God as the Fountain of all good, and better than all other
enjoyments whatsoever; and count our enjoyments as all from Him and so endearing
Him to us and obliging us to Him. Now, to enforce this joy in God, we note that joy is
necessary to the life of man. The apostle hath told us that worldly sorrow causeth
death. Sorrow and sadness, melancholy and discontent spoils the temper of a man’s
mind; it vitiates the humours of the body; it prevents the Divine, and hinders the
Physician. For the Divine deals by reason; but this being obliterated, he can do
nothing. And it also hinders the Physician; for if the mind be discomposed by
melancholy, it doth not afford due benevolence to the body. The sour and
melancholy are unthankful to God, and cruel to themselves, and peevish in their
converse: so that joy and rejoicing are necessary in respect to ourselves. But also, joy
is so safe for us: it will hold us back from sin, it will never be in excess, will always be
sincere, and will offend none: it will keep company with gratitude and humility, and
will always leave us in a good temper, which worldly joy will not do. If our triumph
be in the Lord, it separates from sensual things, and from the spiritual sins of pride
and arrogancy. Therefore let there be always something that is spiritual in the
ground, reason, or occasion, or motive of your joy.
Praise is comely
It is nature’s sense, ‘tis the import of any man’s reason. Now because God doth infinitely
transcend all the benefactors in the world, if any man doth not acknowledge His
goodness, and praise Him for His benefits; he is sunk down into baseness, and fallen
beneath his creation and nature. God loves us, and therefore He doth us good: we love
God because we are partakers of His benefits. All disingenuity and baseness are
concentred in the bowels of ingratitude. He that will not be engaged by kindness, no
cords of man will hold him. Then let us obey the counsel of the text.
1. Because nothing is more due to God than our gratitude; for He loadeth us with His
benefits, and is pleased to please us, and doth many things to gratify us.
2. By this we give testimony of our minds to God. For we have nothing at all to
sacrifice to God, but the consent of our minds; an ingenious acknowledgment. (B.
Whichcote, D. D.)
Praise is comely for the upright.—
Praise comely
Distinguish between gratitude and praise. Gratitude is an inward, loving sense of
obligation for benefits received; praise the expression or outward manifestation of that
inward feeling. Gratitude is of the heart; praise of the lip. Gratitude is a something felt;
praise a something expressed.
I. Praise is comely for existence. The good man recognizes God as the Dispenser of every

blessing. He holds all blessings as a loan or trust, and as a faithful steward, employs
them for God, not for selfish purposes. As all the rivers return to the sea whence they
came, so the upright man sends all God’s gifts back again in grateful homage and loving
service to the Divine source of all good.
II. Praise is comely for redemption.
III. Praise is comely for the gift of immortality. The righteous man has something great
and noble to live for, a far more exceeding and eternal weight of glory to anticipate. In
prospect, he has that which will fill the immensity of his being, satisfy to the full and for
ever, the yearning of his great nature, so that the very thought of his immortality fills his
soul with ecstasy, and his song with harmony (1Pe_1:3). It is said that when
Mendelssohn went to see the great Freiburg organ, and asked permission of the old
custodian to be allowed to play upon it, he was refused. After a little kind persuasion,
however, consent was reluctantly given. Mendelssohn instantly took his seat, and made
the organ discourse sublimest music. The custodian, spellbound, drew near and
ventured to ask for the name of the stranger. When it was announced, ashamed, and
self-condemned, the custodian exclaimed, “What a fool am I to refuse you permission to
play!” There is One standing by you who can bring forth the most heavenly strains of
music from your heart. Place it in His hand and Christ will make every chord send forth
celestial harmonies that would make all the angels cease to sing and be mute, that they
might the better listen to the nobler music of Christ’s redeemed ones. (R. Roberts.)
The duty of praise
I. Good and righteous men are most obliged to the duty of praise, and most fit to
perform it.
1. There are many of God’s blessings that are universal, in regard to these the duty of
thanksgiving should be of as large extent. But since some men partake more
particularly of His favour, they are in a more particular manner obliged to gratitude
and thanksgiving.
2. The righteous are also most fit to perform this duty.
(1) Because such men are always humble, and ready to acknowledge their
unworthiness of God’s goodness.
(2) Because they have a quick and lively sense of it, and are apt to be tenderly
and passionately affected with it.
(3) Because they have always a solid foundation of true joy in a good conscience.
(4) Because of that fitness and congruity which there is between praise and other
virtues. As the beauty of the body consists in the exact dimensions of every part,
and the symmetry and proportion of the whole: so does the beauty of the soul
consist in the exercise of all Christian virtues, and in the mutual relation which
they have to each other: and if any one be wanting it is a plain deformity, and will
be perceived immediately.
II. God is the proper object of praise. The psalmist does not tie himself up strictly to the
contemplation of the Divine nature, as to its essential excellencies only, but considers
them as they relate to His works, and are beneficial to His creatures.
1. Rejoice in the Lord in regard of His goodness. Whatever is pleasing to us below, is

so, because we take it to be good; that is, suppose it to partake of this fountain of
ever-flowing goodness. How, then, should we be transported with joy if we lifted up
our thought to Him who is Goodness itself, and through His vast abundance pours it
upon every creature! But yet this would not be sufficient for His universal praise,
unless we consider His goodness in His works.
2. Rejoice in Him because of His wisdom; it is by this He governs and disposes of all
things as in wisdom He made them all.
3. Rejoice in the Lord in regard of His power. That very power which is so dreadful
to His enemies, at which the whole creation trembles, at which the everlasting
mountains are scattered, the perpetual hills do bow; when He marches through a
land in indignation and threshes the heathen in His anger. Power can do as much for
the righteous. So that this attribute cannot be dreadful to good men, but on the
contrary, must be most delightful to them. (J. Adams, M. A.)
The gratitude of the upright
1. The gratitude of upright men is wise. The praise of the Lord becomes them well,
because, while they bless God for all their mercies, they arrange them in their proper
order; they prize each according to its real worth, and that most of all which is of the
greatest value.
2. The gratitude of upright men is real. The praise of the Lord becomes them,
because, while they praise God for His benefits, they live to the glory of their
benefactor. Every gift of God furnisheth us with both a motive and a means of
obedience to Him.
3. Gratitude to God well becomes an upright man, because it is humble. By
publishing the gifts of God’s grace, he divests himself of himself, and attributes them
wholly to the goodness of Him from whom they came.
4. The gratitude of an upright man is noble and magnanimous. He takes the love of
God to him for a pattern of his behaviour to his fellow-creatures. (J. Saurin.)
EBC, "This is the last of the four psalms in Book 1 which have no title, the others being
Psa_1:1-6; Psa_2:1-12, which are introductory, and 10 which is closely connected with 9.
Some have endeavoured to establish a similar connection between 32, and 33; but, while
the closing summons to the righteous in the former is substantially repeated in the
opening words of the latter, there is little other trace of connection, except the references
in both to "the eye of Jehovah"; (Psa_32:8; Psa_33:18) and no two psalms could be
more different in subject and tone than these. The one is full of profound, personal
emotion, and deals with the depths of experience; the other is devoid of personal
reference, and is a devout, calm contemplation of the creative power and providential
government of God. It is kindred with the later type of psalms, and has many verbal
allusions connecting it with them. It has probably been placed here simply because of
the similiarity just noticed between its beginning and the end of the preceding. The
reasons for the arrangement of the psalter were, so far as they can be traced, usually
such merely verbal coincidences. To one who has been travelling through the heights
and depths, the storms and sunny gleams of the previous psalms, this impersonal
didactic meditation, with its historical allusions and entire ignoring of sins and sorrows,
is indeed "a new song." It is apparently meant for liturgical use, and falls into three

unequal parts; the first three verses and the last three being prelude and conclusion, the
former summoning the "righteous" to praise Jehovah, the, latter putting words of trust
and triumph and prayer into their mouths. The central mass (Psa_33:4-19) celebrates
the creative and providential work of God, in two parts, of which the first extends these
Divine acts over the world (Psa_33:4-11) and the second concentrates them on Israel
(Psa_33:12-19).
The opening summons to praise takes us far away from the solitary wrestlings and
communings in former psalms. Now
"The singers lift up their voice,
And the trumpets make endeavour,
Sounding, ‘In God rejoice! In Him rejoice forever!’"
But the clear recognition of purity as the condition of access to God speaks in this
invocation as distinctly as in any of the preceding. "The righteous" whose lives conform
to the Divine will, and only they, can shout aloud their joy in Jehovah. Praise fits and
adorns the lips of the upright" only, whose spirits are without twist of self-will and sin.
The direction of character expressed in the word is horizontal rather than vertical, and is
better represented by "straight" than "upright." Praise gilds the gold of purity and adds
grace even to the beauty of holiness. Experts tell us that the kinnor (harp, A.V. and R.V.)
and nebel (psaltery) were both stringed instruments, differing in the position of the
sounding board, which was below in the former and above in the latter, and also in the
covering of the strings (v. Delitzsch, Eng. transl. of latest ed. 1:7, n.). The "new song" is
not necessarily the psalm itself, but may mean other thanksgivings evoked by God’s
meditated on goodness. But in any case, it is noteworthy, that the occasions of the new
song are very old acts, stretching back to the first creation and continued down through
the ages. The psalm has no trace of special recent mercies, but to the devout soul the old
deeds are never antiquated, and each new meditation on them breaks into new praise. So
inexhaustible is the theme that all generations take it up in turn, and find "songs
unheard" and "sweeter" with which to celebrate it. Each new rising of the old sun brings
music from the lips of Memnon, as he sits fronting the east. The facts of revelation must
be sung by each age and soul for itself, and the glowing strains grow cold and archaic,
while the ancient mercies which they magnify live on, bright and young. There is always
room for a fresh voice to praise the old gospel the old creation, the old providence.
This new song is saturated with reminiscences of old ones, and deals with familiar
thoughts which have come to the psalmist with fresh power. He magnifies the moral
attributes manifested in God’s self-revelation, His creative Word, and His providential
government. "The word of Jehovah," in Psa_33:4 is to be taken in the wide sense of
every utterance of His thought or will ("non accipi pro doctrina, sed pro mundi
gubernandi ratione," Calvin). It underlies His "works," as is more largely declared in the
following verses.
It is "upright," the same word as in Psa_33:1, and here equivalent to the general idea of
morally perfect. The acts which flow from it are "in faithfulness," correspond to and keep
His word. The perfect word and works have for source the deep heart of Jehovah, which
loves "righteousness and judgment," and therefore speaks and acts in accordance with
these. Therefore the outcome of all is a world full of God’s lovingkindness. The psalmist
has won that "serene and blessed mood" in which the problem of life seems easy, and all
harsh and gloomy thoughts have melted out of the sky. There is but one omnipotent Will
at work everywhere, and that is a Will whose law for itself is the love of righteousness,
and truth. The majestic simplicity and universality of the cause are answered by the

simplicity and universality of the result, the flooding of the whole world with blessing.
Many another psalm shows how hard it is to maintain such a faith in the face of the
terrible miseries of men, and the more complex "civilisation" becomes, the harder it
grows; but it is well to hear sometimes the one clear note of gladness without its chord of
melancholy.
CALVI , ““““1.Rejoice in Jehovah, ye righteous. Here the inspired writer addresses
believers or the righteous by name, because they alone are capable of proclaiming
the glory of God. Unbelievers, who have never tasted his goodness, cannot praise
him from the heart, and God has no pleasure in his name being pronounced by their
unholy tongues. But the context shows more distinctly why this exhortation is
suitable for believers only. Many, ACCORDI GLY, expound the latter clause,
Praise is comely for the upright, as meaning, that if the ungodly or hypocrites
attempt this exercise, it will turn to the reproach and dishonor of God rather than to
his praise; nay, more, that they only profane his holy name. It is, no doubt, very
true, as I have ALREADY remarked, that God creates for himself a church in the
world by gracious adoption, for the express purpose, that his name may be duly
praised by witnesses suitable for such a work. But the real meaning of the clause,
Praise is comely for the upright, is, that there is no exercise in which they can be
better EMPLOYED. And, assuredly, since God by his daily benefits furnishes them
with such matter for celebrating his glory, and since his boundless goodness, as we
have elsewhere seen, is laid up as a peculiar treasure for them, it were disgraceful
and utterly unreasonable for them to be silent in the praises of God. The amount of
the matter is, that the principal exercise in which it becomes the righteous to be
employed is to publish among men the righteousness, goodness, and power of God,
the knowledge of which is implanted in their minds. Following other interpreters, I
have translated the clause, Praise is comely, but the word rendered comely may also
be properly rendered desirable, if we view it as derived from the Hebrew word ‫,אוה‬
avah, which signifies to wish or desire. And certainly, when God allures believers so
sweetly, it is proper that they employ themselves in celebrating his praises with their
whole hearts. It is also to be observed, that when the prophet, after having in the
first clause used the appellation, the righteous, immediately adds the words, the
upright, which comprehend the inward integrity of the heart, he defines what true
righteousness is, or in what it consists.
SPURGEON, “SPURGEON, “SPURGEON, “SPURGEON, “Title. This song of praise bears no title or indication of authorship; toTitle. This song of praise bears no title or indication of authorship; toTitle. This song of praise bears no title or indication of authorship; toTitle. This song of praise bears no title or indication of authorship; to
teach us, says Dickson, "to look upon Holy Scripture as altogether inspired of God,teach us, says Dickson, "to look upon Holy Scripture as altogether inspired of God,teach us, says Dickson, "to look upon Holy Scripture as altogether inspired of God,teach us, says Dickson, "to look upon Holy Scripture as altogether inspired of God,
and not put price upon it for the writers thereof."and not put price upon it for the writers thereof."and not put price upon it for the writers thereof."and not put price upon it for the writers thereof."
Subject and Division. The praise of Jehovah is the SUBJECT of this sacred song. TheSubject and Division. The praise of Jehovah is the SUBJECT of this sacred song. TheSubject and Division. The praise of Jehovah is the SUBJECT of this sacred song. TheSubject and Division. The praise of Jehovah is the SUBJECT of this sacred song. The
righteous are exhorted to praise him, Psalmsrighteous are exhorted to praise him, Psalmsrighteous are exhorted to praise him, Psalmsrighteous are exhorted to praise him, Psalms 33333333::::1111----3333 ; because of the excellency of; because of the excellency of; because of the excellency of; because of the excellency of
his character, Psalmshis character, Psalmshis character, Psalmshis character, Psalms 33333333::::4444----5555 ; and his majesty in creation, Psalms; and his majesty in creation, Psalms; and his majesty in creation, Psalms; and his majesty in creation, Psalms 33333333::::6666----7777 . Men are. Men are. Men are. Men are
bidden to fear before Jehovah because his purposes are accomplished in providence,bidden to fear before Jehovah because his purposes are accomplished in providence,bidden to fear before Jehovah because his purposes are accomplished in providence,bidden to fear before Jehovah because his purposes are accomplished in providence,
PsalmsPsalmsPsalmsPsalms 33333333::::8888----11111111 . His people are proclaimed blessed, Psalms. His people are proclaimed blessed, Psalms. His people are proclaimed blessed, Psalms. His people are proclaimed blessed, Psalms 33333333::::12121212 . The omniscience. The omniscience. The omniscience. The omniscience
and omnipotence of God, and his care for his people are celebrated, in opposition toand omnipotence of God, and his care for his people are celebrated, in opposition toand omnipotence of God, and his care for his people are celebrated, in opposition toand omnipotence of God, and his care for his people are celebrated, in opposition to

the weakness of an arm of flesh, Psthe weakness of an arm of flesh, Psthe weakness of an arm of flesh, Psthe weakness of an arm of flesh, Ps 33333333::::13131313----19191919; and the Psalm concludes with a fervent; and the Psalm concludes with a fervent; and the Psalm concludes with a fervent; and the Psalm concludes with a fervent
expression of confidence, Psalmsexpression of confidence, Psalmsexpression of confidence, Psalmsexpression of confidence, Psalms 33333333::::20202020----21212121 , and an earnest prayer, Psalms, and an earnest prayer, Psalms, and an earnest prayer, Psalms, and an earnest prayer, Psalms 33333333::::22222222 ....
EXPOSITIONEXPOSITIONEXPOSITIONEXPOSITION
VerseVerseVerseVerse 1111. Rejoice in the Lord. Joy is the soul of praise. To delight ourselves in God is. Rejoice in the Lord. Joy is the soul of praise. To delight ourselves in God is. Rejoice in the Lord. Joy is the soul of praise. To delight ourselves in God is. Rejoice in the Lord. Joy is the soul of praise. To delight ourselves in God is
most truly to extol him, even if we let no notes of song PROCEED from our lips.most truly to extol him, even if we let no notes of song PROCEED from our lips.most truly to extol him, even if we let no notes of song PROCEED from our lips.most truly to extol him, even if we let no notes of song PROCEED from our lips.
That God is, and that he is such a God, and our God, ours for ever and ever, shouldThat God is, and that he is such a God, and our God, ours for ever and ever, shouldThat God is, and that he is such a God, and our God, ours for ever and ever, shouldThat God is, and that he is such a God, and our God, ours for ever and ever, should
wake within us an unceasing and overflowing joy. To rejoice in temporal comforts iswake within us an unceasing and overflowing joy. To rejoice in temporal comforts iswake within us an unceasing and overflowing joy. To rejoice in temporal comforts iswake within us an unceasing and overflowing joy. To rejoice in temporal comforts is
dangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in Goddangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in Goddangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in Goddangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in God
is heavenly. He who would have a double heaven must begin below to rejoice likeis heavenly. He who would have a double heaven must begin below to rejoice likeis heavenly. He who would have a double heaven must begin below to rejoice likeis heavenly. He who would have a double heaven must begin below to rejoice like
those above. O ye righteous. This is peculiarly your duty, your obligations arethose above. O ye righteous. This is peculiarly your duty, your obligations arethose above. O ye righteous. This is peculiarly your duty, your obligations arethose above. O ye righteous. This is peculiarly your duty, your obligations are
greater, and your spiritual nature more adapted to the work, be ye then first in thegreater, and your spiritual nature more adapted to the work, be ye then first in thegreater, and your spiritual nature more adapted to the work, be ye then first in thegreater, and your spiritual nature more adapted to the work, be ye then first in the
glad service. Even the righteous are not always glad, and have need to be stirred upglad service. Even the righteous are not always glad, and have need to be stirred upglad service. Even the righteous are not always glad, and have need to be stirred upglad service. Even the righteous are not always glad, and have need to be stirred up
to enjoy their privileges. For praise is comely for the upright. God has an eye toto enjoy their privileges. For praise is comely for the upright. God has an eye toto enjoy their privileges. For praise is comely for the upright. God has an eye toto enjoy their privileges. For praise is comely for the upright. God has an eye to
things which are becoming. When saints wear their choral robes, they look fair in thethings which are becoming. When saints wear their choral robes, they look fair in thethings which are becoming. When saints wear their choral robes, they look fair in thethings which are becoming. When saints wear their choral robes, they look fair in the
Lord's sight. A harp suits a blood washed hand. No jewel more ornamental to a holyLord's sight. A harp suits a blood washed hand. No jewel more ornamental to a holyLord's sight. A harp suits a blood washed hand. No jewel more ornamental to a holyLord's sight. A harp suits a blood washed hand. No jewel more ornamental to a holy
face than sacred praise. Praise is not comely from unpardoned professional singers; itface than sacred praise. Praise is not comely from unpardoned professional singers; itface than sacred praise. Praise is not comely from unpardoned professional singers; itface than sacred praise. Praise is not comely from unpardoned professional singers; it
is like a jewel of gold in a swine's snout. Crooked hearts make crooked music, butis like a jewel of gold in a swine's snout. Crooked hearts make crooked music, butis like a jewel of gold in a swine's snout. Crooked hearts make crooked music, butis like a jewel of gold in a swine's snout. Crooked hearts make crooked music, but
the upright are the Lord's delight. Praise is the dress of saints in heaven, it is meetthe upright are the Lord's delight. Praise is the dress of saints in heaven, it is meetthe upright are the Lord's delight. Praise is the dress of saints in heaven, it is meetthe upright are the Lord's delight. Praise is the dress of saints in heaven, it is meet
that they should fit it on below.that they should fit it on below.that they should fit it on below.that they should fit it on below.
EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. A thanksgiving of the church triumphant in the latter ages, for her finalWhole Psalm. A thanksgiving of the church triumphant in the latter ages, for her finalWhole Psalm. A thanksgiving of the church triumphant in the latter ages, for her finalWhole Psalm. A thanksgiving of the church triumphant in the latter ages, for her final
deliverance, by the overthrow of Antichrist and his armies. Samuel Horsley.deliverance, by the overthrow of Antichrist and his armies. Samuel Horsley.deliverance, by the overthrow of Antichrist and his armies. Samuel Horsley.deliverance, by the overthrow of Antichrist and his armies. Samuel Horsley.
Whole Psalm. Let us follow the holy man a moment in his meditation. His Psalm isWhole Psalm. Let us follow the holy man a moment in his meditation. His Psalm isWhole Psalm. Let us follow the holy man a moment in his meditation. His Psalm isWhole Psalm. Let us follow the holy man a moment in his meditation. His Psalm is
not composed in scholastic form, in which the author confines himself to fixed rules;not composed in scholastic form, in which the author confines himself to fixed rules;not composed in scholastic form, in which the author confines himself to fixed rules;not composed in scholastic form, in which the author confines himself to fixed rules;
and, scrupulously following a philosophic method, lays down PRINCIPALS, and infersand, scrupulously following a philosophic method, lays down PRINCIPALS, and infersand, scrupulously following a philosophic method, lays down PRINCIPALS, and infersand, scrupulously following a philosophic method, lays down PRINCIPALS, and infers
consequences. However, he establishes principles, the most proper to give usconsequences. However, he establishes principles, the most proper to give usconsequences. However, he establishes principles, the most proper to give usconsequences. However, he establishes principles, the most proper to give us
sublime ideas of the Creator; and he speaks with more precision of the works andsublime ideas of the Creator; and he speaks with more precision of the works andsublime ideas of the Creator; and he speaks with more precision of the works andsublime ideas of the Creator; and he speaks with more precision of the works and
attributes of God than the greatest philosophers have spoken of them.attributes of God than the greatest philosophers have spoken of them.attributes of God than the greatest philosophers have spoken of them.attributes of God than the greatest philosophers have spoken of them.
How absurdly have the philosophers treated of the origin of the world! How few ofHow absurdly have the philosophers treated of the origin of the world! How few ofHow absurdly have the philosophers treated of the origin of the world! How few ofHow absurdly have the philosophers treated of the origin of the world! How few of
them have reasoned conclusively on this important SUBJECT! Our prophet solvesthem have reasoned conclusively on this important SUBJECT! Our prophet solvesthem have reasoned conclusively on this important SUBJECT! Our prophet solvesthem have reasoned conclusively on this important SUBJECT! Our prophet solves
the important question by one SINGLEprinciple; and, what is more remarkable, thisthe important question by one SINGLEprinciple; and, what is more remarkable, thisthe important question by one SINGLEprinciple; and, what is more remarkable, thisthe important question by one SINGLEprinciple; and, what is more remarkable, this
principle, which is nobly expressed, carries the clearest evidence with it. Theprinciple, which is nobly expressed, carries the clearest evidence with it. Theprinciple, which is nobly expressed, carries the clearest evidence with it. Theprinciple, which is nobly expressed, carries the clearest evidence with it. The
principle is thprinciple is thprinciple is thprinciple is this: "By the word of the Lord were the heavens made; and all the host ofis: "By the word of the Lord were the heavens made; and all the host ofis: "By the word of the Lord were the heavens made; and all the host ofis: "By the word of the Lord were the heavens made; and all the host of
them by the breath of his mouth," Psalmsthem by the breath of his mouth," Psalmsthem by the breath of his mouth," Psalmsthem by the breath of his mouth," Psalms 33333333::::6666 . This is the most rational ACCOUNT. This is the most rational ACCOUNT. This is the most rational ACCOUNT. This is the most rational ACCOUNT
that was ever given of the creation of the world. The world is the work of a selfthat was ever given of the creation of the world. The world is the work of a selfthat was ever given of the creation of the world. The world is the work of a selfthat was ever given of the creation of the world. The world is the work of a self

efficient will, and it is this principle alone that can ACCOUNT for its creation. Theefficient will, and it is this principle alone that can ACCOUNT for its creation. Theefficient will, and it is this principle alone that can ACCOUNT for its creation. Theefficient will, and it is this principle alone that can ACCOUNT for its creation. The
most simple appearances in nature are sufficient to lead us to this principle. Eithermost simple appearances in nature are sufficient to lead us to this principle. Eithermost simple appearances in nature are sufficient to lead us to this principle. Eithermost simple appearances in nature are sufficient to lead us to this principle. Either
my will is self efficient, or there is some other being whose will is self efficient. Whatmy will is self efficient, or there is some other being whose will is self efficient. Whatmy will is self efficient, or there is some other being whose will is self efficient. Whatmy will is self efficient, or there is some other being whose will is self efficient. What
I say of myself, I say of my parents; and what I affirm of my parents, I affirm of myI say of myself, I say of my parents; and what I affirm of my parents, I affirm of myI say of myself, I say of my parents; and what I affirm of my parents, I affirm of myI say of myself, I say of my parents; and what I affirm of my parents, I affirm of my
more remote ancestors, and of all the finite creatures from whom they derive theirmore remote ancestors, and of all the finite creatures from whom they derive theirmore remote ancestors, and of all the finite creatures from whom they derive theirmore remote ancestors, and of all the finite creatures from whom they derive their
existence. Most certainly either finite beings have a self efficient will, which it isexistence. Most certainly either finite beings have a self efficient will, which it isexistence. Most certainly either finite beings have a self efficient will, which it isexistence. Most certainly either finite beings have a self efficient will, which it is
impossible to suppose, for a finite creature with a self efficient will is a contradiction:impossible to suppose, for a finite creature with a self efficient will is a contradiction:impossible to suppose, for a finite creature with a self efficient will is a contradiction:impossible to suppose, for a finite creature with a self efficient will is a contradiction:
either, I say, a finite creature has a self efficient will, or there is a First Cause whoeither, I say, a finite creature has a self efficient will, or there is a First Cause whoeither, I say, a finite creature has a self efficient will, or there is a First Cause whoeither, I say, a finite creature has a self efficient will, or there is a First Cause who
has a self efficient will; and that there is such a Being is the principle of the psalmist;has a self efficient will; and that there is such a Being is the principle of the psalmist;has a self efficient will; and that there is such a Being is the principle of the psalmist;has a self efficient will; and that there is such a Being is the principle of the psalmist;
"By the word of the Lord were the heavens made; and all the host of them by the"By the word of the Lord were the heavens made; and all the host of them by the"By the word of the Lord were the heavens made; and all the host of them by the"By the word of the Lord were the heavens made; and all the host of them by the
breath of his mouth."breath of his mouth."breath of his mouth."breath of his mouth."
If philosophers have reasoned inconclusively on the origin of the world, they haveIf philosophers have reasoned inconclusively on the origin of the world, they haveIf philosophers have reasoned inconclusively on the origin of the world, they haveIf philosophers have reasoned inconclusively on the origin of the world, they have
spoken of its government with equal uncertainty. The psalmist determines thisspoken of its government with equal uncertainty. The psalmist determines thisspoken of its government with equal uncertainty. The psalmist determines thisspoken of its government with equal uncertainty. The psalmist determines this
question with a great facility, by a single principle, which results from the former, andquestion with a great facility, by a single principle, which results from the former, andquestion with a great facility, by a single principle, which results from the former, andquestion with a great facility, by a single principle, which results from the former, and
which, like the former, carries its evidence with it. "The Lord looketh from heaven;which, like the former, carries its evidence with it. "The Lord looketh from heaven;which, like the former, carries its evidence with it. "The Lord looketh from heaven;which, like the former, carries its evidence with it. "The Lord looketh from heaven;
he considereth all the works of all the inhabitants of the earth," Psalmshe considereth all the works of all the inhabitants of the earth," Psalmshe considereth all the works of all the inhabitants of the earth," Psalmshe considereth all the works of all the inhabitants of the earth," Psalms 33333333::::13131313----14141414 ....
This is the doctrine of providence. And on what is the doctrine of providenceThis is the doctrine of providence. And on what is the doctrine of providenceThis is the doctrine of providence. And on what is the doctrine of providenceThis is the doctrine of providence. And on what is the doctrine of providence
founded? On this principle: God "fashioneth their hearts alike," Psalmsfounded? On this principle: God "fashioneth their hearts alike," Psalmsfounded? On this principle: God "fashioneth their hearts alike," Psalmsfounded? On this principle: God "fashioneth their hearts alike," Psalms 33333333::::15151515 ....
Attend a moment to the evidence of this reasoning, my brethren. The doctrine ofAttend a moment to the evidence of this reasoning, my brethren. The doctrine ofAttend a moment to the evidence of this reasoning, my brethren. The doctrine ofAttend a moment to the evidence of this reasoning, my brethren. The doctrine of
providence expressed in these words, "God considereth the works of the inhabitantsprovidence expressed in these words, "God considereth the works of the inhabitantsprovidence expressed in these words, "God considereth the works of the inhabitantsprovidence expressed in these words, "God considereth the works of the inhabitants
of the earth," is a necessary consequence of his principle, "God fashioneth theirof the earth," is a necessary consequence of his principle, "God fashioneth theirof the earth," is a necessary consequence of his principle, "God fashioneth theirof the earth," is a necessary consequence of his principle, "God fashioneth their
hearts alike;" and this principle is a necessary consequence of that which thehearts alike;" and this principle is a necessary consequence of that which thehearts alike;" and this principle is a necessary consequence of that which thehearts alike;" and this principle is a necessary consequence of that which the
psalmist had before laid down to account for the origin of the world. Yes, from thatpsalmist had before laid down to account for the origin of the world. Yes, from thatpsalmist had before laid down to account for the origin of the world. Yes, from thatpsalmist had before laid down to account for the origin of the world. Yes, from that
doctrine of God the Creator of men, follows that of God the inspector, the director,doctrine of God the Creator of men, follows that of God the inspector, the director,doctrine of God the Creator of men, follows that of God the inspector, the director,doctrine of God the Creator of men, follows that of God the inspector, the director,
rewarder, and the punisher of their actions. One of the most specious objections thatrewarder, and the punisher of their actions. One of the most specious objections thatrewarder, and the punisher of their actions. One of the most specious objections thatrewarder, and the punisher of their actions. One of the most specious objections that
has ever been opposed to the doctrine of providence, is a contrast between thehas ever been opposed to the doctrine of providence, is a contrast between thehas ever been opposed to the doctrine of providence, is a contrast between thehas ever been opposed to the doctrine of providence, is a contrast between the
grandeur of God and the meanness of men. How can such an insignificant creature asgrandeur of God and the meanness of men. How can such an insignificant creature asgrandeur of God and the meanness of men. How can such an insignificant creature asgrandeur of God and the meanness of men. How can such an insignificant creature as
man be the object of the care and attention of such a magnificent being as God? Noman be the object of the care and attention of such a magnificent being as God? Noman be the object of the care and attention of such a magnificent being as God? Noman be the object of the care and attention of such a magnificent being as God? No
objection can be more specious, or, in appearance, more invincible. The distanceobjection can be more specious, or, in appearance, more invincible. The distanceobjection can be more specious, or, in appearance, more invincible. The distanceobjection can be more specious, or, in appearance, more invincible. The distance
between the meanest insect and the mightiest monarch, who treads and crushesbetween the meanest insect and the mightiest monarch, who treads and crushesbetween the meanest insect and the mightiest monarch, who treads and crushesbetween the meanest insect and the mightiest monarch, who treads and crushes
reptiles to death without the least regard to them, is a very imperfect image of thereptiles to death without the least regard to them, is a very imperfect image of thereptiles to death without the least regard to them, is a very imperfect image of thereptiles to death without the least regard to them, is a very imperfect image of the
distance between God and man. That which proves that it would be beneath thedistance between God and man. That which proves that it would be beneath thedistance between God and man. That which proves that it would be beneath thedistance between God and man. That which proves that it would be beneath the
dignity of a monarch to observe the motions of ants, or worms, to interest himself indignity of a monarch to observe the motions of ants, or worms, to interest himself indignity of a monarch to observe the motions of ants, or worms, to interest himself indignity of a monarch to observe the motions of ants, or worms, to interest himself in
their actions, to punish, or to reward them, seems to demonstrate that God wouldtheir actions, to punish, or to reward them, seems to demonstrate that God wouldtheir actions, to punish, or to reward them, seems to demonstrate that God wouldtheir actions, to punish, or to reward them, seems to demonstrate that God would
degrade himself were he to observe, to direct, to punish, to reward mankind, who aredegrade himself were he to observe, to direct, to punish, to reward mankind, who aredegrade himself were he to observe, to direct, to punish, to reward mankind, who aredegrade himself were he to observe, to direct, to punish, to reward mankind, who are
infinitely inferior to him. But one fact is sufficient to answer this specious objection:infinitely inferior to him. But one fact is sufficient to answer this specious objection:infinitely inferior to him. But one fact is sufficient to answer this specious objection:infinitely inferior to him. But one fact is sufficient to answer this specious objection:
that is, God has created mankind. Does God degrade himself more by governing thanthat is, God has created mankind. Does God degrade himself more by governing thanthat is, God has created mankind. Does God degrade himself more by governing thanthat is, God has created mankind. Does God degrade himself more by governing than
by creating mankind? Who can persuade himself that a wise Being has given toby creating mankind? Who can persuade himself that a wise Being has given toby creating mankind? Who can persuade himself that a wise Being has given toby creating mankind? Who can persuade himself that a wise Being has given to
intelligent creatures faculties capable of obtaining knowledge and virtue, withoutintelligent creatures faculties capable of obtaining knowledge and virtue, withoutintelligent creatures faculties capable of obtaining knowledge and virtue, withoutintelligent creatures faculties capable of obtaining knowledge and virtue, without
willing that they should endeavour to acquire knowledge and virtue? Or who canwilling that they should endeavour to acquire knowledge and virtue? Or who canwilling that they should endeavour to acquire knowledge and virtue? Or who canwilling that they should endeavour to acquire knowledge and virtue? Or who can

imagine, that a wise Being, who wills that his intelligent creatures should acquireimagine, that a wise Being, who wills that his intelligent creatures should acquireimagine, that a wise Being, who wills that his intelligent creatures should acquireimagine, that a wise Being, who wills that his intelligent creatures should acquire
knowledge and virtue, will not punish them if they neglect those acquisitions; and willknowledge and virtue, will not punish them if they neglect those acquisitions; and willknowledge and virtue, will not punish them if they neglect those acquisitions; and willknowledge and virtue, will not punish them if they neglect those acquisitions; and will
not show by the distribution of his benefits that he approves their endeavours tonot show by the distribution of his benefits that he approves their endeavours tonot show by the distribution of his benefits that he approves their endeavours tonot show by the distribution of his benefits that he approves their endeavours to
obtain them?obtain them?obtain them?obtain them?
Unenlightened philosophers have treated of the attributes of God with as muchUnenlightened philosophers have treated of the attributes of God with as muchUnenlightened philosophers have treated of the attributes of God with as muchUnenlightened philosophers have treated of the attributes of God with as much
abstruseness as they have written of his works. The moral attributes of God, as theyabstruseness as they have written of his works. The moral attributes of God, as theyabstruseness as they have written of his works. The moral attributes of God, as theyabstruseness as they have written of his works. The moral attributes of God, as they
are called in the schools, were mysteries which they could not unfold. These may beare called in the schools, were mysteries which they could not unfold. These may beare called in the schools, were mysteries which they could not unfold. These may beare called in the schools, were mysteries which they could not unfold. These may be
reduced to two classes; attributes of goodness, and attributes of justice.reduced to two classes; attributes of goodness, and attributes of justice.reduced to two classes; attributes of goodness, and attributes of justice.reduced to two classes; attributes of goodness, and attributes of justice.
Philosophers, who had admitted these, have usually taken that for granted whichPhilosophers, who had admitted these, have usually taken that for granted whichPhilosophers, who had admitted these, have usually taken that for granted whichPhilosophers, who had admitted these, have usually taken that for granted which
they ought to have proved. They collected together in their minds all perfections;they ought to have proved. They collected together in their minds all perfections;they ought to have proved. They collected together in their minds all perfections;they ought to have proved. They collected together in their minds all perfections;
they reduced them all to one object which they denominated a perfect being: andthey reduced them all to one object which they denominated a perfect being: andthey reduced them all to one object which they denominated a perfect being: andthey reduced them all to one object which they denominated a perfect being: and
supposing, without proving, that a perfect being existed, they attributed to him,supposing, without proving, that a perfect being existed, they attributed to him,supposing, without proving, that a perfect being existed, they attributed to him,supposing, without proving, that a perfect being existed, they attributed to him,
without proof, everything that they considered as a perfection. The psalmist showswithout proof, everything that they considered as a perfection. The psalmist showswithout proof, everything that they considered as a perfection. The psalmist showswithout proof, everything that they considered as a perfection. The psalmist shows
by a surer way that there is a God supremely just and supremely good. It isby a surer way that there is a God supremely just and supremely good. It isby a surer way that there is a God supremely just and supremely good. It isby a surer way that there is a God supremely just and supremely good. It is
necessary, in order to convince a rational being of the justice and goodness of God,necessary, in order to convince a rational being of the justice and goodness of God,necessary, in order to convince a rational being of the justice and goodness of God,necessary, in order to convince a rational being of the justice and goodness of God,
to follow such a method as that which we follow to prove his EXISTENCE. When weto follow such a method as that which we follow to prove his EXISTENCE. When weto follow such a method as that which we follow to prove his EXISTENCE. When weto follow such a method as that which we follow to prove his EXISTENCE. When we
would prove the existence of God, we say, there are creatures, therefore there is awould prove the existence of God, we say, there are creatures, therefore there is awould prove the existence of God, we say, there are creatures, therefore there is awould prove the existence of God, we say, there are creatures, therefore there is a
Creator. In like manner, when we would prove that a creature is a just and a goodCreator. In like manner, when we would prove that a creature is a just and a goodCreator. In like manner, when we would prove that a creature is a just and a goodCreator. In like manner, when we would prove that a creature is a just and a good
being, we say, there are qualities of goodness and justice in creatures, therefore he,being, we say, there are qualities of goodness and justice in creatures, therefore he,being, we say, there are qualities of goodness and justice in creatures, therefore he,being, we say, there are qualities of goodness and justice in creatures, therefore he,
from whom these creatures derive their existence, is a being just and good. Now, thisfrom whom these creatures derive their existence, is a being just and good. Now, thisfrom whom these creatures derive their existence, is a being just and good. Now, thisfrom whom these creatures derive their existence, is a being just and good. Now, this
is the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness andis the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness andis the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness andis the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness and
judgment: the earth is full of the goodness of the Lord" Psalmsjudgment: the earth is full of the goodness of the Lord" Psalmsjudgment: the earth is full of the goodness of the Lord" Psalmsjudgment: the earth is full of the goodness of the Lord" Psalms 33333333::::5555 ; that is to say,; that is to say,; that is to say,; that is to say,
it is impossible to consider the work of the Creator, without receiving evidence of hisit is impossible to consider the work of the Creator, without receiving evidence of hisit is impossible to consider the work of the Creator, without receiving evidence of hisit is impossible to consider the work of the Creator, without receiving evidence of his
goodness. And the works of nature which demonstrate the goodness of God, provegoodness. And the works of nature which demonstrate the goodness of God, provegoodness. And the works of nature which demonstrate the goodness of God, provegoodness. And the works of nature which demonstrate the goodness of God, prove
his justice also; for God has created us with such dispositions, that we cannot enjoyhis justice also; for God has created us with such dispositions, that we cannot enjoyhis justice also; for God has created us with such dispositions, that we cannot enjoyhis justice also; for God has created us with such dispositions, that we cannot enjoy
the GIFTS of his goodness without obeying the laws of his righteousness. Thethe GIFTS of his goodness without obeying the laws of his righteousness. Thethe GIFTS of his goodness without obeying the laws of his righteousness. Thethe GIFTS of his goodness without obeying the laws of his righteousness. The
happiness of an individual who procures a pleasure by disobeying the laws of equity,happiness of an individual who procures a pleasure by disobeying the laws of equity,happiness of an individual who procures a pleasure by disobeying the laws of equity,happiness of an individual who procures a pleasure by disobeying the laws of equity,
is a violent happiness, which cannot be of long duration; and the prosperity of publicis a violent happiness, which cannot be of long duration; and the prosperity of publicis a violent happiness, which cannot be of long duration; and the prosperity of publicis a violent happiness, which cannot be of long duration; and the prosperity of public
bodies, when it is founded in iniquity, is an edifice which, with its basis, will bebodies, when it is founded in iniquity, is an edifice which, with its basis, will bebodies, when it is founded in iniquity, is an edifice which, with its basis, will bebodies, when it is founded in iniquity, is an edifice which, with its basis, will be
presently sunk and gone.presently sunk and gone.presently sunk and gone.presently sunk and gone.
But what we would particularly remark is, that the excellent principle of the psalmistBut what we would particularly remark is, that the excellent principle of the psalmistBut what we would particularly remark is, that the excellent principle of the psalmistBut what we would particularly remark is, that the excellent principle of the psalmist
concerning God are not mere speculations; but truths from which he derives practicalconcerning God are not mere speculations; but truths from which he derives practicalconcerning God are not mere speculations; but truths from which he derives practicalconcerning God are not mere speculations; but truths from which he derives practical
inferences; and he aims to extend their influence beyond private persons, even toinferences; and he aims to extend their influence beyond private persons, even toinferences; and he aims to extend their influence beyond private persons, even toinferences; and he aims to extend their influence beyond private persons, even to
legislators and conquerors. One would think, considering the conduct of mankind,legislators and conquerors. One would think, considering the conduct of mankind,legislators and conquerors. One would think, considering the conduct of mankind,legislators and conquerors. One would think, considering the conduct of mankind,
that the consequences, which are drawn from the doctrines of which we have beenthat the consequences, which are drawn from the doctrines of which we have beenthat the consequences, which are drawn from the doctrines of which we have beenthat the consequences, which are drawn from the doctrines of which we have been
speaking, belong to none but to the dregs of the people; that lawgivers andspeaking, belong to none but to the dregs of the people; that lawgivers andspeaking, belong to none but to the dregs of the people; that lawgivers andspeaking, belong to none but to the dregs of the people; that lawgivers and
conquerors have a plan of morality peculiar to themselves, and are above the rules toconquerors have a plan of morality peculiar to themselves, and are above the rules toconquerors have a plan of morality peculiar to themselves, and are above the rules toconquerors have a plan of morality peculiar to themselves, and are above the rules to
which other men must SUBMIT. Our prophet had other notions. What are his maximswhich other men must SUBMIT. Our prophet had other notions. What are his maximswhich other men must SUBMIT. Our prophet had other notions. What are his maximswhich other men must SUBMIT. Our prophet had other notions. What are his maxims
of policy? They are all included in these words: "Blessed is the nation whose God isof policy? They are all included in these words: "Blessed is the nation whose God isof policy? They are all included in these words: "Blessed is the nation whose God isof policy? They are all included in these words: "Blessed is the nation whose God is

the Lord; and the people whom he hath chosen for his own inheritance," Psalmsthe Lord; and the people whom he hath chosen for his own inheritance," Psalmsthe Lord; and the people whom he hath chosen for his own inheritance," Psalmsthe Lord; and the people whom he hath chosen for his own inheritance," Psalms
33333333::::12121212 . What are his military maxims? They are all included in these words: "There is. What are his military maxims? They are all included in these words: "There is. What are his military maxims? They are all included in these words: "There is. What are his military maxims? They are all included in these words: "There is
no king saved by the multitude of an host: a mighty man is not delivered by muchno king saved by the multitude of an host: a mighty man is not delivered by muchno king saved by the multitude of an host: a mighty man is not delivered by muchno king saved by the multitude of an host: a mighty man is not delivered by much
strength. An horse is a vain thing for safety: neither shall he deliver any by his greatstrength. An horse is a vain thing for safety: neither shall he deliver any by his greatstrength. An horse is a vain thing for safety: neither shall he deliver any by his greatstrength. An horse is a vain thing for safety: neither shall he deliver any by his great
strength," Psalmsstrength," Psalmsstrength," Psalmsstrength," Psalms 33333333::::16161616----17171717 . Who proposes these maxims? A hermit, who never. Who proposes these maxims? A hermit, who never. Who proposes these maxims? A hermit, who never. Who proposes these maxims? A hermit, who never
appeared on the theatre of the world? or a man destitute of the talents necessary toappeared on the theatre of the world? or a man destitute of the talents necessary toappeared on the theatre of the world? or a man destitute of the talents necessary toappeared on the theatre of the world? or a man destitute of the talents necessary to
shine there? No: one of the wisest of kings; one of the most bold and able generals: ashine there? No: one of the wisest of kings; one of the most bold and able generals: ashine there? No: one of the wisest of kings; one of the most bold and able generals: ashine there? No: one of the wisest of kings; one of the most bold and able generals: a
man whom God has self elected to govern his chosen people, and to command thoseman whom God has self elected to govern his chosen people, and to command thoseman whom God has self elected to govern his chosen people, and to command thoseman whom God has self elected to govern his chosen people, and to command those
armies which fought the most obstinate battles, and gained the most completearmies which fought the most obstinate battles, and gained the most completearmies which fought the most obstinate battles, and gained the most completearmies which fought the most obstinate battles, and gained the most complete
victories. Were I to PROCEED in explaining the system of the psalmist, I mightvictories. Were I to PROCEED in explaining the system of the psalmist, I mightvictories. Were I to PROCEED in explaining the system of the psalmist, I mightvictories. Were I to PROCEED in explaining the system of the psalmist, I might
prove, that as he had a right to infer the doctrine of providence from the works ofprove, that as he had a right to infer the doctrine of providence from the works ofprove, that as he had a right to infer the doctrine of providence from the works ofprove, that as he had a right to infer the doctrine of providence from the works of
nature, and that of the moral attributes of God from the works of creation; so fromnature, and that of the moral attributes of God from the works of creation; so fromnature, and that of the moral attributes of God from the works of creation; so fromnature, and that of the moral attributes of God from the works of creation; so from
the doctrines of the moral attributes of God, of providence, and of the works ofthe doctrines of the moral attributes of God, of providence, and of the works ofthe doctrines of the moral attributes of God, of providence, and of the works ofthe doctrines of the moral attributes of God, of providence, and of the works of
creation, he had a right to conclude, that no conquerors or lawgivers could be trulycreation, he had a right to conclude, that no conquerors or lawgivers could be trulycreation, he had a right to conclude, that no conquerors or lawgivers could be trulycreation, he had a right to conclude, that no conquerors or lawgivers could be truly
happy but those who acted agreeably to the laws of the just and good Supreme.happy but those who acted agreeably to the laws of the just and good Supreme.happy but those who acted agreeably to the laws of the just and good Supreme.happy but those who acted agreeably to the laws of the just and good Supreme.
James Saurin.James Saurin.James Saurin.James Saurin.
VerseVerseVerseVerse 1111. Rejoice in the Lord, O ye righteous. Exult, ye righteous, in Jehovah! The. Rejoice in the Lord, O ye righteous. Exult, ye righteous, in Jehovah! The. Rejoice in the Lord, O ye righteous. Exult, ye righteous, in Jehovah! The. Rejoice in the Lord, O ye righteous. Exult, ye righteous, in Jehovah! The
Hebrew verb, ACCORDING to the etymologists, originally means to dance for joy,Hebrew verb, ACCORDING to the etymologists, originally means to dance for joy,Hebrew verb, ACCORDING to the etymologists, originally means to dance for joy,Hebrew verb, ACCORDING to the etymologists, originally means to dance for joy,
and is therefore a very strong expression for the liveliest exultation. J. A. Alexander.and is therefore a very strong expression for the liveliest exultation. J. A. Alexander.and is therefore a very strong expression for the liveliest exultation. J. A. Alexander.and is therefore a very strong expression for the liveliest exultation. J. A. Alexander.
VerseVerseVerseVerse 1111. Rejoice, O ye righteous: not in yourselves, for that is not safe, but in the. Rejoice, O ye righteous: not in yourselves, for that is not safe, but in the. Rejoice, O ye righteous: not in yourselves, for that is not safe, but in the. Rejoice, O ye righteous: not in yourselves, for that is not safe, but in the
Lord. Augustine.Lord. Augustine.Lord. Augustine.Lord. Augustine.
VerseVerseVerseVerse 1111. Praise is comely for the upright. Praise is not comely for any but the godly.. Praise is comely for the upright. Praise is not comely for any but the godly.. Praise is comely for the upright. Praise is not comely for any but the godly.. Praise is comely for the upright. Praise is not comely for any but the godly.
A profane man stuck with God's praise is like a dunghill stuck with flowers. Praise inA profane man stuck with God's praise is like a dunghill stuck with flowers. Praise inA profane man stuck with God's praise is like a dunghill stuck with flowers. Praise inA profane man stuck with God's praise is like a dunghill stuck with flowers. Praise in
the mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it forthe mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it forthe mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it forthe mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it for
him to praise God, whose whole life is a dishonouring of God? It is as indecent for ahim to praise God, whose whole life is a dishonouring of God? It is as indecent for ahim to praise God, whose whole life is a dishonouring of God? It is as indecent for ahim to praise God, whose whole life is a dishonouring of God? It is as indecent for a
wicked man to praise God, who goes on in sinful practices, as it is for an usurer towicked man to praise God, who goes on in sinful practices, as it is for an usurer towicked man to praise God, who goes on in sinful practices, as it is for an usurer towicked man to praise God, who goes on in sinful practices, as it is for an usurer to
talk of living by faith, or for the devil to quote Scripture. The godly are only fit to betalk of living by faith, or for the devil to quote Scripture. The godly are only fit to betalk of living by faith, or for the devil to quote Scripture. The godly are only fit to betalk of living by faith, or for the devil to quote Scripture. The godly are only fit to be
choristers in God's praise; it is called, "the garment of praise." Isaiahchoristers in God's praise; it is called, "the garment of praise." Isaiahchoristers in God's praise; it is called, "the garment of praise." Isaiahchoristers in God's praise; it is called, "the garment of praise." Isaiah 61616161::::3333 . This. This. This. This
garment sits handsome only on a saint's BACK. Thomas Watson.garment sits handsome only on a saint's BACK. Thomas Watson.garment sits handsome only on a saint's BACK. Thomas Watson.garment sits handsome only on a saint's BACK. Thomas Watson.
VerseVerseVerseVerse 1111. This Psalm is coupled with the foregoing one by the catchword with which it. This Psalm is coupled with the foregoing one by the catchword with which it. This Psalm is coupled with the foregoing one by the catchword with which it. This Psalm is coupled with the foregoing one by the catchword with which it
OPENS, which is a repetition of the exhortation with which the preceding ends,OPENS, which is a repetition of the exhortation with which the preceding ends,OPENS, which is a repetition of the exhortation with which the preceding ends,OPENS, which is a repetition of the exhortation with which the preceding ends,
Rejoice in the Lord, ye righteous; "Shout for joy, all ye upright." ChristopherRejoice in the Lord, ye righteous; "Shout for joy, all ye upright." ChristopherRejoice in the Lord, ye righteous; "Shout for joy, all ye upright." ChristopherRejoice in the Lord, ye righteous; "Shout for joy, all ye upright." Christopher
Wordsworth.Wordsworth.Wordsworth.Wordsworth.
VerseVerseVerseVerse 1111. He pleaseth God whom God pleaseth. Augustine.. He pleaseth God whom God pleaseth. Augustine.. He pleaseth God whom God pleaseth. Augustine.. He pleaseth God whom God pleaseth. Augustine.
HINTS FOR PASTORS AND LAYPERSONSHINTS FOR PASTORS AND LAYPERSONSHINTS FOR PASTORS AND LAYPERSONSHINTS FOR PASTORS AND LAYPERSONS

Whole Psalm This Psalm is eucharistic: the contents are:Whole Psalm This Psalm is eucharistic: the contents are:Whole Psalm This Psalm is eucharistic: the contents are:Whole Psalm This Psalm is eucharistic: the contents are: --------
An exhortation to praise God PsalmsAn exhortation to praise God PsalmsAn exhortation to praise God PsalmsAn exhortation to praise God Psalms 33333333::::1111 ---- 3333....
The arguments to enforce the duty PsalmsThe arguments to enforce the duty PsalmsThe arguments to enforce the duty PsalmsThe arguments to enforce the duty Psalms 33333333::::4444----19191919 ....
The confidence of God's people in his name, their happiness, and petition PsalmsThe confidence of God's people in his name, their happiness, and petition PsalmsThe confidence of God's people in his name, their happiness, and petition PsalmsThe confidence of God's people in his name, their happiness, and petition Psalms
33333333::::20202020----22222222 ....
PULPIT, "Spiritual worship.
"Rejoice," etc. Worship is worthless if it be not spiritual. "God is a Spirit," etc. (Joh_
4:24). But worship simply spiritual, with no outward expression, no material symbol,
would not suffice man's nature. Man is not spirit only; he is also flesh. His eye, ear, voice,
nerves, brain, are as much God's work as his spirit. The worship he owes to God is that of
his whole nature—body, soul, and spirit. Spiritual life cannot live on public worship only.
There are chambers in the temple of the soul which are secret from every eye but God's.
"Thou, when thou prayest," etc. (Mat_6:6). But if public worship alone will not satisfy
our religious need, neither will secret worship. Man's nature is social. Even in sorrow,
though we may shrink from company, we like sympathy to follow us into our solitude.
But joy naturally seeks partners, longs to express itself, is sociable, outspoken, and
sympathetic. Hence public worship is not an artificial contrivance, such as warm,
vigorous piety can afford to dispense with or despise; it is the natural and fitting outcome
of spiritual life, and one of the most powerful means for its nourishment. It is
indispensable, and the full, complete exercise of Christian fellowship. Let us speak of the
reasons and motives which make praise alike a duty and a privilege.
I. THE GOODNESS AND FAITHFULNESS OF GOD. (Psa_33:4, Psa_33:5.)
Characteristic of Bible to place moral attributes in the foreground, as chief reason for
"rejoicing in the Lord." A poet would have put first (what here comes second) the
splendour and variety of God's works. A philosopher, the infinity, eternity, absolute
existence of God. Scripture puts that first which at once concerns us most, and is God's
highest glory—his character.
II. GLORY OF GOD IN CREATION. His all-wise design and all-powerful will—both
included in "the word of the Lord" (Psa_33:6-9).
III. GOD'S ALL-EMBRACING PROVIDENCE. Controlling all human affairs; baffling
and making void, when he sees fit, all human counsels; creating, reading, ruling the
minds of men (Psa_33:10-15).
IV. GOD'S SPECIAL CARE AND MERCY TOWARDS HIS PEOPLE. Those who love
and trust him (Psa_33:16-22). This is contrasted with the vanity of earthly power (Psa_
33:16, Psa_33:17). Yet, in this boundless prospect, the highest, deepest, strongest reason
for praise is not included. To the Old Testament saints the veil still hung before the holy
of holies. The Holy Spirit gave them the hope and promise of things as yet hid in mystery
(Mat_13:16, Mat_13:17; Eph_3:5; 1Jn_4:10). This is the main theme of the worship of

heaven (Rev_5:9, Rev_5:12).
Only as we have received Christ into our hearts can we "rejoice in the Lord" as our God
and Father. Only thus is our worship a preparation for heaven.
PULPIT, "Methods of worship.
The forms of temple-worship to which this psalm refers were unsuited to the Christian
Church, because the gospel leaves no room for a central holy place on earth. The
heavenly sanctuary is open to faith, and the whole world has become like the court of
God's temple (Heb_9:8, Heb_9:24; Joh_4:21, Joh_4:23). But as our reasons for praising
God are not less, but infinitely more, than the Old Testament saints knew, so Christian
worship should not fall below, but rise above theirs. Here are three characters which it
should possess:
(1) outward as well as spiritual;
(2) hearty and joyful;
(3) collective and public.
I. OUTWARD AS WELL AS SPIRITUAL. All strong emotion seeks and prompts
utterance. For grief, because it is often solitary and speechless, God has provided the
silent language of tears (sometimes, too, for joy, when too big for words). But the impulse
of joy is to shout and sing. Examples: A troop of children when school is over; victors in
a race or game; multitude welcoming a sovereign. From the beginning of the gospel,
vocal praise, the worship of song, has had a place of honour in the Christian Church
(Eph_5:19; Col_3:16; Act_16:25). What would heaven be without it (Rev_14:2; Rev_
15:3)? God might have given language without song; voice and hearing without music.
Man alone of living creatures can produce music (for the song of birds is not music. That
some birds can be taught tunes proves that they can perceive music, but they have no
power to produce it). It is one of God's choicest gifts, and its highest use is in his praise.
II. HEARTY AND JOYFUL, "With a loud noise." The word here used is elsewhere
translated "shout" (Num_23:21). Also used for the sound of the trumpet (comp. Psa_98:4-
6). Does the value of our praise, then, depend on its noisings? Is God pleased, or man
made devout, by noise and shouting? Certainly not. What these passages teach is
heartiness in praise. We should throw our soul as well as our voice into it. Drawling
languor, indolent affectation, mumbling negligence, should be utterly banished. To be
silent, except from infirmity (as lack of ear or voice), in God's praise, should be held a
disgrace. If "do it heartily" (Col_3:23) applies to any duty, surely to this.
III. COLLECTIVE AND PUBLIC. When the Apostles Peter and John returned "to their
own company," after their noble testimony before the Sanhedrin, we read that "they lifted
up their voice to God with one accord" (Act_4:24). Not "their voices," but "their voice,"
which must mean either that one spoke for the rest, or that they joined in holy song; for in
music many voices become one. Accordingly, what follows may well be regarded as a

psalm of praise and prayer, in which one prophet led and the rest joined in chorus. It is a
very significant fact, that neither in the Jewish temple nor in ancient heathen temples was
there harmony in our sense of the word. The full, rich blending of the four kinds of voice,
each in its part, is an art for which the world may thank the Church.
The duty and privilege of praise is one chief lesson of the whole Book of Psalms. It draws
to a close, as if with the unrisen sunlight of the new covenant shining on it, with
exhortations to universal praise (Psa_148:12; Psa_150:6). This part of public worship,
therefore—praise—as one of the noblest duties and highest privileges of Christians, is the
concern of the whole Church; not to be left to a handful of choristers or a specially
excellent voice here and there. Preparation intelligently and harmoniously to join in
psalmody should be part of Christian EDUCATION. Hearty, skilful, joyful, sympathetic
psalmody is no mean part of our education for heaven.
2 Praise the Lord with the harp;
make music to him on the ten-stringed lyre.
BARNES, “BARNES, “BARNES, “BARNES, “Praise the Lord with harp - For a description of the “harp,” see the
notes at Isa_5:12.
Sing unto him with the psaltery - For the meaning of this word, also, see the
notes at Isa_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 Psa_144:9. In Psa_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.
CLARKE, “CLARKE, “CLARKE, “CLARKE, “Praise the Lord with harp - ‫כנור‬ kinnor; probably something like our
harp: but Calmet thinks it the ancient testudo, or lyre with three strings.
The psalter - ‫נבל‬ nebel. Our translation seems to make a third instrument in this
place, by rendering ‫עשור‬ asor, an instrument of ten strings; whereas they should both be
joined together, for ‫עשור‬ ‫נבל‬ nebel-asor signifies the nebal, or nabla, with ten strings, or
holes. Calmet supposes this to have resembled our harp. In one of Kennicott’s MSS., this
Psalm begins with the second verse.

GILL, “GILL, “GILL, “GILL, “Praise the Lord with harp,.... An instrument David was well skilled in the
use of, the inventor of which was Jubal, Gen_4:21;
sing unto, him with the psaltery; the name of this instrument is in the Hebrew
language "nebel": the account which Josephus (w) gives of this, and of the former, is,
"the harp is extended with ten strings, and is plucked with a quill; the "nabla", or
psaltery, has twelve sounds, and is played upon with the fingers;''
some make this and the next to be the same:
and an instrument of ten strings; and read them together thus, "with the psaltery of
ten strings": and so the Targum, Septuagint, and other versions (x): but it seems from
Josephus that it was not a stringed instrument, but had holes, and those twelve; and
besides it is distinguished from the instrument of ten strings, Psa_92:3; it was in the
form of a bottle, from whence it had its name.
BIBLICAL ILLUSTRATOR, "Sing unto Him with the psaltery and an instrument of
ten strings.
A harp of ten strings
Most of us, if we praise the Lord at all, play upon one string, or two, or three, when we
ought to take a harp full chorded and with glad fingers sweep all the strings. Instead of
being grateful for here and there a blessing we happen to think of, we ought to rehearse
all our blessings so far as we can recall them, and obey the injunction of my text to sing
unto Him with an instrument of ten strings.
1. Have you appreciated the fact that on most of your tables are luxuries that do not
come to all? Have you realized what varieties of flavour often touch your tongue, and
how the saccharine and the acid have been afforded your palate? For the fine
flavours and the luxurious viands you have enjoyed for a lifetime, perhaps you have
never expressed to God a word of thanksgiving. That is one of the ten strings that you
ought to have thrummed in praise to God, but you have never yet put it in vibration.
2. Have you thanked God for eyesight? Haw you realized the privation those suffer to
whom the day is as black as the night, and who never see the face of father or mother
or wife or child or friend? Through what painful surgery many have gone to get one
glimpse of the light. The eyes—so delicate, and beautiful, and useful—that one of
them is invaluable!
3. Notice how many pass through life in silence because the ear refuses to do its
office. Have we devoutly thanked God for these two wonders of our hearing, with
which we can now put ourselves under the charm of sweet sound, and also carry in
our memories the infantile song with which our mothers put us to sleep?
4. There are many who never recognize how much God gives them when He gives
them sleep. Oh, the felicities of slumber! Let all who have this real benefaction
celebrate it. That is one of the sweetest strings in all the instrument of ten strings.
5. Acknowledge the power of physical locomotion. To be able to go where we wish,
and all unaided—what a kindness! What multitudes have to call in the aid of crutch
and invalid’s chair, and their whole life is a hinderment. How hard to get about with

lack of strong and healthy and supple limbs.
6. Celebrate on the instrument of ten strings our illumined nights. They spread their
tents over us, and some of us hardly go out to look at them. During the nights other
worlds come in sight. Thank God for lunar and stellar illumination.
7. Celebrate the possession of our reason. Amid the increasing dementia of the
world, let us appreciate the goodness of God to us if our mental faculties are in
equipoise. Voyaging from New Zealand to Australia, a storm swooped upon us, and
we saw all around us fragments of ships that had been caught in the same tempest;
and how thankful we were, sailing into Sydney harbour, that we had escaped! So that
man and that woman, whose intellect goes safely through the storms of this life, in
which so many have foundered, ought every day and every night to employ one of the
ten strings in gratitude for that particular mercy.
8. Another string of this instrument I now touch—friendships, deep and abiding.
With one such friend you can defy the world.
9. Gospel advantages. That Gospel rocked our cradle, and it will epitaph our grave. It
soothes our sorrows, brightens our hopes, inspires our courage, forgives our sins,
and saves our souls. It takes a man who is all wrong and makes him all right. What
that Gospel has done for you and me is a story that we can never fully tell. (T. De
Witt Talmage.)
HAWKER, "I have no doubt but that musical instruments were made use of in the
temple service. But still I cannot but think, that somewhat of a higher and more spiritual
nature is intended from the frequent account we meet with concerning their use. Surely
the stringed instruments of the soul are the only things from whence true melody can be
offered to the Lord. And I venture to believe that the only suitable concert under the
New Testament dispensation, is the melody which is wholly spiritual, when true
worshippers with one mind and one mouth glorify God. Rom_15:6. The new song since
David’s days hath been published; John heard it in vision; and the Church are enabled to
sing it by faith; Rev_5:9-10.
E-SWORD, "“Praise the Lord with harp.” Men need all the help they can get to stir
them up to praise. This is the lesson to be gathered from the use of musical instruments
under the old dispensation. Israel was at school, and used childish things to help her to
learn; but in these days, when Jesus gives us spiritual manhood, we can make melody
without strings and pipes. We who do not believe these things to be expedient in
worship, lest they should mar its simplicity, do not affirm them to be unlawful, and if
any George Herbert or Martin Luther can worship God better by the aid of well-tuned
instruments, who shall gainsay their right? We do not need them, they would hinder
than help our praise but if others are otherwise minded, are they not living in gospel
liberty? “Sing unto him.” This is the sweetest and best of music. No instrument like the
human voice. As a help to singing the instrument is alone to be tolerated, for keys and
strings do not praise the Lord. “With the psaltery and an instrument of ten strings.” The
Lord must have a full octave, for all notes are his, and all music belongs to him. Where
several pieces of music are mentioned, we are taught to praise God with all the powers
which we possess.

PSALM 33 COMMENTARY EXCERPTS

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PSALM 33 COMMENTARY EXCERPTS