PSALM 33 COMME�TARYEDITED 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. ָנאָוה is the feminine of the adjective ָנאֶוה (formed out of ַנְאַוי),

as in Psa_147:1, cf. Pro_19:10. On ּור��ִ (lxx κιθάρα,�κινύρα) and ֵנֶבל (lxx ψαλτήριον,�νάβλα,�

να"λα, etc.) vid., Introduction §II. ֵנֶבל 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 ֵנֶבל�ָעׂשּור,

“harp of the decade,”' is the ten-stringed harp, which is also called absolutely ָעׂשּור, and

distinguished from the customary ֵנֶבל, in Psa_92:4. By a comparison of the asyndeton

expressions in Psa_35:14, Jer_11:19, Aben-Ezra understands by נבל�עשור 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�,ν�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 ֵהיִטיבּו the notions of scite and strenue, suaviter and naviter, blend. With

.the call to praise forms, as it were, a circle as it closes ,רננו referring back to ,ִ)ְתרּוָעה

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; to Title. This song of praise bears no title or indication of authorship; to Title. This song of praise bears no title or indication of authorship; to Title. 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. The Subject and Division. The praise of Jehovah is the SUBJECT of this sacred song. The Subject and Division. The praise of Jehovah is the SUBJECT of this sacred song. The Subject and Division. The praise of Jehovah is the SUBJECT of this sacred song. The

righteous are exhorted to praise him, Psalms righteous are exhorted to praise him, Psalms righteous are exhorted to praise him, Psalms righteous are exhorted to praise him, Psalms 33333333::::1111----3 3 3 3 ; because of the excellency of ; because of the excellency of ; because of the excellency of ; because of the excellency of

his character, Psalms his character, Psalms his character, Psalms his character, Psalms 33333333::::4444----5 5 5 5 ; 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----7 7 7 7 . 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,

Psalms Psalms Psalms Psalms 33333333::::8888----11 11 11 11 . 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::::12 12 12 12 . The omniscience . The omniscience . The omniscience . The omniscience

and omnipotence of God, and his care for his people are celebrated, in opposition to and omnipotence of God, and his care for his people are celebrated, in opposition to and omnipotence of God, and his care for his people are celebrated, in opposition to and omnipotence of God, and his care for his people are celebrated, in opposition to

the weakness of an arm of flesh, Ps the weakness of an arm of flesh, Ps the weakness of an arm of flesh, Ps the 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, Psalms expression of confidence, Psalms expression of confidence, Psalms expression of confidence, Psalms 33333333::::20202020----21 21 21 21 , and an earnest prayer, Psalms , and an earnest prayer, Psalms , and an earnest prayer, Psalms , and an earnest prayer, Psalms 33333333::::22 22 22 22 ....

EXPOSITIONEXPOSITIONEXPOSITIONEXPOSITION

Verse Verse Verse Verse 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, should That God is, and that he is such a God, and our God, ours for ever and ever, should That God is, and that he is such a God, and our God, ours for ever and ever, should 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 in temporal comforts is wake within us an unceasing and overflowing joy. To rejoice in temporal comforts is wake within us an unceasing and overflowing joy. To rejoice in temporal comforts is wake 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 God dangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in God dangerous, to rejoice in self is foolish, to rejoice in sin is fatal, but to rejoice in God 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 is heavenly. He who would have a double heaven must begin below to rejoice like is heavenly. He who would have a double heaven must begin below to rejoice like 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 those above. O ye righteous. This is peculiarly your duty, your obligations are those above. O ye righteous. This is peculiarly your duty, your obligations are 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 greater, and your spiritual nature more adapted to the work, be ye then first in the greater, and your spiritual nature more adapted to the work, be ye then first in the 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 glad service. Even the righteous are not always glad, and have need to be stirred up glad service. Even the righteous are not always glad, and have need to be stirred up 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 to enjoy their privileges. For praise is comely for the upright. God has an eye to to enjoy their privileges. For praise is comely for the upright. God has an eye to 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 things which are becoming. When saints wear their choral robes, they look fair in the things which are becoming. When saints wear their choral robes, they look fair in the 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 Lord's sight. A harp suits a blood washed hand. No jewel more ornamental to a holy Lord's sight. A harp suits a blood washed hand. No jewel more ornamental to a holy 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 singers; it face than sacred praise. Praise is not comely from unpardoned professional singers; it face than sacred praise. Praise is not comely from unpardoned professional singers; it face 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, but is like a jewel of gold in a swine's snout. Crooked hearts make crooked music, but is like a jewel of gold in a swine's snout. Crooked hearts make crooked music, but 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 the upright are the Lord's delight. Praise is the dress of saints in heaven, it is meet the upright are the Lord's delight. Praise is the dress of saints in heaven, it is meet 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.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 final Whole Psalm. A thanksgiving of the church triumphant in the latter ages, for her final Whole Psalm. A thanksgiving of the church triumphant in the latter ages, for her final Whole 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 is Whole Psalm. Let us follow the holy man a moment in his meditation. His Psalm is Whole Psalm. Let us follow the holy man a moment in his meditation. His Psalm is Whole 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 infers and, scrupulously following a philosophic method, lays down PRINCIPALS, and infers and, scrupulously following a philosophic method, lays down PRINCIPALS, and infers and, scrupulously following a philosophic method, lays down PRINCIPALS, and infers

consequences. However, he establishes principles, the most proper to give us consequences. However, he establishes principles, the most proper to give us consequences. However, he establishes principles, the most proper to give us consequences. However, he establishes principles, the most proper to give us

sublime ideas of the Creator; and he speaks with more precision of the works and sublime ideas of the Creator; and he speaks with more precision of the works and sublime ideas of the Creator; and he speaks with more precision of the works and sublime 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 of How absurdly have the philosophers treated of the origin of the world! How few of How absurdly have the philosophers treated of the origin of the world! How few of How absurdly have the philosophers treated of the origin of the world! How few of

them have reasoned conclusively on this important SUBJECT! Our prophet solves them have reasoned conclusively on this important SUBJECT! Our prophet solves them have reasoned conclusively on this important SUBJECT! Our prophet solves them have reasoned conclusively on this important SUBJECT! Our prophet solves

the important question by one SINGLEprinciple; and, what is more remarkable, this the important question by one SINGLEprinciple; and, what is more remarkable, this the important question by one SINGLEprinciple; and, what is more remarkable, this the important question by one SINGLEprinciple; and, what is more remarkable, this

principle, which is nobly expressed, carries the clearest evidence with it. The principle, which is nobly expressed, carries the clearest evidence with it. The principle, which is nobly expressed, carries the clearest evidence with it. The principle, 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 of is: "By the word of the Lord were the heavens made; and all the host of is: "By the word of the Lord were the heavens made; and all the host of is: "By the word of the Lord were the heavens made; and all the host of

them by the breath of his mouth," Psalms them by the breath of his mouth," Psalms them by the breath of his mouth," Psalms them by the breath of his mouth," Psalms 33333333::::6 6 6 6 . 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 self that was ever given of the creation of the world. The world is the work of a self that was ever given of the creation of the world. The world is the work of a self that 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. The efficient will, and it is this principle alone that can ACCOUNT for its creation. The efficient will, and it is this principle alone that can ACCOUNT for its creation. The efficient 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. Either most simple appearances in nature are sufficient to lead us to this principle. Either most simple appearances in nature are sufficient to lead us to this principle. Either most 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. What my will is self efficient, or there is some other being whose will is self efficient. What my will is self efficient, or there is some other being whose will is self efficient. What my 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 my I say of myself, I say of my parents; and what I affirm of my parents, I affirm of my I say of myself, I say of my parents; and what I affirm of my parents, I affirm of my I 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 their more remote ancestors, and of all the finite creatures from whom they derive their more remote ancestors, and of all the finite creatures from whom they derive their more 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 is existence. Most certainly either finite beings have a self efficient will, which it is existence. Most certainly either finite beings have a self efficient will, which it is existence. 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 who either, I say, a finite creature has a self efficient will, or there is a First Cause who either, I say, a finite creature has a self efficient will, or there is a First Cause who either, 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 have If philosophers have reasoned inconclusively on the origin of the world, they have If philosophers have reasoned inconclusively on the origin of the world, they have If philosophers have reasoned inconclusively on the origin of the world, they have

spoken of its government with equal uncertainty. The psalmist determines this spoken of its government with equal uncertainty. The psalmist determines this spoken of its government with equal uncertainty. The psalmist determines this spoken of its government with equal uncertainty. The psalmist determines this

question with a great facility, by a single principle, which results from the former, and question with a great facility, by a single principle, which results from the former, and question with a great facility, by a single principle, which results from the former, and question 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," Psalms he considereth all the works of all the inhabitants of the earth," Psalms he considereth all the works of all the inhabitants of the earth," Psalms he considereth all the works of all the inhabitants of the earth," Psalms 33333333::::13131313----14 14 14 14 . . . .

This is the doctrine of providence. And on what is the doctrine of providence This is the doctrine of providence. And on what is the doctrine of providence This is the doctrine of providence. And on what is the doctrine of providence This is the doctrine of providence. And on what is the doctrine of providence

founded? On this principle: God "fashioneth their hearts alike," Psalms founded? On this principle: God "fashioneth their hearts alike," Psalms founded? On this principle: God "fashioneth their hearts alike," Psalms founded? On this principle: God "fashioneth their hearts alike," Psalms 33333333::::15 15 15 15 . . . .

Attend a moment to the evidence of this reasoning, my brethren. The doctrine of Attend a moment to the evidence of this reasoning, my brethren. The doctrine of Attend a moment to the evidence of this reasoning, my brethren. The doctrine of Attend a moment to the evidence of this reasoning, my brethren. The doctrine of

providence expressed in these words, "God considereth the works of the inhabitants providence expressed in these words, "God considereth the works of the inhabitants providence expressed in these words, "God considereth the works of the inhabitants providence expressed in these words, "God considereth the works of the inhabitants

of the earth," is a necessary consequence of his principle, "God fashioneth their of the earth," is a necessary consequence of his principle, "God fashioneth their of the earth," is a necessary consequence of his principle, "God fashioneth their of the earth," is a necessary consequence of his principle, "God fashioneth their

hearts alike;" and this principle is a necessary consequence of that which the hearts alike;" and this principle is a necessary consequence of that which the hearts alike;" and this principle is a necessary consequence of that which the hearts 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 that psalmist had before laid down to account for the origin of the world. Yes, from that psalmist had before laid down to account for the origin of the world. Yes, from that psalmist 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 that rewarder, and the punisher of their actions. One of the most specious objections that rewarder, and the punisher of their actions. One of the most specious objections that rewarder, 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 the has ever been opposed to the doctrine of providence, is a contrast between the has ever been opposed to the doctrine of providence, is a contrast between the has 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 as grandeur of God and the meanness of men. How can such an insignificant creature as grandeur of God and the meanness of men. How can such an insignificant creature as grandeur 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? No man be the object of the care and attention of such a magnificent being as God? No man be the object of the care and attention of such a magnificent being as God? No man 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 distance objection can be more specious, or, in appearance, more invincible. The distance objection can be more specious, or, in appearance, more invincible. The distance objection can be more specious, or, in appearance, more invincible. The distance

between the meanest insect and the mightiest monarch, who treads and crushes between the meanest insect and the mightiest monarch, who treads and crushes between the meanest insect and the mightiest monarch, who treads and crushes between 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 the reptiles to death without the least regard to them, is a very imperfect image of the reptiles to death without the least regard to them, is a very imperfect image of the reptiles 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 the distance between God and man. That which proves that it would be beneath the distance between God and man. That which proves that it would be beneath the distance 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 in dignity of a monarch to observe the motions of ants, or worms, to interest himself in dignity of a monarch to observe the motions of ants, or worms, to interest himself in dignity 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 would their actions, to punish, or to reward them, seems to demonstrate that God would their actions, to punish, or to reward them, seems to demonstrate that God would their 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 are degrade himself were he to observe, to direct, to punish, to reward mankind, who are degrade himself were he to observe, to direct, to punish, to reward mankind, who are degrade 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 than that is, God has created mankind. Does God degrade himself more by governing than that is, God has created mankind. Does God degrade himself more by governing than that 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 to by creating mankind? Who can persuade himself that a wise Being has given to by creating mankind? Who can persuade himself that a wise Being has given to by creating mankind? Who can persuade himself that a wise Being has given to

intelligent creatures faculties capable of obtaining knowledge and virtue, without intelligent creatures faculties capable of obtaining knowledge and virtue, without intelligent creatures faculties capable of obtaining knowledge and virtue, without intelligent creatures faculties capable of obtaining knowledge and virtue, without

willing that they should endeavour to acquire knowledge and virtue? Or who can willing that they should endeavour to acquire knowledge and virtue? Or who can willing that they should endeavour to acquire knowledge and virtue? Or who can willing that they should endeavour to acquire knowledge and virtue? Or who can

imagine, that a wise Being, who wills that his intelligent creatures should acquire imagine, that a wise Being, who wills that his intelligent creatures should acquire imagine, that a wise Being, who wills that his intelligent creatures should acquire imagine, 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 will knowledge and virtue, will not punish them if they neglect those acquisitions; and will knowledge and virtue, will not punish them if they neglect those acquisitions; and will knowledge 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 to not show by the distribution of his benefits that he approves their endeavours to not show by the distribution of his benefits that he approves their endeavours to not 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 much Unenlightened philosophers have treated of the attributes of God with as much Unenlightened philosophers have treated of the attributes of God with as much Unenlightened 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 they abstruseness as they have written of his works. The moral attributes of God, as they abstruseness as they have written of his works. The moral attributes of God, as they abstruseness 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 be are called in the schools, were mysteries which they could not unfold. These may be are called in the schools, were mysteries which they could not unfold. These may be are 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 which Philosophers, who had admitted these, have usually taken that for granted which Philosophers, who had admitted these, have usually taken that for granted which Philosophers, 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: and they reduced them all to one object which they denominated a perfect being: and they reduced them all to one object which they denominated a perfect being: and they 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 shows without proof, everything that they considered as a perfection. The psalmist shows without proof, everything that they considered as a perfection. The psalmist shows without 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 is by a surer way that there is a God supremely just and supremely good. It is by a surer way that there is a God supremely just and supremely good. It is by 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 we to follow such a method as that which we follow to prove his EXISTENCE. When we to follow such a method as that which we follow to prove his EXISTENCE. When we to 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 a would prove the existence of God, we say, there are creatures, therefore there is a would prove the existence of God, we say, there are creatures, therefore there is a would 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 good Creator. In like manner, when we would prove that a creature is a just and a good Creator. In like manner, when we would prove that a creature is a just and a good Creator. 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, this from whom these creatures derive their existence, is a being just and good. Now, this from whom these creatures derive their existence, is a being just and good. Now, this from 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 and is the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness and is the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness and is the reasoning of the psalmist in this Psalm: "The Lord loveth righteousness and

judgment: the earth is full of the goodness of the Lord" Psalms judgment: the earth is full of the goodness of the Lord" Psalms judgment: the earth is full of the goodness of the Lord" Psalms judgment: the earth is full of the goodness of the Lord" Psalms 33333333::::5 5 5 5 ; 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 his it is impossible to consider the work of the Creator, without receiving evidence of his it is impossible to consider the work of the Creator, without receiving evidence of his it 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, prove goodness. And the works of nature which demonstrate the goodness of God, prove goodness. And the works of nature which demonstrate the goodness of God, prove goodness. 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 enjoy his justice also; for God has created us with such dispositions, that we cannot enjoy his justice also; for God has created us with such dispositions, that we cannot enjoy his 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. The the GIFTS of his goodness without obeying the laws of his righteousness. The the GIFTS of his goodness without obeying the laws of his righteousness. The the 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 public is a violent happiness, which cannot be of long duration; and the prosperity of public is a violent happiness, which cannot be of long duration; and the prosperity of public is 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 be bodies, when it is founded in iniquity, is an edifice which, with its basis, will be bodies, when it is founded in iniquity, is an edifice which, with its basis, will be bodies, 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 psalmist But what we would particularly remark is, that the excellent principle of the psalmist But what we would particularly remark is, that the excellent principle of the psalmist But 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 practical concerning God are not mere speculations; but truths from which he derives practical concerning God are not mere speculations; but truths from which he derives practical concerning God are not mere speculations; but truths from which he derives practical

inferences; and he aims to extend their influence beyond private persons, even to inferences; and he aims to extend their influence beyond private persons, even to inferences; and he aims to extend their influence beyond private persons, even to inferences; 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 been that the consequences, which are drawn from the doctrines of which we have been that the consequences, which are drawn from the doctrines of which we have been that 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 and speaking, belong to none but to the dregs of the people; that lawgivers and speaking, belong to none but to the dregs of the people; that lawgivers and speaking, 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 to conquerors have a plan of morality peculiar to themselves, and are above the rules to conquerors have a plan of morality peculiar to themselves, and are above the rules to conquerors 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 maxims which other men must SUBMIT. Our prophet had other notions. What are his maxims which other men must SUBMIT. Our prophet had other notions. What are his maxims which 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 is of policy? They are all included in these words: "Blessed is the nation whose God is of policy? They are all included in these words: "Blessed is the nation whose God is of 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," Psalms the Lord; and the people whom he hath chosen for his own inheritance," Psalms the Lord; and the people whom he hath chosen for his own inheritance," Psalms the Lord; and the people whom he hath chosen for his own inheritance," Psalms

33333333::::12 12 12 12 . 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 much no king saved by the multitude of an host: a mighty man is not delivered by much no king saved by the multitude of an host: a mighty man is not delivered by much no 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 great strength. An horse is a vain thing for safety: neither shall he deliver any by his great strength. An horse is a vain thing for safety: neither shall he deliver any by his great strength. An horse is a vain thing for safety: neither shall he deliver any by his great

strength," Psalms strength," Psalms strength," Psalms strength," Psalms 33333333::::16161616----17 17 17 17 . 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 to appeared on the theatre of the world? or a man destitute of the talents necessary to appeared on the theatre of the world? or a man destitute of the talents necessary to appeared 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: a shine there? No: one of the wisest of kings; one of the most bold and able generals: a shine there? No: one of the wisest of kings; one of the most bold and able generals: a shine 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 those man whom God has self elected to govern his chosen people, and to command those man whom God has self elected to govern his chosen people, and to command those man 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 complete armies which fought the most obstinate battles, and gained the most complete armies which fought the most obstinate battles, and gained the most complete armies which fought the most obstinate battles, and gained the most complete

victories. Were I to PROCEED in explaining the system of the psalmist, I might victories. Were I to PROCEED in explaining the system of the psalmist, I might victories. Were I to PROCEED in explaining the system of the psalmist, I might victories. 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 of prove, that as he had a right to infer the doctrine of providence from the works of prove, that as he had a right to infer the doctrine of providence from the works of prove, 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 from nature, and that of the moral attributes of God from the works of creation; so from nature, and that of the moral attributes of God from the works of creation; so from nature, 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 of the doctrines of the moral attributes of God, of providence, and of the works of the doctrines of the moral attributes of God, of providence, and of the works of the 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 truly creation, he had a right to conclude, that no conquerors or lawgivers could be truly creation, he had a right to conclude, that no conquerors or lawgivers could be truly creation, 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.

Verse Verse Verse Verse 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.

Verse Verse Verse Verse 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.

Verse Verse Verse Verse 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 in A profane man stuck with God's praise is like a dunghill stuck with flowers. Praise in A profane man stuck with God's praise is like a dunghill stuck with flowers. Praise in A 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 for the mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it for the mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it for the 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 a him to praise God, whose whole life is a dishonouring of God? It is as indecent for a him to praise God, whose whole life is a dishonouring of God? It is as indecent for a him 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 to wicked man to praise God, who goes on in sinful practices, as it is for an usurer to wicked man to praise God, who goes on in sinful practices, as it is for an usurer to wicked 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 be talk of living by faith, or for the devil to quote Scripture. The godly are only fit to be talk of living by faith, or for the devil to quote Scripture. The godly are only fit to be talk 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." Isaiah choristers in God's praise; it is called, "the garment of praise." Isaiah choristers in God's praise; it is called, "the garment of praise." Isaiah choristers in God's praise; it is called, "the garment of praise." Isaiah 61616161::::3 3 3 3 . 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.

Verse Verse Verse Verse 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." Christopher Rejoice in the Lord, ye righteous; "Shout for joy, all ye upright." Christopher Rejoice in the Lord, ye righteous; "Shout for joy, all ye upright." Christopher Rejoice in the Lord, ye righteous; "Shout for joy, all ye upright." Christopher

Wordsworth.Wordsworth.Wordsworth.Wordsworth.

Verse Verse Verse Verse 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 Psalms An exhortation to praise God Psalms An exhortation to praise God Psalms An exhortation to praise God Psalms 33333333::::1 1 1 1 ---- 3333....

The arguments to enforce the duty Psalms The arguments to enforce the duty Psalms The arguments to enforce the duty Psalms The arguments to enforce the duty Psalms 33333333::::4444----19 19 19 19 ....

The confidence of God's people in his name, their happiness, and petition Psalms The confidence of God's people in his name, their happiness, and petition Psalms The confidence of God's people in his name, their happiness, and petition Psalms The confidence of God's people in his name, their happiness, and petition Psalms

33333333::::20202020----22 22 22 22 ....

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 - kinnor; probably something like our כנור

harp: but Calmet thinks it the ancient testudo, or lyre with three strings.

The psalter - nebel. Our translation seems to make a third instrument in this נבל

place, by rendering עשור asor, an instrument of ten strings; whereas they should both be

joined together, for נבל�עשור 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.

CALVIN, “CALVIN, “CALVIN, “CALVIN, “2222.Praise Jehovah upon the harp. It is evident that the Psalmist here .Praise Jehovah upon the harp. It is evident that the Psalmist here .Praise Jehovah upon the harp. It is evident that the Psalmist here .Praise Jehovah upon the harp. It is evident that the Psalmist here

expresses the vehement and ardent affection which the faithful ought to have in expresses the vehement and ardent affection which the faithful ought to have in expresses the vehement and ardent affection which the faithful ought to have in expresses the vehement and ardent affection which the faithful ought to have in

praising God, when he enjoins musical instruments to be employed for this purpose. praising God, when he enjoins musical instruments to be employed for this purpose. praising God, when he enjoins musical instruments to be employed for this purpose. praising God, when he enjoins musical instruments to be employed for this purpose.

He would have nothing omitted by believers which tends to animate the minds and He would have nothing omitted by believers which tends to animate the minds and He would have nothing omitted by believers which tends to animate the minds and He would have nothing omitted by believers which tends to animate the minds and

feelings of men in singing God’ praises. The name of God, no doubt, can, properly feelings of men in singing God’ praises. The name of God, no doubt, can, properly feelings of men in singing God’ praises. The name of God, no doubt, can, properly feelings of men in singing God’ praises. The name of God, no doubt, can, properly

speaking, be celebrated only by the articulate voice; but it is not without reason that speaking, be celebrated only by the articulate voice; but it is not without reason that speaking, be celebrated only by the articulate voice; but it is not without reason that speaking, be celebrated only by the articulate voice; but it is not without reason that

David adds to this those aids by which believers were wont to stimulate themselves David adds to this those aids by which believers were wont to stimulate themselves David adds to this those aids by which believers were wont to stimulate themselves David adds to this those aids by which believers were wont to stimulate themselves

the more to this exercise; especially considering that he was speaking to God’ the more to this exercise; especially considering that he was speaking to God’ the more to this exercise; especially considering that he was speaking to God’ the more to this exercise; especially considering that he was speaking to God’

ancient people. There is a distinction, however, to be observed here, that we may ancient people. There is a distinction, however, to be observed here, that we may ancient people. There is a distinction, however, to be observed here, that we may ancient people. There is a distinction, however, to be observed here, that we may

not indiscriminately consider as applicable to ourselves, every thing which was not indiscriminately consider as applicable to ourselves, every thing which was not indiscriminately consider as applicable to ourselves, every thing which was not indiscriminately consider as applicable to ourselves, every thing which was

formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, formerly enjoined upon the Jews. I have no doubt that playing upon cymbals,

touching the harp and the viol, and all that kind of music, which is so frequently touching the harp and the viol, and all that kind of music, which is so frequently touching the harp and the viol, and all that kind of music, which is so frequently touching the harp and the viol, and all that kind of music, which is so frequently

mentioned in the Psalms, was a part of the EDUCATION; that is to say, the puerile mentioned in the Psalms, was a part of the EDUCATION; that is to say, the puerile mentioned in the Psalms, was a part of the EDUCATION; that is to say, the puerile mentioned in the Psalms, was a part of the EDUCATION; that is to say, the puerile

instruction of the law: I speak of the stated service of the temple. For even now, if instruction of the law: I speak of the stated service of the temple. For even now, if instruction of the law: I speak of the stated service of the temple. For even now, if instruction of the law: I speak of the stated service of the temple. For even now, if

believers choose to cheer themselves with musical instruments, they should, I think, believers choose to cheer themselves with musical instruments, they should, I think, believers choose to cheer themselves with musical instruments, they should, I think, believers choose to cheer themselves with musical instruments, they should, I think,

make it their object not to dissever their cheerfulness from the praises of God. But make it their object not to dissever their cheerfulness from the praises of God. But make it their object not to dissever their cheerfulness from the praises of God. But make it their object not to dissever their cheerfulness from the praises of God. But

when they frequent their sacred assemblies, musical instruments in celebrating the when they frequent their sacred assemblies, musical instruments in celebrating the when they frequent their sacred assemblies, musical instruments in celebrating the when they frequent their sacred assemblies, musical instruments in celebrating the

praises of God would be no more suitable than the burning of incense, the lighting up praises of God would be no more suitable than the burning of incense, the lighting up praises of God would be no more suitable than the burning of incense, the lighting up praises of God would be no more suitable than the burning of incense, the lighting up

of lamps, and the restoration of the other shadows of the law. The Papists, therefore, of lamps, and the restoration of the other shadows of the law. The Papists, therefore, of lamps, and the restoration of the other shadows of the law. The Papists, therefore, of lamps, and the restoration of the other shadows of the law. The Papists, therefore,

have foolishly borrowed this, as well as many other things, from the Jews. Men who have foolishly borrowed this, as well as many other things, from the Jews. Men who have foolishly borrowed this, as well as many other things, from the Jews. Men who have foolishly borrowed this, as well as many other things, from the Jews. Men who

are fond of outward pomp may delight in that noise; but the simplicity which God are fond of outward pomp may delight in that noise; but the simplicity which God are fond of outward pomp may delight in that noise; but the simplicity which God are fond of outward pomp may delight in that noise; but the simplicity which God

recommends to us by the apostle is far more pleasing to him. Paul allows us to bless recommends to us by the apostle is far more pleasing to him. Paul allows us to bless recommends to us by the apostle is far more pleasing to him. Paul allows us to bless recommends to us by the apostle is far more pleasing to him. Paul allows us to bless

God in the public assembly of the saints only in a known tongue, (God in the public assembly of the saints only in a known tongue, (God in the public assembly of the saints only in a known tongue, (God in the public assembly of the saints only in a known tongue, (1111Co_Co_Co_Co_14141414::::16161616.) The .) The .) The .) The

voice of man, although not understood by the generality, assuredly excels all voice of man, although not understood by the generality, assuredly excels all voice of man, although not understood by the generality, assuredly excels all voice of man, although not understood by the generality, assuredly excels all

inanimate instruments of music; and yet we see what St Paul determines concerning inanimate instruments of music; and yet we see what St Paul determines concerning inanimate instruments of music; and yet we see what St Paul determines concerning inanimate instruments of music; and yet we see what St Paul determines concerning

speaking in an unknown tongue. (speaking in an unknown tongue. (speaking in an unknown tongue. (speaking in an unknown tongue. (672672672672) What shall we then say of chanting, which fills ) What shall we then say of chanting, which fills ) What shall we then say of chanting, which fills ) What shall we then say of chanting, which fills

the ears with nothing but an empty sound? Does any one object, that music is very the ears with nothing but an empty sound? Does any one object, that music is very the ears with nothing but an empty sound? Does any one object, that music is very the ears with nothing but an empty sound? Does any one object, that music is very

useful for awakening the minds of men and moving their hearts? I own it; but we useful for awakening the minds of men and moving their hearts? I own it; but we useful for awakening the minds of men and moving their hearts? I own it; but we useful for awakening the minds of men and moving their hearts? I own it; but we

should always take care that no corruption creep in, which might both defile the pure should always take care that no corruption creep in, which might both defile the pure should always take care that no corruption creep in, which might both defile the pure should always take care that no corruption creep in, which might both defile the pure

worship of God and involve men in superstition. Moreover, since the Holy Spirit worship of God and involve men in superstition. Moreover, since the Holy Spirit worship of God and involve men in superstition. Moreover, since the Holy Spirit worship of God and involve men in superstition. Moreover, since the Holy Spirit

expressly warns us of this danger by the mouth of Paul, to PROCEED beyond what expressly warns us of this danger by the mouth of Paul, to PROCEED beyond what expressly warns us of this danger by the mouth of Paul, to PROCEED beyond what expressly warns us of this danger by the mouth of Paul, to PROCEED beyond what

we are there warranted by him is not only, I must say, unadvised zeal, but wicked we are there warranted by him is not only, I must say, unadvised zeal, but wicked we are there warranted by him is not only, I must say, unadvised zeal, but wicked we are there warranted by him is not only, I must say, unadvised zeal, but wicked

and perverse obstinacy. and perverse obstinacy. and perverse obstinacy. and perverse obstinacy.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 2222. Praise the Lord with harp. Men need all the help they can . Praise the Lord with harp. Men need all the help they can . Praise the Lord with harp. Men need all the help they can . 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 get to stir them up to praise. This is the lesson to be gathered from the use of get to stir them up to praise. This is the lesson to be gathered from the use of 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 musical instruments under the old dispensation. Israel was at school, and used musical instruments under the old dispensation. Israel was at school, and used 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 childish things to help her to learn; but in these days, when Jesus gives us spiritual childish things to help her to learn; but in these days, when Jesus gives us spiritual 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 manhood, we can make melody without strings and pipes. We who do not believe manhood, we can make melody without strings and pipes. We who do not believe 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 these things to be expedient in worship, lest they should mar its simplicity, do not these things to be expedient in worship, lest they should mar its simplicity, do not 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 affirm them to be unlawful, and if any George Herbert or Martin Luther can worship affirm them to be unlawful, and if any George Herbert or Martin Luther can worship affirm them to be unlawful, and if any George Herbert or Martin Luther can worship

God better by the aid of well tunes instruments, who shall gainsay their right? We do God better by the aid of well tunes instruments, who shall gainsay their right? We do God better by the aid of well tunes instruments, who shall gainsay their right? We do God better by the aid of well tunes instruments, who shall gainsay their right? We do

not need them, they would hinder than help our praise, but if others are otherwise not need them, they would hinder than help our praise, but if others are otherwise not need them, they would hinder than help our praise, but if others are otherwise 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 minded, are they not living in gospel liberty? Sing unto him. This is the sweetest and minded, are they not living in gospel liberty? Sing unto him. This is the sweetest and 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 best of music. No instrument like the human voice. As a help to singing the best of music. No instrument like the human voice. As a help to singing the 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 instrument is alone to be tolerated, for keys and strings do not praise the Lord. With instrument is alone to be tolerated, for keys and strings do not praise the Lord. With 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 the psaltery and an instrument of ten strings. The Lord must have a full octave, for the psaltery and an instrument of ten strings. The Lord must have a full octave, for 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 all NOTES are his, and all music belongs to him. Where several pieces of music are all NOTES are his, and all music belongs to him. Where several pieces of music are 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.mentioned, we are taught to praise God with all the powers which we possess.mentioned, we are taught to praise God with all the powers which we possess.mentioned, we are taught to praise God with all the powers which we possess.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 2222. Praise the Lord with harp: sing unto him with the psaltery and an . Praise the Lord with harp: sing unto him with the psaltery and an . Praise the Lord with harp: sing unto him with the psaltery and an . Praise the Lord with harp: sing unto him with the psaltery and an

instrument of ten strings. Here we have the first mention of musical instruments in instrument of ten strings. Here we have the first mention of musical instruments in instrument of ten strings. Here we have the first mention of musical instruments in instrument of ten strings. Here we have the first mention of musical instruments in

the Psalms. It is to be observed that the early fathers almost with one ACCORD the Psalms. It is to be observed that the early fathers almost with one ACCORD the Psalms. It is to be observed that the early fathers almost with one ACCORD the Psalms. It is to be observed that the early fathers almost with one ACCORD

protest against their use in churches; as they are forbidden in the Eastern church to protest against their use in churches; as they are forbidden in the Eastern church to protest against their use in churches; as they are forbidden in the Eastern church to protest against their use in churches; as they are forbidden in the Eastern church to

this day, where yet, by the consent of all, the singing is infinitely superior to this day, where yet, by the consent of all, the singing is infinitely superior to this day, where yet, by the consent of all, the singing is infinitely superior to this day, where yet, by the consent of all, the singing is infinitely superior to

anything that can be heard in the West. J. M. Neale.anything that can be heard in the West. J. M. Neale.anything that can be heard in the West. J. M. Neale.anything that can be heard in the West. J. M. Neale.

Verse Verse Verse Verse 2222. Harp; Psaltery, etc. Our church does not use musical instruments, as harps . Harp; Psaltery, etc. Our church does not use musical instruments, as harps . Harp; Psaltery, etc. Our church does not use musical instruments, as harps . Harp; Psaltery, etc. Our church does not use musical instruments, as harps

and psalteries, to praise God withal, that she may not seem to Judaise. Thomas and psalteries, to praise God withal, that she may not seem to Judaise. Thomas and psalteries, to praise God withal, that she may not seem to Judaise. Thomas and psalteries, to praise God withal, that she may not seem to Judaise. Thomas

Aquinas. It was only permitted to the Jews, as sacrifice was, for the heaviness and Aquinas. It was only permitted to the Jews, as sacrifice was, for the heaviness and Aquinas. It was only permitted to the Jews, as sacrifice was, for the heaviness and Aquinas. It was only permitted to the Jews, as sacrifice was, for the heaviness and

grossness of their souls. God condescended to their weakness, because they were grossness of their souls. God condescended to their weakness, because they were grossness of their souls. God condescended to their weakness, because they were grossness of their souls. God condescended to their weakness, because they were

lately drawn off from idols; but now instead of organs, we may use our own bodies to lately drawn off from idols; but now instead of organs, we may use our own bodies to lately drawn off from idols; but now instead of organs, we may use our own bodies to lately drawn off from idols; but now instead of organs, we may use our own bodies to

praise him withal. Chrysostom. The use of singing with instrumental music was not praise him withal. Chrysostom. The use of singing with instrumental music was not praise him withal. Chrysostom. The use of singing with instrumental music was not praise him withal. Chrysostom. The use of singing with instrumental music was not

received in the Christian churches as it was among the Jews in their INFANT state, received in the Christian churches as it was among the Jews in their INFANT state, received in the Christian churches as it was among the Jews in their INFANT state, received in the Christian churches as it was among the Jews in their INFANT state,

but only the use of plain song. Justin Martyr.but only the use of plain song. Justin Martyr.but only the use of plain song. Justin Martyr.but only the use of plain song. Justin Martyr.

Verse Verse Verse Verse 2222. (last clause). It is said that David praised God upon an instrument of ten . (last clause). It is said that David praised God upon an instrument of ten . (last clause). It is said that David praised God upon an instrument of ten . (last clause). It is said that David praised God upon an instrument of ten

strings; and he would never have told how many strings there were, but that without strings; and he would never have told how many strings there were, but that without strings; and he would never have told how many strings there were, but that without strings; and he would never have told how many strings there were, but that without

doubt he made use of them all. God hath given all of us bodies, as it were, doubt he made use of them all. God hath given all of us bodies, as it were, doubt he made use of them all. God hath given all of us bodies, as it were, doubt he made use of them all. God hath given all of us bodies, as it were,

instruments of many strings; and can we think it music good enough to strike but one instruments of many strings; and can we think it music good enough to strike but one instruments of many strings; and can we think it music good enough to strike but one instruments of many strings; and can we think it music good enough to strike but one

string, to call upon him with our tongues only? No, no; when the still sound of the string, to call upon him with our tongues only? No, no; when the still sound of the string, to call upon him with our tongues only? No, no; when the still sound of the string, to call upon him with our tongues only? No, no; when the still sound of the

heart by holy thoughts, and the shrill sound of the tongue by holy words, and the heart by holy thoughts, and the shrill sound of the tongue by holy words, and the heart by holy thoughts, and the shrill sound of the tongue by holy words, and the heart by holy thoughts, and the shrill sound of the tongue by holy words, and the

loud sound of the hands by pious works, do all JOIN together, that is God's concert, loud sound of the hands by pious works, do all JOIN together, that is God's concert, loud sound of the hands by pious works, do all JOIN together, that is God's concert, loud sound of the hands by pious works, do all JOIN together, that is God's concert,

and the only music wherewith he is affected. Sir Richard Baker.and the only music wherewith he is affected. Sir Richard Baker.and the only music wherewith he is affected. Sir Richard Baker.and the only music wherewith he is affected. Sir Richard Baker.

3 Sing to him a new song;

play skillfully, and shout for joy.

BARNES, “BARNES, “BARNES, “BARNES, “Sing unto him a new song - A song specially composed for this

occasion; expressive of the special feelings suggested by this occasion, or appropriate to this new manifestation of the divine goodness and mercy. Such occasions, exhibiting some new phase of the divine goodness, demanded new language appropriate to them. So now, new hymns of praise, and new tunes in music, are demanded to meet the ever-varying manifestations of the mercy of God; and as the church is extended in the world, its modes of praise must be adapted to the new state of things which will arise. Nothing could be more absurd than to attempt to restrict the church in its praises to the exact words which were used in the time of David, or to the music which was employed then. Compare the notes at Rev_5:9. The expression “new song” occurs several times in the Psalms, showing that new hymns of praise were composed as adapted to some new manifestation of the goodness of God: Psa_40:3; Psa_96:1; Psa_98:1; Psa_144:9; Psa_149:1. Compare also Isa_42:10.

Play skillfully with a loud noise - literally, “Do well to play;” or, “do well in playing.” That is, do the work well, or with all the skill of music. The word rendered “loud noise,” means properly “a shout of joy” or “rejoicing:” Job_8:21; 1Sa_4:5. It is especially applied to the sound or clangor of trumpets: Lev_25:9; Lev_23:24; Num_29:1. There is rather the idea of “rejoicing” than of “noise” in the word. The meaning is that the music should be such as would be expressive of the highest joy.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “Sing unto him a new song - Do not wear out the old forms: fresh

mercies call for new songs of praise and gratitude.

Play skilfully with a loud noise - Let sense and sound accompany each other; let the style of the music be suited to the words. This skill is possessed by few singers. They can make a loud noise, but they cannot adapt sound to sense.

GILL, “GILL, “GILL, “GILL, “Sing unto him a new song,.... One newly composed on account of recent

mercies received; and as the mercies of God are new every morning, there ought to be a daily song of praise to him; and so a new song is a continual song, as Christ is called the "new and living way", Heb_10:20; because he is the everliving way; or the constant and only one, which always was, is, and will be. Or it may denote some famous and excellent song, as a new name is an excellent name, an unknown and unspeakable one; see Rev_2:17; compared with Rev_14:2; or respect may be had to the New Testament dispensation, in which old things are passed away, and all things become new; a new covenant is exhibited, a new and living way opened, and new ordinances instituted, and at the end of it there will be new heavens and a new earth; and so here is a new song made mention of, as suited to it;

play skilfully with a loud voice: either with the quill upon the harp, and the instrument of ten strings; or with the fingers upon the psaltery, at the same time, vocally, and aloud, expressing the new song.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “a new song— fresh, adapted to the occasion (Psa_40:3; Psa_96:1).

play skilfully— (Compare 1Sa_16:17).

CALVIN, “CALVIN, “CALVIN, “CALVIN, “3333.Sing unto him a new song. As the Psalmist afterwards treats of the .Sing unto him a new song. As the Psalmist afterwards treats of the .Sing unto him a new song. As the Psalmist afterwards treats of the .Sing unto him a new song. As the Psalmist afterwards treats of the

mighty works of God, and particularly concerning the preservation of the Church, it mighty works of God, and particularly concerning the preservation of the Church, it mighty works of God, and particularly concerning the preservation of the Church, it mighty works of God, and particularly concerning the preservation of the Church, it

is not wonderful that he exhorts the righteous to sing a new, that is, a rare and is not wonderful that he exhorts the righteous to sing a new, that is, a rare and is not wonderful that he exhorts the righteous to sing a new, that is, a rare and is not wonderful that he exhorts the righteous to sing a new, that is, a rare and

choice song. The more closely and diligently that believers consider the works of choice song. The more closely and diligently that believers consider the works of choice song. The more closely and diligently that believers consider the works of choice song. The more closely and diligently that believers consider the works of

God, the more will they exert themselves in his praises. It is no common song, God, the more will they exert themselves in his praises. It is no common song, God, the more will they exert themselves in his praises. It is no common song, God, the more will they exert themselves in his praises. It is no common song,

therefore, which he exhorts them to sing, but a song corresponding to the therefore, which he exhorts them to sing, but a song corresponding to the therefore, which he exhorts them to sing, but a song corresponding to the therefore, which he exhorts them to sing, but a song corresponding to the

magnificence of the SUBJECT. This is also the meaning of the second clause, in magnificence of the SUBJECT. This is also the meaning of the second clause, in magnificence of the SUBJECT. This is also the meaning of the second clause, in magnificence of the SUBJECT. This is also the meaning of the second clause, in

which he urges them to sing loudly. In this sense, I understand the Hebrew word which he urges them to sing loudly. In this sense, I understand the Hebrew word which he urges them to sing loudly. In this sense, I understand the Hebrew word which he urges them to sing loudly. In this sense, I understand the Hebrew word .OTES� heytib, although others refer it rather to the proper setting of the ,היתיב

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 3333. Sing unto him a new song. All songs of praise should be unto . Sing unto him a new song. All songs of praise should be unto . Sing unto him a new song. All songs of praise should be unto . Sing unto him a new song. All songs of praise should be unto

him. Singing for singing's sake is nothing worth; we must carry our tribute to the him. Singing for singing's sake is nothing worth; we must carry our tribute to the him. Singing for singing's sake is nothing worth; we must carry our tribute to the him. Singing for singing's sake is nothing worth; we must carry our tribute to the

King, and not cast it to the winds. Do most worshippers mind this? Our faculties King, and not cast it to the winds. Do most worshippers mind this? Our faculties King, and not cast it to the winds. Do most worshippers mind this? Our faculties King, and not cast it to the winds. Do most worshippers mind this? Our faculties

should be exercised when we are magnifying the Lord, so as not to run in an old should be exercised when we are magnifying the Lord, so as not to run in an old should be exercised when we are magnifying the Lord, so as not to run in an old should be exercised when we are magnifying the Lord, so as not to run in an old

groove without thought; we ought to make every hymn of praise a new song. To keep groove without thought; we ought to make every hymn of praise a new song. To keep groove without thought; we ought to make every hymn of praise a new song. To keep groove without thought; we ought to make every hymn of praise a new song. To keep

up the freshness of worship is a great thing, and in private it is indispensable. Let us up the freshness of worship is a great thing, and in private it is indispensable. Let us up the freshness of worship is a great thing, and in private it is indispensable. Let us up the freshness of worship is a great thing, and in private it is indispensable. Let us

not present old worn out praise, but put life, and soul, and heart, into every song, not present old worn out praise, but put life, and soul, and heart, into every song, not present old worn out praise, but put life, and soul, and heart, into every song, not present old worn out praise, but put life, and soul, and heart, into every song,

since we have new mercies every day, and see new beauties in the work and word of since we have new mercies every day, and see new beauties in the work and word of since we have new mercies every day, and see new beauties in the work and word of since we have new mercies every day, and see new beauties in the work and word of

our Lord. Play skilfully. It is wretched to hear God praised in a slovenly manner. He our Lord. Play skilfully. It is wretched to hear God praised in a slovenly manner. He our Lord. Play skilfully. It is wretched to hear God praised in a slovenly manner. He our Lord. Play skilfully. It is wretched to hear God praised in a slovenly manner. He

deserves the best that we have. Every Christian should endeavour to sing deserves the best that we have. Every Christian should endeavour to sing deserves the best that we have. Every Christian should endeavour to sing deserves the best that we have. Every Christian should endeavour to sing

ACCORDING to the rules of the art, so that he may keep time and tune with the ACCORDING to the rules of the art, so that he may keep time and tune with the ACCORDING to the rules of the art, so that he may keep time and tune with the ACCORDING to the rules of the art, so that he may keep time and tune with the

congregation. The sweetest tunes and the sweetest voices, with the sweetest words, congregation. The sweetest tunes and the sweetest voices, with the sweetest words, congregation. The sweetest tunes and the sweetest voices, with the sweetest words, congregation. The sweetest tunes and the sweetest voices, with the sweetest words,

are all too little for the Lord our God; let us not offer him limping rhymes, set to are all too little for the Lord our God; let us not offer him limping rhymes, set to are all too little for the Lord our God; let us not offer him limping rhymes, set to are all too little for the Lord our God; let us not offer him limping rhymes, set to

harsh tunes, and growled out by discordant voices. With a loud noise. Heartiness harsh tunes, and growled out by discordant voices. With a loud noise. Heartiness harsh tunes, and growled out by discordant voices. With a loud noise. Heartiness harsh tunes, and growled out by discordant voices. With a loud noise. Heartiness

should be conspicuous in divine worship. Well bred whispers are disreputable here. It should be conspicuous in divine worship. Well bred whispers are disreputable here. It should be conspicuous in divine worship. Well bred whispers are disreputable here. It should be conspicuous in divine worship. Well bred whispers are disreputable here. It

is not that the Lord cannot hear us, but that it is natural for great exultation to is not that the Lord cannot hear us, but that it is natural for great exultation to is not that the Lord cannot hear us, but that it is natural for great exultation to is not that the Lord cannot hear us, but that it is natural for great exultation to

express itself in the loudest manner. Men shout at the sight of their kings: shall we express itself in the loudest manner. Men shout at the sight of their kings: shall we express itself in the loudest manner. Men shout at the sight of their kings: shall we express itself in the loudest manner. Men shout at the sight of their kings: shall we

offer no loud hosannahs to the Son of David?offer no loud hosannahs to the Son of David?offer no loud hosannahs to the Son of David?offer no loud hosannahs to the Son of David?

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 3333. Sing unto him.. Sing unto him.. Sing unto him.. Sing unto him.

Singing is the music of nature. The Scriptures tell us the mountains sing Isaiah Singing is the music of nature. The Scriptures tell us the mountains sing Isaiah Singing is the music of nature. The Scriptures tell us the mountains sing Isaiah Singing is the music of nature. The Scriptures tell us the mountains sing Isaiah 55555555::::12 12 12 12

; the valleys sing Psalms ; the valleys sing Psalms ; the valleys sing Psalms ; the valleys sing Psalms 65656565::::13 13 13 13 ; the trees of the wood sing ; the trees of the wood sing ; the trees of the wood sing ; the trees of the wood sing 1111Ch Ch Ch Ch 16161616::::33333333; nay, the air is ; nay, the air is ; nay, the air is ; nay, the air is

the birds' music room, they chant their musical notes.the birds' music room, they chant their musical notes.the birds' music room, they chant their musical notes.the birds' music room, they chant their musical notes.

Singing is the music of ordinances. Augustine reports of himself, that when he came Singing is the music of ordinances. Augustine reports of himself, that when he came Singing is the music of ordinances. Augustine reports of himself, that when he came Singing is the music of ordinances. Augustine reports of himself, that when he came

to Milan and heard the people sing, he wept for joy in the church to hear that to Milan and heard the people sing, he wept for joy in the church to hear that to Milan and heard the people sing, he wept for joy in the church to hear that to Milan and heard the people sing, he wept for joy in the church to hear that

PLEASING melody. And Beza confesses that at his first entrance into the PLEASING melody. And Beza confesses that at his first entrance into the PLEASING melody. And Beza confesses that at his first entrance into the PLEASING melody. And Beza confesses that at his first entrance into the

congregation, and hearing them sing the ninetycongregation, and hearing them sing the ninetycongregation, and hearing them sing the ninetycongregation, and hearing them sing the ninety----first Psalm, he felt himself first Psalm, he felt himself first Psalm, he felt himself first Psalm, he felt himself

exceedingly comforted, and did retain the sound of it afterwards upon his heart. The exceedingly comforted, and did retain the sound of it afterwards upon his heart. The exceedingly comforted, and did retain the sound of it afterwards upon his heart. The exceedingly comforted, and did retain the sound of it afterwards upon his heart. The

Rabbins tell us that the Jews, after the feast of the Passover was celebrated, sang the Rabbins tell us that the Jews, after the feast of the Passover was celebrated, sang the Rabbins tell us that the Jews, after the feast of the Passover was celebrated, sang the Rabbins tell us that the Jews, after the feast of the Passover was celebrated, sang the

hundred and eleventh and five following Psalms; and our Saviour and his apostles hundred and eleventh and five following Psalms; and our Saviour and his apostles hundred and eleventh and five following Psalms; and our Saviour and his apostles hundred and eleventh and five following Psalms; and our Saviour and his apostles

sang a hymn immediately after the blessed Supper. Mt sang a hymn immediately after the blessed Supper. Mt sang a hymn immediately after the blessed Supper. Mt sang a hymn immediately after the blessed Supper. Mt 26262626::::30303030....

Singing is the music of saints.Singing is the music of saints.Singing is the music of saints.Singing is the music of saints.

They have performed this duty in their greatest NUMBERS. Psalms They have performed this duty in their greatest NUMBERS. Psalms They have performed this duty in their greatest NUMBERS. Psalms They have performed this duty in their greatest NUMBERS. Psalms 149149149149::::1111----2 2 2 2 ....

In their greatest straits. Isa In their greatest straits. Isa In their greatest straits. Isa In their greatest straits. Isa 26262626::::19191919....

In their greatest FLIGHT. Isaiah In their greatest FLIGHT. Isaiah In their greatest FLIGHT. Isaiah In their greatest FLIGHT. Isaiah 42424242::::10101010----11 11 11 11 ....

In their greatest deliverances.In their greatest deliverances.In their greatest deliverances.In their greatest deliverances.

In their greatest plenties. Isaiah In their greatest plenties. Isaiah In their greatest plenties. Isaiah In their greatest plenties. Isaiah 65656565::::14 14 14 14 . In all these changes singing hath been their . In all these changes singing hath been their . In all these changes singing hath been their . In all these changes singing hath been their

stated duty and delight. And indeed it is meet that the saints and servants of God stated duty and delight. And indeed it is meet that the saints and servants of God stated duty and delight. And indeed it is meet that the saints and servants of God stated duty and delight. And indeed it is meet that the saints and servants of God

should sing forth their joys and praises to the Lord Almighty: every attribute of him should sing forth their joys and praises to the Lord Almighty: every attribute of him should sing forth their joys and praises to the Lord Almighty: every attribute of him should sing forth their joys and praises to the Lord Almighty: every attribute of him

can set both their song and their tune.can set both their song and their tune.can set both their song and their tune.can set both their song and their tune.

Singing is the music of angels. JOB tells us "the morning stars sang together," Job Singing is the music of angels. JOB tells us "the morning stars sang together," Job Singing is the music of angels. JOB tells us "the morning stars sang together," Job Singing is the music of angels. JOB tells us "the morning stars sang together," Job

38383838::::7 7 7 7 . Now these "morning stars," as Pineda tells us, are the angels; to which the . Now these "morning stars," as Pineda tells us, are the angels; to which the . Now these "morning stars," as Pineda tells us, are the angels; to which the . Now these "morning stars," as Pineda tells us, are the angels; to which the

Chaldee paraphrase ACCORDS, naming these morning stars, aciem angelorum, an Chaldee paraphrase ACCORDS, naming these morning stars, aciem angelorum, an Chaldee paraphrase ACCORDS, naming these morning stars, aciem angelorum, an Chaldee paraphrase ACCORDS, naming these morning stars, aciem angelorum, an

host of angels. Nay, when this heavenly host was sent to proclaim the birth of our host of angels. Nay, when this heavenly host was sent to proclaim the birth of our host of angels. Nay, when this heavenly host was sent to proclaim the birth of our host of angels. Nay, when this heavenly host was sent to proclaim the birth of our

dearest Jesus, they deliver their message in this raised way of duty. Luke dearest Jesus, they deliver their message in this raised way of duty. Luke dearest Jesus, they deliver their message in this raised way of duty. Luke dearest Jesus, they deliver their message in this raised way of duty. Luke 2222::::13 13 13 13 . . . .

They were (ainountej), delivering their messages in a laudatory singing, the whole They were (ainountej), delivering their messages in a laudatory singing, the whole They were (ainountej), delivering their messages in a laudatory singing, the whole They were (ainountej), delivering their messages in a laudatory singing, the whole

company of angels making a musical quire. Nay, in heaven there is the angels' joyous company of angels making a musical quire. Nay, in heaven there is the angels' joyous company of angels making a musical quire. Nay, in heaven there is the angels' joyous company of angels making a musical quire. Nay, in heaven there is the angels' joyous

music; they there sing hallelujahs to the Most High, and to the Lamb who sits upon music; they there sing hallelujahs to the Most High, and to the Lamb who sits upon music; they there sing hallelujahs to the Most High, and to the Lamb who sits upon music; they there sing hallelujahs to the Most High, and to the Lamb who sits upon

the throne, Revelation the throne, Revelation the throne, Revelation the throne, Revelation 5555::::11 11 11 11 ....

Singing is the music of heaven; the glorious saints and angels accent their praises Singing is the music of heaven; the glorious saints and angels accent their praises Singing is the music of heaven; the glorious saints and angels accent their praises Singing is the music of heaven; the glorious saints and angels accent their praises

this way, and make one harmony in their state of blessedness; and this is the music this way, and make one harmony in their state of blessedness; and this is the music this way, and make one harmony in their state of blessedness; and this is the music this way, and make one harmony in their state of blessedness; and this is the music

of the Bride chamber. The saints who were tuning here their Psalms, are now singing of the Bride chamber. The saints who were tuning here their Psalms, are now singing of the Bride chamber. The saints who were tuning here their Psalms, are now singing of the Bride chamber. The saints who were tuning here their Psalms, are now singing

their hallelujahs in a louder strain, and articulating their joys, which here they could their hallelujahs in a louder strain, and articulating their joys, which here they could their hallelujahs in a louder strain, and articulating their joys, which here they could their hallelujahs in a louder strain, and articulating their joys, which here they could

not express to their perfect satisfaction; here they laboured with drowsy hearts, and not express to their perfect satisfaction; here they laboured with drowsy hearts, and not express to their perfect satisfaction; here they laboured with drowsy hearts, and not express to their perfect satisfaction; here they laboured with drowsy hearts, and

faltering tongues; but in glory these impediments are removed, and nothing is left to faltering tongues; but in glory these impediments are removed, and nothing is left to faltering tongues; but in glory these impediments are removed, and nothing is left to faltering tongues; but in glory these impediments are removed, and nothing is left to

jar their joyful celebration. John Wells, in "Morning Exercises."jar their joyful celebration. John Wells, in "Morning Exercises."jar their joyful celebration. John Wells, in "Morning Exercises."jar their joyful celebration. John Wells, in "Morning Exercises."

Verse Verse Verse Verse 3333. A new song. That is to say, a new and recent composition on ACCOUNT of . A new song. That is to say, a new and recent composition on ACCOUNT of . A new song. That is to say, a new and recent composition on ACCOUNT of . A new song. That is to say, a new and recent composition on ACCOUNT of

recent benefits; or constantly new songs, song succeeding song as daily new material recent benefits; or constantly new songs, song succeeding song as daily new material recent benefits; or constantly new songs, song succeeding song as daily new material recent benefits; or constantly new songs, song succeeding song as daily new material

for divine praise offers itself to the attentive student of the works of God. Or new, for divine praise offers itself to the attentive student of the works of God. Or new, for divine praise offers itself to the attentive student of the works of God. Or new, for divine praise offers itself to the attentive student of the works of God. Or new,

that is, always fresh and full of life, and renewed as new occasions offer themselves: that is, always fresh and full of life, and renewed as new occasions offer themselves: that is, always fresh and full of life, and renewed as new occasions offer themselves: that is, always fresh and full of life, and renewed as new occasions offer themselves:

as Job says, "My glory was fresh in me, and my bow was renewed in my hand." Or as Job says, "My glory was fresh in me, and my bow was renewed in my hand." Or as Job says, "My glory was fresh in me, and my bow was renewed in my hand." Or as Job says, "My glory was fresh in me, and my bow was renewed in my hand." Or

new, i.e., not common but rare and exquisite; as the new name in Revelation new, i.e., not common but rare and exquisite; as the new name in Revelation new, i.e., not common but rare and exquisite; as the new name in Revelation new, i.e., not common but rare and exquisite; as the new name in Revelation 2222::::17 17 17 17 ; ; ; ;

the new commandment; John the new commandment; John the new commandment; John the new commandment; John 13131313::::34 34 34 34 . Or this respects the gospel state, wherein is a . Or this respects the gospel state, wherein is a . Or this respects the gospel state, wherein is a . Or this respects the gospel state, wherein is a

new covenant Hebrews new covenant Hebrews new covenant Hebrews new covenant Hebrews 8888::::8 8 8 8 , a new Jerusalem Revelation , a new Jerusalem Revelation , a new Jerusalem Revelation , a new Jerusalem Revelation 21212121::::2 2 2 2 , a new man Ephesians , a new man Ephesians , a new man Ephesians , a new man Ephesians

2222::::15 15 15 15 , and all things new, , and all things new, , and all things new, , and all things new, 2 2 2 2 Corinthians Corinthians Corinthians Corinthians 5555::::17 17 17 17 . New, on ACCOUNT of its matter . New, on ACCOUNT of its matter . New, on ACCOUNT of its matter . New, on ACCOUNT of its matter

being unknown of men: as in Revelation being unknown of men: as in Revelation being unknown of men: as in Revelation being unknown of men: as in Revelation 14141414::::3 3 3 3 , "They sung a new song," and no man , "They sung a new song," and no man , "They sung a new song," and no man , "They sung a new song," and no man

could learn that song but the hundred and forty and four thousand, which were could learn that song but the hundred and forty and four thousand, which were could learn that song but the hundred and forty and four thousand, which were could learn that song but the hundred and forty and four thousand, which were

redeemed from the earth. New may be used in opposition to old. The song of Moses redeemed from the earth. New may be used in opposition to old. The song of Moses redeemed from the earth. New may be used in opposition to old. The song of Moses redeemed from the earth. New may be used in opposition to old. The song of Moses

is old, and of the Lamb is new. Martin Geir (is old, and of the Lamb is new. Martin Geir (is old, and of the Lamb is new. Martin Geir (is old, and of the Lamb is new. Martin Geir (1614161416141614----1681168116811681), in "Poli Synopsis ), in "Poli Synopsis ), in "Poli Synopsis ), in "Poli Synopsis

Criticorum."Criticorum."Criticorum."Criticorum."

Verse Verse Verse Verse 3333. Sing unto him a new song. Put off oldness: ye know the new song. A new . Sing unto him a new song. Put off oldness: ye know the new song. A new . Sing unto him a new song. Put off oldness: ye know the new song. A new . Sing unto him a new song. Put off oldness: ye know the new song. A new

man, a New Testament, a new song. A new song belongeth not to men that are old; man, a New Testament, a new song. A new song belongeth not to men that are old; man, a New Testament, a new song. A new song belongeth not to men that are old; man, a New Testament, a new song. A new song belongeth not to men that are old;

none learn that but new men, renewed through grace from oldness, and belonging none learn that but new men, renewed through grace from oldness, and belonging none learn that but new men, renewed through grace from oldness, and belonging none learn that but new men, renewed through grace from oldness, and belonging

now to the New Testament, which is the kingdom of heaven. Augustine.now to the New Testament, which is the kingdom of heaven. Augustine.now to the New Testament, which is the kingdom of heaven. Augustine.now to the New Testament, which is the kingdom of heaven. Augustine.

Verse Verse Verse Verse 3333. A new song; namely, sung with such fervency of affections as novelties . A new song; namely, sung with such fervency of affections as novelties . A new song; namely, sung with such fervency of affections as novelties . A new song; namely, sung with such fervency of affections as novelties

usually bring with them; or, always new, seeing God's graces never wax old; or, sung usually bring with them; or, always new, seeing God's graces never wax old; or, sung usually bring with them; or, always new, seeing God's graces never wax old; or, sung usually bring with them; or, always new, seeing God's graces never wax old; or, sung

by the motion of this new spirit of grace, which doth not so much look after the old by the motion of this new spirit of grace, which doth not so much look after the old by the motion of this new spirit of grace, which doth not so much look after the old by the motion of this new spirit of grace, which doth not so much look after the old

benefits of the creation as after the new benefit of the redemption in Christ, which benefits of the creation as after the new benefit of the redemption in Christ, which benefits of the creation as after the new benefit of the redemption in Christ, which benefits of the creation as after the new benefit of the redemption in Christ, which

renews all things. Psalms renews all things. Psalms renews all things. Psalms renews all things. Psalms 40404040::::3 963 963 963 96::::1 1 1 1 Revelation Revelation Revelation Revelation 5555::::9 149 149 149 14::::3333. John Diodati.. John Diodati.. John Diodati.. John Diodati.

Verse Verse Verse Verse 3333. Sing unto him a new song. It is a melancholy proof of the decline of the . Sing unto him a new song. It is a melancholy proof of the decline of the . Sing unto him a new song. It is a melancholy proof of the decline of the . Sing unto him a new song. It is a melancholy proof of the decline of the

church, when the exhortation to sing a new song is no longer attended to: in such a church, when the exhortation to sing a new song is no longer attended to: in such a church, when the exhortation to sing a new song is no longer attended to: in such a church, when the exhortation to sing a new song is no longer attended to: in such a

case, there is need of the greatest care to prevent the old ones falling into oblivion. case, there is need of the greatest care to prevent the old ones falling into oblivion. case, there is need of the greatest care to prevent the old ones falling into oblivion. case, there is need of the greatest care to prevent the old ones falling into oblivion.

E. W. Hengstenberg.E. W. Hengstenberg.E. W. Hengstenberg.E. W. Hengstenberg.

Verse Verse Verse Verse 3333. Play skilfully. It is not an easy matter to praise God aright; it must be done . Play skilfully. It is not an easy matter to praise God aright; it must be done . Play skilfully. It is not an easy matter to praise God aright; it must be done . Play skilfully. It is not an easy matter to praise God aright; it must be done

corde, ore, spere, with the very best of the best. John Trapp.corde, ore, spere, with the very best of the best. John Trapp.corde, ore, spere, with the very best of the best. John Trapp.corde, ore, spere, with the very best of the best. John Trapp.

E-SWORD,"“Sing unto him a new song.” All songs of praise should be “unto him.”Singing for singing's sake is nothing worth; we must carry our tribute to the King, and not cast it to the winds. Do most worshippers mind this? Our faculties should be exercised when we are magnifying the Lord, so as not to run in an old groove without thought; we ought to make every hymn of praise a new song. To keep up the freshness of worship is a great thing, and in private it is indispensable. Let us not present old worn-out praise, but put life, and soul, and heart, into every song, since we have new mercies every day, and see new beauties in the work and word of our Lord. “Play skillfully.” It is wretched to hear God praised in a slovenly manner. He deserves the best that we have. Every Christian should endeavour to sing according to the rules of the art, so that he may keep time and tune with the congregation. The sweetest tunes and the sweetest voices, with the sweetest words, are all too little for the Lord our God; let us not offer him limping rhymes, set to harsh tunes, and growled out by discordant voices. “With a loud noise.” Heartiness should be conspicuous in divine worship. Well-bred whispers are disreputable here. It is not that the Lord cannot hear us, but that it is natural for great exultation to express itself in the loudest manner. Men shout at the sight of their kings: shall we offer no loud hosannahs to the Son of David?

PULPIT, "Joy in God.

In this section of the Commentary we aim at discovering the unity of the psalm, and of dealing with it accordingly, reserving the treatment of specific verses as separate texts, for another department. This psalm has neither title nor author's name appended thereto. It is manifestly an outburst of glad and gladdening song from some Old Testament believer, and is a glorious anticipation of Php_4:4. It is refreshing to the spirit to find that in the olden times there were pious and holy souls, receptive of the revelation which God had even then given of himself, and who could gather up their thoughts in grateful calm as they mused on the perfections of their ever-reigning Lord. In this psalm there are no historic considerations presented, nor is there any individual experience suggested at which we have to look in studying this amazing illustration of joy in God. It is the "itself by itself "—the pure thing, the uplifting of a soul from the cloudland of earth to the sunland of heaven. Here is—

I. AN ENRAPTURING VIEW OF THE GLORY OF OUR REVEALED GOD. We use this word "revealed," as indicated By this psalm, advisedly on two grounds. For

(1) the name "Jehovah" (Php_4:1) is the name by which God revealed himself to Israel (Exo_6:3). The name "I am that I am" at once removes the God of the Hebrews far above all anthropomorphism. Then

(2) in Php_4:4 we are told, "The Word of the Lord is right;" so that, as the word is the expression of thought, and as expressed thought indicates will, it is here declared that God had made known his will (see Psa_103:7; Heb_1:1). How far God's early disclosures of himself went, our Lord Jesus Christ tells us (Mat_22:31, Mat_22:32). And it is by the light from words of God that we read his natural works. Having, then, God revealed by name and by word, what are the contents of that revelation which are here pointed out?

1. Right. (Php_4:4.) The Word of God, as given under the Old Testament, was preeminently right. As being such, the whole of the hundred and nineteenth psalm extols it. And now no nobler ethical code does the world possess than that given to Moses and the prophets, and confirmed by Christ.

2. Truth. (Php_4:4.) I.e. faithfulness. As righteousness marks the Word, so fidelity to the Word marks the works of God.

3. Goodness. (Php_4:5.) I.e. loving-kindness. The earth is full of it. The sound eye rejoices in the sunshine; and the pure heart reads the goodness of God everywhere.

4. Power. (Php_4:6, Php_4:7, £ 9.) We cannot rejoice in bare power; but when infinite power is in alliance with perfect goodness and with loving-kindness, then we can.

5. Wisdom. (Php_4:10.) There is not only a power that sways matter, but a wisdom which controls mind, so that among the nations there can never be any plotting which can frustrate or intercept his plans.

6. Omniscience. (Php_4:14, Php_4:15.) He espies from afar the hidden thought of every soul (Pro_15:3; Psa_139:1-24.). He knows men's hearts, as having created them (Php_4:15) "alike," i.e. altogether, in one. There are variations in mind, but yet all minds act responsively to some necessary laws of thought inlaid in their original structure.

7. Steadfast counsels. (Php_4:11.) This is true of the plans of providence; but it is most gloriously true of the hidden mysteries and triumphs of his grace (1Co_2:7; Eph_3:9; Act_15:18).

8. All his counsels are in alliance with a holiness which warrants and invites confidence. (Php_4:21.) He cannot do wrong; he cannot be unfaithful or unkind (Psa_92:15).

9. On some he looks with SPECIAL favour and love. (Php_4:18, Php_4:19; see Psa_18:25, Psa_18:26.) Those who trust God most fully and follow him most faithfully will find that their lot is as beautifully ordered for them as if God had no one else to occupy his care. They will be guarded in peril, supplied in need, and comforted in sorrow; the loving glances of a gracious eye and the cheering words from a loving heart will give to such many a song in the night. Let all these nine features of God's glory be put together and looked at in blended sweetness, and see if they will not raise to an ecstasy of delight.

II. THE JOY WHICH UPRIGHT SOULS HAVE IN SUCH A GOD IS UNBOUNDED. Yes.

1. The joy has uprightness for its condition. Upright souls! Only such. But this does not mean absolutely perfect men, but men who mourn over the wrong, who have confessed it before God, who have received his pardoning mercy, and who loyally conform their lives to God's holy will and Word, who would not knowingly harbour any sin or aught that would grieve their God—men who have gone, in fact, through the experiences of Psa_32:1-11..

2. This joy has grace for its resting-place. (Verses 18, 22.) "Mercy." The joy would have no ground stable enough if it were settled on any other basis than God himself, nor unless that basis were "mercy." "O God, be merciful to me I" is the cry which goes up from the penitent's lips more and more pleadingly as he moves forward in the pardoned life.

3. This joy has all that God is, has, and does for its contents. So the whole psalm teaches us; for the pardoning mercy of God has brought us so near to him that we know there is for us such an outpouring of love Divine as makes us infinitely rich for time and eternity.

4. This joy has boundless hope for its outlook. (Verse 22.) As Bishop Perowne well remarks, "hope" indicates the perpetual attitude of a trusting and waiting Church. Believers know that God will do exceeding abundantly for them above all they can ask or think. As the rich disclosures of God under the prophets have advanced to their unveiling in the unsearchable riches of Christ, so will the wonders of Christ in grace move forward to those of Christ in his glory. We yet seek a Fatherland. "God is not ashamed to be called our God, for he bath prepared for us a city."

5. This joy has prayer for its upward expression. (Verse 22, "Let thy mercy, O Lord, be upon us," etc.) Not that this is its only form of expression (for see below), but it is a joy which must and will find outlet in prayer for the constant supply of that mercy which feeds and sustains it.

III. THE JOY IS SUCH THAT IT MAY WELL RIPEN INTO A HOLY FELLOWSHIP OF MUSIC AND SONG. Here in Psa_32:1-3 the psalmist calls on all upright souls to join him in sounding forth the praises of the Lord.

1. God having taken off all our burdens of guilt and care, the tongue is set FREE for praise.

2. A common joy in God may wall SUGGEST a grand concert of song. Fellowship in trouble is soothing; fellowship in peril is uniting; fellowship in need touches common sympathy; fellowship in gladness creates a grand inspiration and a mighty burst of praise.

3. In giving vent to our joy musical instruments may be "skilfully" made subservient thereto. (Psa_32:3.) To plead against this verse that we live in another dispensation, is not in place; for musical instruments in the hands of sanctified men are the servants of the Spirit, and we do but utilize God's own world of harmony when we press them into the service of celebrating redeeming love.

4. The right use and ample enjoyment in hallowed mirth, as we celebrate the praises of the Lord, may be made a holy and blessed means of grace. It is of no mean importance to recruit the bodily powers for God by means of the enjoyment of sacred music and song. And if, indeed, Christian people of musical tastes would seek to sanctify their special powers for God and his Church, many an abuse of their talents might be prevented, and many a holy outlet for their use SECURED. Well might Frances R. Havergal write—

"Take my voice, and let me sing

Always, only, for my King."

5. The largest scope for the noblest music is opened up by the wonders of redeeming love. Poetry, painting, sculpture, music,—all are grandest when inspired by the Cross.—C.

4 For the word of the Lord is right and true;

he is faithful in all he does.

BARNES, “BARNES, “BARNES, “BARNES, “For the word of the Lord is right - The command; the law; the

promise of God. Whatever he “says” is right; or, is true. It is worthy of universal belief; and should, therefore, be a reason for praise. The fact that God says a thing is the highest proof that it is true.

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

CLARKE, “CLARKE, “CLARKE, “CLARKE, “The word of the Lord is right - He is infinitely wise, and can make no

mistakes; and all his works are done in truth. All the words, laws, promises, and threatenings of God are perfectly true and just. The dispensations of his providence and mercy are equally so. When he rewards or punishes, it is according to truth and justice.

GILL, “GILL, “GILL, “GILL, “For the word of the Lord is right,.... The revealed word of God: the law of

God is right; its precepts are holy, just, and good; its sanction or penalty is righteous; it is impartial unto all; it is just in condemning the wicked, and in acquitting believers on the account of Christ's perfect righteousness, by which it is magnified and made honourable: the Gospel part of the word is right; it publishes right and good things; it directs to the right way, to heaven and happiness; it makes men right when it works effectually in them; it engages them to walk in right ways; and its doctrines are right or plain to them that have a spiritual understanding given them; and all this is matter of joy and praise;

and all his works are done in truth; his works of creation are done in the truth of things, with the utmost exactness and accuracy, and are a wonderful display of his power, wisdom, and goodness: his works of providence are according to the counsel of his own will, and are done in the wisest and best manner; and his work of redemption is a proof of his veracity and faithfulness to his covenant oath and promise; and his work of grace upon the hearts of his people is truth in the inward parts; and which, as he has promised to carry on and finish, he is faithful and will do it; in short, his way of acting both towards the godly and ungodly agrees with his promises to the one and his threatenings to the other, and so is in truth; and the whole of this is a reason why the saints should praise the Lord.

HENRY, “HENRY, “HENRY, “HENRY, “The high thoughts he had of God, and of his infinite perfections, Psa_33:4,

Psa_33:5. God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly

agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Dan_10:21. The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness - the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!

JAMISON, “JAMISON, “JAMISON, “JAMISON, “Reasons for praise: first, God’s truth, faithfulness, and mercy, generally;

then, His creative power which all must honor.

HAWKER, "Here, Reader, is a song, that all the New Testament saints may sing, in which God hath found out a way whereby his justice and mercy harmonize in the redemption by Christ Jesus. Psa_85:10-11.

E-SWORD,"“For the word of the Lord is right.” His ordinances both natural, moral, and spiritual, are right, and especially his incarnate Word, who is the Lord our righteousness. Whatever God has ordained must be good, and just, and excellent. There are no anomalies in God's universe, except what sin has made; his word of command made all things good. When we look at his word of promise, and remember its faithfulness, what reasons have we for joy and thankfulness! “And all his works are done in truth.” His work is the outflow of his word, and it is true to it. He neither doth nor saith anything ill; in deed and speech he agrees with himself and the purest truth. There is no lie in God's word, and no sham in his works; in creation, providence, and revelation, unalloyed truth abounds. To act truth as well as to utter it is divine, let not children of God ever yield their principles in practice any more than in heart. What a God we serve! The more we know of him, the more our better natures approve his surpassing excellence; even his afflicting works are according to his truthful word.

“Why should I complain of want or distress,Affliction or pain? he told me no less;The heirs of salvation, I know from his word,Through much tribulation must follow their Lord.”

God writes with a pen that never blots, speaks with a tongue that never slips, acts with a

hand which never fails. Bless his name.

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!

CALVIN, “CALVIN, “CALVIN, “CALVIN, “4444.For the word of Jehovah is right. As I have just remarked, the Psalmist .For the word of Jehovah is right. As I have just remarked, the Psalmist .For the word of Jehovah is right. As I have just remarked, the Psalmist .For the word of Jehovah is right. As I have just remarked, the Psalmist

first sets forth God’ general providence by which he governs the whole world; and he first sets forth God’ general providence by which he governs the whole world; and he first sets forth God’ general providence by which he governs the whole world; and he first sets forth God’ general providence by which he governs the whole world; and he

tells us that he so exerts his power in the whole course of his operations, that the tells us that he so exerts his power in the whole course of his operations, that the tells us that he so exerts his power in the whole course of his operations, that the tells us that he so exerts his power in the whole course of his operations, that the

most perfect equity and faithfulness shine forth everywhere. Some will have the terms most perfect equity and faithfulness shine forth everywhere. Some will have the terms most perfect equity and faithfulness shine forth everywhere. Some will have the terms most perfect equity and faithfulness shine forth everywhere. Some will have the terms

word and work to be synonymous; but I think there is a distinction, and that word word and work to be synonymous; but I think there is a distinction, and that word word and work to be synonymous; but I think there is a distinction, and that word word and work to be synonymous; but I think there is a distinction, and that word

means the same thing as counsel or ordinance, while work signifies the effect or means the same thing as counsel or ordinance, while work signifies the effect or means the same thing as counsel or ordinance, while work signifies the effect or means the same thing as counsel or ordinance, while work signifies the effect or

execution of his counsel. I grant that here the same SUBJECT is repeated in execution of his counsel. I grant that here the same SUBJECT is repeated in execution of his counsel. I grant that here the same SUBJECT is repeated in execution of his counsel. I grant that here the same SUBJECT is repeated in

different words, as is the case in other places; but a slight variation will be found in different words, as is the case in other places; but a slight variation will be found in different words, as is the case in other places; but a slight variation will be found in different words, as is the case in other places; but a slight variation will be found in

such repetitions, that the same thing may he expressed in various ways. The amount such repetitions, that the same thing may he expressed in various ways. The amount such repetitions, that the same thing may he expressed in various ways. The amount such repetitions, that the same thing may he expressed in various ways. The amount

of what is stated is, that whatever God appoints and commands is right; and of what is stated is, that whatever God appoints and commands is right; and of what is stated is, that whatever God appoints and commands is right; and of what is stated is, that whatever God appoints and commands is right; and

whatever he brings to pass in actual operation is faithful and true. Meanwhile, it whatever he brings to pass in actual operation is faithful and true. Meanwhile, it whatever he brings to pass in actual operation is faithful and true. Meanwhile, it whatever he brings to pass in actual operation is faithful and true. Meanwhile, it

ought to be observed, that the term word is not to be understood of doctrine, but of ought to be observed, that the term word is not to be understood of doctrine, but of ought to be observed, that the term word is not to be understood of doctrine, but of ought to be observed, that the term word is not to be understood of doctrine, but of

the method by which God governs the world.the method by which God governs the world.the method by which God governs the world.the method by which God governs the world.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 4444. For the word of the Lord is right. His ordinances both . For the word of the Lord is right. His ordinances both . For the word of the Lord is right. His ordinances both . For the word of the Lord is right. His ordinances both

natural, moral, and spiritual, are right, and especially his incarnate Word, who is the natural, moral, and spiritual, are right, and especially his incarnate Word, who is the natural, moral, and spiritual, are right, and especially his incarnate Word, who is the natural, moral, and spiritual, are right, and especially his incarnate Word, who is the

Lord our righteousness. Whatever God has ordained must be good, and just, and Lord our righteousness. Whatever God has ordained must be good, and just, and Lord our righteousness. Whatever God has ordained must be good, and just, and Lord our righteousness. Whatever God has ordained must be good, and just, and

excellent. There are no anomalies in God's uerse, except what sin has made; his excellent. There are no anomalies in God's uerse, except what sin has made; his excellent. There are no anomalies in God's uerse, except what sin has made; his excellent. There are no anomalies in God's uerse, except what sin has made; his

word of command made all things good. When we look at his word of promise, and word of command made all things good. When we look at his word of promise, and word of command made all things good. When we look at his word of promise, and word of command made all things good. When we look at his word of promise, and

remember its faithfulness, what reasons have we for joy and thankfulness! And all his remember its faithfulness, what reasons have we for joy and thankfulness! And all his remember its faithfulness, what reasons have we for joy and thankfulness! And all his remember its faithfulness, what reasons have we for joy and thankfulness! And all his

works are done in truth. His work is the outflow of his word, and it is true to it. He works are done in truth. His work is the outflow of his word, and it is true to it. He works are done in truth. His work is the outflow of his word, and it is true to it. He works are done in truth. His work is the outflow of his word, and it is true to it. He

neither doth nor saith anything ill; in deed and speech he agrees with himself and the neither doth nor saith anything ill; in deed and speech he agrees with himself and the neither doth nor saith anything ill; in deed and speech he agrees with himself and the neither doth nor saith anything ill; in deed and speech he agrees with himself and the

purest truth. There is no lie in God's word, and no sham in his works; in creation, purest truth. There is no lie in God's word, and no sham in his works; in creation, purest truth. There is no lie in God's word, and no sham in his works; in creation, purest truth. There is no lie in God's word, and no sham in his works; in creation,

providence, and revelation, unalloyed truth abounds. To act truth as well as to utter providence, and revelation, unalloyed truth abounds. To act truth as well as to utter providence, and revelation, unalloyed truth abounds. To act truth as well as to utter providence, and revelation, unalloyed truth abounds. To act truth as well as to utter

it is divine. Let not children of God ever yield their principles in practice any more it is divine. Let not children of God ever yield their principles in practice any more it is divine. Let not children of God ever yield their principles in practice any more it is divine. Let not children of God ever yield their principles in practice any more

than in heart. What a God we serve! The more we know of him, the more our better than in heart. What a God we serve! The more we know of him, the more our better than in heart. What a God we serve! The more we know of him, the more our better than in heart. What a God we serve! The more we know of him, the more our better

natures approve his surpassing excellence; even his afflicting works are natures approve his surpassing excellence; even his afflicting works are natures approve his surpassing excellence; even his afflicting works are natures approve his surpassing excellence; even his afflicting works are

ACCORDING to his truthful word.ACCORDING to his truthful word.ACCORDING to his truthful word.ACCORDING to his truthful word.

"Why should I complain of want of distress, "Why should I complain of want of distress, "Why should I complain of want of distress, "Why should I complain of want of distress,

Afflictions or pain? he told me no less;Afflictions or pain? he told me no less;Afflictions or pain? he told me no less;Afflictions or pain? he told me no less;

The heirs of salvation, I know from his word,The heirs of salvation, I know from his word,The heirs of salvation, I know from his word,The heirs of salvation, I know from his word,

Through much tribulation must follow their Lord."Through much tribulation must follow their Lord."Through much tribulation must follow their Lord."Through much tribulation must follow their Lord."

God writes with a pen that never blots, speaks with a tongue that never slips, acts God writes with a pen that never blots, speaks with a tongue that never slips, acts God writes with a pen that never blots, speaks with a tongue that never slips, acts God writes with a pen that never blots, speaks with a tongue that never slips, acts

with a hand which never fails. Bless his name.with a hand which never fails. Bless his name.with a hand which never fails. Bless his name.with a hand which never fails. Bless his name.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 4444. The word of the Lord is right. His word of promise given to the church. The . The word of the Lord is right. His word of promise given to the church. The . The word of the Lord is right. His word of promise given to the church. The . The word of the Lord is right. His word of promise given to the church. The

divine revelation to all setting forth what is to be believed, hoped for, and done. The divine revelation to all setting forth what is to be believed, hoped for, and done. The divine revelation to all setting forth what is to be believed, hoped for, and done. The divine revelation to all setting forth what is to be believed, hoped for, and done. The

decrees of God and his penal judgments. The whole counsel and determination of decrees of God and his penal judgments. The whole counsel and determination of decrees of God and his penal judgments. The whole counsel and determination of decrees of God and his penal judgments. The whole counsel and determination of

God in the creation and government of the world. Is right, without defect or ERROR. God in the creation and government of the world. Is right, without defect or ERROR. God in the creation and government of the world. Is right, without defect or ERROR. God in the creation and government of the world. Is right, without defect or ERROR.

The word right is opposed to tortuous; it means true or certain. John de Pineda The word right is opposed to tortuous; it means true or certain. John de Pineda The word right is opposed to tortuous; it means true or certain. John de Pineda The word right is opposed to tortuous; it means true or certain. John de Pineda

((((1577157715771577----1637163716371637); D.H. Mollerus (); D.H. Mollerus (); D.H. Mollerus (); D.H. Mollerus (1639163916391639), and others, in Synopsis.), and others, in Synopsis.), and others, in Synopsis.), and others, in Synopsis.

Verse Verse Verse Verse 4444. All his works are done in truth.. All his works are done in truth.. All his works are done in truth.. All his works are done in truth.

Truth is in each flower Truth is in each flower Truth is in each flower Truth is in each flower

As well as in the most solemn things of God:As well as in the most solemn things of God:As well as in the most solemn things of God:As well as in the most solemn things of God:

Truth is the voice of nature and of time Truth is the voice of nature and of time Truth is the voice of nature and of time Truth is the voice of nature and of time --------

Truth is the startling monitor within us Truth is the startling monitor within us Truth is the startling monitor within us Truth is the startling monitor within us --------

Nought is without it, it comes from the stars,Nought is without it, it comes from the stars,Nought is without it, it comes from the stars,Nought is without it, it comes from the stars,

The golden sun, and every breeze that blows The golden sun, and every breeze that blows The golden sun, and every breeze that blows The golden sun, and every breeze that blows --------

Truth, it is God! and God is everywhere! Truth, it is God! and God is everywhere! Truth, it is God! and God is everywhere! Truth, it is God! and God is everywhere!

William Thomas Bacon.William Thomas Bacon.William Thomas Bacon.William Thomas Bacon.

HINTS FOR PASTORS AND LAYPERSONSHINTS FOR PASTORS AND LAYPERSONSHINTS FOR PASTORS AND LAYPERSONSHINTS FOR PASTORS AND LAYPERSONS

Verse Verse Verse Verse 4444. God's word and works, their rightness, and agreement, and our view of . God's word and works, their rightness, and agreement, and our view of . God's word and works, their rightness, and agreement, and our view of . God's word and works, their rightness, and agreement, and our view of

both.both.both.both.

Verse Verse Verse Verse 4444. (first clause). The word doctrinal, preceptive, historical, prophetic, . (first clause). The word doctrinal, preceptive, historical, prophetic, . (first clause). The word doctrinal, preceptive, historical, prophetic, . (first clause). The word doctrinal, preceptive, historical, prophetic,

promissory, and experimental, always right, i.e., free from ERROR or evil.promissory, and experimental, always right, i.e., free from ERROR or evil.promissory, and experimental, always right, i.e., free from ERROR or evil.promissory, and experimental, always right, i.e., free from ERROR or evil.

Verse Verse Verse Verse 4444. (second clause). God's work of creation, providence, and grace, always in . (second clause). God's work of creation, providence, and grace, always in . (second clause). God's work of creation, providence, and grace, always in . (second clause). God's work of creation, providence, and grace, always in

conformity with truth. His hatred of everything like a sham.conformity with truth. His hatred of everything like a sham.conformity with truth. His hatred of everything like a sham.conformity with truth. His hatred of everything like a sham.

Verse Verse Verse Verse 4444----5555. A fourfold argument for praise, from the truth, the faithfulness, the . A fourfold argument for praise, from the truth, the faithfulness, the . A fourfold argument for praise, from the truth, the faithfulness, the . A fourfold argument for praise, from the truth, the faithfulness, the

justice, and goodness of God:justice, and goodness of God:justice, and goodness of God:justice, and goodness of God:

For the word of the Lord is right.For the word of the Lord is right.For the word of the Lord is right.For the word of the Lord is right.

All his works are done in truth.All his works are done in truth.All his works are done in truth.All his works are done in truth.

He loveth righteousness and judgment.He loveth righteousness and judgment.He loveth righteousness and judgment.He loveth righteousness and judgment.

The earth is full of his goodness.The earth is full of his goodness.The earth is full of his goodness.The earth is full of his goodness.

5 The Lord loves righteousness and justice;

the earth is full of his unfailing love.

BARNES, “BARNES, “BARNES, “BARNES, “He loveth righteousness - See Psa_11:7.

And judgment - justice.

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

CLARKE, “CLARKE, “CLARKE, “CLARKE, “He loveth righteousness -What he delights in himself, he loves to see

in his followers.

The earth is full of the goodness of the Lord - To hear its worthless inhabitants complain, one would think that God dispensed evil, not good. To examine the operation of his hand, every thing is marked with mercy and there is no place where his goodness does not appear. The overflowing kindness of God fills the earth. Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise on the evil and the good, and sends his rain upon the just and the unjust.

GILL, “GILL, “GILL, “GILL, “He loveth righteousness and judgment,.... Or "righteous judgment" (y); he

delights in the administration of it himself, Jer_9:24; and he is well pleased with acts of righteousness done by others, when done according to his word, from love to him, by faith in him, and with a view to his glory; especially he loves the righteousness of his son, being satisfactory to his law and justice, and his people, as clothed with it; and he delights in the condemnation of sin in the flesh of Christ, and in the righteous judgment of the world, and the prince of it, by Christ;

the earth is full of the goodness of the Lord; of the providential goodness of God, of which all creatures partake; and of the special goodness or grace of God manifested in Christ Jesus; it was full of it particularly when Christ was here on earth, who is full of grace and truth; and when the Gospel of the grace of God was preached everywhere by his apostles, according to his order, and appeared to all men; and so it will be especially in the latter day, when multitudes will be called by grace and converted, and when the earth will be full of the knowledge of the Lord; and still more when it will become a new earth, wherein only righteous men will dwell.

E-SWORD, "“He loveth righteousness and judgment.” The theory and the practice of right he intensely loves. He doth not only approve the true and the just, but his inmost soul delights therein. The character of God is a sea, every drop of which should become a wellhead of praise for his people. The righteousness of Jesus is peculiarly dear to the Father, and for its sake he takes pleasure in those to whom it is imputed. Sin, on the other hand, is infinitely abhorrent to the Lord, and woe unto those who die in it; if he sees no righteousness in them, he will deal righteously with them, and judgment stern and final will be the result. “The earth is full of the goodness of the Lord.” Come hither, astronomers, geologists, naturalists, botanists, chemists, miners, yea, all of you who study the works of God, for all your truthful stories confirm this declaration. From the midge in the sunbeam to leviathan in the ocean all creatures own the bounty of the Creator. Even the pathless desert blazes with some undiscovered mercy, and the caverns of ocean conceal the treasures of love. Earth might have been as full of terror as of grace, but instead thereof it teems and overflows with kindness. He who cannot see it, and yet lives in it as the fish lives in the water, deserves to die. If earth be full of mercy, what must heaven be where goodness concentrates its beams?

CALVIN, “CALVIN, “CALVIN, “CALVIN, “5555.He loveth righteousness and judgment. This is a CONFIRMATION of .He loveth righteousness and judgment. This is a CONFIRMATION of .He loveth righteousness and judgment. This is a CONFIRMATION of .He loveth righteousness and judgment. This is a CONFIRMATION of

the preceding verse, and intimates to us that God of his own nature loves the preceding verse, and intimates to us that God of his own nature loves the preceding verse, and intimates to us that God of his own nature loves the preceding verse, and intimates to us that God of his own nature loves

righteousness and equity. It therefore follows, that froward affections cannot hurry righteousness and equity. It therefore follows, that froward affections cannot hurry righteousness and equity. It therefore follows, that froward affections cannot hurry righteousness and equity. It therefore follows, that froward affections cannot hurry

him, after the manner of men, to evil devices. At first sight, indeed, this appears but him, after the manner of men, to evil devices. At first sight, indeed, this appears but him, after the manner of men, to evil devices. At first sight, indeed, this appears but him, after the manner of men, to evil devices. At first sight, indeed, this appears but

a common commendation of God, and of small importance, because all confess that a common commendation of God, and of small importance, because all confess that a common commendation of God, and of small importance, because all confess that a common commendation of God, and of small importance, because all confess that

he observes the most perfect rule of righteousness in all his works. Why then, may he observes the most perfect rule of righteousness in all his works. Why then, may he observes the most perfect rule of righteousness in all his works. Why then, may he observes the most perfect rule of righteousness in all his works. Why then, may

some one say, has a new song just been spoken of, as if it had been about some some one say, has a new song just been spoken of, as if it had been about some some one say, has a new song just been spoken of, as if it had been about some some one say, has a new song just been spoken of, as if it had been about some

unusual matter? We answer, in the first place, because it is too obvious how wickedly unusual matter? We answer, in the first place, because it is too obvious how wickedly unusual matter? We answer, in the first place, because it is too obvious how wickedly unusual matter? We answer, in the first place, because it is too obvious how wickedly

a great part of the world shut their eyes to God’ righteousness, while they either a great part of the world shut their eyes to God’ righteousness, while they either a great part of the world shut their eyes to God’ righteousness, while they either a great part of the world shut their eyes to God’ righteousness, while they either

carelessly overlook innumerable proofs of his providence, or imagine that they carelessly overlook innumerable proofs of his providence, or imagine that they carelessly overlook innumerable proofs of his providence, or imagine that they carelessly overlook innumerable proofs of his providence, or imagine that they

happen by chance. But there is often a worse fault than this; namely, that if our happen by chance. But there is often a worse fault than this; namely, that if our happen by chance. But there is often a worse fault than this; namely, that if our happen by chance. But there is often a worse fault than this; namely, that if our

wishes are not gratified, we instantly murmur against God’ righteousness; and wishes are not gratified, we instantly murmur against God’ righteousness; and wishes are not gratified, we instantly murmur against God’ righteousness; and wishes are not gratified, we instantly murmur against God’ righteousness; and

although the maxim, “ doeth all things righteously,” is in every man’ mouth, yet although the maxim, “ doeth all things righteously,” is in every man’ mouth, yet although the maxim, “ doeth all things righteously,” is in every man’ mouth, yet although the maxim, “ doeth all things righteously,” is in every man’ mouth, yet

scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this

truth is pronounced, “ it pleaseth God,” every man would obediently submit himself truth is pronounced, “ it pleaseth God,” every man would obediently submit himself truth is pronounced, “ it pleaseth God,” every man would obediently submit himself truth is pronounced, “ it pleaseth God,” every man would obediently submit himself

to God’ will. Now, as men in adversity are with the utmost difficulty brought to this to God’ will. Now, as men in adversity are with the utmost difficulty brought to this to God’ will. Now, as men in adversity are with the utmost difficulty brought to this to God’ will. Now, as men in adversity are with the utmost difficulty brought to this

point point point point ---- to acknowledge that God is just, and as, in prosperity, they soon fall from the to acknowledge that God is just, and as, in prosperity, they soon fall from the to acknowledge that God is just, and as, in prosperity, they soon fall from the to acknowledge that God is just, and as, in prosperity, they soon fall from the

acknowledgement of it, it is not to be wondered at that the prophet, in order to acknowledgement of it, it is not to be wondered at that the prophet, in order to acknowledgement of it, it is not to be wondered at that the prophet, in order to acknowledgement of it, it is not to be wondered at that the prophet, in order to

persuade men that God is an upright governor, affirms that he loveth righteousness. persuade men that God is an upright governor, affirms that he loveth righteousness. persuade men that God is an upright governor, affirms that he loveth righteousness. persuade men that God is an upright governor, affirms that he loveth righteousness.

Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has

profited much. profited much. profited much. profited much.

Others explain this to mean, that God loveth righteousness in men. This, indeed, is Others explain this to mean, that God loveth righteousness in men. This, indeed, is Others explain this to mean, that God loveth righteousness in men. This, indeed, is Others explain this to mean, that God loveth righteousness in men. This, indeed, is

true; but it is far from the sense of the text, because the design of the Holy Spirit true; but it is far from the sense of the text, because the design of the Holy Spirit true; but it is far from the sense of the text, because the design of the Holy Spirit true; but it is far from the sense of the text, because the design of the Holy Spirit

here is to maintain the glory of God in opposition to the poison of ungodliness, which here is to maintain the glory of God in opposition to the poison of ungodliness, which here is to maintain the glory of God in opposition to the poison of ungodliness, which here is to maintain the glory of God in opposition to the poison of ungodliness, which

is deeply seated in many hearts. In the second clause of the verse, the Psalmist is deeply seated in many hearts. In the second clause of the verse, the Psalmist is deeply seated in many hearts. In the second clause of the verse, the Psalmist is deeply seated in many hearts. In the second clause of the verse, the Psalmist

commends another part of God’ excellence, namely, that the earth is full of his commends another part of God’ excellence, namely, that the earth is full of his commends another part of God’ excellence, namely, that the earth is full of his commends another part of God’ excellence, namely, that the earth is full of his

goodness The righteousness of God ought justly to incite us to praise him, but his goodness The righteousness of God ought justly to incite us to praise him, but his goodness The righteousness of God ought justly to incite us to praise him, but his goodness The righteousness of God ought justly to incite us to praise him, but his

goodness is a more powerful motive; because, the more experience which any man goodness is a more powerful motive; because, the more experience which any man goodness is a more powerful motive; because, the more experience which any man goodness is a more powerful motive; because, the more experience which any man

has of his beneficence and mercy, the more strongly is he influenced to worship him. has of his beneficence and mercy, the more strongly is he influenced to worship him. has of his beneficence and mercy, the more strongly is he influenced to worship him. has of his beneficence and mercy, the more strongly is he influenced to worship him.

Farther, the discourse is still concerning all the benefits of God which he scatters Farther, the discourse is still concerning all the benefits of God which he scatters Farther, the discourse is still concerning all the benefits of God which he scatters Farther, the discourse is still concerning all the benefits of God which he scatters

over the whole human race. These, the inspired writer declares, meet us wherever we over the whole human race. These, the inspired writer declares, meet us wherever we over the whole human race. These, the inspired writer declares, meet us wherever we over the whole human race. These, the inspired writer declares, meet us wherever we

turn our eyes. turn our eyes. turn our eyes. turn our eyes.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 5555. He loveth righteousness and judgment. The theory and . He loveth righteousness and judgment. The theory and . He loveth righteousness and judgment. The theory and . He loveth righteousness and judgment. The theory and

practice of right he intensely loves. He doth not only approve the true and the just, practice of right he intensely loves. He doth not only approve the true and the just, practice of right he intensely loves. He doth not only approve the true and the just, practice of right he intensely loves. He doth not only approve the true and the just,

but his inmost soul delights therein. The character of God is a sea, every drop of but his inmost soul delights therein. The character of God is a sea, every drop of but his inmost soul delights therein. The character of God is a sea, every drop of but his inmost soul delights therein. The character of God is a sea, every drop of

which should become a wellhead of praise for his people. The righteousness of Jesus which should become a wellhead of praise for his people. The righteousness of Jesus which should become a wellhead of praise for his people. The righteousness of Jesus which should become a wellhead of praise for his people. The righteousness of Jesus

is peculiarly dear to the Father, and for its sake he takes pleasure in those to whom is peculiarly dear to the Father, and for its sake he takes pleasure in those to whom is peculiarly dear to the Father, and for its sake he takes pleasure in those to whom is peculiarly dear to the Father, and for its sake he takes pleasure in those to whom

it is imputed. Sin, on the other hand, is infinitely abhorrent to the Lord, and woe it is imputed. Sin, on the other hand, is infinitely abhorrent to the Lord, and woe it is imputed. Sin, on the other hand, is infinitely abhorrent to the Lord, and woe it is imputed. Sin, on the other hand, is infinitely abhorrent to the Lord, and woe

unto those who die in it; if he sees no righteousness in them, he will deal righteously unto those who die in it; if he sees no righteousness in them, he will deal righteously unto those who die in it; if he sees no righteousness in them, he will deal righteously unto those who die in it; if he sees no righteousness in them, he will deal righteously

with them, and judgment stern and final will be the result. The earth is full of the with them, and judgment stern and final will be the result. The earth is full of the with them, and judgment stern and final will be the result. The earth is full of the with them, and judgment stern and final will be the result. The earth is full of the

goodness of the Lord. Come hither, astronomers, geologists, naturalists, botanists, goodness of the Lord. Come hither, astronomers, geologists, naturalists, botanists, goodness of the Lord. Come hither, astronomers, geologists, naturalists, botanists, goodness of the Lord. Come hither, astronomers, geologists, naturalists, botanists,

chemists, miners, yea, all of you who study the works of God, for all your truthful chemists, miners, yea, all of you who study the works of God, for all your truthful chemists, miners, yea, all of you who study the works of God, for all your truthful chemists, miners, yea, all of you who study the works of God, for all your truthful

stories CONFIRM this declaration. From the midge in the sunbeam to leviathan in stories CONFIRM this declaration. From the midge in the sunbeam to leviathan in stories CONFIRM this declaration. From the midge in the sunbeam to leviathan in stories CONFIRM this declaration. From the midge in the sunbeam to leviathan in

the ocean all creatures own the bounty of the Creator. Even the pathless desert the ocean all creatures own the bounty of the Creator. Even the pathless desert the ocean all creatures own the bounty of the Creator. Even the pathless desert the ocean all creatures own the bounty of the Creator. Even the pathless desert

blazes with some undiscovered mercy, and the caverns of ocean conceal the blazes with some undiscovered mercy, and the caverns of ocean conceal the blazes with some undiscovered mercy, and the caverns of ocean conceal the blazes with some undiscovered mercy, and the caverns of ocean conceal the

treasures of love. Earth might have been as full of terror as of grace, but instead treasures of love. Earth might have been as full of terror as of grace, but instead treasures of love. Earth might have been as full of terror as of grace, but instead treasures of love. Earth might have been as full of terror as of grace, but instead

thereof it teems and overflows with kindness. He who cannot see it, and yet lives in thereof it teems and overflows with kindness. He who cannot see it, and yet lives in thereof it teems and overflows with kindness. He who cannot see it, and yet lives in thereof it teems and overflows with kindness. He who cannot see it, and yet lives in

it as the fish lives in the water, deserves to die. If earth be full of mercy, what must it as the fish lives in the water, deserves to die. If earth be full of mercy, what must it as the fish lives in the water, deserves to die. If earth be full of mercy, what must it as the fish lives in the water, deserves to die. If earth be full of mercy, what must

heaven be where goodness concentrates its beams?heaven be where goodness concentrates its beams?heaven be where goodness concentrates its beams?heaven be where goodness concentrates its beams?

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 5555. The earth is full of the goodness of the Lord. If we reflect on the prodigious . The earth is full of the goodness of the Lord. If we reflect on the prodigious . The earth is full of the goodness of the Lord. If we reflect on the prodigious . The earth is full of the goodness of the Lord. If we reflect on the prodigious

NUMBER of human beings who constantly receive their food, raiment, and every NUMBER of human beings who constantly receive their food, raiment, and every NUMBER of human beings who constantly receive their food, raiment, and every NUMBER of human beings who constantly receive their food, raiment, and every

pleasure they enjoy, from their mother earth, we shall be convinced of the great pleasure they enjoy, from their mother earth, we shall be convinced of the great pleasure they enjoy, from their mother earth, we shall be convinced of the great pleasure they enjoy, from their mother earth, we shall be convinced of the great

liberality with which nature dispenses her gifts; and not only human beings, but an liberality with which nature dispenses her gifts; and not only human beings, but an liberality with which nature dispenses her gifts; and not only human beings, but an liberality with which nature dispenses her gifts; and not only human beings, but an

innumerable quantity of living creatures besides innumerable quantity of living creatures besides innumerable quantity of living creatures besides innumerable quantity of living creatures besides -------- inhabitants of the air, the waters, inhabitants of the air, the waters, inhabitants of the air, the waters, inhabitants of the air, the waters,

and the earth and the earth and the earth and the earth -------- are daily indebted to nature for their support. Those animals which are daily indebted to nature for their support. Those animals which are daily indebted to nature for their support. Those animals which are daily indebted to nature for their support. Those animals which

are under our care are still indebted to the earth for their subsistence; for the grass, are under our care are still indebted to the earth for their subsistence; for the grass, are under our care are still indebted to the earth for their subsistence; for the grass, are under our care are still indebted to the earth for their subsistence; for the grass,

which nature spontaneously produces, is their chief food. The whole race of fishes, which nature spontaneously produces, is their chief food. The whole race of fishes, which nature spontaneously produces, is their chief food. The whole race of fishes, which nature spontaneously produces, is their chief food. The whole race of fishes,

except those which men feed for their amusement, subsist without any of their aid. except those which men feed for their amusement, subsist without any of their aid. except those which men feed for their amusement, subsist without any of their aid. except those which men feed for their amusement, subsist without any of their aid.

The species of birds which is perhaps the most despised and most numerous, is the The species of birds which is perhaps the most despised and most numerous, is the The species of birds which is perhaps the most despised and most numerous, is the The species of birds which is perhaps the most despised and most numerous, is the

sparrow. What they require for their support is incredible, but nature takes care to sparrow. What they require for their support is incredible, but nature takes care to sparrow. What they require for their support is incredible, but nature takes care to sparrow. What they require for their support is incredible, but nature takes care to

feed them; they are however but the smallest part of her children. So great is the feed them; they are however but the smallest part of her children. So great is the feed them; they are however but the smallest part of her children. So great is the feed them; they are however but the smallest part of her children. So great is the

quantity of insects, that ages may pass before even their species and classes can be quantity of insects, that ages may pass before even their species and classes can be quantity of insects, that ages may pass before even their species and classes can be quantity of insects, that ages may pass before even their species and classes can be

known. How many and how diversified the sorts of flies that play in the air! The known. How many and how diversified the sorts of flies that play in the air! The known. How many and how diversified the sorts of flies that play in the air! The known. How many and how diversified the sorts of flies that play in the air! The

blood taken from us by the gnat is very accidental food for them; and we may blood taken from us by the gnat is very accidental food for them; and we may blood taken from us by the gnat is very accidental food for them; and we may blood taken from us by the gnat is very accidental food for them; and we may

suppose that where there is one gnat that lives upon it, there are millions that have suppose that where there is one gnat that lives upon it, there are millions that have suppose that where there is one gnat that lives upon it, there are millions that have suppose that where there is one gnat that lives upon it, there are millions that have

never tasted human blood, or that of any other animal. On what can all these never tasted human blood, or that of any other animal. On what can all these never tasted human blood, or that of any other animal. On what can all these never tasted human blood, or that of any other animal. On what can all these

creatures subsist? Perhaps every handful of earth contains living insects; they are creatures subsist? Perhaps every handful of earth contains living insects; they are creatures subsist? Perhaps every handful of earth contains living insects; they are creatures subsist? Perhaps every handful of earth contains living insects; they are

discovered in every drop of water; their multiplying and means of support are discovered in every drop of water; their multiplying and means of support are discovered in every drop of water; their multiplying and means of support are discovered in every drop of water; their multiplying and means of support are

incomprehensible. While nature is thus prolific in children, she is also fruitful in incomprehensible. While nature is thus prolific in children, she is also fruitful in incomprehensible. While nature is thus prolific in children, she is also fruitful in incomprehensible. While nature is thus prolific in children, she is also fruitful in

means for their subsistence; or, rather, it is the God of nature who has poured into means for their subsistence; or, rather, it is the God of nature who has poured into means for their subsistence; or, rather, it is the God of nature who has poured into means for their subsistence; or, rather, it is the God of nature who has poured into

her bosom this inexhaustible store of riches. He provides each creature with its food her bosom this inexhaustible store of riches. He provides each creature with its food her bosom this inexhaustible store of riches. He provides each creature with its food her bosom this inexhaustible store of riches. He provides each creature with its food

and dwelling. For them he causes the grass and other herbs to grow, leaving each to and dwelling. For them he causes the grass and other herbs to grow, leaving each to and dwelling. For them he causes the grass and other herbs to grow, leaving each to and dwelling. For them he causes the grass and other herbs to grow, leaving each to

select its proper food. And, however mean many creatures may appear to us, he select its proper food. And, however mean many creatures may appear to us, he select its proper food. And, however mean many creatures may appear to us, he select its proper food. And, however mean many creatures may appear to us, he

feeds and assists them all. O Almighty God, how manifest is thy greatness! Thou dost feeds and assists them all. O Almighty God, how manifest is thy greatness! Thou dost feeds and assists them all. O Almighty God, how manifest is thy greatness! Thou dost feeds and assists them all. O Almighty God, how manifest is thy greatness! Thou dost

what the united efforts of all mankind would fail to accomplish. Thou hast given life, what the united efforts of all mankind would fail to accomplish. Thou hast given life, what the united efforts of all mankind would fail to accomplish. Thou hast given life, what the united efforts of all mankind would fail to accomplish. Thou hast given life,

and breath, and being to all creatures that live in the air, the waters, or the earth. and breath, and being to all creatures that live in the air, the waters, or the earth. and breath, and being to all creatures that live in the air, the waters, or the earth. and breath, and being to all creatures that live in the air, the waters, or the earth.

Surely thou wilt do for thy believing people what thou dost for animals and insects! Surely thou wilt do for thy believing people what thou dost for animals and insects! Surely thou wilt do for thy believing people what thou dost for animals and insects! Surely thou wilt do for thy believing people what thou dost for animals and insects!

When we are filled with doubts and fears, let us consider the ravens whom the Lord When we are filled with doubts and fears, let us consider the ravens whom the Lord When we are filled with doubts and fears, let us consider the ravens whom the Lord When we are filled with doubts and fears, let us consider the ravens whom the Lord

feeds when they cry. Let them and all creatures beside, which man takes no care of, feeds when they cry. Let them and all creatures beside, which man takes no care of, feeds when they cry. Let them and all creatures beside, which man takes no care of, feeds when they cry. Let them and all creatures beside, which man takes no care of,

teach us the art of contentment. The great Author of nature knows all our wants. Let teach us the art of contentment. The great Author of nature knows all our wants. Let teach us the art of contentment. The great Author of nature knows all our wants. Let teach us the art of contentment. The great Author of nature knows all our wants. Let

us cast our every care on him, for he careth for us; and may we come boldly to the us cast our every care on him, for he careth for us; and may we come boldly to the us cast our every care on him, for he careth for us; and may we come boldly to the us cast our every care on him, for he careth for us; and may we come boldly to the

throne of grace in faith and sincerity, that we may obtain mercy, and find grace to throne of grace in faith and sincerity, that we may obtain mercy, and find grace to throne of grace in faith and sincerity, that we may obtain mercy, and find grace to throne of grace in faith and sincerity, that we may obtain mercy, and find grace to

help us in every time of need. Christopher Christian Sturm.help us in every time of need. Christopher Christian Sturm.help us in every time of need. Christopher Christian Sturm.help us in every time of need. Christopher Christian Sturm.

Verse Verse Verse Verse 5555. The earth is full of the goodness of the Lord. To hear its worthless . The earth is full of the goodness of the Lord. To hear its worthless . The earth is full of the goodness of the Lord. To hear its worthless . The earth is full of the goodness of the Lord. To hear its worthless

inhabitants complain, one would think that God dispensed evil, not good. To examine inhabitants complain, one would think that God dispensed evil, not good. To examine inhabitants complain, one would think that God dispensed evil, not good. To examine inhabitants complain, one would think that God dispensed evil, not good. To examine

the operation of his hand, everything is marked with mercy, and there is no place the operation of his hand, everything is marked with mercy, and there is no place the operation of his hand, everything is marked with mercy, and there is no place the operation of his hand, everything is marked with mercy, and there is no place

where his goodness does not appear. The overflowing kindness of God fills the earth. where his goodness does not appear. The overflowing kindness of God fills the earth. where his goodness does not appear. The overflowing kindness of God fills the earth. where his goodness does not appear. The overflowing kindness of God fills the earth.

Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise

on the evil and the good, and sends his rain upon the just and the unjust. Adam on the evil and the good, and sends his rain upon the just and the unjust. Adam on the evil and the good, and sends his rain upon the just and the unjust. Adam on the evil and the good, and sends his rain upon the just and the unjust. Adam

Clarke.Clarke.Clarke.Clarke.

Verse Verse Verse Verse 5555. The goodness of the Lord. In discoursing on the glorious perfections of . The goodness of the Lord. In discoursing on the glorious perfections of . The goodness of the Lord. In discoursing on the glorious perfections of . The goodness of the Lord. In discoursing on the glorious perfections of

God, his goodness must by no means be omitted; for though all his perfections are God, his goodness must by no means be omitted; for though all his perfections are God, his goodness must by no means be omitted; for though all his perfections are God, his goodness must by no means be omitted; for though all his perfections are

his glory, yet this is particularly so called, for when Moses, the man of God, his glory, yet this is particularly so called, for when Moses, the man of God, his glory, yet this is particularly so called, for when Moses, the man of God, his glory, yet this is particularly so called, for when Moses, the man of God,

earnestly desired to behold a grand display of the glory of Jehovah, the Lord said in earnestly desired to behold a grand display of the glory of Jehovah, the Lord said in earnestly desired to behold a grand display of the glory of Jehovah, the Lord said in earnestly desired to behold a grand display of the glory of Jehovah, the Lord said in

answer to his petition, "I will make all my goodness pass before thee;" thus answer to his petition, "I will make all my goodness pass before thee;" thus answer to his petition, "I will make all my goodness pass before thee;" thus answer to his petition, "I will make all my goodness pass before thee;" thus

intimating that he himself ACCOUNTED his goodness to be his glory Exodus intimating that he himself ACCOUNTED his goodness to be his glory Exodus intimating that he himself ACCOUNTED his goodness to be his glory Exodus intimating that he himself ACCOUNTED his goodness to be his glory Exodus 33333333::::19 19 19 19

34343434::::7777; and it includes that mercy, grace, longsuffering, and truth, which are afterwards ; and it includes that mercy, grace, longsuffering, and truth, which are afterwards ; and it includes that mercy, grace, longsuffering, and truth, which are afterwards ; and it includes that mercy, grace, longsuffering, and truth, which are afterwards

mentioned. When it relieves the miserable, it is mercy; when it bestows favours on mentioned. When it relieves the miserable, it is mercy; when it bestows favours on mentioned. When it relieves the miserable, it is mercy; when it bestows favours on mentioned. When it relieves the miserable, it is mercy; when it bestows favours on

the worthless, it is grace; when it bears with provoking rebels, it is long suffering; the worthless, it is grace; when it bears with provoking rebels, it is long suffering; the worthless, it is grace; when it bears with provoking rebels, it is long suffering; the worthless, it is grace; when it bears with provoking rebels, it is long suffering;

when it confers promised blessings, it is truth; when it supplies indigent beings, it is when it confers promised blessings, it is truth; when it supplies indigent beings, it is when it confers promised blessings, it is truth; when it supplies indigent beings, it is when it confers promised blessings, it is truth; when it supplies indigent beings, it is

bounty. The goodness of God is a very comprehensive term; it includes all the forms bounty. The goodness of God is a very comprehensive term; it includes all the forms bounty. The goodness of God is a very comprehensive term; it includes all the forms bounty. The goodness of God is a very comprehensive term; it includes all the forms

of his kindness shown to men; whether considered as creatures, as sinners, or as of his kindness shown to men; whether considered as creatures, as sinners, or as of his kindness shown to men; whether considered as creatures, as sinners, or as of his kindness shown to men; whether considered as creatures, as sinners, or as

believers. George Burder, believers. George Burder, believers. George Burder, believers. George Burder, 1838183818381838

Verse Verse Verse Verse 5555. The goodness of the Lord. He might, if he had PLEASED, have made . The goodness of the Lord. He might, if he had PLEASED, have made . The goodness of the Lord. He might, if he had PLEASED, have made . The goodness of the Lord. He might, if he had PLEASED, have made

everything we tasted bitter, everything we saw loathsome, everything we touched a everything we tasted bitter, everything we saw loathsome, everything we touched a everything we tasted bitter, everything we saw loathsome, everything we touched a everything we tasted bitter, everything we saw loathsome, everything we touched a

sting, every smell a stench, every sound a discord. William Paley, D.D., sting, every smell a stench, every sound a discord. William Paley, D.D., sting, every smell a stench, every sound a discord. William Paley, D.D., sting, every smell a stench, every sound a discord. William Paley, D.D., 1743174317431743----1805180518051805....

6 By the word of the Lord the heavens were made,

their starry host by the breath of his mouth.

BARNES, “BARNES, “BARNES, “BARNES, “By the word of the Lord - By the command of God: Gen_1:3, Gen_1:6

etc. See the notes at Psa_33:9.

Were the heavens made - That is, the starry heavens; the worlds above us: Gen_1:1.

And all the host of them - All their “armies.” The stars are represented as armies or marshalled hosts, led forth at his command, and under his direction - as armies are led forth in war. See Gen_2:1; compare the notes at Isa_1:9.

By the breath of his mouth - By his word or command - as our words issue from our mouths with our breath. The idea here is, that God is the Creator of all things; and, as such, has a claim to praise; or, that as Creator he is entitled to adoration. To this he is

entitled from the fact that he has made all things, and from the “manner” in which it has been done - the wisdom, power, goodness, skill, with which it has been accomplished.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “By the word of the Lord were the heavens made - This is

illustrated in the Psa_33:9 verse: “He spake, and it was done; he commanded, and it stood fast.” This evidently refers to the account of the creation, as it stands in the first chapter of Genesis.

GILL, “GILL, “GILL, “GILL, “By the word of the Lord were the heavens made,.... The aerial and starry

heavens, and the heaven of heavens, the third heaven, the seat of the divine Majesty, and the habitation of angels and glorified saints; these were "made" even out of nothing, not out of any pre-existent matter, nor were they eternal; and being made are creatures, and so not to be worshipped, neither they nor their hosts after mentioned; angels, sun, moon, and stars; these were made by the Word of God, the essential Word of God, the Lord Jesus Christ, who often goes by this name, Joh_1:1; and very fitly agrees with him, who spoke for all his people in the council and covenant of grace, and undertook to be their surety; is the Word spoken of by all the holy prophets since the beginning of the world; is the interpreter of his Father's mind and will, of which he must be capable, since he lay in his bosom; and now he speaks for his saints in heaven, whose advocate he is; and especially he may be so called because he so often spake on the six days of creation, and said, let this and the other thing be, and it was so; and to him, as the Word of God, is the creation of all things frequently ascribed, Joh_1:1, Heb_11:3, and particularly the heavens, Heb_1:10. This is a proof of the deity of Christ, and of the dignity of his person; and shows how fit he is to be the Saviour of men; how safe the saints are in his hands; and that he ought to be trusted in, adored, and worshipped;

and all the host of them by the breath of his mouth: by "the host" of the heavens are meant the angels of heaven, who dwell in the third heaven, and are the militia of it; they are called the heavenly host, Luk_2:13; these are under Jehovah, as their Lord and King, and are the army among whom he does according to his will, 1Ki_22:19; these attended him whenever he has made any remarkable appearance; and they have been employed by him against his enemies, and in defence of his people, about whom they encamp, 2Ki_19:35. The sun, moon, and stars, are the host of the next heaven, these are ranged in their proper order by the Lord, and he keeps the muster roll of them, Isa_40:26; and these are used by him as his militia; the stars in their courses fought against Sisera, Jdg_5:20; and the winged tribe are the host of the lower heaven; and even the lower class of these, as the locusts and grasshoppers, go forth in bands and troops, and encamp in the hedges, and at the command of God pass through and devour whole countries, Pro_30:27; and all these are made by "the breath" or "spirit (z) of Jehovah'smouth"; that is, by the Spirit of God, the third Person in the Trinity; a name which is suitable to him who is breathed forth, and proceeds from the Father and the Son, and to whom creation is ascribed, Gen_1:2; and which is no inconsiderable proof of his deity; and shows that he must be equal to the work of sanctification, which he begins and carries on. Now though the creation of the heavens is attributed to the Word, and the host of them to the Spirit, yet we are not to suppose that one Person took one part, and another Person another part of the creation; but they were all, Father, Word, and Spirit, jointly concerned in the whole.

HENRY, “HENRY, “HENRY, “HENRY, “ The conviction he was under of the almighty power of God, evidenced in

the creation of the world. We “believe in God,” and therefore we praise him as “the Father Almighty, maker of heaven and earth,” so we are here taught to praise him. Observe,

1. How God made the world, and brought all things into being. (1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded (Psa_33:9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Ecc_3:14. It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Psa_119:91.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “In “word” and “breath” - or, “spirit,” there may be an allusion to the Son

(Joh_1:1) and Holy Spirit.

CALVIN, “CALVIN, “CALVIN, “CALVIN, “6666.By the word of Jehovah. That he may stir us up to think more closely of .By the word of Jehovah. That he may stir us up to think more closely of .By the word of Jehovah. That he may stir us up to think more closely of .By the word of Jehovah. That he may stir us up to think more closely of

God’ works, he brings before us the creation of the world itself; for until God be God’ works, he brings before us the creation of the world itself; for until God be God’ works, he brings before us the creation of the world itself; for until God be God’ works, he brings before us the creation of the world itself; for until God be

acknowledged as the Creator and Framer of the world, who will believe that he acknowledged as the Creator and Framer of the world, who will believe that he acknowledged as the Creator and Framer of the world, who will believe that he acknowledged as the Creator and Framer of the world, who will believe that he

attends to the affairs of men, and that the state of the world is controlled by his attends to the affairs of men, and that the state of the world is controlled by his attends to the affairs of men, and that the state of the world is controlled by his attends to the affairs of men, and that the state of the world is controlled by his

wisdom and power? But the creation of the world leads us by direct consequence to wisdom and power? But the creation of the world leads us by direct consequence to wisdom and power? But the creation of the world leads us by direct consequence to wisdom and power? But the creation of the world leads us by direct consequence to

the providence of God. Not that all men reason so justly, or are endued with so the providence of God. Not that all men reason so justly, or are endued with so the providence of God. Not that all men reason so justly, or are endued with so the providence of God. Not that all men reason so justly, or are endued with so

sound a judgment, as to conclude that the world is at this day maintained by the sound a judgment, as to conclude that the world is at this day maintained by the sound a judgment, as to conclude that the world is at this day maintained by the sound a judgment, as to conclude that the world is at this day maintained by the

same divine power which was once put forth in creating it: on the contrary, the great same divine power which was once put forth in creating it: on the contrary, the great same divine power which was once put forth in creating it: on the contrary, the great same divine power which was once put forth in creating it: on the contrary, the great

majority imagine that he is an idle spectator in heaven of whatever is transacted on majority imagine that he is an idle spectator in heaven of whatever is transacted on majority imagine that he is an idle spectator in heaven of whatever is transacted on majority imagine that he is an idle spectator in heaven of whatever is transacted on

earth. But no man truly believes that the world was created by God unless he is also earth. But no man truly believes that the world was created by God unless he is also earth. But no man truly believes that the world was created by God unless he is also earth. But no man truly believes that the world was created by God unless he is also

firmly persuaded that it is maintained and preserved by him. Wisely and properly, firmly persuaded that it is maintained and preserved by him. Wisely and properly, firmly persuaded that it is maintained and preserved by him. Wisely and properly, firmly persuaded that it is maintained and preserved by him. Wisely and properly,

therefore, does the prophet carry us back to the very origin of the world, in ORDER therefore, does the prophet carry us back to the very origin of the world, in ORDER therefore, does the prophet carry us back to the very origin of the world, in ORDER therefore, does the prophet carry us back to the very origin of the world, in ORDER

to fix in our minds the certainty of God’ providence in the continual order of nature. to fix in our minds the certainty of God’ providence in the continual order of nature. to fix in our minds the certainty of God’ providence in the continual order of nature. to fix in our minds the certainty of God’ providence in the continual order of nature.

By the figure synecdoche, he uses the term heavens for the whole fabric of the world, By the figure synecdoche, he uses the term heavens for the whole fabric of the world, By the figure synecdoche, he uses the term heavens for the whole fabric of the world, By the figure synecdoche, he uses the term heavens for the whole fabric of the world,

because, as I have elsewhere remarked, the sight of the heavens more than all the because, as I have elsewhere remarked, the sight of the heavens more than all the because, as I have elsewhere remarked, the sight of the heavens more than all the because, as I have elsewhere remarked, the sight of the heavens more than all the

other parts of creation transports us with admiration. He therefore immediately adds, other parts of creation transports us with admiration. He therefore immediately adds, other parts of creation transports us with admiration. He therefore immediately adds, other parts of creation transports us with admiration. He therefore immediately adds,

And all the host of them, by which phraseology, ACCORDING to the usual method And all the host of them, by which phraseology, ACCORDING to the usual method And all the host of them, by which phraseology, ACCORDING to the usual method And all the host of them, by which phraseology, ACCORDING to the usual method

of Scripture, he means the stars and planets; for if the heavens were destitute of this of Scripture, he means the stars and planets; for if the heavens were destitute of this of Scripture, he means the stars and planets; for if the heavens were destitute of this of Scripture, he means the stars and planets; for if the heavens were destitute of this

ornament, they would in a manner be empty. In saying that the heavens were created ornament, they would in a manner be empty. In saying that the heavens were created ornament, they would in a manner be empty. In saying that the heavens were created ornament, they would in a manner be empty. In saying that the heavens were created

by the word of God, he greatly magnifies his power, because by his nod alone, (by the word of God, he greatly magnifies his power, because by his nod alone, (by the word of God, he greatly magnifies his power, because by his nod alone, (by the word of God, he greatly magnifies his power, because by his nod alone, (674674674674) ) ) )

without any other aid or means, and without much time or labor, (without any other aid or means, and without much time or labor, (without any other aid or means, and without much time or labor, (without any other aid or means, and without much time or labor, (675675675675) he created so ) he created so ) he created so ) he created so

noble and magnificent a work. But although the Psalmist sets the word of God and noble and magnificent a work. But although the Psalmist sets the word of God and noble and magnificent a work. But although the Psalmist sets the word of God and noble and magnificent a work. But although the Psalmist sets the word of God and

the breath of his mouth in opposition both to all external means, and to every idea of the breath of his mouth in opposition both to all external means, and to every idea of the breath of his mouth in opposition both to all external means, and to every idea of the breath of his mouth in opposition both to all external means, and to every idea of

painful labor on God’ part, yet we may truly and certainly infer from this passage, painful labor on God’ part, yet we may truly and certainly infer from this passage, painful labor on God’ part, yet we may truly and certainly infer from this passage, painful labor on God’ part, yet we may truly and certainly infer from this passage,

that the world was framed by God’ Eternal Word, his only begotten Son. Ancient that the world was framed by God’ Eternal Word, his only begotten Son. Ancient that the world was framed by God’ Eternal Word, his only begotten Son. Ancient that the world was framed by God’ Eternal Word, his only begotten Son. Ancient

interpreters have, with considerable ingenuity, employed this passage as a proof of interpreters have, with considerable ingenuity, employed this passage as a proof of interpreters have, with considerable ingenuity, employed this passage as a proof of interpreters have, with considerable ingenuity, employed this passage as a proof of

the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other

places, particularly from Isa_places, particularly from Isa_places, particularly from Isa_places, particularly from Isa_11111111::::4444, that by the breath of the mouth is meant nothing , that by the breath of the mouth is meant nothing , that by the breath of the mouth is meant nothing , that by the breath of the mouth is meant nothing

else but speech. For it is there said concerning Christ, “ shall smite the earth with else but speech. For it is there said concerning Christ, “ shall smite the earth with else but speech. For it is there said concerning Christ, “ shall smite the earth with else but speech. For it is there said concerning Christ, “ shall smite the earth with

the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As

powerful and effective speech is there allegorically denominated the rod of his mouth; powerful and effective speech is there allegorically denominated the rod of his mouth; powerful and effective speech is there allegorically denominated the rod of his mouth; powerful and effective speech is there allegorically denominated the rod of his mouth;

so in like manner, for another purpose it is denominated in the immediately so in like manner, for another purpose it is denominated in the immediately so in like manner, for another purpose it is denominated in the immediately so in like manner, for another purpose it is denominated in the immediately

succeeding clause the breath of his mouth, to mark the difference that exists between succeeding clause the breath of his mouth, to mark the difference that exists between succeeding clause the breath of his mouth, to mark the difference that exists between succeeding clause the breath of his mouth, to mark the difference that exists between

God’ speech and the empty sounds which proceed from the mouths of men. In God’ speech and the empty sounds which proceed from the mouths of men. In God’ speech and the empty sounds which proceed from the mouths of men. In God’ speech and the empty sounds which proceed from the mouths of men. In

proving the Divinity of the Holy Spirit, therefore, I durst not press this text against proving the Divinity of the Holy Spirit, therefore, I durst not press this text against proving the Divinity of the Holy Spirit, therefore, I durst not press this text against proving the Divinity of the Holy Spirit, therefore, I durst not press this text against

Sabellius. Let us account it sufficient that God has formed the heavens by his Word Sabellius. Let us account it sufficient that God has formed the heavens by his Word Sabellius. Let us account it sufficient that God has formed the heavens by his Word Sabellius. Let us account it sufficient that God has formed the heavens by his Word

in such a manner as to prove the eternal Deity of Christ. Should any object that in such a manner as to prove the eternal Deity of Christ. Should any object that in such a manner as to prove the eternal Deity of Christ. Should any object that in such a manner as to prove the eternal Deity of Christ. Should any object that

these divine persons would not appear distinct if the terms Word and Breath are these divine persons would not appear distinct if the terms Word and Breath are these divine persons would not appear distinct if the terms Word and Breath are these divine persons would not appear distinct if the terms Word and Breath are

synonymous; I answer, that the term breath is not employed here simply as in other synonymous; I answer, that the term breath is not employed here simply as in other synonymous; I answer, that the term breath is not employed here simply as in other synonymous; I answer, that the term breath is not employed here simply as in other

places, in which there is evidently a distinction made between the Word and the places, in which there is evidently a distinction made between the Word and the places, in which there is evidently a distinction made between the Word and the places, in which there is evidently a distinction made between the Word and the

Spirit; but the breath of his mouth is used figuratively for the very utterance of Spirit; but the breath of his mouth is used figuratively for the very utterance of Spirit; but the breath of his mouth is used figuratively for the very utterance of Spirit; but the breath of his mouth is used figuratively for the very utterance of

speech; as if it had been said, As SOON as God uttered the breath of his mouth, or speech; as if it had been said, As SOON as God uttered the breath of his mouth, or speech; as if it had been said, As SOON as God uttered the breath of his mouth, or speech; as if it had been said, As SOON as God uttered the breath of his mouth, or

proclaimed in word what he wished to be done, the heavens were instantly brought proclaimed in word what he wished to be done, the heavens were instantly brought proclaimed in word what he wished to be done, the heavens were instantly brought proclaimed in word what he wished to be done, the heavens were instantly brought

into existence, and were furnished, too, with an inconceivable number and variety of into existence, and were furnished, too, with an inconceivable number and variety of into existence, and were furnished, too, with an inconceivable number and variety of into existence, and were furnished, too, with an inconceivable number and variety of

stars. It is indeed true that this similitude is borrowed from men; but the Scriptures stars. It is indeed true that this similitude is borrowed from men; but the Scriptures stars. It is indeed true that this similitude is borrowed from men; but the Scriptures stars. It is indeed true that this similitude is borrowed from men; but the Scriptures

often teach in other places, that the world was created by that Eternal Word, who, often teach in other places, that the world was created by that Eternal Word, who, often teach in other places, that the world was created by that Eternal Word, who, often teach in other places, that the world was created by that Eternal Word, who,

being the only begotten Son of God, appeared afterwards in flesh. being the only begotten Son of God, appeared afterwards in flesh. being the only begotten Son of God, appeared afterwards in flesh. being the only begotten Son of God, appeared afterwards in flesh.

((((674674674674) “Par son simple vouloir et commandement.” ) “Par son simple vouloir et commandement.” ) “Par son simple vouloir et commandement.” ) “Par son simple vouloir et commandement.” ———— Fr. “ by his will and Fr. “ by his will and Fr. “ by his will and Fr. “ by his will and

commandment.” commandment.” commandment.” commandment.”

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 6666. By the word of the Lord were the heavens made. The angelic . By the word of the Lord were the heavens made. The angelic . By the word of the Lord were the heavens made. The angelic . By the word of the Lord were the heavens made. The angelic

heavens, the sidereal heavens, and the firmament or terrestrial heavens, were all heavens, the sidereal heavens, and the firmament or terrestrial heavens, were all heavens, the sidereal heavens, and the firmament or terrestrial heavens, were all heavens, the sidereal heavens, and the firmament or terrestrial heavens, were all

made to start into existence by a word; what if we say by the Word, "For without made to start into existence by a word; what if we say by the Word, "For without made to start into existence by a word; what if we say by the Word, "For without made to start into existence by a word; what if we say by the Word, "For without

him was not anything made that is made." It is interesting to note the mention of the him was not anything made that is made." It is interesting to note the mention of the him was not anything made that is made." It is interesting to note the mention of the him was not anything made that is made." It is interesting to note the mention of the

Spirit in the next clause, and all the host of them by the breath of his mouth; the Spirit in the next clause, and all the host of them by the breath of his mouth; the Spirit in the next clause, and all the host of them by the breath of his mouth; the Spirit in the next clause, and all the host of them by the breath of his mouth; the

breath is the same as is elsewhere rendered Spirit. Thus the three persons of the breath is the same as is elsewhere rendered Spirit. Thus the three persons of the breath is the same as is elsewhere rendered Spirit. Thus the three persons of the breath is the same as is elsewhere rendered Spirit. Thus the three persons of the

Godhead unite in creating all things. How easy for the Lord to make the most Godhead unite in creating all things. How easy for the Lord to make the most Godhead unite in creating all things. How easy for the Lord to make the most Godhead unite in creating all things. How easy for the Lord to make the most

ponderous orbs, and the most glorious angels! A word, a breath could do it. It is as ponderous orbs, and the most glorious angels! A word, a breath could do it. It is as ponderous orbs, and the most glorious angels! A word, a breath could do it. It is as ponderous orbs, and the most glorious angels! A word, a breath could do it. It is as

easy for God to create the uerse as for a man to breathe, nay, far easier, for man easy for God to create the uerse as for a man to breathe, nay, far easier, for man easy for God to create the uerse as for a man to breathe, nay, far easier, for man easy for God to create the uerse as for a man to breathe, nay, far easier, for man

breathes not independently, but borrows the breath in his nostrils from his Maker. It breathes not independently, but borrows the breath in his nostrils from his Maker. It breathes not independently, but borrows the breath in his nostrils from his Maker. It breathes not independently, but borrows the breath in his nostrils from his Maker. It

may be gathered from this verse that the constitution of all things is from the infinite may be gathered from this verse that the constitution of all things is from the infinite may be gathered from this verse that the constitution of all things is from the infinite may be gathered from this verse that the constitution of all things is from the infinite

wisdom, for his word may mean his appointment and determination. A wise and wisdom, for his word may mean his appointment and determination. A wise and wisdom, for his word may mean his appointment and determination. A wise and wisdom, for his word may mean his appointment and determination. A wise and

merciful Word has ARRANGED, and a living Spirit sustains all the creation of merciful Word has ARRANGED, and a living Spirit sustains all the creation of merciful Word has ARRANGED, and a living Spirit sustains all the creation of merciful Word has ARRANGED, and a living Spirit sustains all the creation of

Jehovah.Jehovah.Jehovah.Jehovah.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 6666. By the word of the Lord were the heavens made; and all the host of them by . By the word of the Lord were the heavens made; and all the host of them by . By the word of the Lord were the heavens made; and all the host of them by . By the word of the Lord were the heavens made; and all the host of them by

the breath of his mouth. That the (hwd) is not spirit, but breath, is evident from the the breath of his mouth. That the (hwd) is not spirit, but breath, is evident from the the breath of his mouth. That the (hwd) is not spirit, but breath, is evident from the the breath of his mouth. That the (hwd) is not spirit, but breath, is evident from the

words of his mouth (compare Isaiah words of his mouth (compare Isaiah words of his mouth (compare Isaiah words of his mouth (compare Isaiah 11111111::::4 4 4 4 ), and from the parallelism with word. Simple ), and from the parallelism with word. Simple ), and from the parallelism with word. Simple ), and from the parallelism with word. Simple

word is simple breath; both together, they stand in contrast to that exercise of word is simple breath; both together, they stand in contrast to that exercise of word is simple breath; both together, they stand in contrast to that exercise of word is simple breath; both together, they stand in contrast to that exercise of

strength, that labour, that use of means and instruments without which feeble man strength, that labour, that use of means and instruments without which feeble man strength, that labour, that use of means and instruments without which feeble man strength, that labour, that use of means and instruments without which feeble man

can bring nothing to perfection. Then there are the parallel passages, "All the while can bring nothing to perfection. Then there are the parallel passages, "All the while can bring nothing to perfection. Then there are the parallel passages, "All the while can bring nothing to perfection. Then there are the parallel passages, "All the while

my breath is in me, and the Spirit of God is in my nostrils." Job my breath is in me, and the Spirit of God is in my nostrils." Job my breath is in me, and the Spirit of God is in my nostrils." Job my breath is in me, and the Spirit of God is in my nostrils." Job 27272727::::3 3 3 3 . "The Spirit of . "The Spirit of . "The Spirit of . "The Spirit of

God hath made me, and the breath of the Almighty hath given me life." Job God hath made me, and the breath of the Almighty hath given me life." Job God hath made me, and the breath of the Almighty hath given me life." Job God hath made me, and the breath of the Almighty hath given me life." Job 33333333::::4 4 4 4 . . . .

"Thou takest away their breath, they die, and return to their dust, thou sendest "Thou takest away their breath, they die, and return to their dust, thou sendest "Thou takest away their breath, they die, and return to their dust, thou sendest "Thou takest away their breath, they die, and return to their dust, thou sendest

forth thy breath, they are created." Psalms forth thy breath, they are created." Psalms forth thy breath, they are created." Psalms forth thy breath, they are created." Psalms 104104104104::::29 29 29 29 Psalms Psalms Psalms Psalms 104104104104::::30 30 30 30 . On the other . On the other . On the other . On the other

hand, however, the exposition which would interpret (wyp xwr), without reference to hand, however, the exposition which would interpret (wyp xwr), without reference to hand, however, the exposition which would interpret (wyp xwr), without reference to hand, however, the exposition which would interpret (wyp xwr), without reference to

the Spirit of God, cannot be a correct one. In the HISTORY of the creation, to which the Spirit of God, cannot be a correct one. In the HISTORY of the creation, to which the Spirit of God, cannot be a correct one. In the HISTORY of the creation, to which the Spirit of God, cannot be a correct one. In the HISTORY of the creation, to which

the verse before us, as well as verses seven and nine, generally refer, the creation is the verse before us, as well as verses seven and nine, generally refer, the creation is the verse before us, as well as verses seven and nine, generally refer, the creation is the verse before us, as well as verses seven and nine, generally refer, the creation is

described as the work of the SPIRIT of God, and his WORD. First, the Spirit of God described as the work of the SPIRIT of God, and his WORD. First, the Spirit of God described as the work of the SPIRIT of God, and his WORD. First, the Spirit of God described as the work of the SPIRIT of God, and his WORD. First, the Spirit of God

moved upon the face of the waters, then God said. We may also suppose that the moved upon the face of the waters, then God said. We may also suppose that the moved upon the face of the waters, then God said. We may also suppose that the moved upon the face of the waters, then God said. We may also suppose that the

Spirit and the power of God are here represented by the figure of breath, because Spirit and the power of God are here represented by the figure of breath, because Spirit and the power of God are here represented by the figure of breath, because Spirit and the power of God are here represented by the figure of breath, because

that in man is the first sign of life. E. W. Hengstenberg.that in man is the first sign of life. E. W. Hengstenberg.that in man is the first sign of life. E. W. Hengstenberg.that in man is the first sign of life. E. W. Hengstenberg.

Verse Verse Verse Verse 6666. By the word of the Lord. May be understood of the hypostatic Word, as . By the word of the Lord. May be understood of the hypostatic Word, as . By the word of the Lord. May be understood of the hypostatic Word, as . By the word of the Lord. May be understood of the hypostatic Word, as

John teaches us. John John teaches us. John John teaches us. John John teaches us. John 1111::::1 1 1 1 . (John Cocceius), . (John Cocceius), . (John Cocceius), . (John Cocceius), 1603160316031603----1669166916691669. This is an illustration of the . This is an illustration of the . This is an illustration of the . This is an illustration of the

old saying, that while Grotius finds Christ nowhere, Cocceius finds Christ old saying, that while Grotius finds Christ nowhere, Cocceius finds Christ old saying, that while Grotius finds Christ nowhere, Cocceius finds Christ old saying, that while Grotius finds Christ nowhere, Cocceius finds Christ

everywhere. C. H. S.everywhere. C. H. S.everywhere. C. H. S.everywhere. C. H. S.

Verse Verse Verse Verse 6666. Let any make a world, and he shall be a God, saith Augustine; hence is it . Let any make a world, and he shall be a God, saith Augustine; hence is it . Let any make a world, and he shall be a God, saith Augustine; hence is it . Let any make a world, and he shall be a God, saith Augustine; hence is it

that the church maketh it the very first article of her Creed to believe in God the that the church maketh it the very first article of her Creed to believe in God the that the church maketh it the very first article of her Creed to believe in God the that the church maketh it the very first article of her Creed to believe in God the

Father Almighty, maker of heaven and earth. John Weemse.Father Almighty, maker of heaven and earth. John Weemse.Father Almighty, maker of heaven and earth. John Weemse.Father Almighty, maker of heaven and earth. John Weemse.

Verse Verse Verse Verse 6666,,,,9999. It is all one with God to do as to say, to perform as to promise; it is as . It is all one with God to do as to say, to perform as to promise; it is as . It is all one with God to do as to say, to perform as to promise; it is as . It is all one with God to do as to say, to perform as to promise; it is as

easy, he is as willing, as able, to do the one as the other. There is no such distance easy, he is as willing, as able, to do the one as the other. There is no such distance easy, he is as willing, as able, to do the one as the other. There is no such distance easy, he is as willing, as able, to do the one as the other. There is no such distance

betwixt God's saying and doing, as amongst men. His saying is doing: He spake, and betwixt God's saying and doing, as amongst men. His saying is doing: He spake, and betwixt God's saying and doing, as amongst men. His saying is doing: He spake, and betwixt God's saying and doing, as amongst men. His saying is doing: He spake, and

it was done; he commanded, and it stood fast. By the word of the Lord were the it was done; he commanded, and it stood fast. By the word of the Lord were the it was done; he commanded, and it stood fast. By the word of the Lord were the it was done; he commanded, and it stood fast. By the word of the Lord were the

heavens made. "The worlds were framed by the word of God." Hebrews heavens made. "The worlds were framed by the word of God." Hebrews heavens made. "The worlds were framed by the word of God." Hebrews heavens made. "The worlds were framed by the word of God." Hebrews 11111111::::3 3 3 3 . There . There . There . There

is omnipotence in his word, both of command and promise; therefore called, "The is omnipotence in his word, both of command and promise; therefore called, "The is omnipotence in his word, both of command and promise; therefore called, "The is omnipotence in his word, both of command and promise; therefore called, "The

word of his power." Hebrews word of his power." Hebrews word of his power." Hebrews word of his power." Hebrews 1111::::3 3 3 3 . One word of his can do more in an instant than . One word of his can do more in an instant than . One word of his can do more in an instant than . One word of his can do more in an instant than

the united powers of heaven and earth can do in eternity. This consideration the united powers of heaven and earth can do in eternity. This consideration the united powers of heaven and earth can do in eternity. This consideration the united powers of heaven and earth can do in eternity. This consideration

removes at once the chief discouragements that hinder the lively actings of faith; for removes at once the chief discouragements that hinder the lively actings of faith; for removes at once the chief discouragements that hinder the lively actings of faith; for removes at once the chief discouragements that hinder the lively actings of faith; for

what is it that weakens our confidence of the promises' performance, but because we what is it that weakens our confidence of the promises' performance, but because we what is it that weakens our confidence of the promises' performance, but because we what is it that weakens our confidence of the promises' performance, but because we

look upon the accomplishment as uncertain or difficult, or future and afar off! Now look upon the accomplishment as uncertain or difficult, or future and afar off! Now look upon the accomplishment as uncertain or difficult, or future and afar off! Now look upon the accomplishment as uncertain or difficult, or future and afar off! Now

from hence faith may conclude the performance is certain, easy, and present. David from hence faith may conclude the performance is certain, easy, and present. David from hence faith may conclude the performance is certain, easy, and present. David from hence faith may conclude the performance is certain, easy, and present. David

Clarkson.Clarkson.Clarkson.Clarkson.

EBC, "The work of creation is set forth in Psa_33:6-9 as the effect of the Divine word alone. The psalmist is fascinated not by the glories created, but by the wonder of the process of creation. The Divine will uttered itself, and the universe was. Of course the thought is parallel with that of Genesis, "God said, Let there be and there was" Nor are we to antedate the Christian teaching of a personal Word of God, the agent of creation. The old versions and interpreters, followed by Cheyne, read "as in a bottle" for "as an heap," vocalising the text differently from the present pointing; but there seems to be an allusion to the wall of waters at the passage of the Red Sea, the same word being used in Miriam’s song; with "depths" in the next clause, there as here. (Exo_15:8) What is meant, however, here, is the separation of land and water at first, and possibly the continuance of the same power keeping them still apart, since the verbs in Psa_33:7 are participles, which imply continued action. The image of "a heap" is probably due to the same optical delusion which has coined the expression "the high seas," since, to an eye looking seawards from the beach, the level waters seem to rise as they recede; or it may merely express the gathering together in a mass. Away out there, in that ocean of which the Hebrews knew so little, were unplumbed depths in which, as in vast storehouses, the abundance of the sea was shut up, and the ever-present Word which made them at first was to them instead of bolts and bars. Possibly the thought of the storehouses suggested that of the Flood when these were opened, and that thought, crossing the psalmist’s mind, led to the exhortation in Psa_33:8 to fear Jehovah, which would more naturally have followed Psa_33:9. The power displayed in creation is, however, a sufficient ground for the summons to reverent obedience, and Psa_33:9 may be but an emphatic repetition of the substance of the foregoing description. It is eloquent in its brevity and juxtaposition of the creative word and the created world. "It stood,"-"the word includes much: first, the coming into being (Entstehen), then, the continued subsistence (Bestehen), lastly, attendance (Dastehen) in readiness for service" (Stier).

BIBLLICAL ILLUSTRATOR, "By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.

The Biblical conception of Nature

For this, see the first chapter of Genesis. There are two opposite extremes into which our conceptions may fall.

1. We may immerse God in Nature, if we treat Nature as possessed of properties strictly personal. A very great deal of common language is vitiated by this blunder. But will is an attribute of personality, and Nature has not will.

2. We may unduly isolate Nature as God’s workmanship from God the worker. We do this if we regard the universe as teaching us’ nothing of God, being only a whirl of

material change without spiritual meaning; or as if having only a given amount of force which will run down, like a watch. But against both of these note—

I. the world is God’s creation—a separate thing, therefore, and inferior to Himself. “By the word of the Lord were the heavens made.” Now a word serves two functions.

1. It is the organ of command, conveying an act of will.

2. It is the reflection of the speaker’s self, revealing his nature. The great fact of the whole ancient world was this, that its multiform religions started from a nature basis. The sun and stars, the reproductive forces of animal and vegetable life, the decay and revival of the year, was the common fact which very early riveted the attention of primitive man, till out of it there grew up in many lands, under many shapes, a system of religious observance everywhere the same in principle. Plainly this system of religion started from the Bible truth that Nature is a revelation of God. By degrees, no doubt, the Divine idea became obscured. The sense of Nature’s unity grew feeble. Men came to see not so much one God speaking through all His creatures, as rather a separate morsel of divinity inherent in each separate creature. From using the sun, or the dawn, or the sky, or the spring, as a symbol only for that Invisible Being whose thoughts these objects revealed, men began to adore the symbol, and to forget the Invisible Person behind it. Easy and rapid was the downward plane to idolatry and polytheism and gross fetish-worship. Yet what is worth noting is, that such Nature-religions would have been impossible had not Nature really spoken to unsophisticated men a Divine message. This, be it remembered, was a very different thing from that cold logical argument of the modern theist, who infers a Designer from the observed facts of science. Not to the reason, so much as to the intuition, of early man did Nature address itself. It spoke poetry, not logic. We are far enough removed now from that early stage of human experience. The world is grown, and its work is not to worship Nature, but to master it. But we can only do this by observing the laws by which its Creator governs it. Thus both ancient nature worship, and modern nature study, both depend upon the fact that Nature, being God’s Word, speaks to us His thoughts.

II. Now compare the moral revelation with this of nature.

1. It starts from and builds upon the revelation of Nature.

2. It can only be understood if God be above Nature and yet present, self-revealed in Nature.

3. It agrees with the old. In absolute unity of plan. In orderly plan and obedience to fixed law. In the slowness and even laboriousness of the processes of its growth. In the stern maintenance of law, avenging all transgression.

4. But the Gospel goes on beyond and tells of redemption through our Lord Jesus Christ. (J. Oswald Dykes, D. D.)

He gathereth the waters . . . as an heap.—The old versions and interpreters read ‘ as in a bottle” for “as an heap,” vocalizing the text differently from the present pointing; but there seems to be an allusion to the wall of waters at the passage of the Red Sea, the same word being used in Miriam’s song; with “depths” in the next clause, there as here (Exo_15:8). What is meant, however, here, is the separation of land and water at first, and possibly the continuance of the same power keeping them still apart, since the verbs in verse 7 are participles, which imply continued action. The image of “an heap” is

probably due to the same optical delusion which has coined the expression “the high seas,” since, to an eye looking seawards from the beach, the level waters seem to rise as they recede; or it may merely express the gathering together in a mass. Away out there, in that ocean of which the Hebrews knew so little, were unplumbed depths in which, as in vast storehouses, the abundance of the sea was shut up, and the ever-present Word which made them at first was to them instead of bolts and bars. (A. Maclaren, D. D.)

HAWKER, "Do we not discover Christ, the uncreated Word, and the Holy Ghost, the breath or spirit of every living thing, in this verse? Reader! if it be so in the old creation of nature, think, I pray you, whether it be not so also in the new creation of grace? And what an additional evidence is here found to the same glorious truth through all the Bible, Eph_3:9; Gen_1:2-3. Oh! what an hymn of praise ought to burst forth from every heart to the Father, Son and Holy Ghost, as the joint agents in creation, redemption, and all our mercies, in time and to all eternity!

SBC, "I. The whole of revelation reposes on this broad platform: how God and nature stand to one another. Now there are two opposite extremes into which our conceptions on this point may fall. We may immerse God in nature, or we may isolate nature from God. (1) We immerse God in nature if we treat nature as itself possessed of properties which are strictly personal, as when, for example, we accustom ourselves to think of it as originating its own processes, as intending its own results, or as conscious of its own plan. The corrective lies in the Scriptural idea of creation as an act of will in One who is outside of material being. (2) We may unduly isolate nature as God’s workmanship from God the Worker. We do this, e.g., when we conceive of the universe as teaching us nothing of God, being only a whirl of material change without spiritual meaning, or when we represent it as a machine which, being somehow endowed with a given stock of force, must go on, so long as the force lasts, like a watch that has been once wound up. Again, the Scriptural conception of nature will furnish the corrective. According to it, God is personally separate from and above nature; yet, for all that, He has put into His handiwork His own thoughts. We may fairly say that both sides of the idea lie in embryo in the solitary phrase, "By the word of the Lord were the heavens made." For the word of any person serves two functions: it is the organ of command, conveying an act of will; it is also the organ of expression, revealing the speaker’s nature.

II. The moral revelation which began with Abraham and culminated in Jesus Christ admits of being both compared and contrasted with the older nature revelation. (1) The later revelation starts from and builds upon the earlier one. (2) It must be clear that such a revelation as we actually possess in the Bible is only possible if God be (as the Bible teaches) at once above nature and yet present, self-revealed, in nature. (a) We are ourselves part of the world; and if we are to receive communications which transcend what the world itself can tell us, then He who gives them must stand outside of and above the world. (b) The actual revelation recorded in the Bible employed nature as its organ. God makes nature vocal with redemption. (c) Above all, His final revelation of Himself is in the life of a Man, so that the highest of all revelations is in appearance the most human, the least supernatural. Now how could all this be unless, first of all, creation were itself full of God and yet were, after all, God’s servant, to work withal? (3) The voice of the new revelation agrees with the voice of the old. (a) The absolute unity of plan which strict research is daily proving more and more—a unity now known to reach as far as the planets in their spheres—attests that the Creator is one. All Scripture proceeds on the unity of God. (b) Throughout all nature we find a will at work whose method is to bind itself by orderly method and fixed law. Now the revelation of the

Divine will in Scripture is likewise the revelation of a law, and its chief end is the reduction of moral anarchy to moral order. (c) Again, we are daily learning how patiently, and through what long, slow, even laborious processes, God has been pleased to build up His physical universe. This is God’s way in nature, and it has been His way in grace. (d) Once more, the God of nature avenges the transgression of every physical law by a sentient creature. Scripture discovers precisely the same features in the moral and spiritual rule of God. Of law, of transgression, of penalty and reward, of life and death, nature has no more to say than the Bible has. But of another law higher than that of penalty—of the spiritual law of self-sacrifice, of redemption of life by life, and giving up of the just for the unjust, and forgiveness of sin, and the regeneration of the lapsed—the physical universe is wholly, or all but wholly, silent.

J. Oswald Dykes, Sermons, p. 84.

E-SWORD, "“By the word of the Lord were the heavens made.” The angelic heavens, the sidereal heavens, and the firmament or terrestrial heavens, were all made to start into existence by a word; what if we say by the Word, “For without him was not anything made that is made.” It is interesting to note the mention of the Spirit in the next clause, “and all the host of them by the breath of his mouth;” the word “breath” is the same as is elsewhere rendered Spirit. Thus the three persons of the Godhead unite in creating all things. How easy for the Lord to make the most ponderous orbs, and the most glorious angels! A word, a breath could do it. It is as easy for God to create the universe as for a man to breathe, nay, far easier, for man breathes not independently, but borrows the breath in his nostrils from his Maker. It may be gathered from this verse that the constitution of all things is from the infinite wisdom, for his word may mean his appointment and determination. A wise and merciful Word has arranged, and a living Spirit sustains all the creation of Jehovah.

PULPIT, "Creation.

"By the word of the Lord," etc. The Apostle Peter, warning us against applying our hasty reckonings to God's dealings, reminds us that "one day is with the Lord as a thousand years, and a thousand years as one day." This he puts in conjunction with the fact that "by the word of the Lord the heavens were of old, and the earth standing out of the water and in the water," and with the declaration that "the heavens and earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment" (2Pe_3:5-8). In like manner St. Paul speaks of the Son of God, "by whom also he made the worlds," as "upholding all things by the word of his power" (Heb_1:2, Heb_1:3). God's creative word is no momentary fiat, but a fixed and lasting power and purpose, of which it may be said, as of his written truth, "The Word of God liveth and abideth for ever" (1Pe_1:23, 1Pe_1:24).

I. THE WORD OF COMMAND; i.e. the putting forth of Divine will and power. The fact of creation stands in the forefront of Bible teaching. The EXISTENCE of God is never treated in Scripture as needing argument or proof; it is assumed, as self-evident to every sane and intelligent mind. The starting-point, therefore, of Bible teaching is that all things owe their origin to his will and power. "In the hennaing," etc. (Gen_1:1). All other being has its being in him (Act_17:24, Act_17:28). Scientific men tell us there is a perpetual dissipation of energy in the universal frame of things; q.d. that all the forces of nature are constantly tending to change into heat, and heat is constantly passing away and wasting itself in infinite space. If so, it cannot fly beyond God's presence and control.

The unfathomable fountain of all force, physical and spiritual, is with him. He who made all things "in the beginning" can, when he pleases, "make all things new" (Psa_119:89-91).

II. THE WORD OF WISDOM. All man's most laborious discoveries—what he calls his science—consist in slowly finding out the truths embodied in God's works. The great astronomer Kepler, enraptured with the wonderful results his calculations revealed, exclaimed, "O God, I think thy thoughts after thee!" Mathematics, astronomy, chemistry—all the sciences—teach us portions of that Divine wisdom on which nature rests. Much of man's wisdom and progress consists in finding out his mistakes. New inventions are superseded by newer. Theories which one generation regards as the most advanced truths, the next generation treats as obsolete and exploded. But the lapse of time brings to light no mistakes, no miscalculations or oversights, in God's work. The history of the past, as far as we can decipher it, shows perpetual progress, but progress for which preparation was made at the very beginning.

III. Therefore it is the WORD OF DIVINE FAITHFULNESS. (1Pe_4:19.) These three—commanding power, foreseeing wisdom, unchanging faithfulness—make up together the great idea of law. The laws of nature are the laws of God—" the word of the Lord." The constancy of nature is the image (because the result) of Divine unchangeableness (Jer_31:35, Jer_31:36; Jer_33:20).

INFERENCES.

1. There can be no real opposition between faith and science. Men may misunderstand Scripture or misinterpret nature; but one part of God's truth cannot contradict another.

2. The study of God's works is a religious and Christian duty (measured, of course, by opportunity and ability). The New Testament teaches that the glory of creation is the glory of Christ (Joh_1:3; Col_1:16; Heb_1:2). If many students of science are atheists or sceptics, that is their fault or their calamity. Nature is full of God.

3. The more we study the revelation of God in nature, the more we are struck with its silence as to what we most need to know—what only the gospel reveals. "The heavens declare the glory of God," but not his grace. Is there a God who created all things? Is he almighty, all-wise, good, bountiful, patient, just, unchangeable? Nature, with innumerable voices, cries aloud, "Yes!" But is he merciful to sinners? Will he pardon the breakers of his laws? Is there atonement for sin; forgiveness; restoration; eternal life? Nature is silent. The Bible alone answers these questions (Exo_34:6, Exo_34:7; 2Co_5:19, 2Co_5:21).

7 He gathers the waters of the sea into jars[a];

he puts the deep into storehouses.

BARNES, “BARNES, “BARNES, “BARNES, “He gathereth the waters of the sea together as an heap - The

Hebrew word here rendered “gathereth” is a participle; “gathering.” The design is to represent this as a continuous act; an act not merely of the original creation, but constantly occurring. The reference is to the power by which the waters are gathered and kept together; the continual power which prevents their overspreading the earth. The

word rendered “heap” - nêd נד - means properly a heap or “mound,” and is applied to the

waves of the sea heaped up together like mounds. Compare Jos_3:13, Jos_3:16; Exo_15:8 : Psa_78:13. He collected those waters, and kept them in their places, as if they were solid matter. This denotes the absolute control which God has over the waters, and is thus a most striking illustration of his power.

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

CLARKE, “CLARKE, “CLARKE, “CLARKE, “He gathereth the waters of the sea together - He separated the

water from the earth and, while the latter was collected into continents, islands, mountains, hills, and valleys, the former was collected into one place, and called seas; and by his all-controlling power and providence the waters have been retained in their place, so that they have not returned to drown the earth: and he has so adapted the solar and sonar influence exerted on the waters, that the tides are only raised to certain heights, so that they cannot overflow the shores, nor become dissipated in the atmospheric regions. In this one economy there is a whole circle of science. The quantity of matter in the sun, moon, and in the earth, are all adjusted to each other in this astonishing provision: the course of the moon, and the diurnal and annual revolutions of the earth, are all concerned here; and so concerned, that it requires some of the nicest of the Newtonian calculations to ascertain the laws by which the whole is affected.

GILL, “GILL, “GILL, “GILL, “He gathereth the waters of the sea together as an heap,.... Which was

done on the third day of the creation, by means of which the dry land appeared, Gen_1:9; when the waters of the sea were piled up as an heap, and stood higher than the earth, as they now do; and which is a wonderful instance of the power and providence of God, to bound them, and preserve the earth from being overflowed by them, Job_38:9;

he layeth up the depth in storehouses; that is, large quantities of water, for which

he has his treasure houses, as for the wind, hail and snow, Psa_135:7; and these are the clouds of heaven above, and the fountains of the great deep below, which the Lord opens and stops at his pleasure; see Gen_7:11.

HENRY, “HENRY, “HENRY, “HENRY, “What he made. He made all things, but notice is here taken, (1.) of the

heavens, and the host of them, Psa_33:6. The visible heavens, and the sun, moon, and stars, their hosts - (2.) Of the waters, and the treasures of them, Psa_33:7. The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.

E-SWORD, "“He gathereth the waters of the sea together as an heap.” The waters were once scattered like corn strewn upon a threshing floor: they are now collected in one spot as an heap. Who else could have gathered them into one channel but their great Lord, at whose bidding the waters fled away? The miracle of the Red Sea is repeated in nature day by day, for the sea which now invades the shore under the impulse of sun and moon, would soon devour the land if bounds were not maintained by the divine decree. “He layeth up the depth in storehouses.” The depths of the main are God's great cellars and storerooms for the tempestuous element. Vast reservoirs of water are secreted in the bowels of the earth, from which issue our springs and wells of water. What a merciful provision for a pressing need? May not the text also refer to the clouds, and the magazines of that, and snow, and rain, those treasuries of merciful wealth for the fields of earth? These aqueous masses are not piled away as in lumber rooms, but in storehouses for future beneficial use. Abundant tenderness is seen in the foresight of our heavenly Joseph, whose granaries are already filled against earth's time of need. These stores might have been, as once they were, the ammunition of vengeance, they are now a part of the commissariat of mercy.

HAWKER, "From the kingdom of God in the works of nature, the Psalmist here turns to the contemplation of his government in the kingdom of his providence. What a sweet thought is suggested here to God’s redeemed and exercised family, in the consciousness of the Lord’s over-ruling power. No counsel but God’s can stand. Think of this, my brother, under any overbearing oppressions of the mighty: They may plan, they may threaten, they may for a while seem to exercise a high hand; but Jesus looks on: and whoso toucheth one of his little ones, toucheth the apple of his eye. Zec_2:8.

CALVIN, “CALVIN, “CALVIN, “CALVIN, “7777.He gathered together the waters of the sea as into a heap. (.He gathered together the waters of the sea as into a heap. (.He gathered together the waters of the sea as into a heap. (.He gathered together the waters of the sea as into a heap. (676676676676) Here ) Here ) Here ) Here

the Psalmist does not speak of all that might have been said of every part of the the Psalmist does not speak of all that might have been said of every part of the the Psalmist does not speak of all that might have been said of every part of the the Psalmist does not speak of all that might have been said of every part of the

world, but under one department he comprehends all the rest. He celebrates, world, but under one department he comprehends all the rest. He celebrates, world, but under one department he comprehends all the rest. He celebrates, world, but under one department he comprehends all the rest. He celebrates,

however, a signal and remarkable miracle which we see in looking on the surface of however, a signal and remarkable miracle which we see in looking on the surface of however, a signal and remarkable miracle which we see in looking on the surface of however, a signal and remarkable miracle which we see in looking on the surface of

the earth; namely, that God gathers together the element of water, fluid and unstable the earth; namely, that God gathers together the element of water, fluid and unstable the earth; namely, that God gathers together the element of water, fluid and unstable the earth; namely, that God gathers together the element of water, fluid and unstable

as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers

confess, and experience OPENLY proclaims, that the waters occupy a higher place confess, and experience OPENLY proclaims, that the waters occupy a higher place confess, and experience OPENLY proclaims, that the waters occupy a higher place confess, and experience OPENLY proclaims, that the waters occupy a higher place

than the earth. How is it then that, as they are fluid and naturally disposed to flow, than the earth. How is it then that, as they are fluid and naturally disposed to flow, than the earth. How is it then that, as they are fluid and naturally disposed to flow, than the earth. How is it then that, as they are fluid and naturally disposed to flow,

they do not spread abroad and cover the earth, and how is it that the earth, which is they do not spread abroad and cover the earth, and how is it that the earth, which is they do not spread abroad and cover the earth, and how is it that the earth, which is they do not spread abroad and cover the earth, and how is it that the earth, which is

lower in position, remains dry? In this we certainly perceive that God, who is ever lower in position, remains dry? In this we certainly perceive that God, who is ever lower in position, remains dry? In this we certainly perceive that God, who is ever lower in position, remains dry? In this we certainly perceive that God, who is ever

attentive to the welfare of the human race, has inclosed the waters within certain attentive to the welfare of the human race, has inclosed the waters within certain attentive to the welfare of the human race, has inclosed the waters within certain attentive to the welfare of the human race, has inclosed the waters within certain

invisible barriers, and keeps them shut up to this day; and the prophet elegantly invisible barriers, and keeps them shut up to this day; and the prophet elegantly invisible barriers, and keeps them shut up to this day; and the prophet elegantly invisible barriers, and keeps them shut up to this day; and the prophet elegantly

declares that they stand still at God’ commandment, as if they were a heap of firm declares that they stand still at God’ commandment, as if they were a heap of firm declares that they stand still at God’ commandment, as if they were a heap of firm declares that they stand still at God’ commandment, as if they were a heap of firm

and solid matter. Nor is it without design that the Holy Spirit, in various passages, and solid matter. Nor is it without design that the Holy Spirit, in various passages, and solid matter. Nor is it without design that the Holy Spirit, in various passages, and solid matter. Nor is it without design that the Holy Spirit, in various passages,

adduces this proof of divine power, as in Jer_adduces this proof of divine power, as in Jer_adduces this proof of divine power, as in Jer_adduces this proof of divine power, as in Jer_5555::::22222222, and Job_, and Job_, and Job_, and Job_38383838::::8 8 8 8

In the second part of the verse, he seems to repeat the same idea, but with In the second part of the verse, he seems to repeat the same idea, but with In the second part of the verse, he seems to repeat the same idea, but with In the second part of the verse, he seems to repeat the same idea, but with

amplification. God not only confines the immense mass of waters in the seas, but also amplification. God not only confines the immense mass of waters in the seas, but also amplification. God not only confines the immense mass of waters in the seas, but also amplification. God not only confines the immense mass of waters in the seas, but also

hides them, by a mysterious and incomprehensible power, in the very bowels of the hides them, by a mysterious and incomprehensible power, in the very bowels of the hides them, by a mysterious and incomprehensible power, in the very bowels of the hides them, by a mysterious and incomprehensible power, in the very bowels of the

earth. Whoever will compare the elements among themselves, will reckon it contrary earth. Whoever will compare the elements among themselves, will reckon it contrary earth. Whoever will compare the elements among themselves, will reckon it contrary earth. Whoever will compare the elements among themselves, will reckon it contrary

to nature that the bottomless depths, or the immeasurable gulfs of waters, whose to nature that the bottomless depths, or the immeasurable gulfs of waters, whose to nature that the bottomless depths, or the immeasurable gulfs of waters, whose to nature that the bottomless depths, or the immeasurable gulfs of waters, whose

native tendency is rather to overwhelm the earth, should lie hid under it. That so native tendency is rather to overwhelm the earth, should lie hid under it. That so native tendency is rather to overwhelm the earth, should lie hid under it. That so native tendency is rather to overwhelm the earth, should lie hid under it. That so

many hollow channels and gulfs, ACCORDINGLY, should not swallow up the earth many hollow channels and gulfs, ACCORDINGLY, should not swallow up the earth many hollow channels and gulfs, ACCORDINGLY, should not swallow up the earth many hollow channels and gulfs, ACCORDINGLY, should not swallow up the earth

every moment, affords another magnificent display of divine power; for although now every moment, affords another magnificent display of divine power; for although now every moment, affords another magnificent display of divine power; for although now every moment, affords another magnificent display of divine power; for although now

and then some cities and fields are engulfed, yet the body of the earth is preserved in and then some cities and fields are engulfed, yet the body of the earth is preserved in and then some cities and fields are engulfed, yet the body of the earth is preserved in and then some cities and fields are engulfed, yet the body of the earth is preserved in

its place. its place. its place. its place.

((((676676676676) In Gen_) In Gen_) In Gen_) In Gen_1111::::9 9 9 9 we read, “ said, Let the waters under the heavens be gathered we read, “ said, Let the waters under the heavens be gathered we read, “ said, Let the waters under the heavens be gathered we read, “ said, Let the waters under the heavens be gathered

together into one place, and let the dry land appear: and it was so.” The Psalmist together into one place, and let the dry land appear: and it was so.” The Psalmist together into one place, and let the dry land appear: and it was so.” The Psalmist together into one place, and let the dry land appear: and it was so.” The Psalmist

here probably has a reference to that passage, as in the here probably has a reference to that passage, as in the here probably has a reference to that passage, as in the here probably has a reference to that passage, as in the 9999th verse there is evidently th verse there is evidently th verse there is evidently th verse there is evidently

an imitation of the style in which God is described in the first chapter of Genesis as an imitation of the style in which God is described in the first chapter of Genesis as an imitation of the style in which God is described in the first chapter of Genesis as an imitation of the style in which God is described in the first chapter of Genesis as

performing the work of creation.performing the work of creation.performing the work of creation.performing the work of creation.

SPURGEON, “SPURGEON, “SPURGEON, “SPURGEON, “Verse Verse Verse Verse 7777. He gathereth the waters of the sea together as an heap. The . He gathereth the waters of the sea together as an heap. The . He gathereth the waters of the sea together as an heap. The . He gathereth the waters of the sea together as an heap. The

waters were once scattered like corn strewn upon a threshing floor: they are now waters were once scattered like corn strewn upon a threshing floor: they are now waters were once scattered like corn strewn upon a threshing floor: they are now waters were once scattered like corn strewn upon a threshing floor: they are now

collected in one spot as an heap. Who else could have gathered them into one collected in one spot as an heap. Who else could have gathered them into one collected in one spot as an heap. Who else could have gathered them into one collected in one spot as an heap. Who else could have gathered them into one

channel but their great Lord, at whose bidding the waters fled away? The miracle of channel but their great Lord, at whose bidding the waters fled away? The miracle of channel but their great Lord, at whose bidding the waters fled away? The miracle of channel but their great Lord, at whose bidding the waters fled away? The miracle of

the Red Sea is repeated in nature day by day, for the sea which now invades the the Red Sea is repeated in nature day by day, for the sea which now invades the the Red Sea is repeated in nature day by day, for the sea which now invades the the Red Sea is repeated in nature day by day, for the sea which now invades the

shore under the impulse of sun and moon, would soon devour the land if bounds were shore under the impulse of sun and moon, would soon devour the land if bounds were shore under the impulse of sun and moon, would soon devour the land if bounds were shore under the impulse of sun and moon, would soon devour the land if bounds were

not maintained by the divine decree. He layeth up the depth in storehouses. The not maintained by the divine decree. He layeth up the depth in storehouses. The not maintained by the divine decree. He layeth up the depth in storehouses. The not maintained by the divine decree. He layeth up the depth in storehouses. The

depths of the main are God's great cellars and storerooms for the tempestuous depths of the main are God's great cellars and storerooms for the tempestuous depths of the main are God's great cellars and storerooms for the tempestuous depths of the main are God's great cellars and storerooms for the tempestuous

element. Vast reservoirs of water are secreted in the bowels of the earth, from which element. Vast reservoirs of water are secreted in the bowels of the earth, from which element. Vast reservoirs of water are secreted in the bowels of the earth, from which element. Vast reservoirs of water are secreted in the bowels of the earth, from which

issue our springs and wells of water. What a merciful provision for a pressing need? issue our springs and wells of water. What a merciful provision for a pressing need? issue our springs and wells of water. What a merciful provision for a pressing need? issue our springs and wells of water. What a merciful provision for a pressing need?

May not the text also refer to THE CLOUDS, and the magazines of hail, and snow, May not the text also refer to THE CLOUDS, and the magazines of hail, and snow, May not the text also refer to THE CLOUDS, and the magazines of hail, and snow, May not the text also refer to THE CLOUDS, and the magazines of hail, and snow,

and rain, those treasures of merciful wealth for the fields of earth? These aqueous and rain, those treasures of merciful wealth for the fields of earth? These aqueous and rain, those treasures of merciful wealth for the fields of earth? These aqueous and rain, those treasures of merciful wealth for the fields of earth? These aqueous

masses are not piled away as in lumber rooms, but in storehouses for future beneficial masses are not piled away as in lumber rooms, but in storehouses for future beneficial masses are not piled away as in lumber rooms, but in storehouses for future beneficial masses are not piled away as in lumber rooms, but in storehouses for future beneficial

use. Abundant tenderness is seen in the foresight of our heavenly Joseph, whose use. Abundant tenderness is seen in the foresight of our heavenly Joseph, whose use. Abundant tenderness is seen in the foresight of our heavenly Joseph, whose use. Abundant tenderness is seen in the foresight of our heavenly Joseph, whose

granaries are already filled against earth's time of need. These stores might have granaries are already filled against earth's time of need. These stores might have granaries are already filled against earth's time of need. These stores might have granaries are already filled against earth's time of need. These stores might have

been, as once they were, the ammunition of vengeance, they are now a part of the been, as once they were, the ammunition of vengeance, they are now a part of the been, as once they were, the ammunition of vengeance, they are now a part of the been, as once they were, the ammunition of vengeance, they are now a part of the

commissariat of mercy.commissariat of mercy.commissariat of mercy.commissariat of mercy.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 7777. He gathereth the waters of the sea together as an heap, etc. "God called . He gathereth the waters of the sea together as an heap, etc. "God called . He gathereth the waters of the sea together as an heap, etc. "God called . He gathereth the waters of the sea together as an heap, etc. "God called

the gathering together of the waters, seas." Genesis the gathering together of the waters, seas." Genesis the gathering together of the waters, seas." Genesis the gathering together of the waters, seas." Genesis 1111::::10 10 10 10 . This unstable element . This unstable element . This unstable element . This unstable element

must, like all other elements, be put under law, and confined within bounds, that must, like all other elements, be put under law, and confined within bounds, that must, like all other elements, be put under law, and confined within bounds, that must, like all other elements, be put under law, and confined within bounds, that

there might be a habitable earth for man and all the creatures around him. Thus the there might be a habitable earth for man and all the creatures around him. Thus the there might be a habitable earth for man and all the creatures around him. Thus the there might be a habitable earth for man and all the creatures around him. Thus the

psalmist sings, He gathereth the waters of the sea together as an heap: he layeth up psalmist sings, He gathereth the waters of the sea together as an heap: he layeth up psalmist sings, He gathereth the waters of the sea together as an heap: he layeth up psalmist sings, He gathereth the waters of the sea together as an heap: he layeth up

the depth in storehouses. The boundary was such as to cause his servants to the depth in storehouses. The boundary was such as to cause his servants to the depth in storehouses. The boundary was such as to cause his servants to the depth in storehouses. The boundary was such as to cause his servants to

wonder. They looked from the shore, as we do, and under the influence of a well wonder. They looked from the shore, as we do, and under the influence of a well wonder. They looked from the shore, as we do, and under the influence of a well wonder. They looked from the shore, as we do, and under the influence of a well

known law, the billows in their heaving swells, seemed as if they would, as if they did, known law, the billows in their heaving swells, seemed as if they would, as if they did, known law, the billows in their heaving swells, seemed as if they would, as if they did, known law, the billows in their heaving swells, seemed as if they would, as if they did,

touch the sky itself; and as if they were so much higher than the shore, that they touch the sky itself; and as if they were so much higher than the shore, that they touch the sky itself; and as if they were so much higher than the shore, that they touch the sky itself; and as if they were so much higher than the shore, that they

were in danger of leaving their basin and stretching over the land. Just such an were in danger of leaving their basin and stretching over the land. Just such an were in danger of leaving their basin and stretching over the land. Just such an were in danger of leaving their basin and stretching over the land. Just such an

impression, we with all our science, popularly hold. The prophets thus looked as we impression, we with all our science, popularly hold. The prophets thus looked as we impression, we with all our science, popularly hold. The prophets thus looked as we impression, we with all our science, popularly hold. The prophets thus looked as we

do, and under the same kind of feeling. How wonderful, they thought, is all this! A do, and under the same kind of feeling. How wonderful, they thought, is all this! A do, and under the same kind of feeling. How wonderful, they thought, is all this! A do, and under the same kind of feeling. How wonderful, they thought, is all this! A

low barrier of sand is made Jehovah's agent for bounding the deep. "The Lord hath low barrier of sand is made Jehovah's agent for bounding the deep. "The Lord hath low barrier of sand is made Jehovah's agent for bounding the deep. "The Lord hath low barrier of sand is made Jehovah's agent for bounding the deep. "The Lord hath

placed the sand for the bound of the sea by a perpetual decree, that it cannot pass placed the sand for the bound of the sea by a perpetual decree, that it cannot pass placed the sand for the bound of the sea by a perpetual decree, that it cannot pass placed the sand for the bound of the sea by a perpetual decree, that it cannot pass

it: and though the waves thereof toss themselves, yet they not prevail; though they it: and though the waves thereof toss themselves, yet they not prevail; though they it: and though the waves thereof toss themselves, yet they not prevail; though they it: and though the waves thereof toss themselves, yet they not prevail; though they

roar, yet can they not pass over it." Jeremiah roar, yet can they not pass over it." Jeremiah roar, yet can they not pass over it." Jeremiah roar, yet can they not pass over it." Jeremiah 5555::::22 22 22 22 . John Duns, D.D., in "Science . John Duns, D.D., in "Science . John Duns, D.D., in "Science . John Duns, D.D., in "Science

and Christian Thought," and Christian Thought," and Christian Thought," and Christian Thought," 1868186818681868....

Verse Verse Verse Verse 7777. The waters of the sea. Of all objects that I have ever seen, there is none . The waters of the sea. Of all objects that I have ever seen, there is none . The waters of the sea. Of all objects that I have ever seen, there is none . The waters of the sea. Of all objects that I have ever seen, there is none

which affect my imagination so much as the sea or ocean. I cannot see the heavings which affect my imagination so much as the sea or ocean. I cannot see the heavings which affect my imagination so much as the sea or ocean. I cannot see the heavings which affect my imagination so much as the sea or ocean. I cannot see the heavings

of this prodigious bulk of waters, even in a calm, without a very pleasing of this prodigious bulk of waters, even in a calm, without a very pleasing of this prodigious bulk of waters, even in a calm, without a very pleasing of this prodigious bulk of waters, even in a calm, without a very pleasing

astonishment; but when it is worked up in a tempest, so that the horizon on every astonishment; but when it is worked up in a tempest, so that the horizon on every astonishment; but when it is worked up in a tempest, so that the horizon on every astonishment; but when it is worked up in a tempest, so that the horizon on every

side is nothing but foaming billows and floating mountains, it is impossible to describe side is nothing but foaming billows and floating mountains, it is impossible to describe side is nothing but foaming billows and floating mountains, it is impossible to describe side is nothing but foaming billows and floating mountains, it is impossible to describe

the agreeable horror that rises from such a prospect. A troubled ocean, to a man the agreeable horror that rises from such a prospect. A troubled ocean, to a man the agreeable horror that rises from such a prospect. A troubled ocean, to a man the agreeable horror that rises from such a prospect. A troubled ocean, to a man

who sails upon it, is, I think, the biggest object that he can see in motion, and who sails upon it, is, I think, the biggest object that he can see in motion, and who sails upon it, is, I think, the biggest object that he can see in motion, and who sails upon it, is, I think, the biggest object that he can see in motion, and

consequently gives his imagination one of the highest kinds of pleasure that can arise consequently gives his imagination one of the highest kinds of pleasure that can arise consequently gives his imagination one of the highest kinds of pleasure that can arise consequently gives his imagination one of the highest kinds of pleasure that can arise

from greatness. I must confess it is impossible for me to SURVEY this world of fluid from greatness. I must confess it is impossible for me to SURVEY this world of fluid from greatness. I must confess it is impossible for me to SURVEY this world of fluid from greatness. I must confess it is impossible for me to SURVEY this world of fluid

matter without thinking on the hand that first poured it out, and made a proper matter without thinking on the hand that first poured it out, and made a proper matter without thinking on the hand that first poured it out, and made a proper matter without thinking on the hand that first poured it out, and made a proper

channel for its reception. Such an object naturally raises in my thoughts the idea of channel for its reception. Such an object naturally raises in my thoughts the idea of channel for its reception. Such an object naturally raises in my thoughts the idea of channel for its reception. Such an object naturally raises in my thoughts the idea of

an Almighty Being, and convinces me of his existence as much as a metaphysical an Almighty Being, and convinces me of his existence as much as a metaphysical an Almighty Being, and convinces me of his existence as much as a metaphysical an Almighty Being, and convinces me of his existence as much as a metaphysical

demonstration. The imagination prompts the understanding, and by the greatness of demonstration. The imagination prompts the understanding, and by the greatness of demonstration. The imagination prompts the understanding, and by the greatness of demonstration. The imagination prompts the understanding, and by the greatness of

the sensible object, produces in it the idea of a Being who is neither circumscribed the sensible object, produces in it the idea of a Being who is neither circumscribed the sensible object, produces in it the idea of a Being who is neither circumscribed the sensible object, produces in it the idea of a Being who is neither circumscribed

by time nor space. Spectator.by time nor space. Spectator.by time nor space. Spectator.by time nor space. Spectator.

Verse Verse Verse Verse 7777. As a heap. DEALING with fluids as if they were solids, with an obvious . As a heap. DEALING with fluids as if they were solids, with an obvious . As a heap. DEALING with fluids as if they were solids, with an obvious . As a heap. DEALING with fluids as if they were solids, with an obvious

allusion to Exodus allusion to Exodus allusion to Exodus allusion to Exodus 15151515::::8 8 8 8 . Depths, masses of water. The main point of the description . Depths, masses of water. The main point of the description . Depths, masses of water. The main point of the description . Depths, masses of water. The main point of the description

is God's handling these vast liquid masses, as men handle solid substances of is God's handling these vast liquid masses, as men handle solid substances of is God's handling these vast liquid masses, as men handle solid substances of is God's handling these vast liquid masses, as men handle solid substances of

moderate dimensions, heaping the waves up, and STORING them away, as men might moderate dimensions, heaping the waves up, and STORING them away, as men might moderate dimensions, heaping the waves up, and STORING them away, as men might moderate dimensions, heaping the waves up, and STORING them away, as men might

do with stones or wheat. J. A. Alexander.do with stones or wheat. J. A. Alexander.do with stones or wheat. J. A. Alexander.do with stones or wheat. J. A. Alexander.

Verse Verse Verse Verse 7777. The vast masses of waters which had hitherto covered the entire surface of . The vast masses of waters which had hitherto covered the entire surface of . The vast masses of waters which had hitherto covered the entire surface of . The vast masses of waters which had hitherto covered the entire surface of

the globe, was on the third day of creation brought within narrower compass, and the globe, was on the third day of creation brought within narrower compass, and the globe, was on the third day of creation brought within narrower compass, and the globe, was on the third day of creation brought within narrower compass, and

large tracts of the submerged earth reclaimed and rendered habitable ground ... The large tracts of the submerged earth reclaimed and rendered habitable ground ... The large tracts of the submerged earth reclaimed and rendered habitable ground ... The large tracts of the submerged earth reclaimed and rendered habitable ground ... The

waters were, for the most part, congregated together in one vast body, instead of waters were, for the most part, congregated together in one vast body, instead of waters were, for the most part, congregated together in one vast body, instead of waters were, for the most part, congregated together in one vast body, instead of

being uersally diffused over the face of the earth. This is the state of things which we being uersally diffused over the face of the earth. This is the state of things which we being uersally diffused over the face of the earth. This is the state of things which we being uersally diffused over the face of the earth. This is the state of things which we

now contemplate; the various great seas and oceans constituting in fact but one body now contemplate; the various great seas and oceans constituting in fact but one body now contemplate; the various great seas and oceans constituting in fact but one body now contemplate; the various great seas and oceans constituting in fact but one body

of water called in different REGIONS by different names, as the Atlantic, Pacific, of water called in different REGIONS by different names, as the Atlantic, Pacific, of water called in different REGIONS by different names, as the Atlantic, Pacific, of water called in different REGIONS by different names, as the Atlantic, Pacific,

Indian, Southern, etc., oceans. George Bush, on Genesis Indian, Southern, etc., oceans. George Bush, on Genesis Indian, Southern, etc., oceans. George Bush, on Genesis Indian, Southern, etc., oceans. George Bush, on Genesis 1111::::9 9 9 9 ....

8 Let all the earth fear the Lord;

let all the people of the world revere him.

BARNES, “BARNES, “BARNES, “BARNES, “Let all the earth - All the inhabitants of the earth.

Fear the Lord -Worship and adore a Being of so great power. See the notes at Psa_5:7.

Let all the inhabitants of the world - The power displayed in the works of creation appeals to all alike.

Stand in awe of him - Reverence or adore him. The expression is equivalent to “worship,” fear or reverence entering essentially into the idea of worship.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “Let all the earth fear the Lord - He who has thus bound, can unloose;

he who has created, can destroy. He has promised life and prosperity only to the godly; let the ungodly stand in awe of him.

GILL, “GILL, “GILL, “GILL, “Let all the earth fear the Lord,.... That is, all the men that dwell upon the

face of the earth. As it follows,

let all the inhabitants of the world stand in awe of him; which fear and awe design a reverence of the divine Majesty, whose divine perfections are so manifest in the works of creation; and a carefulness not to offend him, into whose hands it must be a fearful thing to fall; and the whole worship of him, which is often in Scripture expressed by the fear of him: and this is to be understood either as what is the duty of all men; for to "fear God, and keep his commandments, is the whole duty of man", Ecc_12:13; and which is incumbent on all men, in consideration of his being the Creator of them; and the obligation to it is yet more increased through his providential care of them and goodness to them; and still more should be found in them, seeing he will be the Judge of them, and has a despotic and uncontrollable power over them; and what is it that he cannot do, who has done all this before related? though none can fear him aright but such who have the grace of fear put into their hearts by the Spirit of God: or else this may be prophetically said, as what will be in the latter day, when not only the Jews shall fear the Lord and his goodness, Hos_3:5, but when the fulness of the Gentiles being brought into the church, it shall fear and be enlarged; yea, all nations shall fear the Lord and glorify his name, and come and worship before him, Isa_60:5.

HENRY, “HENRY, “HENRY, “HENRY, “What use is to be made of this (Psa_33:8): Let all the earth fear the Lord,

and stand in awe of him; that is, let all the children of men worship him and give glory to him, Psa_95:5, Psa_95:6. The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Rev_14:6, Rev_14:7. Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer_5:22.

E-SWORD,"“Let all the earth fear the Lord.” Not only Jews, but Gentiles. The Psalmist was not a man blinded by national prejudice, he did not desire to restrict the worship of Jehovah to the seed of Abraham. He looks for homage even to far-off nations. If they are not well enough instructed to be able to praise at least let them fear. There is an inferior kind of worship in the trembling which involuntarily admits the boundless power of the thundering God. A defiant blasphemer is out of place in a world covered with tokens of the divine power and Godhead; the whole earth cannot afford a spot congenial for the erection of a synagogue of Atheism, nor a man in whom it is becoming to profane the name of God. “Let all the inhabitants of the world stand in awe of him.”Let them forsake their idols, and reverently regard the only living God. What is here placed as a wish may also be read as a prophecy: the adoration of God will yet be universal.

CALVIN, “CALVIN, “CALVIN, “CALVIN, “8888.Let all the earth fear Jehovah. The Psalmist concludes that there is just .Let all the earth fear Jehovah. The Psalmist concludes that there is just .Let all the earth fear Jehovah. The Psalmist concludes that there is just .Let all the earth fear Jehovah. The Psalmist concludes that there is just

reason why the whole world should reverently SUBMIT itself to the government of reason why the whole world should reverently SUBMIT itself to the government of reason why the whole world should reverently SUBMIT itself to the government of reason why the whole world should reverently SUBMIT itself to the government of

God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in

awe of him, just means to do honor to, and to reverence his mighty power. It is a awe of him, just means to do honor to, and to reverence his mighty power. It is a awe of him, just means to do honor to, and to reverence his mighty power. It is a awe of him, just means to do honor to, and to reverence his mighty power. It is a

mark of great insensibility not to bow at God’ presence, from whom we have our mark of great insensibility not to bow at God’ presence, from whom we have our mark of great insensibility not to bow at God’ presence, from whom we have our mark of great insensibility not to bow at God’ presence, from whom we have our

being, and upon whom our condition depends. The prophet alludes to both these being, and upon whom our condition depends. The prophet alludes to both these being, and upon whom our condition depends. The prophet alludes to both these being, and upon whom our condition depends. The prophet alludes to both these

things, affirming that the world appeared as soon as God spake, and that it is upheld things, affirming that the world appeared as soon as God spake, and that it is upheld things, affirming that the world appeared as soon as God spake, and that it is upheld things, affirming that the world appeared as soon as God spake, and that it is upheld

in being by his commandment; for it would not have been enough for the world to in being by his commandment; for it would not have been enough for the world to in being by his commandment; for it would not have been enough for the world to in being by his commandment; for it would not have been enough for the world to

have been created in a moment, if it had not been supported in existence by the have been created in a moment, if it had not been supported in existence by the have been created in a moment, if it had not been supported in existence by the have been created in a moment, if it had not been supported in existence by the

power of God. He did not EMPLOY a great array of means in creating the world, but power of God. He did not EMPLOY a great array of means in creating the world, but power of God. He did not EMPLOY a great array of means in creating the world, but power of God. He did not EMPLOY a great array of means in creating the world, but

to prove the inconceivable power of his word, he ordered that so soon as he should to prove the inconceivable power of his word, he ordered that so soon as he should to prove the inconceivable power of his word, he ordered that so soon as he should to prove the inconceivable power of his word, he ordered that so soon as he should

as it were pronounce the word, the thing should be done. (as it were pronounce the word, the thing should be done. (as it were pronounce the word, the thing should be done. (as it were pronounce the word, the thing should be done. (677677677677) The word command, ) The word command, ) The word command, ) The word command,

therefore, CONFIRMS what I formerly said, that his speech was nothing else than a therefore, CONFIRMS what I formerly said, that his speech was nothing else than a therefore, CONFIRMS what I formerly said, that his speech was nothing else than a therefore, CONFIRMS what I formerly said, that his speech was nothing else than a

nod, or wish, and that to speak implies the same thing as to command. It is proper, nod, or wish, and that to speak implies the same thing as to command. It is proper, nod, or wish, and that to speak implies the same thing as to command. It is proper, nod, or wish, and that to speak implies the same thing as to command. It is proper,

however, to understand that in this nod, or command, the eternal wisdom of God however, to understand that in this nod, or command, the eternal wisdom of God however, to understand that in this nod, or command, the eternal wisdom of God however, to understand that in this nod, or command, the eternal wisdom of God

displayed itself. displayed itself. displayed itself. displayed itself.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 8888. Let all the earth fear the Lord. Not only Jews, but Gentiles. . Let all the earth fear the Lord. Not only Jews, but Gentiles. . Let all the earth fear the Lord. Not only Jews, but Gentiles. . Let all the earth fear the Lord. Not only Jews, but Gentiles.

The psalmist was not a man blinded by national prejudice, he did not desire to The psalmist was not a man blinded by national prejudice, he did not desire to The psalmist was not a man blinded by national prejudice, he did not desire to The psalmist was not a man blinded by national prejudice, he did not desire to

restrict the worship of Jehovah to the seed of Abraham. He looks for homage even to restrict the worship of Jehovah to the seed of Abraham. He looks for homage even to restrict the worship of Jehovah to the seed of Abraham. He looks for homage even to restrict the worship of Jehovah to the seed of Abraham. He looks for homage even to

far off nations. If they are not well enough instructed to be able to praise, at least let far off nations. If they are not well enough instructed to be able to praise, at least let far off nations. If they are not well enough instructed to be able to praise, at least let far off nations. If they are not well enough instructed to be able to praise, at least let

them fear. There is an inferior kind of worship in the trembling which involuntarily them fear. There is an inferior kind of worship in the trembling which involuntarily them fear. There is an inferior kind of worship in the trembling which involuntarily them fear. There is an inferior kind of worship in the trembling which involuntarily

admits the boundless power of the thundering God. A defiant blasphemer is out of admits the boundless power of the thundering God. A defiant blasphemer is out of admits the boundless power of the thundering God. A defiant blasphemer is out of admits the boundless power of the thundering God. A defiant blasphemer is out of

place in a world covered with tokens of the divine power and Godhead: the whole place in a world covered with tokens of the divine power and Godhead: the whole place in a world covered with tokens of the divine power and Godhead: the whole place in a world covered with tokens of the divine power and Godhead: the whole

earth cannot afford a spot congenial for the erection of a synagogue of Atheism, nor earth cannot afford a spot congenial for the erection of a synagogue of Atheism, nor earth cannot afford a spot congenial for the erection of a synagogue of Atheism, nor earth cannot afford a spot congenial for the erection of a synagogue of Atheism, nor

a man in whom it is becoming to profane the name of God. Let all the inhabitants of a man in whom it is becoming to profane the name of God. Let all the inhabitants of a man in whom it is becoming to profane the name of God. Let all the inhabitants of a man in whom it is becoming to profane the name of God. Let all the inhabitants of

the world stand in awe of him. Let them forsake their idols, and reverently regard the the world stand in awe of him. Let them forsake their idols, and reverently regard the the world stand in awe of him. Let them forsake their idols, and reverently regard the the world stand in awe of him. Let them forsake their idols, and reverently regard the

only living God. What is here placed as a wish may also be read as a prophecy: the only living God. What is here placed as a wish may also be read as a prophecy: the only living God. What is here placed as a wish may also be read as a prophecy: the only living God. What is here placed as a wish may also be read as a prophecy: the

adoration of God will yet be uersal.adoration of God will yet be uersal.adoration of God will yet be uersal.adoration of God will yet be uersal.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 8888. Let all the earth. For who can doubt that God can do as he wills upon . Let all the earth. For who can doubt that God can do as he wills upon . Let all the earth. For who can doubt that God can do as he wills upon . Let all the earth. For who can doubt that God can do as he wills upon

earth, since he so tamed the unconquerable nature of the sea? Hugo Grotius, earth, since he so tamed the unconquerable nature of the sea? Hugo Grotius, earth, since he so tamed the unconquerable nature of the sea? Hugo Grotius, earth, since he so tamed the unconquerable nature of the sea? Hugo Grotius, 1583158315831583----

1645164516451645....

Verse Verse Verse Verse 8888. Let all the earth fear the Lord, etc. Let them not fear another instead of . Let all the earth fear the Lord, etc. Let them not fear another instead of . Let all the earth fear the Lord, etc. Let them not fear another instead of . Let all the earth fear the Lord, etc. Let them not fear another instead of

him. Doth a wild beast rage? Fear God. Doth a serpent lie in WAIT? Fear God. Doth him. Doth a wild beast rage? Fear God. Doth a serpent lie in WAIT? Fear God. Doth him. Doth a wild beast rage? Fear God. Doth a serpent lie in WAIT? Fear God. Doth him. Doth a wild beast rage? Fear God. Doth a serpent lie in WAIT? Fear God. Doth

man hate thee? Fear God. Doth the devil fight against thee? Fear God. For the man hate thee? Fear God. Doth the devil fight against thee? Fear God. For the man hate thee? Fear God. Doth the devil fight against thee? Fear God. For the man hate thee? Fear God. Doth the devil fight against thee? Fear God. For the

whole creation is under him whom thou art commanded to fear. Augustine.whole creation is under him whom thou art commanded to fear. Augustine.whole creation is under him whom thou art commanded to fear. Augustine.whole creation is under him whom thou art commanded to fear. Augustine.

9 For he spoke, and it came to be;

he commanded, and it stood firm.

BARNES, “BARNES, “BARNES, “BARNES, “For he spake, and it was done - The word “done,” introduced here by

our translators, enfeebles the sentence. It would be made more expressive and sublime as it is in the original: “He spake, and it was.” That is, Its existence depended on his word; the universe sprang into being at his command; he had only to speak, and it arose in all its grandeur where before there was nothing. There is here an undoubted allusion to the account in Genesis of the work of creation - where the statement is that all depended on the command or the word of God: Gen_1:3, Gen_1:6,Gen_1:9, Gen_1:11, Gen_1:14, Gen_1:20, Gen_1:24, Gen_1:26. Nothing more sublime can be conceived than the language thus employed in the Scriptures in describing that work. No more elevated conception can enter the human mind than that which is implied when it is said, God “spoke” and all this vast and wonderful universe rose into being.

He commanded - He gave order; he required the universe to appear.

And it stood fast - Or rather, “stood.” That is, it stood forth; it appeared; it rose into being. The idea of its “standing fast” is not in the original, and greatly enfeebles the expression.

GILL, “GILL, “GILL, “GILL, “For he spake, and it was done,.... Or "it was" (a), it came into being by a

word speaking, almighty power going along with it; see Gen_1:3;

he commanded, and it stood fast; every created thing continued in its being; not only all things were produced into being by his all commanding word and power, "nutu Jovis", as Maximus Tyrius speaks (b); but by the same all things are upheld and consist, Heb_1:3, Col_1:17. The poet (c) uses the same word of God in the creation of things; and is the phrase in Gen_1:3 admired by Longinus (d): or this may refer to the implantation of the grace of fear in the hearts of his people; for as he speaks life into them in regeneration, commands light to shine in their dark heart, and says to them, when in their blood, Live; so by the mighty power of his word he commands the fear of him in them, and it continues.

HENRY, “HENRY, “HENRY, “HENRY, “How God made the world, and brought all things into being. (1.) How

easily: All things were made by the word of the Lord and by the breath of his mouth.Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded (Psa_33:9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in

the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Ecc_3:14. It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Psa_119:91.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “he spake— literally, “said.”

it was— The addition of “done” weakens the sense (compare Gen_1:3-10).

E-SWORD, "“For he spake, and it was done.” Creation was the fruit of a word. Jehovah said, “Light be,” and light was. The Lord's acts are sublime in their ease and instantaneoussness. “What a word is this?” This was the wondering enquiry of old, and it may be ours to this day. “He commanded, and it stood fast.” Out of nothing creation stood forth, and was confirmed in existence. The same power which first uplifted, now makes the universe to abide; although we may not observe it, there is as great a display of sublime power in confirming as in creating. Happy is the man who has learned to lean his all upon the sure word of him who built the skies!

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 9999. For he spake, and it was done. Creation was the fruit of a . For he spake, and it was done. Creation was the fruit of a . For he spake, and it was done. Creation was the fruit of a . For he spake, and it was done. Creation was the fruit of a

word. Jehovah said, "Light be," and light was. The Lord's acts are sublime in their word. Jehovah said, "Light be," and light was. The Lord's acts are sublime in their word. Jehovah said, "Light be," and light was. The Lord's acts are sublime in their word. Jehovah said, "Light be," and light was. The Lord's acts are sublime in their

ease and instantaneousness. "What a word is this?" This was the wondering enquiry ease and instantaneousness. "What a word is this?" This was the wondering enquiry ease and instantaneousness. "What a word is this?" This was the wondering enquiry ease and instantaneousness. "What a word is this?" This was the wondering enquiry

of old, and it may be ours to this day. He commanded, and it stood fast. Out of of old, and it may be ours to this day. He commanded, and it stood fast. Out of of old, and it may be ours to this day. He commanded, and it stood fast. Out of of old, and it may be ours to this day. He commanded, and it stood fast. Out of

nothing creation stood forth, and was confirmed in existence. The same power which nothing creation stood forth, and was confirmed in existence. The same power which nothing creation stood forth, and was confirmed in existence. The same power which nothing creation stood forth, and was confirmed in existence. The same power which

first uplifted, now makes the uerse to abide; although we may not observe it, there is first uplifted, now makes the uerse to abide; although we may not observe it, there is first uplifted, now makes the uerse to abide; although we may not observe it, there is first uplifted, now makes the uerse to abide; although we may not observe it, there is

as great a display of sublime power in confirming as in creating. Happy is the man as great a display of sublime power in confirming as in creating. Happy is the man as great a display of sublime power in confirming as in creating. Happy is the man as great a display of sublime power in confirming as in creating. Happy is the man

who has learned to lean his all upon the sure word of him who built the skies!who has learned to lean his all upon the sure word of him who built the skies!who has learned to lean his all upon the sure word of him who built the skies!who has learned to lean his all upon the sure word of him who built the skies!

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 6666,,,,9999. See Psalms on "Psalms . See Psalms on "Psalms . See Psalms on "Psalms . See Psalms on "Psalms 33333333::::6666" for further information." for further information." for further information." for further information.

Verse Verse Verse Verse 9999. He spake, and it was done. As we say in Latin, Dictum factum, SAID . He spake, and it was done. As we say in Latin, Dictum factum, SAID . He spake, and it was done. As we say in Latin, Dictum factum, SAID . He spake, and it was done. As we say in Latin, Dictum factum, SAID

DONE, no delay having interposed. Hugo Grotius.DONE, no delay having interposed. Hugo Grotius.DONE, no delay having interposed. Hugo Grotius.DONE, no delay having interposed. Hugo Grotius.

Verse Verse Verse Verse 9999. He spake, and it was done; so that the creatures were not emanations from . He spake, and it was done; so that the creatures were not emanations from . He spake, and it was done; so that the creatures were not emanations from . He spake, and it was done; so that the creatures were not emanations from

the divine nature, but effects of the divine will, the fruits of intelligence, and design, the divine nature, but effects of the divine will, the fruits of intelligence, and design, the divine nature, but effects of the divine will, the fruits of intelligence, and design, the divine nature, but effects of the divine will, the fruits of intelligence, and design,

and counsel. William Binnie, D.D.and counsel. William Binnie, D.D.and counsel. William Binnie, D.D.and counsel. William Binnie, D.D.

10 The Lord foils the plans of the nations;

he thwarts the purposes of the peoples.

BARNES, “BARNES, “BARNES, “BARNES, “The Lord bringeth the counsel of the heathen to nought -Margin:

“maketh frustrate.” The Hebrew word means to “break,” or to “annul.” The word here rendered “heathen” means “nations;” and the idea is that God, by his own overruling purpose and providence, frustrates the designs of the nations of the earth; that he carries forward his own designs and purposes in spite of theirs; that their plans avail nothing when they come in competition with his. their purposes must yield to His purpose. Compare Isa_8:9-10, note; Isa_19:3, note. All the plans and purposes of the nations of the earth that conflict with the purposes of God will be vain; all those plans, whatever they may be, will be made subservient under His providence to the promotion of His great designs.

He maketh the devices of the people of none effect - That is, He renders them vain, unsuccessful, ineffectual. The word “people” here is synonymous with “nations,” and the idea is, that whatever may be the thoughts and purposes of human beings, if they are opposed to the plans of God, or if they do not tend to promote His glory, they will be rendered futile or vain. God is a great and glorious Sovereign over all, and He will make everything subordinate to the promotion of His own great designs.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “The counsel of the heathen to naught - This appears to be similar to

what is mentioned in the second Psalm; the useless attempts of the Gentiles to prevent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of ungodly nations or men to prevent the promulgation of the Gospel, and the universal dissemination of truth in the world.

GILL, “GILL, “GILL, “GILL, “The Lord bringeth the counsel of the Heathen to nought,.... The

psalmist having taken notice of the works of creation, in order to excite the saints to praise, proceeds to observe the providence of God, and particularly that branch of it which lies in disappointing the designs of wicked men; it is wickedness which they consult and devise, and thin is against the Lord's people, his cause and interest, and so against himself; and though their schemes are formed and contrived with a great deal of subtlety, yet they are commonly blasted; whether laid by particular persons, as by Ahithophel against David; or by nations, whole bodies of men, as of the Egyptians and Assyrians against Israel; and of Jews and Gentiles against Christ and his cause;

he maketh the devices of the people of none effect; the same thing is expressed here as before, in different words, for the further confirmation of it, and that it might be

attended to. This is the Lord's doing, he is omniscient, and knows all the secret plots and designs of men; and he is omnipotent, and counteracts them, and confounds them in all their measures; and is faithful to his people, cause, and interest.

HENRY, “HENRY, “HENRY, “HENRY, “The satisfaction he had of God's sovereignty and dominion, Psa_33:10,

Psa_33:11. He over-rules all the counsels of men, and makes them, contrary to their intention, serviceable to his counsels. Come and see with an eye of faith God in the throne, 1. Frustrating the devices of his enemies: He bringeth the counsel of the heathen to nought, so that what they imagine against him and his kingdom proves a vain thing(Psa_2:1); the counsel of Ahithophel is turned into foolishness; Haman's plot is baffled. Though the design be laid ever so deep, and the hopes raised upon it ever so high, yet, if God says it shall not stand, neither shall it come to pass; it is all to no purpose. 2. Fulfilling his own decrees: The counsel of the Lord standeth for ever. It is immutable in itself, for he is in one mind, and who can turn him? The execution of it may be opposed, but cannot in the least be obstructed by any created power. Through all the revolutions of time God never changed his measures, but in every event, even that which to us is most surprising, the eternal counsel of God is fulfilled, nor can any thing prevent its being accomplished in its time. With what pleasure to ourselves may we in singing this give praise to God! How easy may this thought make us at all times, that God governs the world, that he did it in infinite wisdom before we were born, and will do it when we are silent in the dust!

JAMISON, “JAMISON, “JAMISON, “JAMISON, “In God’s providence He thwarts men’s purposes and executes His own.

heathen— literally, “nations.”

BIBLICAL ILLUSTRATOR, "The Lord bringeth the counsel of the heathen to nought; He maketh the devices of the people of none effect.

Providential deliverances from slavery

This psalm is a psalm of praise and thanksgiving upon the subject of God’s works of creation and providence; and the author seems in his enumeration of the works of God to equal the wonders of Providence with those of Creation (Psa_33:6). Now the psalmist thus joins them together because of the deliverances that he and his people had experienced. And we as a nation have known like deliverances.

1. The providence of God presides over and governs all things, and has a peculiar influence upon all the great events that happen unto men.

2. This, as it is observable in all the great periods of every particular man’s life, so it is more especially and remarkably true, in respect of such events, wherein the fates of whole nations and kingdoms are concerned. (J. Clarke, D. D.)

Divine and human purpose

The wicked meet with a large measure of success in this world. Their success, however, does little for them after all. It does not put them in possession of solid and lasting happiness, and this may be said to be their highest aim. Their power, moreover, IS very limited at the best, and in all directions, and they are not longer lived than others. God has absolute power over them. He has so arranged, and so administers affairs, that we

may describe them as circum-hedged. Neither singly nor collectively can creatures carry anything against the Divine will or power. “Counsel” or purpose may be defined—a decision or determination of the will; and purposes may be divided into good, bad, and indifferent. Practically, they may be so divided; and it is almost unnecessary to remark that good purposes never conflict with the purposes of God. He approves of them, and is on the side of all good purposes. It is bad purposes of which God disapproves, and in proportion to their inherent badness; but the badness of a purpose, let it be distinctly noted, is no proof that it clashes with the purposes of God. If it were, it would follow that not one bad purpose formed by man had ever been or could be executed; but what is the fact? Countless millions of bad purposes have been successfully carried out, and are being carried out every day all over the world. Baffled they frequently are, but by no means always. Indeed, if we had our way, they would be baffled a great deal oftener; but God’s thoughts and ways are not as our thoughts and ways. They are high above ours as heaven is above the earth. A young man, let us suppose, makes up his mind to rob his employer, and it is not long till the sinful purpose is put into execution. Query—What was God’s relation to the purpose? With the utmost ease God could have deprived him of the opportunity and the power to rob his employer. What God purposed was that, while disapproving of the purpose to rob, He would per[nit the execution of it, or not interfere by the exercise of His omnipotence to hinder its execution. Whenever the purpose of God crosses the line of human purposes, be they the purposes of one person, or any number of persons in combination, it presents an insuperable barrier—a barrier which can neither be swept away nor overleapt. As well may we essay to pluck a star from the firmament or dry up the bed of the sea, as essay to frustrate or modify or delay the fulfilment of the Divine purposes, for they are the purposes of a Being whose knowledge and power are absolute, and who can take these words into His mouth, “I am the Lord, I change not.” (G. Cron.)

E-SWORD, "“The Lord bringeth the counsel of the heathen to nought.” While his own will is done, he takes care to anticipate the wilfulness of his enemies. Before they come to action he vanquishes them in the council-chamber; and when, well armed with craft, they march to the assault, he frustrates their knaveries, and makes their promising plots to end in nothing. Not only the folly of the heathen, but their wisdom too, shall yield to the power of the cross of Jesus; what a comfort is this to those who have to labour where sophistry, and philosophy, falsely so called, are set in opposition to the truth as it is in Jesus. “He maketh the devices of the people of none effect.” Their persecutions, slanders, falsehoods, are like puff-balls flung against a granite wall - they produce no result at all; for the Lord overrules the evil, and brings good out of it. The cause of God is never in danger: infernal craft is outwitted by infinite wisdom, and Satanic malice held in check by boundless power.

CALVIN, “CALVIN, “CALVIN, “CALVIN, “10101010.Jehovah scattereth the counsel of the nations. After briefly touching .Jehovah scattereth the counsel of the nations. After briefly touching .Jehovah scattereth the counsel of the nations. After briefly touching .Jehovah scattereth the counsel of the nations. After briefly touching

upon the creation of the world, the Psalmist returns to his former subject, namely, to upon the creation of the world, the Psalmist returns to his former subject, namely, to upon the creation of the world, the Psalmist returns to his former subject, namely, to upon the creation of the world, the Psalmist returns to his former subject, namely, to

show that the events which daily come to pass are undoubted proofs of the show that the events which daily come to pass are undoubted proofs of the show that the events which daily come to pass are undoubted proofs of the show that the events which daily come to pass are undoubted proofs of the

providence of God. And lest any man should be surprised, that he should exhibit God providence of God. And lest any man should be surprised, that he should exhibit God providence of God. And lest any man should be surprised, that he should exhibit God providence of God. And lest any man should be surprised, that he should exhibit God

as an adversary to men, scattering their counsels rather than establishing and as an adversary to men, scattering their counsels rather than establishing and as an adversary to men, scattering their counsels rather than establishing and as an adversary to men, scattering their counsels rather than establishing and

bringing them to a happy issue, he selects an instance which had the greatest power bringing them to a happy issue, he selects an instance which had the greatest power bringing them to a happy issue, he selects an instance which had the greatest power bringing them to a happy issue, he selects an instance which had the greatest power

to comfort the saints. We know how many things men continually venture upon and to comfort the saints. We know how many things men continually venture upon and to comfort the saints. We know how many things men continually venture upon and to comfort the saints. We know how many things men continually venture upon and

contrive against all law and justice, and how they endeavor by their devices to turn contrive against all law and justice, and how they endeavor by their devices to turn contrive against all law and justice, and how they endeavor by their devices to turn contrive against all law and justice, and how they endeavor by their devices to turn

the world upside down, that they may tyrannically acquire power to trample upon the the world upside down, that they may tyrannically acquire power to trample upon the the world upside down, that they may tyrannically acquire power to trample upon the the world upside down, that they may tyrannically acquire power to trample upon the

good and simple. What creatures then would be more miserable than we, if men, good and simple. What creatures then would be more miserable than we, if men, good and simple. What creatures then would be more miserable than we, if men, good and simple. What creatures then would be more miserable than we, if men,

possessed of such a variety of wicked affections, were permitted to act with possessed of such a variety of wicked affections, were permitted to act with possessed of such a variety of wicked affections, were permitted to act with possessed of such a variety of wicked affections, were permitted to act with

unlicensed wantonness towards us? But when God declares from heaven to us, that it unlicensed wantonness towards us? But when God declares from heaven to us, that it unlicensed wantonness towards us? But when God declares from heaven to us, that it unlicensed wantonness towards us? But when God declares from heaven to us, that it

is his work to dash in pieces their devices, and to bring their determinations to is his work to dash in pieces their devices, and to bring their determinations to is his work to dash in pieces their devices, and to bring their determinations to is his work to dash in pieces their devices, and to bring their determinations to

nought, there is no reason why we should not keep ourselves quiet, even when they nought, there is no reason why we should not keep ourselves quiet, even when they nought, there is no reason why we should not keep ourselves quiet, even when they nought, there is no reason why we should not keep ourselves quiet, even when they

bestir themselves most tumultuously. God is, therefore, said to overthrow the bestir themselves most tumultuously. God is, therefore, said to overthrow the bestir themselves most tumultuously. God is, therefore, said to overthrow the bestir themselves most tumultuously. God is, therefore, said to overthrow the

counsels of men, not because he professedly delights in frustrating them, but to counsels of men, not because he professedly delights in frustrating them, but to counsels of men, not because he professedly delights in frustrating them, but to counsels of men, not because he professedly delights in frustrating them, but to

check their wantonness; for they would immediately throw all things into confusion check their wantonness; for they would immediately throw all things into confusion check their wantonness; for they would immediately throw all things into confusion check their wantonness; for they would immediately throw all things into confusion

were they to succeed ACCORDING to their wishes: yea, as in outraging equity, and were they to succeed ACCORDING to their wishes: yea, as in outraging equity, and were they to succeed ACCORDING to their wishes: yea, as in outraging equity, and were they to succeed ACCORDING to their wishes: yea, as in outraging equity, and

vexing the upright and innocent, they fail not to fight against God himself, it is very vexing the upright and innocent, they fail not to fight against God himself, it is very vexing the upright and innocent, they fail not to fight against God himself, it is very vexing the upright and innocent, they fail not to fight against God himself, it is very

necessary to consider that God’ power and protection is set in opposition to their necessary to consider that God’ power and protection is set in opposition to their necessary to consider that God’ power and protection is set in opposition to their necessary to consider that God’ power and protection is set in opposition to their

fury. And as the great majority of men, despising all modesty, rush headlong into fury. And as the great majority of men, despising all modesty, rush headlong into fury. And as the great majority of men, despising all modesty, rush headlong into fury. And as the great majority of men, despising all modesty, rush headlong into

indiscriminate licentiousness, the prophet speaks not only of individual men, but of indiscriminate licentiousness, the prophet speaks not only of individual men, but of indiscriminate licentiousness, the prophet speaks not only of individual men, but of indiscriminate licentiousness, the prophet speaks not only of individual men, but of

whole nations; in other words, he affirms, that however men may conspire among whole nations; in other words, he affirms, that however men may conspire among whole nations; in other words, he affirms, that however men may conspire among whole nations; in other words, he affirms, that however men may conspire among

themselves, and determine to attempt this or that with great hosts, yet shall their themselves, and determine to attempt this or that with great hosts, yet shall their themselves, and determine to attempt this or that with great hosts, yet shall their themselves, and determine to attempt this or that with great hosts, yet shall their

purposes be brought to nought, because it is as easy for God to scatter multitudes as purposes be brought to nought, because it is as easy for God to scatter multitudes as purposes be brought to nought, because it is as easy for God to scatter multitudes as purposes be brought to nought, because it is as easy for God to scatter multitudes as

to restrain a few. But although it is God’ design in this place to fortify us with good to restrain a few. But although it is God’ design in this place to fortify us with good to restrain a few. But although it is God’ design in this place to fortify us with good to restrain a few. But although it is God’ design in this place to fortify us with good

hope against the boldness of the wicked, he warns us, at the same time, to undertake hope against the boldness of the wicked, he warns us, at the same time, to undertake hope against the boldness of the wicked, he warns us, at the same time, to undertake hope against the boldness of the wicked, he warns us, at the same time, to undertake

nothing without his command and guidance. nothing without his command and guidance. nothing without his command and guidance. nothing without his command and guidance.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 10101010. The Lord bringeth the counsel of the heathen to nought. . The Lord bringeth the counsel of the heathen to nought. . The Lord bringeth the counsel of the heathen to nought. . The Lord bringeth the counsel of the heathen to nought.

While his own will is done, he takes care to anticipate the wilfulness of his enemies. While his own will is done, he takes care to anticipate the wilfulness of his enemies. While his own will is done, he takes care to anticipate the wilfulness of his enemies. While his own will is done, he takes care to anticipate the wilfulness of his enemies.

Before they come to action he vanquishes them in the council chamber; and when, Before they come to action he vanquishes them in the council chamber; and when, Before they come to action he vanquishes them in the council chamber; and when, Before they come to action he vanquishes them in the council chamber; and when,

well armed with craft, they march to the assault, he frustrates their knaveries, and well armed with craft, they march to the assault, he frustrates their knaveries, and well armed with craft, they march to the assault, he frustrates their knaveries, and well armed with craft, they march to the assault, he frustrates their knaveries, and

makes their promising plots to end in nothing. Not only the folly of the heathen, but makes their promising plots to end in nothing. Not only the folly of the heathen, but makes their promising plots to end in nothing. Not only the folly of the heathen, but makes their promising plots to end in nothing. Not only the folly of the heathen, but

their wisdom too, shall yield to the power of the cross of Jesus: what a comfort is this their wisdom too, shall yield to the power of the cross of Jesus: what a comfort is this their wisdom too, shall yield to the power of the cross of Jesus: what a comfort is this their wisdom too, shall yield to the power of the cross of Jesus: what a comfort is this

to those who have to labour where sophistry, and philosophy, falsely so called, are to those who have to labour where sophistry, and philosophy, falsely so called, are to those who have to labour where sophistry, and philosophy, falsely so called, are to those who have to labour where sophistry, and philosophy, falsely so called, are

set in opposition to the truth as it is in Jesus. He maketh the devices of the people set in opposition to the truth as it is in Jesus. He maketh the devices of the people set in opposition to the truth as it is in Jesus. He maketh the devices of the people set in opposition to the truth as it is in Jesus. He maketh the devices of the people

of none effect. Their persecutions, slanders, falsehoods, are like puff balls flung of none effect. Their persecutions, slanders, falsehoods, are like puff balls flung of none effect. Their persecutions, slanders, falsehoods, are like puff balls flung of none effect. Their persecutions, slanders, falsehoods, are like puff balls flung

against a granite wall against a granite wall against a granite wall against a granite wall -------- they produce no result at all; for the Lord overrules the they produce no result at all; for the Lord overrules the they produce no result at all; for the Lord overrules the they produce no result at all; for the Lord overrules the

evil, and brings good out of it. The cause of God is never in danger: infernal craft is evil, and brings good out of it. The cause of God is never in danger: infernal craft is evil, and brings good out of it. The cause of God is never in danger: infernal craft is evil, and brings good out of it. The cause of God is never in danger: infernal craft is

outwitted by infinite wisdom, and Satanic malice held in CHECK by boundless power.outwitted by infinite wisdom, and Satanic malice held in CHECK by boundless power.outwitted by infinite wisdom, and Satanic malice held in CHECK by boundless power.outwitted by infinite wisdom, and Satanic malice held in CHECK by boundless power.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 10101010. The Lord bringeth the counsel of the heathen to nought, etc. The more . The Lord bringeth the counsel of the heathen to nought, etc. The more . The Lord bringeth the counsel of the heathen to nought, etc. The more . The Lord bringeth the counsel of the heathen to nought, etc. The more

the Pharisees of old, and their successors the prelates of late, opposed the truth, the the Pharisees of old, and their successors the prelates of late, opposed the truth, the the Pharisees of old, and their successors the prelates of late, opposed the truth, the the Pharisees of old, and their successors the prelates of late, opposed the truth, the

more it prevailed. The Reformation in Germany was much furthered by the Papists' more it prevailed. The Reformation in Germany was much furthered by the Papists' more it prevailed. The Reformation in Germany was much furthered by the Papists' more it prevailed. The Reformation in Germany was much furthered by the Papists'

opposition; yea, when two kings (amongst many others), wrote against Luther, opposition; yea, when two kings (amongst many others), wrote against Luther, opposition; yea, when two kings (amongst many others), wrote against Luther, opposition; yea, when two kings (amongst many others), wrote against Luther,

namely, Henry namely, Henry namely, Henry namely, Henry 8888th of England, and Ludovicus of Hungary, this kingly title being th of England, and Ludovicus of Hungary, this kingly title being th of England, and Ludovicus of Hungary, this kingly title being th of England, and Ludovicus of Hungary, this kingly title being

ENTERED into the controversy (making men more curious to examine the matter), ENTERED into the controversy (making men more curious to examine the matter), ENTERED into the controversy (making men more curious to examine the matter), ENTERED into the controversy (making men more curious to examine the matter),

stirred up a general inclination towards Luther's opinions. Richard Younge's stirred up a general inclination towards Luther's opinions. Richard Younge's stirred up a general inclination towards Luther's opinions. Richard Younge's stirred up a general inclination towards Luther's opinions. Richard Younge's

Christian Library, Christian Library, Christian Library, Christian Library, 1655165516551655....

BIBLICAL ILLUSTRATOR, "The Lord bringeth the counsel of the heathen to nought; He maketh the devices of the people of none effect.

Providential deliverances from slavery

This psalm is a psalm of praise and thanksgiving upon the subject of God’s works of creation and providence; and the author seems in his enumeration of the works of God to equal the wonders of Providence with those of Creation (Psa_33:6). Now the psalmist thus joins them together because of the deliverances that he and his people had experienced. And we as a nation have known like deliverances.

1. The providence of God presides over and governs all things, and has a peculiar influence upon all the great events that happen unto men.

2. This, as it is observable in all the great periods of every particular man’s life, so it is more especially and remarkably true, in respect of such events, wherein the fates of whole nations and kingdoms are concerned. (J. Clarke, D. D.)

Divine and human purpose

The wicked meet with a large measure of success in this world. Their success, however, does little for them after all. It does not put them in possession of solid and lasting happiness, and this may be said to be their highest aim. Their power, moreover, IS very limited at the best, and in all directions, and they are not longer lived than others. God has absolute power over them. He has so arranged, and so administers affairs, that we may describe them as circum-hedged. Neither singly nor collectively can creatures carry anything against the Divine will or power. “Counsel” or purpose may be defined—a decision or determination of the will; and purposes may be divided into good, bad, and indifferent. Practically, they may be so divided; and it is almost unnecessary to remark that good purposes never conflict with the purposes of God. He approves of them, and is on the side of all good purposes. It is bad purposes of which God disapproves, and in proportion to their inherent badness; but the badness of a purpose, let it be distinctly noted, is no proof that it clashes with the purposes of God. If it were, it would follow that not one bad purpose formed by man had ever been or could be executed; but what is the fact? Countless millions of bad purposes have been successfully carried out, and are being carried out every day all over the world. Baffled they frequently are, but by no means always. Indeed, if we had our way, they would be baffled a great deal oftener; but God’s thoughts and ways are not as our thoughts and ways. They are high above ours as heaven is above the earth. A young man, let us suppose, makes up his mind to rob his employer, and it is not long till the sinful purpose is put into execution. Query—What was God’s relation to the purpose? With the utmost ease God could have deprived him of the opportunity and the power to rob his employer. What God purposed was that, while disapproving of the purpose to rob, He would per[nit the execution of it, or not interfere

by the exercise of His omnipotence to hinder its execution. Whenever the purpose of God crosses the line of human purposes, be they the purposes of one person, or any number of persons in combination, it presents an insuperable barrier—a barrier which can neither be swept away nor overleapt. As well may we essay to pluck a star from the firmament or dry up the bed of the sea, as essay to frustrate or modify or delay the fulfilment of the Divine purposes, for they are the purposes of a Being whose knowledge and power are absolute, and who can take these words into His mouth, “I am the Lord, I change not.” (G. Cron.)

11 But the plans of the Lord stand firm forever,

the purposes of his heart through all

generations.

BARNES, “BARNES, “BARNES, “BARNES, “The counsel of the Lord - The purpose of the Lord.

Standeth for ever - It will be carried out. It will never be changed. There can be no “superior” counsel or will to change it, as is the case with the plans of men; and no purposes of any beings “inferior” to himself - angels, men, or devils - can affect, defeat, or modify his eternal plans. No changes in human affairs can impede his plans; no opposition can defeat them; no progress can supersede them.

The thoughts of his heart - The things which he has “designed,” or which he intends shall be accomplished.

To all generations -Margin, as in Hebrew, “to generation and generation.” That is, from one generation of men to another; or, to all time. The plans of God are not changed by the passing off of one generation and the coming on of another; by new dynasties of kings, or by the revolutions that may occur in states and empires. Men can seldom cause their plans to be carried forward beyond the generation in which they live; and they can have no security that coming generations, with their own plans, will not abolish or change all that has been devised or purposed before. No man can make it certain that his own will, even in regard to “property,” will be carried out in the generation that succeeds him. No monarch can make it certain that his plans will be perfected by his successors. Schemes devised with the profoundest care and the highest wisdom may be set aside by those who are next in power; and no individual can hope that coming ages will feel sufficient interest in him or his memory to carry on his plans. Who feels now any obligation to carry out the projects of Caesar or Alexander? How long since have all their plans passed away! So it will be with all who are now playing their parts on the earth! But none of these things affect the purposes of Him who will continue to live and to carry out His own designs when all the generations of human beings shall have passed

away.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “The counsel of the Lord -What he has determined shall be done. He

determined to make a world, and he made it; to create man, and he created him. He determined that at a certain period God should be manifested in the flesh, and it was so; that he should taste death for every man, and he did so; that his Gospel should be preached in all the world; and behold it has already nearly overrun the whole earth. All his other counsels and thoughts, which refer to the future, shall be accomplished in their times.

GILL, “GILL, “GILL, “GILL, “The counsel of the Lord standeth for ever,.... By which are meant, not the

doctrines of the Gospel, nor the ordinances of it; though these will stand firm, and remain to the end of the world; but the purposes and decrees of God, which are wisely formed in himself, are eternal and unfrustrable, and relate to all things in providence and grace. The Lord does all things according to the counsel of his will in the government of the world, and in the salvation of men: the choice of persons to everlasting life is according to it; and so are their redemption, effectual calling, and glorification;

the thoughts of his heart to all generations; which, with respect to his own people, are thoughts of peace, grace, and mercy; these are many, and within himself, were very early, even from all eternity, and have their sure and certain effect, Isa_14:24; see Pro_19:21.

E-SWORD, "“The counsel of the Lord standeth for ever.” He changes not his purpose, his decree is not frustrated, his designs are accomplished. God has a predestination according to the counsel of his will, and none of the devices of his foes can thwart his decree for a moment. Men's purposes are blown to and fro like the thread of the gossamer or the down of the thistle, but the eternal purposes are firmer than the earth. “The thoughts of' his heart to all generations.” Men come and go, sons follow their sires to the grave, but the undisturbed mind of God moves on in unbroken serenity, producing ordained results with unerring certainty. No man can expect his will or plan to be carried out from age to age; the wisdom of one period is the folly of another, but the Lord's wisdom is always wise, and his designs run on from century to century. His power to fulfil his purposes is by no means diminished by the lapse of years. He who was absolute over Pharaoh in Egypt is not one whit the less today the King of kings and Lord of lords; still do his chariot wheels roll onward in imperial grandeur, none being for a moment able to resist his eternal will.

CALVIN, CALVIN, CALVIN, CALVIN, 11111111.The counsel of Jehovah. The prophet extols the infinite power of God in .The counsel of Jehovah. The prophet extols the infinite power of God in .The counsel of Jehovah. The prophet extols the infinite power of God in .The counsel of Jehovah. The prophet extols the infinite power of God in

such a manner as that he may build up our faith in its greatness; for he does not here such a manner as that he may build up our faith in its greatness; for he does not here such a manner as that he may build up our faith in its greatness; for he does not here such a manner as that he may build up our faith in its greatness; for he does not here

commend a counsel of God which is hidden in heaven, and which he would have us to commend a counsel of God which is hidden in heaven, and which he would have us to commend a counsel of God which is hidden in heaven, and which he would have us to commend a counsel of God which is hidden in heaven, and which he would have us to

honor and revere at a distance. But as the Lord everywhere in Scripture testifies honor and revere at a distance. But as the Lord everywhere in Scripture testifies honor and revere at a distance. But as the Lord everywhere in Scripture testifies honor and revere at a distance. But as the Lord everywhere in Scripture testifies

that he loveth righteousness and truth; that he cares for the righteous and good; and that he loveth righteousness and truth; that he cares for the righteous and good; and that he loveth righteousness and truth; that he cares for the righteous and good; and that he loveth righteousness and truth; that he cares for the righteous and good; and

that he is ever inclined to succor his servants when they are wrongfully oppressed; that he is ever inclined to succor his servants when they are wrongfully oppressed; that he is ever inclined to succor his servants when they are wrongfully oppressed; that he is ever inclined to succor his servants when they are wrongfully oppressed; ————

the prophet means, that all this shall remain sure and steadfast. Thus he declares for the prophet means, that all this shall remain sure and steadfast. Thus he declares for the prophet means, that all this shall remain sure and steadfast. Thus he declares for the prophet means, that all this shall remain sure and steadfast. Thus he declares for

what end God bringeth to nought the counsels of the nations, namely, because what end God bringeth to nought the counsels of the nations, namely, because what end God bringeth to nought the counsels of the nations, namely, because what end God bringeth to nought the counsels of the nations, namely, because

without discrimination they run headlong into the violation of all ORDER. without discrimination they run headlong into the violation of all ORDER. without discrimination they run headlong into the violation of all ORDER. without discrimination they run headlong into the violation of all ORDER.

In the first place, then, let us learn to look at God’ counsel in the glass of his word; In the first place, then, let us learn to look at God’ counsel in the glass of his word; In the first place, then, let us learn to look at God’ counsel in the glass of his word; In the first place, then, let us learn to look at God’ counsel in the glass of his word;

and when we have satisfied ourselves that he has promised nothing but what he has and when we have satisfied ourselves that he has promised nothing but what he has and when we have satisfied ourselves that he has promised nothing but what he has and when we have satisfied ourselves that he has promised nothing but what he has

determined to perform, let us immediately call to mind the steadfastness of which the determined to perform, let us immediately call to mind the steadfastness of which the determined to perform, let us immediately call to mind the steadfastness of which the determined to perform, let us immediately call to mind the steadfastness of which the

prophet here speaks. And as many, or rather whole, nations sometimes endeavor to prophet here speaks. And as many, or rather whole, nations sometimes endeavor to prophet here speaks. And as many, or rather whole, nations sometimes endeavor to prophet here speaks. And as many, or rather whole, nations sometimes endeavor to

impede its course by innumerable hinderances, let us also remember the preceding impede its course by innumerable hinderances, let us also remember the preceding impede its course by innumerable hinderances, let us also remember the preceding impede its course by innumerable hinderances, let us also remember the preceding

declaration, that when men have imagined many devices, it is in God’ power, and declaration, that when men have imagined many devices, it is in God’ power, and declaration, that when men have imagined many devices, it is in God’ power, and declaration, that when men have imagined many devices, it is in God’ power, and

often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended

to have our faith exercised in this practical knowledge; otherwise what he here says to have our faith exercised in this practical knowledge; otherwise what he here says to have our faith exercised in this practical knowledge; otherwise what he here says to have our faith exercised in this practical knowledge; otherwise what he here says

of the counsel of God would be but cold and fruitless. But when we shall have once of the counsel of God would be but cold and fruitless. But when we shall have once of the counsel of God would be but cold and fruitless. But when we shall have once of the counsel of God would be but cold and fruitless. But when we shall have once

persuaded ourselves of this, that God will defend his servants who call upon his persuaded ourselves of this, that God will defend his servants who call upon his persuaded ourselves of this, that God will defend his servants who call upon his persuaded ourselves of this, that God will defend his servants who call upon his

name, and rid them of all dangers; whatever mischief the wicked may practice against name, and rid them of all dangers; whatever mischief the wicked may practice against name, and rid them of all dangers; whatever mischief the wicked may practice against name, and rid them of all dangers; whatever mischief the wicked may practice against

them, their endeavors and attempts shall in nowise terrify us, because, so SOON as them, their endeavors and attempts shall in nowise terrify us, because, so SOON as them, their endeavors and attempts shall in nowise terrify us, because, so SOON as them, their endeavors and attempts shall in nowise terrify us, because, so SOON as

God sets himself in opposition to their machinations, no craft on their part will be God sets himself in opposition to their machinations, no craft on their part will be God sets himself in opposition to their machinations, no craft on their part will be God sets himself in opposition to their machinations, no craft on their part will be

able to defeat his counsel. able to defeat his counsel. able to defeat his counsel. able to defeat his counsel.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 11111111. The counsel of the Lord standeth for ever. He changes not . The counsel of the Lord standeth for ever. He changes not . The counsel of the Lord standeth for ever. He changes not . The counsel of the Lord standeth for ever. He changes not

his purpose, his decree is not frustrated, his designs are accomplished. God has a his purpose, his decree is not frustrated, his designs are accomplished. God has a his purpose, his decree is not frustrated, his designs are accomplished. God has a his purpose, his decree is not frustrated, his designs are accomplished. God has a

predestination according to the counsel of his will, and none of the devices of his foes predestination according to the counsel of his will, and none of the devices of his foes predestination according to the counsel of his will, and none of the devices of his foes predestination according to the counsel of his will, and none of the devices of his foes

can thwart his decree for a moment. Men's purposes are blown to and from like the can thwart his decree for a moment. Men's purposes are blown to and from like the can thwart his decree for a moment. Men's purposes are blown to and from like the can thwart his decree for a moment. Men's purposes are blown to and from like the

thread of the gossamer or the down of the thistle, but the eternal purposes are firmer thread of the gossamer or the down of the thistle, but the eternal purposes are firmer thread of the gossamer or the down of the thistle, but the eternal purposes are firmer thread of the gossamer or the down of the thistle, but the eternal purposes are firmer

than the earth. The thoughts of his heart to all generations. Men come and go, sons than the earth. The thoughts of his heart to all generations. Men come and go, sons than the earth. The thoughts of his heart to all generations. Men come and go, sons than the earth. The thoughts of his heart to all generations. Men come and go, sons

follow their sires to the grave, but the undisturbed mind of God moves on in follow their sires to the grave, but the undisturbed mind of God moves on in follow their sires to the grave, but the undisturbed mind of God moves on in follow their sires to the grave, but the undisturbed mind of God moves on in

unbroken serenity, producing ordained results with unerring certainty. No man can unbroken serenity, producing ordained results with unerring certainty. No man can unbroken serenity, producing ordained results with unerring certainty. No man can unbroken serenity, producing ordained results with unerring certainty. No man can

expect his will or plan to be carried out from age to age; the wisdom of one period is expect his will or plan to be carried out from age to age; the wisdom of one period is expect his will or plan to be carried out from age to age; the wisdom of one period is expect his will or plan to be carried out from age to age; the wisdom of one period is

the folly of another, but the Lord's wisdom is always wise, and his designs run on the folly of another, but the Lord's wisdom is always wise, and his designs run on the folly of another, but the Lord's wisdom is always wise, and his designs run on the folly of another, but the Lord's wisdom is always wise, and his designs run on

from century to century. His power to fulfil his purposes is by no means diminished from century to century. His power to fulfil his purposes is by no means diminished from century to century. His power to fulfil his purposes is by no means diminished from century to century. His power to fulfil his purposes is by no means diminished

by the lapse of years. He who was absolute over Pharaoh in Egypt is not one whit the by the lapse of years. He who was absolute over Pharaoh in Egypt is not one whit the by the lapse of years. He who was absolute over Pharaoh in Egypt is not one whit the by the lapse of years. He who was absolute over Pharaoh in Egypt is not one whit the

less today the King of kings and Lord of lords; still do his chariot wheels roll onward less today the King of kings and Lord of lords; still do his chariot wheels roll onward less today the King of kings and Lord of lords; still do his chariot wheels roll onward less today the King of kings and Lord of lords; still do his chariot wheels roll onward

in imperial grandeur, none being for a moment able to resist his eternal will.in imperial grandeur, none being for a moment able to resist his eternal will.in imperial grandeur, none being for a moment able to resist his eternal will.in imperial grandeur, none being for a moment able to resist his eternal will.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 11111111. The counsel of the Lord. Note the contrast between the counsel of the . The counsel of the Lord. Note the contrast between the counsel of the . The counsel of the Lord. Note the contrast between the counsel of the . The counsel of the Lord. Note the contrast between the counsel of the

heathen in the last verse, and the counsel of the Lord in this. C. H. S.heathen in the last verse, and the counsel of the Lord in this. C. H. S.heathen in the last verse, and the counsel of the Lord in this. C. H. S.heathen in the last verse, and the counsel of the Lord in this. C. H. S.

Verse Verse Verse Verse 11111111. The thoughts. The same word as devices in the preceding verse. William . The thoughts. The same word as devices in the preceding verse. William . The thoughts. The same word as devices in the preceding verse. William . The thoughts. The same word as devices in the preceding verse. William

de Burgh, D.D., in loc.de Burgh, D.D., in loc.de Burgh, D.D., in loc.de Burgh, D.D., in loc.

Verse Verse Verse Verse 11111111. The wheels in a watch or a clock move contrary one to another, some one . The wheels in a watch or a clock move contrary one to another, some one . The wheels in a watch or a clock move contrary one to another, some one . The wheels in a watch or a clock move contrary one to another, some one

way, some another, yet all serve the intent of the workman, to show the time, or to way, some another, yet all serve the intent of the workman, to show the time, or to way, some another, yet all serve the intent of the workman, to show the time, or to way, some another, yet all serve the intent of the workman, to show the time, or to

make the clock strike. So in the world, the providence of God may seem to run cross make the clock strike. So in the world, the providence of God may seem to run cross make the clock strike. So in the world, the providence of God may seem to run cross make the clock strike. So in the world, the providence of God may seem to run cross

to his promises; one man takes this way, another runs that way; good men go one to his promises; one man takes this way, another runs that way; good men go one to his promises; one man takes this way, another runs that way; good men go one to his promises; one man takes this way, another runs that way; good men go one

way, wicked men another, yet all in conclusion accomplish the will, and centre in the way, wicked men another, yet all in conclusion accomplish the will, and centre in the way, wicked men another, yet all in conclusion accomplish the will, and centre in the way, wicked men another, yet all in conclusion accomplish the will, and centre in the

purpose of God the great Creator of all things. Richard Sibbes.purpose of God the great Creator of all things. Richard Sibbes.purpose of God the great Creator of all things. Richard Sibbes.purpose of God the great Creator of all things. Richard Sibbes.

Verse Verse Verse Verse 11111111. (last clause). Think not, brethren, because he said, The thoughts of his . (last clause). Think not, brethren, because he said, The thoughts of his . (last clause). Think not, brethren, because he said, The thoughts of his . (last clause). Think not, brethren, because he said, The thoughts of his

heart, that God as it were sitteth down and thinketh what he should do, and taketh heart, that God as it were sitteth down and thinketh what he should do, and taketh heart, that God as it were sitteth down and thinketh what he should do, and taketh heart, that God as it were sitteth down and thinketh what he should do, and taketh

counsel to do anything, or not to do anything. To thee, O man, belongs such counsel to do anything, or not to do anything. To thee, O man, belongs such counsel to do anything, or not to do anything. To thee, O man, belongs such counsel to do anything, or not to do anything. To thee, O man, belongs such

tardiness. Augustine.tardiness. Augustine.tardiness. Augustine.tardiness. Augustine.

PULPIT, "PERMANENCEof Divine purpose.

"The counsel … for ever." In this world of change what is there that abides. Can we count

on anything as unchangeable;? One generation passeth away, and another cometh. Laws,

customs, lances, empires, races, decay and perish. Even "the everlasting mountains" are

so only by comparison. "The waters wear the stones." "The mountain falling cometh to

nought." The answer which our modern science gives to this question is summed up in

the word "evolution;" i.e. unfolding, progress, development. Nothing abides; but all

things advance to some higher stage, or decay and are dissipated. Scripture teaches the

doctrine of evolution, only with this difference—not development of a blind necessity,

evolution of law without a Lawgiver, perpetual motion of a self-acting machine that is

always winding itself up; but the carrying out of a Divine plan, the unfolding of the

eternal thought and all-comprehending purpose of God (Psa_33:6, Psa_33:9, Psa_33:11).

I. GOD ACTS ACCORDING TO SETTLED PLAN, UNCHANGEABLE PURPOSE.

1. Not according to the sudden exigency of occasion. "Known unto God," etc. (Act_

15:18, Authorized Version). Nothing is more incomprehensible, yet nothing more certain,

than that God knows the future as perfectly as the present and the past (Heb_4:13). Else

he neither could have made the world nor could rule it. One great use of Scripture

prophecy is to make this plain Isa_45:21; Isa_46:10).

2. Not according to blind necessity. What we call "laws of nature" are the laws which

man discovers in nature because God has long ago fixed them there (Psa_119:89-91).

They are unchangeable because he changes not. But to suppose that God's laws interfere

with God's will is absurd; it is to make God less powerful than man. Men cannot break or

suspend the least law of nature, but men use the laws of nature to carry out their will.

3. Not according to arbitrary caprice. The will of God, which we are to pray to have done

(Mat_6:10; Mat_26:39), is guided by perfect wisdom, righteousness, and love. Not

simply "his will," but "the counsel of his will." (Eph_1:11).

II. THIS DIVINE PURPOSE IS UNCHANGEABLE. Change would imply imperfection

in the plan or in God himself, want of foresight or instability of purpose (Mal_3:6). But

the MANIFESTATIONof God's purpose may and must change. The Bible is the history

of this MANIFESTATION (Eph_3:4, Eph_3:5; Col_1:26). What we do not need, or

could not bear, to know, God still hides (Act_1:7).

III. THIS DIVINE PURPOSE SHALL FINALLY TRIUMPH over all that oppose it. Even

men's wickedness is overruled to bring about (against their will) God's purposes (Act_

2:23; Act_3:18; Psa_76:10). To reconcile this all-embracing, persistent, victorious

purpose with human freedom and responsibility is beyond our limited power. True

wisdom lies in accepting both. But a small part of the great circle of truth is above our

horizon.

LESSONS.

1. This truth is the greatest encouragement to prayer. If all were not foreseen and provided

for, prayer would be useless. Prayer avails, not to change God's purposes, but as the

appointed condition of the fulfilment of his promises (1Jn_5:14, 1Jn_5:15).

2. The resting-place of faith (Dan_4:35; Rom_8:28).

12 Blessed is the nation whose God is the Lord,

the people he chose for his inheritance.

BARNES, “BARNES, “BARNES, “BARNES, “Blessed is the nation - For the meaning of the word “blessed,” see the

notes at Psa_1:1. The idea here is, that the nation referred to is happy, or that its condition is desirable. What is true of a nation is also as true of an individual.

Whose God is the Lord -Whose God is Yahweh - for so this is in the original Hebrew. That is, the nation which worships Yahweh, and is under his protection. This is evidently said to distinguish such a nation from those which worshipped false gods or idols. Such a nation is blessed or happy, because:

(a) He is a real God, the true God, and not an imagination or fiction;

(b) because His laws are just and good, and their observance will always tend to promote the public welfare and prosperity;

(c) because His protection will be vouchsafed to such a nation; and

(d) because His worship, and the influence of His religion, will tend to diffuse virtue, intelligence, purity, and truth, over a land, and thus will promote its welfare.

And the people whom he hath chosen for his own inheritance - Chosen to be “His;” or, His portion. The primary reference here is undoubtedly to the Hebrew people, called his “inheritance:” Deu_4:20; Deu_9:26; Deu_32:9; Psa_74:2; Psa_78:62, Psa_78:71; or “heritage,” Psa_94:5; Jer_12:7, Jer_12:9; but what is here affirmed of that people is true also of all other people who worship the true God.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “Blessed is the nation - O how happy is that nation which has יהוה

Jehovah for its אלהים Elohim; the self-existent and eternal Lord for its covenant God; one

who should unite himself to it by connections and ties the most powerful and endearing!

The word אלהים Elohim, which we translate God, refers to that economy in which God is

manifested in the flesh.

The people whom he hath chosen - The Jews, who were elected to be his heritage, whom he preserved as such for two thousand years, and whom he has reprobated because of their unbelief and rebellion, and elected the Gentiles in their place.

GILL, “GILL, “GILL, “GILL, “Blessed is the nation whose God is the Lord,.... Who have an interest in

such a wonder working God, both in creation and in providence, and especially in grace: which, though it may have a principal regard to the nation of Israel, whose God he was in a very distinguishing manner, yet must not be limited to them; for he is the God of the Gentiles also: this nation is the chosen generation, the holy nation and peculiar people, both among Jews and Gentiles; and the Lord is the God of these; not only as the God of nature and providence, but as the God of all grace; who must be happy, since he is their portion and exceeding great reward; nor shall they want any good thing, nor need they fear any evil; they are on the heart of God, and cannot be separated from his love; they are engraven on the palms of his hands, and shall be helped, strengthened, and upheld with the right hand of his righteousness; all things work together for their good; and this God of theirs will be their God and guide unto death; they may expect every needful good thing now, and all glory and happiness hereafter;

and the people whom he hath chosen for his own inheritance; not Israel only, but the Gentiles also; not all mankind, but a peculiar people, whom the Lord has chosen out of the world to be his possession, and who are his jewels and peculiar treasure; these are happy, being the Lord's portion, and the lot of his inheritance; and he chooses an inheritance for them, adopts and begets them unto it, and makes them meet to be partakers of it.

HAWKER, "What a beautiful advance the Psalm makes, in still going on through the courts of nature and of providence, to that of grace. How blessed indeed must be the Church and people, who have the Lord for their God! There is nothing else to give happiness or security. The strength of horses or chariots, the strength of a host or an army, the power of kings or giants, nay, of all mighty men; what can be the whole of creatures, whose breath is in their nostrils? But in Jesus there is everlasting strength, and therefore the prophet sings aloud, Surely shall one say, In the Lord have I righteousness and strength: even to him shall men come, and all that are incensed against him shall be ashamed; Isa_45:24.

E-SWORD, "“Blessed is the nation whose God is the Lord.” Israel was happy in the worship of the only true God. It was the blessedness of the chosen nation to have received a revelation from Jehovah. While others grovelled before their idols, the chosen people were elevated by a spiritual religion which introduced them to the invisible God, and led them to trust in him. All who confide in the Lord are blessed in the largest and deepest sense, and none can reverse the blessing. “And the people whom he hath chosen for his own inheritance.” Election is at the bottom of it all. The divine choice rules the day; none take Jehovah to be their God till he takes them to be his people. What an ennobling choice this is! We are selected to no mean estate, and for no ignoble purpose: we are made the peculiar domain and delight of the Lord our God. Being so blessed, let us rejoice in our portion, and show the world by our lives that we serve a glorious Master.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “The inference from the foregoing in Psa_33:12 is illustrated by God’s

special providence, underlying which is His minute knowledge of all men.

BIBLICAL ILLUSTRATOR, "Blessed is the nation whose God is the Lord.

National uplifting

This text holds in its grasp the secret of our own national prosperity and superiority among the nations of the world—if we have such—and its teaching, if departed from by this nation, will cause our present glory to depart like the glory of ancient Rome, or Sidon, or Tyre.

I. When the text states that the nation is blessed whose God is the Lord, and when we say to you that religion is the promoter of peace and prosperity, and the only foundation for our national permanence, the infidelity of our times and your knowledge of things suggest, that there have been nations that have been destroyed, and that are now oppressed because of their religion, Then let us carefully distinguish. There are many religions, but only one Christianity, and therefore we use the word religion; we use it because by general acceptation it has come to represent in our land and to our thoughts Christianity or the religion of Christ, and when we have drawn this distinction we must not forget that much that has come to the world in the name of Christianity is not of Christianity. You think of the cruelties, of the superstitions, and of the fanaticisms that are abroad in the world and doing their work in the name of religion, and you say, “These are not a blessing to the nation, these are a curse.” Very true. “Blessed is the nation whose God is the Lord.” While this is but another announcement that religion is the power that elevates and blesses a nation, we will not forget that men in the past have gone forth armed with the civil sword, destroying all who doubted the truth of their systems; they have placed violence before demonstration, and have sought to establish the truth of religion as a Mohammed would establish the doctrine of the Koran. Spain and France and Italy, and Scotland and England, have each and all felt the power of the sword, the axe, and the torch in the name of religion. No, this is not the religion that blesses a nation. The religion that blesses the nation is forbearing to error and heresy; it is kind and patient and gentle; its grand characteristic is benevolence and fraternal love.

II. In discussing the blessings that come to a nation by the acceptance of religion, blessings that can come through no other medium, I do not mean to say that there are

no instances of the great advancement of nations that hare not been regulated by religion, Infidelity is ever ready to point us to Egypt, to Persia, to Assyria, and to Old Greece and Rome, and say, “These were all great nations, prosperous nations, without your religion.” This I readily acknowledge, but a careful study of the history of these nations will show that their false religions contained some principles of rectitude in common with our holy religion, and in the practice of these principles great prosperity came to them and continued with them until they departed from those principles; then did their power and their glory depart from them. Would you know the secret of Egypt’s glory for ages and ages? “The father of history” tolls us that such was the spirit of benevolence in Egypt that he who refused to assist the suffering when he had it in his power to do so was punished with death. When an Egyptian died a session was called to inquire how he had spent his life, so that true merit should have its full mead of public praise, and that all due respect might be paid to his memory. Her amusements were ordered for the strengthening of the bodies and the improvement of the minds of her subjects. Her proverbs called life a vanity, the homes of her people inns, in which they served to lodge for a night, and their sepulchres habitations in which they were to abide for ages. DO you wonder that Egypt became great? In Persia a falsehood—even a political falsehood—was considered in the most horrid light, and a liar was looked upon as the meanest and most disgraceful of men. Persia conferred favours on the nations she conquered, and left them to enjoy all the emblems of their former grandeur. She educated her children so wisely that they were taught virtue even as other children were taught letters, and grief was prohibited for such youths as were of sufficient strength and had reached proper years and yet died uneducated. Do you wonder that Persia became great? Rome in her best days bent all her energies for the general good, so that the best of everything was reserved for the public—temples, baths, highways, aqueducts—all looked toward the nation’s good and the nation’s glory, and were the most magnificent, while all things for the use of the individual citizen were plain and unpretentious. “A citizen, of Rome who would present any product of the soil for sale that proved inferior to what he commended it to be, said citizen would lose his credit in all the marts in Rome and would lay himself liable to be whipped in the marketplace.” And this law that applied to the products of the soil applied equally to all branches of trade. The motto was, “No citizen of Rome must in any way wrong his brother citizen.” Do you wonder that Rome became great? It will be seen that those nations, though they did not make the Lord their God, and though they were nations with false religions, yet those false religions did contain some principles of righteousness in common with our holy religion, and these principles were the fountains of their success.

III. there are supposed blessings, and there is a shrine of desired prosperity that is better promoted without than with the religion my text commends. There are instances in which state crimes have been successful, and have been made the steps to worldly glory. There have been times when virtue was considered an obstacle to grandeur, when worldly heroes were exalted and tyrants were elevated; instances when wanton and arbitrary power marched with burning torch across the world and demanded of the peoples submission to a yoke of slavery that made them inferior to the beasts of the field. If such nations, such peoples, such rulers may be called blessed and prospered, they were obliged to ride over every principle of our holy religion to clasp that prosperity.

IV. the reasons why that nation is blessed whose God is the Lord will readily appear when we consider the principles on which the peace and prosperity of society is builded. IS it necessary that the good of the many should be prepared before the interests of the few, and where private interests clash with the public good, the public good should prevail? Is it necessary for the peace and prosperity of society that all the members of

that society shall consider themselves naturally equal before the law, and that, without regard to country or colour, each shall receive the succour and protection that the law affords? Is it necessary that there should be sincerity between man and man lest deceit should serve for a veil to conceal the evil doings of the wicked from the eyes of the just? Is it necessary for the highest and best good of society that each member cultivate to the utmost his own talents and then seek to use those talents for the general good of the whole society? Then what shall so inculcate these principles as the religion my text commends?

V. If we consider the various forms of government we shall find that each nation will be happy or miserable in its own mode of governing according as it shall have accepted or rejected the principles of religion. It requires more than a form of government; more than extensive territories; more than millions of population to make a strong, blessed and a happy nation. Some nations have committed the supreme power to one whom they call a monarch. Other nations have committed the supreme power to a few magistrates, senators or nobles. Other nations have committed or distributed the supreme power among all the members of society, and they talk of a “government of the people, by the people, and for the people.” Each of these forms of government have their excellencies and their weaknesses; but each of them are a blessing or a curse in proportion as they accept or reject the principles of our holy religion.

VI. whatever enters into and constitutes the blessing and prosperity of a nation is cultivated by our holy religion. Commerce will flourish, because the principles of religion hold back the man of business from rash speculations, which ruin families and destroy whole communities, and, in a wider application, bring to a whole nation what is known as “hard times.” The men of business will possess such characters for truth-speaking and truth-dealing that general credit and confidence will be established, without which such a thing as commercial prosperity is Dot known. The mechanical arts will flourish, forasmuch as those who are prompted by religion will seek to improve all inventive genius for the welfare of the general public. All agricultural interests will flourish, and all mechanical appliances will lend arms of strength and hands of skill to the tillers of the soil, and the products of the soil will be all the richer, and the harvests all the more plenteous among that people who acknowledge that “the earth is the Lord’s and the fulness thereof.” All the liberal arts and sciences will flourish, and all their blessings will be poured out upon the nation whose God is the Lord. Rhetoric will find its inspiration in the burning Words and thoughts of prophet and psalmist. Painting will find inspiration in Moses’ mountain view, in angelic visitors, in the judgment day, when assembled worlds will be gathered at the call of the King Eternal; and on the Mount of Transfiguration, where heavenly visitors talk with Jesus, and enraptured disciples desire to tarry. Sculpture will find inspiration in Moses, and it will breathe such life into the marble that Angelo’s “Dead Christ” will make all beholders weep. Music will find inspiration in the subject of Creation, and of Elijah and of the Messiah. Haydn so sings to us of Creation that we are startled by the marching forth of worlds “when God says let there be worlds and there were worlds.” Mendelssohn so sings to us of Elijah that we hear the rumble of the chariot of fire, and the clatter of the hoofs of the horses of fire, as up the way of light the deathless prophet is borne to the city of God. Handel so sings to us of the Messiah, of His sufferings and of His death, that the heart feels indeed that “He was bruised for cur iniquities,” etc. If success in commerce, in the mechanical arts, in agriculture, and in the liberal arts and sciences constitute a nation blessed, then are the nations blessed whose God is the Lord. (W. Fawcett, D. D.)

Religion a nation’s true strength

Human society reposes on religion. Civilization without it would be like the lights that play in the northern sky—a momentary flash on the face of darkness ere it again settled into eternal night. Wit and wisdom, sublime poetry and lofty philosophy cannot save a nation, else ancient Greece had never perished. Valour, law, ambition, cannot preserve a people, else Rome had still been mistress of the world. The nation that loses faith in God and man loses not only its most precious jewel, but its most unifying and conserving force. (A. M. Fairbairn.)

CALVIN, CALVIN, CALVIN, CALVIN, "12121212.Blessed are the people whose God is Jehovah. This verse excellently .Blessed are the people whose God is Jehovah. This verse excellently .Blessed are the people whose God is Jehovah. This verse excellently .Blessed are the people whose God is Jehovah. This verse excellently

AGREES with the preceding, because it would profit us little to observe what is said AGREES with the preceding, because it would profit us little to observe what is said AGREES with the preceding, because it would profit us little to observe what is said AGREES with the preceding, because it would profit us little to observe what is said

of the stability of God’ counsel if that counsel referred not to us. The prophet, of the stability of God’ counsel if that counsel referred not to us. The prophet, of the stability of God’ counsel if that counsel referred not to us. The prophet, of the stability of God’ counsel if that counsel referred not to us. The prophet,

therefore, in proclaiming that they are blessed whom God receives into his therefore, in proclaiming that they are blessed whom God receives into his therefore, in proclaiming that they are blessed whom God receives into his therefore, in proclaiming that they are blessed whom God receives into his

protection, reminds us that the counsel which he had just mentioned is not a secret protection, reminds us that the counsel which he had just mentioned is not a secret protection, reminds us that the counsel which he had just mentioned is not a secret protection, reminds us that the counsel which he had just mentioned is not a secret

which remains always hidden in God, but is displayed in the existence and protection which remains always hidden in God, but is displayed in the existence and protection which remains always hidden in God, but is displayed in the existence and protection which remains always hidden in God, but is displayed in the existence and protection

of the Church, and may there be beheld. Thus we see, that it is not those who coldly of the Church, and may there be beheld. Thus we see, that it is not those who coldly of the Church, and may there be beheld. Thus we see, that it is not those who coldly of the Church, and may there be beheld. Thus we see, that it is not those who coldly

speculate about the power of God, but those alone who apply it to their own present speculate about the power of God, but those alone who apply it to their own present speculate about the power of God, but those alone who apply it to their own present speculate about the power of God, but those alone who apply it to their own present

benefit, who rightly acknowledge God as the Governor of the world. Moreover, when benefit, who rightly acknowledge God as the Governor of the world. Moreover, when benefit, who rightly acknowledge God as the Governor of the world. Moreover, when benefit, who rightly acknowledge God as the Governor of the world. Moreover, when

the Psalmist places all our blessedness in this, that Jehovah is our God, in touching the Psalmist places all our blessedness in this, that Jehovah is our God, in touching the Psalmist places all our blessedness in this, that Jehovah is our God, in touching the Psalmist places all our blessedness in this, that Jehovah is our God, in touching

upon the fountain of divine love towards us, he comprehends, in one word, whatever upon the fountain of divine love towards us, he comprehends, in one word, whatever upon the fountain of divine love towards us, he comprehends, in one word, whatever upon the fountain of divine love towards us, he comprehends, in one word, whatever

is wont to be desired to make life happy. For when God condescends to undertake is wont to be desired to make life happy. For when God condescends to undertake is wont to be desired to make life happy. For when God condescends to undertake is wont to be desired to make life happy. For when God condescends to undertake

the care of our salvation, to cherish us under his wings, to provide for our the care of our salvation, to cherish us under his wings, to provide for our the care of our salvation, to cherish us under his wings, to provide for our the care of our salvation, to cherish us under his wings, to provide for our

necessities, to aid us in all our dangers, all this depends on our adoption by him. But necessities, to aid us in all our dangers, all this depends on our adoption by him. But necessities, to aid us in all our dangers, all this depends on our adoption by him. But necessities, to aid us in all our dangers, all this depends on our adoption by him. But

lest it should be thought that men obtain so great a good by their own efforts and lest it should be thought that men obtain so great a good by their own efforts and lest it should be thought that men obtain so great a good by their own efforts and lest it should be thought that men obtain so great a good by their own efforts and

industry, David teaches us expressly that it proceeds from the fountain of God’ industry, David teaches us expressly that it proceeds from the fountain of God’ industry, David teaches us expressly that it proceeds from the fountain of God’ industry, David teaches us expressly that it proceeds from the fountain of God’

gracious electing love that we are ACCOUNTED the people of God. It is indeed gracious electing love that we are ACCOUNTED the people of God. It is indeed gracious electing love that we are ACCOUNTED the people of God. It is indeed gracious electing love that we are ACCOUNTED the people of God. It is indeed

true, that, in the person of Adam, men were created at first for the very purpose that true, that, in the person of Adam, men were created at first for the very purpose that true, that, in the person of Adam, men were created at first for the very purpose that true, that, in the person of Adam, men were created at first for the very purpose that

they should be the sons of God; but the estrangement which followed upon sin they should be the sons of God; but the estrangement which followed upon sin they should be the sons of God; but the estrangement which followed upon sin they should be the sons of God; but the estrangement which followed upon sin

deprived us of that great blessing. Until God, therefore, freely adopt us, we are all deprived us of that great blessing. Until God, therefore, freely adopt us, we are all deprived us of that great blessing. Until God, therefore, freely adopt us, we are all deprived us of that great blessing. Until God, therefore, freely adopt us, we are all

by nature wretched, and we have no other entrance to or means of attaining by nature wretched, and we have no other entrance to or means of attaining by nature wretched, and we have no other entrance to or means of attaining by nature wretched, and we have no other entrance to or means of attaining

happiness but this, that God, of his own good pleasure, should choose us who are happiness but this, that God, of his own good pleasure, should choose us who are happiness but this, that God, of his own good pleasure, should choose us who are happiness but this, that God, of his own good pleasure, should choose us who are

altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage,

who transfer to men what the prophet here ascribes to God, as if men would choose who transfer to men what the prophet here ascribes to God, as if men would choose who transfer to men what the prophet here ascribes to God, as if men would choose who transfer to men what the prophet here ascribes to God, as if men would choose

God for their inheritance. I own, indeed, that it is by faith that we distinguish the God for their inheritance. I own, indeed, that it is by faith that we distinguish the God for their inheritance. I own, indeed, that it is by faith that we distinguish the God for their inheritance. I own, indeed, that it is by faith that we distinguish the

true God from idols; but this principle is always to be held fast, that we have no true God from idols; but this principle is always to be held fast, that we have no true God from idols; but this principle is always to be held fast, that we have no true God from idols; but this principle is always to be held fast, that we have no

interest in him at all unless he prevent us by his grace.interest in him at all unless he prevent us by his grace.interest in him at all unless he prevent us by his grace.interest in him at all unless he prevent us by his grace.

SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse SPURGEON, “Verse 12121212. Blessed is the nation whose God is the Lord. Israel was . Blessed is the nation whose God is the Lord. Israel was . Blessed is the nation whose God is the Lord. Israel was . Blessed is the nation whose God is the Lord. Israel was

happy in the worship of the only true God. It was the blessedness of the chosen happy in the worship of the only true God. It was the blessedness of the chosen happy in the worship of the only true God. It was the blessedness of the chosen happy in the worship of the only true God. It was the blessedness of the chosen

nation to have received a revelation from Jehovah. While others grovelled before nation to have received a revelation from Jehovah. While others grovelled before nation to have received a revelation from Jehovah. While others grovelled before nation to have received a revelation from Jehovah. While others grovelled before

their idols, the chosen people were elevated by a spiritual religion which introduced their idols, the chosen people were elevated by a spiritual religion which introduced their idols, the chosen people were elevated by a spiritual religion which introduced their idols, the chosen people were elevated by a spiritual religion which introduced

them to the invisible God, and led them to trust in him. All who confide in the Lord them to the invisible God, and led them to trust in him. All who confide in the Lord them to the invisible God, and led them to trust in him. All who confide in the Lord them to the invisible God, and led them to trust in him. All who confide in the Lord

are blessed in the largest and deepest sense, and none can reverse the blessing. And are blessed in the largest and deepest sense, and none can reverse the blessing. And are blessed in the largest and deepest sense, and none can reverse the blessing. And are blessed in the largest and deepest sense, and none can reverse the blessing. And

the people whom he hath chosen for his own inheritance. Election is at the bottom of the people whom he hath chosen for his own inheritance. Election is at the bottom of the people whom he hath chosen for his own inheritance. Election is at the bottom of the people whom he hath chosen for his own inheritance. Election is at the bottom of

it all. The divine choice rules the day; none take Jehovah to be their God till he it all. The divine choice rules the day; none take Jehovah to be their God till he it all. The divine choice rules the day; none take Jehovah to be their God till he it all. The divine choice rules the day; none take Jehovah to be their God till he

takes them to be his people. What an ennobling choice this is! We are selected to no takes them to be his people. What an ennobling choice this is! We are selected to no takes them to be his people. What an ennobling choice this is! We are selected to no takes them to be his people. What an ennobling choice this is! We are selected to no

mean estate, and for no ignoble purpose: we are made the peculiar domain and mean estate, and for no ignoble purpose: we are made the peculiar domain and mean estate, and for no ignoble purpose: we are made the peculiar domain and mean estate, and for no ignoble purpose: we are made the peculiar domain and

delight of the Lord our God. Being so blessed, let us rejoice in our portion, and show delight of the Lord our God. Being so blessed, let us rejoice in our portion, and show delight of the Lord our God. Being so blessed, let us rejoice in our portion, and show delight of the Lord our God. Being so blessed, let us rejoice in our portion, and show

the world by our lives that we serve a glorious Master.the world by our lives that we serve a glorious Master.the world by our lives that we serve a glorious Master.the world by our lives that we serve a glorious Master.

EXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGSEXPLANATORY NOTES AND QUAINT SAYINGS

Verse Verse Verse Verse 12121212. Blessed . Blessed . Blessed . Blessed -------- whom he hath chosen. A man may have his name set down in whom he hath chosen. A man may have his name set down in whom he hath chosen. A man may have his name set down in whom he hath chosen. A man may have his name set down in

the chronicles, yet lost; wrought in durable marble, yet perish; set upon a monument the chronicles, yet lost; wrought in durable marble, yet perish; set upon a monument the chronicles, yet lost; wrought in durable marble, yet perish; set upon a monument the chronicles, yet lost; wrought in durable marble, yet perish; set upon a monument

equal to a Colossus, yet be ignominious; inscribed on the hospital gates, yet go to equal to a Colossus, yet be ignominious; inscribed on the hospital gates, yet go to equal to a Colossus, yet be ignominious; inscribed on the hospital gates, yet go to equal to a Colossus, yet be ignominious; inscribed on the hospital gates, yet go to

hell; written in the front of his own house, yet another come to possess it; all these hell; written in the front of his own house, yet another come to possess it; all these hell; written in the front of his own house, yet another come to possess it; all these hell; written in the front of his own house, yet another come to possess it; all these

are but writings in the dust, or upon the waters, where the characters perish so are but writings in the dust, or upon the waters, where the characters perish so are but writings in the dust, or upon the waters, where the characters perish so are but writings in the dust, or upon the waters, where the characters perish so

SOON as they are made; they no more prove a man happy than the fool could prove SOON as they are made; they no more prove a man happy than the fool could prove SOON as they are made; they no more prove a man happy than the fool could prove SOON as they are made; they no more prove a man happy than the fool could prove

Pontius Pilate because his name was written in the Creed. But the true comfort is Pontius Pilate because his name was written in the Creed. But the true comfort is Pontius Pilate because his name was written in the Creed. But the true comfort is Pontius Pilate because his name was written in the Creed. But the true comfort is

this, when a man by assurance can conclude with his own soul that his name is this, when a man by assurance can conclude with his own soul that his name is this, when a man by assurance can conclude with his own soul that his name is this, when a man by assurance can conclude with his own soul that his name is

written in those eternal leaves of heaven, in the book of God's election, which shall written in those eternal leaves of heaven, in the book of God's election, which shall written in those eternal leaves of heaven, in the book of God's election, which shall written in those eternal leaves of heaven, in the book of God's election, which shall

never be wrapped up in the cloudy sheets of darkness but remain legible to all never be wrapped up in the cloudy sheets of darkness but remain legible to all never be wrapped up in the cloudy sheets of darkness but remain legible to all never be wrapped up in the cloudy sheets of darkness but remain legible to all

eternity. Thomas Adams.eternity. Thomas Adams.eternity. Thomas Adams.eternity. Thomas Adams.

Verse Verse Verse Verse 12121212. The people whom he hath chosen. Some read it, The people which hath . The people whom he hath chosen. Some read it, The people which hath . The people whom he hath chosen. Some read it, The people which hath . The people whom he hath chosen. Some read it, The people which hath

chosen him for their inheritance. It cometh all to one. See Deuteronomy chosen him for their inheritance. It cometh all to one. See Deuteronomy chosen him for their inheritance. It cometh all to one. See Deuteronomy chosen him for their inheritance. It cometh all to one. See Deuteronomy 26262626::::17171717----19 19 19 19 . . . .

John Trapp.John Trapp.John Trapp.John Trapp.

Verse Verse Verse Verse 12121212. It's an happiness to have an interest in one greater than ourselves; an . It's an happiness to have an interest in one greater than ourselves; an . It's an happiness to have an interest in one greater than ourselves; an . It's an happiness to have an interest in one greater than ourselves; an

interest in a beggar is of no worth, because he is of no power; but interest in a prince interest in a beggar is of no worth, because he is of no power; but interest in a prince interest in a beggar is of no worth, because he is of no power; but interest in a prince interest in a beggar is of no worth, because he is of no power; but interest in a prince

all men seek, therefore it is said, Blessed are the people whose God is the Lord. all men seek, therefore it is said, Blessed are the people whose God is the Lord. all men seek, therefore it is said, Blessed are the people whose God is the Lord. all men seek, therefore it is said, Blessed are the people whose God is the Lord.

Joseph Symonds.Joseph Symonds.Joseph Symonds.Joseph Symonds.

Verse Verse Verse Verse 12121212. Lest it should be thought that men obtain so great a good by their own . Lest it should be thought that men obtain so great a good by their own . Lest it should be thought that men obtain so great a good by their own . Lest it should be thought that men obtain so great a good by their own

efforts and industry, David teaches us expressly that it proceeds from the fountain of efforts and industry, David teaches us expressly that it proceeds from the fountain of efforts and industry, David teaches us expressly that it proceeds from the fountain of efforts and industry, David teaches us expressly that it proceeds from the fountain of

God's gracious electing love that we are ACCOUNTED the people of God. John God's gracious electing love that we are ACCOUNTED the people of God. John God's gracious electing love that we are ACCOUNTED the people of God. John God's gracious electing love that we are ACCOUNTED the people of God. John

Calvin.Calvin.Calvin.Calvin.

Verse Verse Verse Verse 12121212. I have sometimes compared the great men of the world, and the good men . I have sometimes compared the great men of the world, and the good men . I have sometimes compared the great men of the world, and the good men . I have sometimes compared the great men of the world, and the good men

of the world to the consonants and vowels in the alphabet. The consonants are the of the world to the consonants and vowels in the alphabet. The consonants are the of the world to the consonants and vowels in the alphabet. The consonants are the of the world to the consonants and vowels in the alphabet. The consonants are the

most and the biggest letters; they take up most ROOM, and carry the greatest bulk; most and the biggest letters; they take up most ROOM, and carry the greatest bulk; most and the biggest letters; they take up most ROOM, and carry the greatest bulk; most and the biggest letters; they take up most ROOM, and carry the greatest bulk;

but, believe it, the vowels though they are the fewest and least of all the letters, yet but, believe it, the vowels though they are the fewest and least of all the letters, yet but, believe it, the vowels though they are the fewest and least of all the letters, yet but, believe it, the vowels though they are the fewest and least of all the letters, yet

they are most useful; they give the greatest sound of all; there is no pronunciation they are most useful; they give the greatest sound of all; there is no pronunciation they are most useful; they give the greatest sound of all; there is no pronunciation they are most useful; they give the greatest sound of all; there is no pronunciation

without vowels. O beloved, though the great men of the world take up room, and without vowels. O beloved, though the great men of the world take up room, and without vowels. O beloved, though the great men of the world take up room, and without vowels. O beloved, though the great men of the world take up room, and

make a show above others, yet they are but consonants, a company of mute and make a show above others, yet they are but consonants, a company of mute and make a show above others, yet they are but consonants, a company of mute and make a show above others, yet they are but consonants, a company of mute and

dumb consonants for the most part; the good men they are the vowels that are of the dumb consonants for the most part; the good men they are the vowels that are of the dumb consonants for the most part; the good men they are the vowels that are of the dumb consonants for the most part; the good men they are the vowels that are of the

greatest use and most concernment at every turn: a good man to help with his greatest use and most concernment at every turn: a good man to help with his greatest use and most concernment at every turn: a good man to help with his greatest use and most concernment at every turn: a good man to help with his

prayers; a good man to advise with his counsels; a good man to interpose with his prayers; a good man to advise with his counsels; a good man to interpose with his prayers; a good man to advise with his counsels; a good man to interpose with his prayers; a good man to advise with his counsels; a good man to interpose with his

authority; this is the loss we lament, we have lost a good man; death has blotted out authority; this is the loss we lament, we have lost a good man; death has blotted out authority; this is the loss we lament, we have lost a good man; death has blotted out authority; this is the loss we lament, we have lost a good man; death has blotted out

a vowel; and I fear me there will be much silence where he is lacking; silence in the a vowel; and I fear me there will be much silence where he is lacking; silence in the a vowel; and I fear me there will be much silence where he is lacking; silence in the a vowel; and I fear me there will be much silence where he is lacking; silence in the

bed, and silence in the house, and silence in the shop, and silence in the church, and bed, and silence in the house, and silence in the shop, and silence in the church, and bed, and silence in the house, and silence in the shop, and silence in the church, and bed, and silence in the house, and silence in the shop, and silence in the church, and

silence in the parish, for he was everywhere a vowel, a good man in every respect. silence in the parish, for he was everywhere a vowel, a good man in every respect. silence in the parish, for he was everywhere a vowel, a good man in every respect. silence in the parish, for he was everywhere a vowel, a good man in every respect.

John Kitchin, M.A., in a Funeral Sermon, John Kitchin, M.A., in a Funeral Sermon, John Kitchin, M.A., in a Funeral Sermon, John Kitchin, M.A., in a Funeral Sermon, 1660166016601660....

EBC, "From the original creation the psalmist’s mind turns over the ages between it and him, and sees the same mystical might of the Divine Will working in what we call providential government. God’s bare word has power without material means. Nay, His very thoughts unspoken are endowed with immortal vigour, and are at bottom the only real powers in history. God’s "thoughts stand," as creation does, lasting on through all men’s fleeting years. With reverent boldness the psalm parallels the processes (if we may so speak) of the Divine mind with those of the human; "counsel" and "thoughts" being attributed to both. But how different the issue of the solemn thoughts of God and those of men, in so far as they are not in accordance with His! It unduly narrows the sweep of the psalmist’s vision to suppose that he is speaking of a recent experience when some assault on Israel was repelled. He is much rather linking the hour of creation with today by one swift summary of the net result of all history. The only stable, permanent reality is the will of God and it imparts derived stability to those who ally themselves with it, yielding to its, counsels and moulding their thoughts by its. "He that doeth the will of God abideth forever," but the shore of time is littered with wreckage, the sad fragments of proud fleets which would sail in the teeth of the wind and went to pieces on the rocks. From such thoughts the transition to the second part of the main body of the psalm is natural. Psa_33:12-19 are a joyous celebration of the blessedness of Israel as the people of so great a God. The most striking feature of these verses is the pervading reference to the passage of the Red Sea which, as we have already seen, has coloured Psa_33:7. From Miriam’s song come the designation of the people as God’s "inheritance" and the phrase "the place of His habitation". (Exo_15:17) The "looking upon the inhabitants of the earth," and the thought that the "eye of Jehovah is upon them that fear Him, to deliver their soul in death" (Psa_33:14, Psa_33:18), remind us of the Lord’s looking from the pillar on the host of Egyptians and the terrified crowd of fugitives, and of the same glance being darkness to the one and light to the other. The abrupt introduction of the king not saved by his host, and of the vanity of the horse for safety, are explained if we catch an echo of Miriam’s ringing notes, "Pharaoh’s chariots and his host hath He cast into the sea. The horse and his rider hath He thrown into the sea." (Exo_15:4; Exo_15:21)

PULPIT, "This is a hymn of praise to God,

as at once the Almighty Creator and Ruler of the world, and the Protector of his chosen people. Psa_33:12 may he regarded as the pivot on which the whole psalm turns. What was true ideally, and in part of Israel, is true in fact and perfectly of God's people. "Blessed"—

I. BECAUSE THE LORD IS THEIR GOD. The prophets delight to mark the contrast between the gods of the heathen and Jehovah (Deu_32:31; Psa_86:8; Isa_40:18-25). The vital difference between the false and the true was brought out powerfully in Egypt (Exo_8:10), and with still more intense and dramatic effect on Mount Carmel in the day of Elijah (1Ki_18:24). No doubt some of the heathen attained to high views of duty, but amongst the people it was otherwise. As has been said, their gods were like themselves—

"Gods partial, changeful, passionate, unjust,

Whose attributes were rage, revenge, and lust."

But our God is the living and true God. His character commands our highest admiration (Psa_33:1-3). His Word and his works call forth our most devoted homage and praise (Psa_33:4-11). Idolaters and all with idol-loving hearts may be constrained to say, in the day of their trouble, "They have taken away my gods, and what have I more?" (Jdg_18:24). But no power can take away our God. He says to us, "I will never leave thee." And we cry to him with exulting faith, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee" (Psa_73:23-28). To Israel God appealed as the God of Abraham, and claimed their obedience as the Lord their God, who had brought them out of the land of Egypt (Exo_3:6; Exo_20:1); but he stands in a nearer relationship, and has higher claims upon us, as the God and Father of our Lord Jesus Christ (Eph_1:3, Eph_1:7; 1Pe_1:3, 1Pe_1:7).

II. BECAUSE UNDER GOD'S GOVERNMENT THEY ARE BEING FORMED TO THE CHARACTER OF RIGHTEOUSNESS. Righteousness is the great want of the world. Get people made righteous—right in their being and their life, and there would be an end to the great evils that afflict society. Righteousness is the craving of all consciences and the hope of all troubled hearts. God's great aim is to make his people righteous. For this end he has given his Law; for this he sent his Son into the world; for this, as the potter with the clay, he is CONTINUALLY working in his gracious providence, "fashioning" the hearts of men. Well, therefore, has Paul said, "We are his workmanship" (Eph_2:10). God is blessed because he is righteous; and he would have his people made happy after the same fashion (Isa_32:17). "Righteousness exalteth a nation" (Pro_14:34); and this holds true also of individuals. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (Mat_5:6).

III. BECAUSE THEY HAVE A GREAT FUTURE BEFORE THEM. Nations have their decline and fall. Even Israel, because unfaithful, have been scattered (Deu_29:24-28); but the true Israel shall be under the eye and the keeping of the Lord for ever. They are his own inheritance (cf. Eph_1:18). Therefore they are encouraged to "hope," to "wait," to "trust." Their golden age is not in the past, but in the future. What Jacob said on his death-bed may be said with joy by all his true children, "I have waited for thy salvation, O Lord!" (Gen_49:18; cf. Luk_2:28-32; 1Pe_1:10-13).—W.F.

13 From heaven the Lord looks down

and sees all mankind;

BARNES, “BARNES, “BARNES, “BARNES, “The Lord looketh from heaven - heaven is represented as his abode or

dwelling; and from that place he is represented as looking down upon all the nations of the earth. The meaning here is, that he sees all that dwell upon the earth, and that, therefore, all that worship him are under his eye. He knows their wants, and he will watch over them to protect them. It is not merely to the abstract truth that God sees all who dwell upon the earth that the psalmist means to refer; but that those who are his friends, or who worship him, are all under his eye, so as to enjoy his watchful care and attention.

He beholdeth all the sons of men - All the descendants of “Adam,” for this is the original. There is no improbability in supposing that the word “Adam” here (usually meaning “man”) is employed as a proper name to denote the great ancestor of the human race, and that the psalmist means to refer to the race as one great family descended from a common ancestor, though scattered abroad over the face of the world.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “The Lord looketh from heaven - This and the following verse seem to

refer to God’s providence. He sees all that is done in the earth, and his eye is on all the children of men.

GILL, “GILL, “GILL, “GILL, “The Lord looketh from heaven,.... Where his throne and temple are, upon

the earth and men, and things in it, as follows;

he beholdeth all the sons of men; the evil and the good; which is contrary to the sense of many wicked men, who imagine he takes no notice of what is done here below; but his eye is upon all, upon all the workers of iniquity, how secret soever they may be; and not only his eye of Providence is upon good men, but his eye of love, grace, and mercy; and he has a special and distinct knowledge of them: agreeably to this are some

expressions of Heathen writers; says one (e),

"the eye of God sees all things;''

says another (f),

"there is a great God in heaven who sees all things, and governs.''

HENRY, “HENRY, “HENRY, “HENRY, “We are here taught to give to God the glory,

I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, Psa_33:13, Psa_33:14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and thing are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Psa_139:1, Psa_139:14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Pro_27:19. He fashions them together(so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “looketh— intently (Isa_14:16).

E-SWORD, "“The Lord looketh from heaven.” The Lord is represented as dwelling above and looking down below; seeing all things, but peculiarly observing and caring for those who trust in him. It is one of our choicest privileges to be always under our Father's eye, to be never out of sight of our best Friend. “He beholdeth all the sons of men.” All Adam's sons are as well watched as was Adam himself, their lone progenitor in

the garden. Ranging from the frozen pole to the scorching equator, dwelling in hills and valleys, in huts and palaces, alike doth the divine eye regard all the members of the family of man.

CALVIN, CALVIN, CALVIN, CALVIN, "13.Jehovah looked down from heaven. The Psalmist still proceeds with

the same doctrine, namely, that human affairs are not tossed hither and thither

fortuitously, but that God secretly guides and directs all that we see taking place.

�ow he here commends God’ inspection of all things, that we on our part may learn

to behold, and to contemplate with the eye of faith, his invisible providence. There

are, no doubt, evident proofs of it CO�TI�UALLY before our eyes; but the great

majority of men, notwithstanding, see nothing of them, and, in their blindness,

imagine that all things are under the conduct of a blind fortune. �ay, the more

plenteously and abundantly that he sheds his goodness upon us, the less do we raise

our thoughts to him, but preposterously settle them down immovably on the

external circumstances which surround us. The prophet here rebukes this base

conduct, because no greater affront can be offered to God than to shut him up in

heaven in a state of idleness. This is the same as if he were to lie buried in a grave.

What kind of life would God’ life be, if he neither saw nor took care of any thing?

Under the term throne, too, the sacred writer shows, from what is implied in it, what

an absurd infatuation it is to divest God of thought and understanding. He gives us

to understand by this word, that heaven is not a palace in which God remains idle

and indulges in pleasures, as the Epicureans dream, but a royal court, from which

he exercises his government over all parts of the world. If he has erected his throne,

therefore, in the sanctuary of heaven, in ORDER to govern the universe, it follows

that he in no wise neglects the affairs of earth, but governs them with the highest

reason and wisdom.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 13. The Lord looketh from heaven. The Lord is represented as

dwelling above and looking down below; seeing all things, but peculiarly observing

and caring for those who trust in him. It is one of our choicest privileges to be

always under our Father's eye, to be never out of sight of our BEST FRIE�D. He

beholdeth all the sons of men. All Adam's sons are as well watched as was Adam

himself, their lone progenitor in the garden. Ranging from the frozen pole to the

scorching equator, dwelling in hills and valleys, in huts and palaces, alike doth the

divine eye regard all the members of the family of man.

EBC, "If this historical allusion be not recognised, the connection of these verses is somewhat obscure, but still discernible. The people who stand in special relation to God are blessed, because that eye, which sees all men, rests on them in lovingkindness and with gracious purpose of special protection. This contrast of God’s universal knowledge and of that knowledge which is accompanied with loving care is the very nerve of these verses, as is shown by the otherwise aimless repetition of the thought of God’s looking down on men. There is a wide all-seeingness, characterised by three words in an ascending scale of closeness of observance, in Psa_33:13-14. It is possible to God as being Creator: "He fashions their hearts individually," or "one by one" seems the best interpretation of Psa_33:15 a, -and thence is deduced His intimate knowledge of all His creatures’ doings. The sudden turn to the impotence of earthly might, as illustrated by

the king and the hero and the battle horse, may be taken as intended to contrast the weakness of such strength both with the preceding picture of Divine omniscience and almightiness, and with the succeeding assurance of safety in Jehovah. The true reason for the blessedness of the chosen people is that God’s eye is on them, not merely with cold omniscience nor with critical considering of their works, but with the direct purpose of sheltering them from surrounding evil. But the stress of the characterisation of these guarded and nourished favourites of heaven is now laid not upon a Divine act of choice, but upon their meek looking to Him. His eye meets with love the upturned patient eye of humble expectance and loving fear.

What should be the issue of such thoughts, but the glad profession of trust, with which the psalm fittingly ends, corresponding to the invocation to praise which began it? Once in each of these three closing verses do the speakers profess their dependence on God. The attitude of waiting with fixed hope and patient submission is the characteristic of God’s true servants in all ages. In it are blended consciousness of weakness and vulnerability, dread of assault, reliance on Divine Love, confidence of safety, patience, submission and strong aspiration.

These were the tribal marks of God’s people, when this was "a new song"; they are so today, for though the Name of the Lord be more fully known by Christ, the trust in it is the same. A threefold good is possessed, expected and asked as the issue of this waiting. God is "help and shield" to those who exercise it. Its sure fruit is joy in Him, since He will answer the expectance of His people, and will make His name more fully known and more sweet to those who have clung to it, in so far as they. knew it. The measure of hope in God is the measure of experience of His lovingkindness, and the closing prayer does not allege hope as meriting the answer which it expects, but recognises that desire is a condition of possession of God’s best gifts, and knows it to be most impossible of all impossibilities that hope fixed on God should be ashamed. Hands, lifted empty to heaven in longing trust, will never drop empty back and hang listless, without a blessing in their grasp.

14 from his dwelling place he watches

all who live on earth—

BARNES, “BARNES, “BARNES, “BARNES, “From the place of his habitation - From his dwelling - heaven.

He looketh down - He continually sees. The sentiment is repeated here to show that no one can escape his eye; that the condition, the characters, the wants of all are intimately known to him, and that thus he can watch over his people - all that love and serve him - and can guard them from danger. See Psa_33:18-19.

GILL, “GILL, “GILL, “GILL, “From the place of his habitation,.... Which is heaven, that is, the habitation

of his holiness, and of his glory, Isa_63:15;

he looketh upon all the inhabitants of the earth; good and bad; and not the nation of Israel only, but the Gentile world, whom in former times he overlooked, but under the Gospel dispensation visits in a way of mercy; by sending his son to die for them, by spreading his Gospel among them, by calling them by his grace, by planting churches in the midst of them, and by continuing his word and ordinances with them.

E-SWORD, "From the place of his habitation he looketh upon all the inhabitants of the earth.” Here the sentiment is repeated: it is worth repeating, and it needs repeating, for man is most prone to forget it. As great men sit at their windows and watch the crowd below, so doth the Lord; he gazeth intently upon his responsible creatures, and forgets nothing of what he sees.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 14. From the place of his habitation he looketh upon all the

inhabitants of the earth. Here the sentiment is repeated: it is worth repeating, and it

needs repeating, for man is most prone to forget it. As great men sit at their

WI�DOWS and watch the crowd below, so doth the Lord; he gazes intently upon

his responsible creatures, and forgets nothing of what he sees.

15 he who forms the hearts of all,

who considers everything they do.

BARNES, “BARNES, “BARNES, “BARNES, “He fashioneth their hearts alike - That is, one as well as another; or,

one as really as another. No one is exempt from his control, or from all that is implied in the word “fashioneth.” The meaning is not that their hearts are made to “resemble” each other, or to be “like” each other, whether in goodness or in wickedness - but that all alike “are” made by him. The idea in the word “fashioneth” here is not that of “creating,” in the sense that He “makes” the heart by his own power what it is, whether good or bad; but that, as he has “formed” the hearts of all people, he must see what is in the heart, or must behold all the purposes and thoughts of people. The Maker of the human heart must understand what is in it; and, therefore, He must have a clear understanding of the purposes and designs of human beings. This idea is carried out in the latter member of the sentence, “he considereth all their works,” and is substantially the same as in the expression Psa_94:9, “He that planted the ear, shall he not hear? He that formed the eye, shall he not see?”

He considereth all their works - He understands all that they do; he marks, or attends to, all that is done by them. The purpose here is to state the universal sovereignty of God. He made all things; He presides over all things; He sees all things; He is the source of safety and protection to all.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “He fashioneth their hearts alike - He forms their hearts in unity; he

has formed them alike; they are all the works of his hands: and he has formed them with the same powers, faculties, passions, etc.; body and spirit having the same essential properties in every human being.

GILL, “GILL, “GILL, “GILL, “He fashioneth their hearts alike,.... The Lord is the former and fashioner of

the heart, spirit, or soul of man, even of all hearts and spirits; whence he is called the Father of spirits, Heb_12:9; see Zec_12:1; and he is the former of them alike; which seems to intimate as if all seals were alike, as they are made by the Lord; and it may be the difference there appears to be between them afterwards, nay be owing to the make and constitution of their bodies, to their education, and different situation, circumstances, and advantages in life, whereby the hearts of some may be more opened and enlarged than others. Some render it "together", or "altogether" (g); which must not be understood of time, as if they were all made at once, but of equality; the one was made by him as well as the other; he is the fashioner of one and all of them, every whit of them; they are wholly fashioned by him, and all that is in them, all the powers and faculties of the soul; and by him only, and not by the instrumentality of another; for souls are created, not generated; they are produced out of nothing, and not out of pre-existent matter, as bodies; parents contribute somewhat to the bodies of their children, but not anything to their souls. God only "is the God of the spirits of all flesh", Num_16:22; some translate the word "singly" (h); one by one, one after another in the several ages of time; for he continues to fashion them, and is always doing it; see Zec_12:1. And he forms the hearts of his own people anew for himself, for his own glory; he forms Christ in them, and every grace of his Spirit; he forms them into one, and knits and unites them together in love, and makes them like to one another; for as face answers to face in water, so do the hearts and experiences of the saints one to another, Pro_27:19; all which he does wholly and alone; and since he fashions the hearts of all men in every sense, he must know them, which is the design of this expression; he knows the hearts of wicked men, and all the wickedness that is in them; he knows the hearts of good men, the worst that is in them, and also the best, which he himself has put there;

he considereth all their works; the works of evil men, not only their more open ones, but their more secret ones, and will bring them into judgment; and the works of good men, even their good works, which he will remember and reward in a way of grace.

HENRY, “HENRY, “HENRY, “HENRY, “He still moulds the hearts of men, turns them as the rivers of water, which

way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Pro_27:19. He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the

judgment, and to eternity.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “fashioneth— or, “forms,” and hence knows and controls (Pro_21:1).

alike— without exception.

considereth— or, “understands”; God knows men’s motives.

BIBLICAL ILLUSTRATOR, "He fashioneth their hearts alike.

The moral identity of human hearts

“He fashioneth their hearts alike.” All have certain instincts, passions, emotions with which conventional differences have nothing to do. “One touch of Nature makes the whole world kin.”

I. God hath fashioned our hearts alike in respect of this, that we are all self-conscious, I can think of myself as myself and no other—as one individual unit. I am myself a world, into which the great world cannot penetrate; and, in the light of my own consciousness, i am as effectually hidden as though I did not exist at all. And this does not break up the race. It unifies it. For it is the same with all.

II. In close connection with this we must take the moral sense, that is, the conviction that some things are right and some wrong. Take the rudest savage, one whose ideas as to what is right and what is wrong are all jumbled together; still he feels that there is a difference. In this also “God fashioneth our hearts alike.” Its universality makes it the foundation of law, the approver of right, and the avenger of wrong, even when human law fails to detect the criminal.

III. God has made us all for friendship, affection, mutual dependence and mutual help. God “setteth us in families.” None of us, king or subject, prince or peasant, is sufficient for himself. The whole civilization and beneficence of the world have sprung from this objective character of man. Give a man nothing to do, and he is miserable. Give a man nothing to love, and he is miserable.

IV. this outward seeking can never be fully satisfied with anything created. In order to full satisfaction it must go forward and upward to God. It calls for the infinite. In this sense, too, God “hath fashioned our hearts alike.” He has so made us that He Himself is necessary to us. “The eye is not satisfied with seeing,” and not all the resources of this manifold world can fill the void in the human heart, and lead it to say—“It is enough.” There is something unanswered still, and there ever will be till we rest in God. (A. L. Simpson, D. D)

E-SWORD, "“He fashioneth their hearts alike.” By which is meant that all hearts are equally fashioned by the Lord, kings' hearts as well as the hearts of beggars. The text does not mean that all hearts are created originally alike by God, such a statement would scarcely be true, since there is the utmost variety in the constitutions and dispositions of men. All men equally owe the possession of life to the Creator, and have therefore no reason to boast themselves. What reason has the vessel to glorify itself in presence of the potter? “He considereth al their works.” Not in vain doth God see men's acts: he ponders and judges them. He reads the secret design in the outward behaviour, and resolves the apparent good into its real elements. This consideration foretokens a judgment when the results of the divine thoughts will be meted out in measures of

happiness or woe. Consider thy ways, O man, for God considers them!

CALVIN, CALVIN, CALVIN, CALVIN, "15.He who fashioned their hearts altogether. It appears that this is added

for the express purpose of assuredly persuading believers, that, however the wicked

might craftily, deceitfully, and by secret stratagems, attempt to WITHDRAW

themselves from God’ sight, and hide themselves in caverns, yet his eyes would

penetrate into their dark hiding-places. And the Psalmist argues from the very

creation that God cannot but bring men’ devices and doings into reckoning and

judgment; because, though each man has intricate recesses concealed in his bosom,

so that there is a wonderful diversity of different minds in this respect, and this

great variety creates a most confounding obscurity; yet the eyes of God cannot be

dazzled and darkened, so that he may not be a competent judge and take cognisance

of his own work. By the adverb together, therefore, he does not mean that the hearts

of men were formed at the same moment of time; but that all of them were

fashioned even to one, and without a single exception; so that those manifest great

folly who attempt to hide, or to WITHDRAW the knowledge of their hearts from

him who framed them. The discourse may also be understood as meaning, that men

cannot, by the erring devices of their own thoughts, diminish the authority of God

over them, so that he may not govern by his secret providence the events which seem

to them to happen by chance. We see, indeed, he in forming their vain hopes, they

despoil God of his power, and transfer it to the creatures, at one time to this object,

and at another time to that, conceiving that they have no need of his aid, so long as

they are furnished with outward means and helps to protect themselves.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 15. He fashioneth their hearts alike. By which is meant that all

hearts are equally fashioned by the Lord, kings' hearts as well as the hearts of

beggars. The text does not mean that all hearts are created originally alike by God,

such a statement would scarcely be true, since there is the utmost variety in the

constitutions and dispositions of men. All men equally owe the possession of life to

the Creator, and have therefore no reason to boast themselves. What reason has the

vessel to glorify itself in presence of the potter? He considereth all their words. �ot

in vain doth God see men's acts: he ponders and judges them. He reads the secret

design in the outward behaviour, and resolves the apparent good into its real

elements. This consideration foretokens a judgment when the results of the divine

thoughts will be meted out in measures of happiness or woe. Consider thy ways, O

man, for God considereth them!

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS

Verse 15. He fashioneth their hearts alike. As an illustration of the passage as it

stands in our version, we append the following: -- "Every circumstance concurs in

proving that mankind are not composed of species essentially different from each

other; that, on the contrary, there was originally but one species, which, after

multiplying and spreading over the whole surface of the earth, has undergone

various changes, from the influence of climate, food, mode of living, diseases, and

mixture of dissimilar individuals; that at first these changes were not so

conspicuous, and produced only individual varieties; that these varieties became

afterward more specific, because they were rendered more general, more strongly

marked, and more permanent, by the CO�TI�UAL action of the same causes; and

that they are transmitted from generation to generation." G. L. Leclerc, Comte de

Buffon, 1707-1788.

Verse 15. The Creator of all things fashioneth their hearts alike; the word (dxy),

which signifies together at once, intimating that the hearts of all men though

separated from one another by never so vast a gulf of time or place, are as exactly

alike in respect of their original inclinations, as if they had been all moulded at the

same time. The worship of a God and then some kind of religion, is necessary to us,

we cannot shift it off. William Pinke, 1631.

Verse 15. (last clause). Two men give to the poor, one seeketh his REWARD in

heaven, the other the praise of men. Thou in two seest one thing, God understandeth

two. For he understandeth what is within, and knoweth what is within; their ends

he seeth, their base intentions he seeth. He understandeth all their works.

Augustine.

16 �o king is saved by the size of his army;

no warrior escapes by his great strength.

BARNES, “BARNES, “BARNES, “BARNES, “There is no king saved by the multitude of an host - By the number

of his armies. His safety, however numerous and mighty may be his forces, is in God alone. He is the great Protector, whatever means men may use to defend themselves. The most numerous and the best organized armies cannot secure a victory. It is, after all, wholly in the hands of God. A wasting sickness in a camp may defeat all the plans of war; or success in battle may depend on contingencies which no commander could anticipate or provide against. A mutiny in a camp, or a panic on the battlefield, may disconcert the best-laid schemes; or forces may come against an army that were unexpected; or storm and tempest may disarrange and frustrate the entire plan of the campaign. See Ecc_9:11.

A mighty man - A strong man; a giant - as Goliath of Gath. “Strength” is not the only thing necessary to secure a victory.

Is not delivered by much strength - By the mere fact that he is strong. Other things are needed to ensure success; and God has power so to arrange events that mere strength shall be of no avail.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “There is no king saved by the multitude of a host - Even in the

midst of the most powerful and numerous army, no king is in safety unless he have God’s protection. A king is but a man, and may as easily lose his life as one of his common soldiers.

A mighty man is not delivered by much strength - There are times in which his might can be of no avail to him: and unless the mighty, the wise, the honorable, etc., have the protection of God, there is no time in which their might may not be turned into weakness, their wisdom into folly, and their dignity into disgrace.

GILL, “GILL, “GILL, “GILL, “There is no king saved by the multitude of an host,.... He may be at the

head of a numerous army, and yet not get the victory over a lesser one, nor escape safe, but be taken by it: there have been such instances; and if he is saved, or gets the victory, it is not owing to the multitude with him, but to the Lord, that gives salvation to kings, Psa_144:10. Hence it appears that even such men need salvation themselves, and cannot save themselves, though they have ever so many at command, and therefore are not to be trusted in; salvation is only of the Lord;

a mighty man is not delivered by much strength; as Goliath, with his great strength, could not deliver himself out of the hands of David, a stripling; wherefore the mighty man should not glory in his might.

HENRY, “HENRY, “HENRY, “HENRY, “All the powers of the creature have a dependence upon him, and are of no

account, of no avail at all, without him, Psa_33:16, Psa_33:17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “Men’s usual reliances in their greatest exigencies are, in themselves,

useless.

E-SWORD,"“There is no king saved by the multitude of an host.” Mortal power is a fiction, and those who trust in it are dupes. Serried ranks of armed men have failed to maintain an empire, or even to save their monarch's life when a decree from the court of heaven has gone forth for the empire's overthrow. The all-seeing God preserves the poorest of his people when they are alone and friendless, but ten thousand armed men

cannot ensure safety to him whom God leaves to destruction. “A mighty man is not delivered by much strength.” So far from guarding others, the valiant veteran is not able to deliver himself. When his time comes to die, neither the force of his arms nor the speed of his legs can save him. The weakest believer dwells safely under the shadow of Jehovah's throne, while the most mighty sinner is in peril every hour. Why do we talk so much of our armies and our heroes? the Lord alone has strength, and let him alone have praise.

CALVIN, CALVIN, CALVIN, CALVIN, "It therefore follows, A king is not saved for the multitude of his host, etc

By this the inspired writer means to teach us, that the safety of men’ lives depends

not upon their own strength, but upon the favor of God. He names particularly

kings and giants rather than others; because, as they are not of the common class of

men, but of a higher condition, they appear to themselves to be beyond the reach of

all danger from darts, and if any adversity befall them, they promise themselves an

easy deliverance from it. In SHORT, intoxicated with a presumptuous confidence of

their own strength, they scarcely think themselves mortal. They are still more

hardened in this pride by the foolish admiration of the common people, who stand

amazed at the greatness of their power. If, therefore, neither a king is saved by his

troops, nor a giant by his strength, when they are exposed to danger, in vain do

mankind neglect the providence of God, and look around them for human help.

From this it follows, that the condition, both of the strong and the weak, is

miserable, until they learn to rely on the protection of God.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 16. There is no king saved by the multitude of an host. Mortal

power is a fiction, and those who trust in it are dupes. Serried ranks of armed men

have failed to maintain an empire, or even to save their monarch's life when a

decree from the court of heaven has gone forth for the empire's overthrow. The all

seeing God preserves the poorest of his people when they are alone and friendless,

but ten thousand armed men cannot ensure safety to him whom God leaves to

destruction. A mighty man is not delivered by much strength. So far from guarding

others, the valiant veteran is not able to deliver himself. When his time comes to die,

neither the force of his arms nor the speed of his legs can save him. The weakest

believer dwells safely under the shadow of Jehovah's throne, while the most mighty

sinner is in peril every hour. Why do we talk so much of our armies and our heroes?

the Lord alone has strength, and let him alone have praise.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS

Verse 16. There is no king saved by the multitude of an host. At the battle of Arbela,

the Persian hosts numbered between five hundred thousand and a million men, but

they were utterly put to the rout by Alexander's band of fifty thousand; and the

once mighty Darius was soon vanquished. �apoleon led more than half a million of

men into Russia --

"�ot such the �UMBERS, nor the host so dread,

By northern Bren, or Scythian Timour led."

But the terrible winter left the army a mere wreck, and their leader was soon a

prisoner on the lone rock of St. Helena. All along the line of HISTORY this verse

has been verified. The strongest battalions melt like snowflakes when God is against

them. C. H. S.

Verse 16. A mighty man; or a giant; Goliath for instance. As the most skilful

swimmers are often drowned, so here. John Trapp.

Verse 16-17.: --

�ot the chief his serried lances,

�ot his strength SECURES the brave;

All in vain the warhorse prances,

Weak his force his lord to save.

Richard Mant.

Verse 16-17. The weakness and insufficiency of all human power, however great, as

before of all human intellect. J. J. Stewart Perowne.

Verse 16-17. As a passenger in a storm, that for shelter against the weather, steps

out of the way, betakes him to a fair spread oak, stands under the boughs, with his

back close to the body of it, and finds good relief thereby for the space of some time;

till at length comes a sudden gust of wind, that tears down a main arm of it, which

falling upon the poor passenger, either maims or mischieves him that resorted to it

for succour. Thus falleth it out with not a few, meeting in the world with many

troubles, and with manifold vexations, they STEP aside out of their own way, and

too, too often out of God's, to get under the wing of some great one, and gain, it may

be, some aid and shelter thereby for a season; but after awhile, that great one

himself coming down headlong, and falling from his former height of favour, or

honour, they are also called in question and to fall together with him, that might

otherwise have stood long enough on their own legs, if they had not trusted to such

an arm of flesh, such a broken staff that deceived them. Thomas Gataker.

17 A horse is a vain hope for deliverance;

despite all its great strength it cannot save.

BARNES, “BARNES, “BARNES, “BARNES, “An horse - The reference here is undoubtedly to the war-horse. See the

notes at Psa_20:7.

Is a vain thing - literally, is a “lie.” That is, he cannot be confided in.

For safety - For securing safety in battle. He is liable to be stricken down, or to

become wild and furious so as to be beyond the control of his rider; and however strong or fleet he may be, or however well he may be “broken,” yet none of these things make it certain that the rider will be safe. God is the only being in whom perfect confidence can be reposed.

Neither shall he deliver any by his great strength - Safety cannot be found in his mere “strength,” however great that may be. These illustrations are all designed to lead the mind to the great idea that safety is to be found in God alone, Psa_33:18-19.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “A horse is a vain thing for safety - Even the horse, with all his

fleetness, is no sure means of escape from danger: the lion or the tiger can overtake him or he may stumble, fall, and destroy his rider.

GILL, “GILL, “GILL, “GILL, “A horse is a vain thing for safety,.... Though it is prepared for the day of

battle, and is a very warlike creature, and of great service in war, yet safety only is of the Lord, Pro_21:31; this is put for all kinds of military preparations which men are apt to trust in, but should not, for they are "a lie" (i), as the horse is here said to be; that is, deceives and disappoints when trusted to; in like manner the olive is said "to lie", Hab_3:17; when hope of fruit from it is disappointed; so "fundus mendax" in Horace (k);

neither shall he deliver any by his great strength; in the time of battle; either by fighting for him, or fleeing with him.

HENRY, “HENRY, “HENRY, “HENRY, “ The strength of a horse is nothing without God (Psa_33:17): A horse is a

vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses (Deu_17:16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2Sa_8:4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “On the war horse (compare Job_39:19-25).

a vain thing— a lie, which deceives us.

E-SWORD, "“An horse is a vain thing for safety.” Military strength among the Orientals lay much in horses and scythed chariots, but the Psalmist calls them a lie, a deceitful confidence. Surely the knight upon his gallant steed may be safe, either by valour or by flight? Not so, his horse shall bear him into danger or crush him with its fall. “Neither shall he deliver any by his great strength.” Thus the strongest defences are less than nothing when most needed. God only is to be trusted and adored. Sennacherib with all his cavalry is not a match for one angel of the Lord, Pharaoh's horses and chariots found it vain to pursue the Lord's anointed, and so shall all the leaguered might of earth and hell find themselves utterly defeated when they rise against the Lord and his

chosen.

CALVIN, CALVIN, CALVIN, CALVIN, "17.A horse is a deceitful thing for safety. In this verse, the Psalmist, by

the figure synecdoche under the name of horse, is to be understood as meaning any

kind of help. The sense is, that in general those who conceive that their life is well

protected by earthly means, are commonly disappointed at the very crisis of danger,

and are miserably beguiled to their utter undoing, so that God therein clearly shows

them their folly. It is true, that kings are not armed with the sword in vain, nor is

the use of horses superfluous, nor are the treasures and resources which God

furnishes to defend men’ lives unnecessary, provided a right method of employing

them be observed. But as the greater part of men the more they are surrounded with

human defences, WITHDRAW themselves the farther from God, and by a false

imagination persuade themselves that they are in a haven safe from all disturbance,

God acts most justly in disappointing this madness. This is the reason why his gifts

often pass away without effect, because the world, by separating them from the

giver, is also justly deprived of his blessing.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 17. An horse is a vain thing for safety. Military strength among

the Orientals lay much in horses and scythed chariots, but the psalmist calls them a

lie, a deceitful confidence. Surely the knight upon his gallant steed may be safe,

either by valour or by FLIGHT? �ot so, his horse shall bear him into danger or

crush him with its fall. �either shall he deliver any by his great strength. Thus the

strongest defences are less than nothing when most needed. God only is to be trusted

and adored. Sennacherib with all his calvary is not a match for one angel of the

Lord, Pharaoh's horses and chariots found it vain to pursue the Lord's anointed,

and so shall all the leaguered might of earth and hell find themselves utterly

defeated when they rise against the Lord and his chosen.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS

Verse 16-17.: -- See Psalms on "Psalms 33:16" for further information.

Verse 16-17. The weakness and insufficiency of all human power, however great, as

before of all human intellect. J. J. Stewart Perowne.

Verse 16-17. See Psalms on "Psalms 33:16" for further information.

Verse 17. An horse. If the strength of horses be of God, or be his GIFT Job 39:19 ,

then trust not in the strength of horses: use the strength of horses, but do not trust

the strength of horses. If you trust the strength which God hath given to horses, you

make them your god. How often doth God forbid trusting in the strength of horses,

as knowing that we are apt to trust in anything that is strong, though but a beast.

An horse is a vain thing for safety: neither shall he deliver any by his great strength.

As if God had said, you think a horse can save you, but know he is a vain thing. And

when the psalmist saith, "A horse is a vain thing," he doth not mean it of a weak

horse, but of a horse of the greatest strength imaginable; such a horse is a vain thing

to save a man, neither can he deliver any by his strength; and therefore the Lord,

when he promised great deliverances to his people, lest they should expect it by the

strength of horses, saith Hosea 1:7 , "I will save them by the Lord their God, and

will not save them by bow, nor by sword, nor by battle, by horses, nor by

horsemen;" as if he had told them, do not look after creature strength to be saved

by; a horse will be a vain thing to save you, and I can save you effectually without

horses, and I will. Joseph Caryl.

Verse 17-20. Man is sensible of his want of earthly blessings, and will never cease,

with excessive care, diligence, and vexation, to hunt after them, till he come to know

that God will provide for him. When one hath great friends which they are known

to lean upon, we say of them, such need take no care, they know such and such will

see to them. On the contrary, come to one who knows no end of toiling and caring,

ask him, Why will you thus tire yourself out? He will answer, I must needs do it, I

have none but myself to trust to. So Christ followeth his disciples' carefulness to this

door, their unbelief, which did not let them consider our heavenly Father cared for

them. �o present estate, though never so great, can free the heart from distraction,

because it is SUBJECT to decay and vanishing; we shall never cast the burden of

care off our own shoulders, till we learn by faith to cast it upon the Lord, whose eye

is over us for good. He will never renounce carnal supports who make not God the

stay of his soul for outward things. He will trust in the abundance of his riches,

wisdom, friends, or strength, that makes not God his strength. The heart of man,

being aware of his inability to sustain himself if he be not underset, will seek out

some prop, true or false, sound or rotten, to lean unto. They will go down to Egypt

for help, and stay on horses, and trust in chariots, because they are many, and in

horsemen because they are very strong, who look not to the Holy One of Israel, and

seek not the Lord. John Ball.

18 But the eyes of the Lord are on those who fear

him,

on those whose hope is in his unfailing love,

BARNES, “BARNES, “BARNES, “BARNES, “Behold, the eye of the Lord is upon them that fear him - He

watches over them, and “he” guards them from danger. His eye is, in fact, upon all men; but it is directed with special attention to those who fear him and trust in him. Their security is in the fact that the eye of God is upon them; that he knows their wants; that

he sees their dangers; that he has ample ability to deliver and save them.

Upon them that hope in his mercy - Upon the pious; upon his friends. The expression is a very beautiful one. It describes the true state of a pious heart; it in fact characterizes the whole of religion, for we imply all that there is in religion on earth when we say of a man, that - conscious of his weakness and sinfulness - “he hopes in the mercy of God.”

CLARKE, “CLARKE, “CLARKE, “CLARKE, “Behold, the eye of the Lord - Though all the above are unavailing, yet

here is one thing that can never fail; “the eye of the Lord” - the watchful providence of the Most High, “is upon them that fear him, upon them that hope in his mercy.”

GILL, “GILL, “GILL, “GILL, “Behold, the eye of the Lord is upon them that fear him,.... Not with

dread of his wrath, or distrust of his grace, or for sinister ends and selfish views, but with a godly fear; by which men hate evil, depart from it, are careful not to offend God by it, but to serve and worship him; on such is not only his eye of Providence to protect from danger, to supply with the necessaries of life, but of love and grace; he looks upon them with delight and pleasure; his eye is upon them to watch over them for good, to guard them from every enemy, and from all evil, and to communicate to them every needful measure of grace;

upon them that hope in his mercy; not his absolute mercy, but his special mercy in Christ; which appears in the provision of him as a Saviour, in the mission of him into this world, and redemption by him; and is displayed in regeneration, the pardon of sin, and eternal life: and such that hope in it are they that see themselves miserable creatures, and in need of it; and who are encouraged to hope in it from the plenty and abundance of it in the heart of God; and from the many instances of it among men, and even some the chief of sinners; and they do hope in it for the forgiveness of their sins, and for salvation and eternal glory; and on these the eye of the Lord is, as before,

HENRY, “HENRY, “HENRY, “HENRY, “ The regard which God has to his people, Psa_33:18, Psa_33:19. God beholds

all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa_62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. he shall keep them alive in famine;when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, Psa_33:20. In

their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “Contrasted is God’s guidance and power to save from the greatest earthly

evil and its most painful precursor, and hence from all.

BIBLICAL ILLUSTRATOR, "Behold! the eye of the Lord is upon them that fear Him, upon them that hope in His mercy.

The eye of the Lord

“Behold!” It is a marked word in Scripture! Isaiah typifying the Christ that was to come, opens the glorious secret thus—“Behold My servant, whom I uphold; Mine Elect, in whom My soul delighteth: I will put My spirit upon Him; He shall bring forth judgment unto the Gentiles.” And, when that despicable creature Pilate brought forth the glorious, the insulted, and the suffering Jesus, his word was—“Behold! the man.” And so the Holy Ghost adopts this striking, telling word—“Behold[“ to captivate the heart with that which follows; giving a faithful description of She church in her chequered state of exercise and trial in all ages.

I. the character spoken of in the text—“them that fear Him.” Do you fear God? Another character is, “them that hope in his mercy.” Observe that word—“them that hope in His mercy.” That is enough! That is Christianity! But hope set up in a broken heart!

II. Upon all such is “the eye of the Lord.” Is that eye on you?

III. why the eye of the Lord is upon them—“to deliver their soul from death and to keep,” etc.

IV. the personal experience of the text. (J. J. West, M. A.)

Special pleading with the specially feeble

See the opposite in the text—fear and hope. They seem to be contradictions, but yet here they are together. That is a blessed state in which fear keeps the door and hope spreads the table; fear the watch-dog without and hope the lamp within. Then that hope in the Lord’s mercy may be the very least of His people, but they are His people, for His eye is upon them. Now, to those whose sole hope is hope in God’s mercy, we would say—

I. this hope is one, and only one. Let me ask—

1. Have you any hope in your own character? At once he replies, “None at all.” Now this is well, humbling as the admission is. O, self-truster, you are a living insult to the Cross of Christ.

2. Have you any hope in external ordinances?

3. Have you any trust in the priesthood of man?

4. In scientific discoveries? Now, to all these questions the answer is clear and explicit. He has no trust in them at all, but in Christ only. Then—

II. that this hope in Christ has good foundations. I rejoice in your sense of sin, but I lament your doubts of pardon; for consider—

1. The merciful character of God. His very name is love. And—

2. There is a gospel. There is forgiveness for the greatest sin. The very word “gospel” is full of the greatest hope for man.

3. Think of the life of the Lord Jesus hero on earth. Did He ever reject any who came to Him?

4. And of the Holy Spirit. He is provided to meet all your difficulties. And—

5. We may pray. It would be a wicked hoax if a man invited poor people to his house to receive charity, and then, when they came there, denied them relief, God does not deal with us so.

6. And how many have come to Christ and been moved by Him? I am one of them. I do not think that you are any worse than I was.

III. this hope may be yours. Let me try to chase away objections. “Oh,” say you, “I have been guilty of the worst of sins.” In the case of’ certain of you I do not believe it. You have enough to answer for without blackening yourself needlessly. But worse sinners than you have come to Christ. And may there not be a spice of rebellion against God in your humility, a little sullenness in it? Don’t put away Christ from you out of a proud despair. Accept His mercy as a commonplace sinner. And what good do you think your death, if He leaves you to perish, as you think He will, will do Him? And suppose, after all, you are one of His chosen, and that He has loved you all along, is it not sad that you should not love and trust him. (C. H. Spurgeon.)

HAWKER, "Do not these verses sweetly follow the former, as an application of the blessed doctrine there expressed? If unfolded and explained in a gospel strain, do they not in effect say, Behold and take notice, every individual of you that are the Lord’s heritage, the eye of Jesus is always upon you; his arm is stretched forth to your protection, help, and deliverance. In times of temporal and spiritual famine, Jesus will keep both body and soul alive: your bread shall be given, and your water shall be sure. He that is your God, will be, and is all that you can need. Isa_33:16.

E-SWORD, "“Behold.” For this is a greater wonder than hosts and horses, a surer confidence than chariots or shields. “The eye of the Lord is upon them that fear him.”That eye of peculiar care is their glory and defence. None can take them at unawares, for the celestial watcher foresees the designs of their enemies, and provides against them. They who fear God need not fear anything else; let them fix their eye of faith on him, and his eye of love will always rest upon them. “Upon them that hope in his mercy.” This one would think to be a small evidence of grace, and yet it is a valid one. Humble hope shall have its share as well as courageous faith. Say, my soul, is not this an encouragement to thee? Dost thou not hope in the mercy of God in Christ Jesus? Then the Father's eye is as much upon thee as upon the elder born of the family. These gentle words, like soft bread, are meant for babes in grace, who need infants' food.

CALVIN, CALVIN, CALVIN, CALVIN, "18.Behold, the eye of Jehovah is upon them that fear him. Having shown

that what men ACCOU�T their best defences often profit them nothing, or rather

are utterly worthless, when men depend upon them; the Psalmist now shows, on the

other hand, that believers, although they are neither men of great power nor of

great wealth, are nevertheless sufficiently protected by God’ favor alone, and shall

be safe for ever. His meaning is not a little illustrated by this comparison, that kings

and giants derive no aid from their invincible strength, while God supports the life

of the saints in famine and dearth, as really as if he were to restore life to them when

dead. We consequently understand better why the prophet lays low all the strength

of the world; not, surely, that men should lie prostrate, or be so heart-broken as to

pine away in despair; but that, laying aside their pride, they should fix their

thoughts on God alone, and persuade themselves that their life depends on his

protection. Moreover, in saying that the eye of God is bent upon them that fear him

to save them, he expresses more than if he had said that his hand and power were

sufficient to preserve them. A doubt might creep into the minds of the weak,

whether God would extend this protection to every individual; but when the

Psalmist introduces him as keeping watch and ward, as it were, over the safety of

the faithful, there is no reason why any one of them should tremble, or hesitate with

himself a moment longer, since it is certain that God is present with him to assist

him, provided he remain quietly under his providence. From this, also, it appears

still more clearly how truly he had said a little before, that the people are blessed

whose God is Jehovah, because, without him, all the strength and riches which we

may possess will be vain, deceitful, and perishing; whereas, with a single look he can

defend his people, supply their wants, feed them in a time of famine, and preserve

them alive when they are appointed to death. The whole human race, no doubt, are

maintained by the providence of God; but we know that his fatherly care is

SPECIALLY vouchsafed to none but his own children, that they may feel that their

necessities are truly regarded by him.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 18. Behold. For this is a greater wonder than hosts and horses,

a surer confidence than chariots or shields. The eye of the Lord is upon them that

fear him. That eye of peculiar care is their glory and defence. �one can take them at

unawares, for the celestial watcher foresees the designs of their enemies, and

provides against them. They who fear God need not fear anything else; let them fix

their eye of faith on him, and his eye of love will always rest upon them. Upon them

that hope in his mercy. This one would think to be a small evidence of grace, and yet

it is a valid one. Humble hope shall have its share as well as courageous faith. Say,

my soul, is not this an encouragement to thee? Dost thou not hope in the mercy of

God in Christ Jesus? Then the Father's eye is as much upon thee as upon the elder

born of the family. These gentle words, like soft bread, are meant for babes in grace,

who need I�FA�T'S food.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS

Verse 17-20. See Psalms on "Psalms 33:17" for further information.

Verse 18. Behold, etc. Hitherto he had given a proof of God's providence towards all

men, but now he descends to a particular proof of it, by his care over his church,

which he wonderfully guides, defends, and protects in all dangers and assaults; and

that notice may be taken of it, he BEGI�S with, "Behold!" Adam Clarke.

Verse 18. The eye of the Lord is upon. Look upon the sun, how it casts light and

heat upon the whole world in its general course, how it shineth upon the good and

the bad with an equal influence; but let its beams be but concentrated in a burning

glass, then it sets fire on the object only, and passeth by all others: and thus God in

the creation looketh upon all his works with a general love, erant omnia valde bona,

they PLEASED him very well. Oh! but when he is pleased to cast the beams of his

love, and cause them to shine upon his elect through Christ, then it is that their

hearts burn within them, then it is that their affections are inflamed; whereas others

are but as it were a little warmed, have a little shine of common graces cast upon

them. Richard Holdsworth, 1651.

Verse 18. Behold, the eye of the Lord is upon them that fear him, upon them that

hope in his mercy. This is a very encouraging character. They who cannot claim the

higher distinctions of religion, may surely know that they "fear God, and hope in his

mercy." Some may wonder at the combination; and suppose that the qualities are

incompatible with each other. But the first Christians "walked in the fear of the

Lord, and in the comforts of the Holy Ghost." They may think that the fear will

injure the hope, or the hope the fear. But these are even mutually helpful; and they

are, not only never so beautiful, but never so influential as when they are blended.

The fear promotes hope by the evidence it affords; and by keeping us from loose

and careless walking, which must always affect our peace and pleasure. And hope

no less befriends this fear. For never is God seen so glorious, so worthy of all our

devotedness to him as when we hope in his mercy; and even the more assured we are

of his regard, the more we shall enquire, Lord, what wilt thou have ne to do? The

more we shall tremble at the thought of offending and grieving him, the more we

shall CO�TI�UE upon our knees praying, "Let the words of my mouth, and the

meditation of my heart, be acceptable in thy sight, O Lord, my Strength and my

Redeemer." It is called "a lively hope:" and Christians know, by experience, that

upon all their principles and duties it has the same influence as Spring has upon the

fields and the gardens. William Jay.

Verse 18. Who hope in his mercy. When thou canst not get assurance, make as much

improvement of the grounds upon which thou mayest build hopes of salvation. The

probable grounds thou hast, thou wouldst not part with for all the world. If thy

heart is not full of joy through sense of God's love, yet thine eyes are full of tears,

and thy soul full of sorrow, through the sense of thy sin: wouldst thou change thy

condition with any hypocrite whatsoever, with the richest man that hath no grace? I

would not have thee rest satisfied with a probability, but yet bless God for a

probability of salvation. Is it nothing that one that hath deserved hell most certainly,

should have a probability that he should escape it? Would not this be a little ease to

the torments of the damned, if they had but a strong probability that they should be

saved? but no hope makes it heavy. When thou art sick, thou enquirest of the

physician, Sir, what do you think of me? Shall I live, or shall I die? If he reply it is

not certain, but there is good hopes, it is probable you will live and do well; this is

some support unto thee in thy sickness. Thomas Doolittle, M.A. (1630-1707), in

"Morning Exercises."

Verse 18. The weakest believer, the least of saints, hath ground to hope. The gospel

is so ORDERED, the covenant so methodised, God hath made such ample provision,

that every one may "have good hope through grace" 1 Thessalonians 2:16 ; and all

that bear this character are allowed, encouraged, nay, commanded to hope: their

hoping is as mighty a pleasure to God, as it is a comfort to themselves. Samuel

Doolittle's "Righteous Man's Hope in Death," 1693.

Verse 18-19. During the siege of Rochelle, which was endured with unexampled

bravery for nearly fifteenth months, the inhabitants were reduced by famine to the

misery of being obliged to have recourse to the flesh of horses, asses, mules, dogs,

cats, rats, and mice; and a single peck of corn is said to have been sold for a sum

equivalent to about twenty- five pounds sterling of our money in the present day.

There were numerous examples of great and liberal generosity among the

inhabitants. Some dispensed their charity so secretly that their names were never

discovered. Among the rest, the following example is narrated: -- "The Sieur de la

Goute, an honorary king's advocate, had a sister, the widow of a merchant named

Prosni, who, being a very religious and benevolent woman, at the time when the

famine became more severe than it had been, freely assisted the poor with her

present surplus. Her sister-in-law, the wife of her brother, De la Goute, being

differently inclined, reproved her for her conduct, asking her in anger, `What she

would do when all should be expended?' Her reply was, `My sister, the Lord will

provide for me.' The siege was CO�TI�UED, and the famine increased its fearful

ravages; and poor widow Prosni, who had four children, found herself in a great

strait -- all her store of provisions being exhausted. She applied to her sister for

relief, who, in the stead of comforting, reproached her for her improvidence;

tauntingly adding that, as she had done mighty well to be so reduced under all her

great faith and fine words, that `the Lord will provide for her.' so in good time he

might provide for her. Wounded to the heart by these words, poor widow Prosni

returned to her house in sad distress; resolving nevertheless to meet death patiently.

On reaching her home, her children met her with gladdened hearts and joyous

faces, and told her that a man, to them an entire stranger, had knocked at the door,

it being late; and, on its being opened, he threw in a sack of about two bushels of

wheat; and then, without saying a word, suddenly departed. The widow Prosni,

scarcely able to believe her own eyes, with an overflowing, grateful heart towards

her gracious benefactor, immediately ran to her sister-in-law as quickly as her

famished condition would allow; and upon seeing her, exclaimed aloud, `My sister,

the Lord HATH provided for me;' and, saying no more, returned home again. By

means of this unexpected relief, conveyed to her so opportunely, she was enabled to

support herself and family until the end of the siege, and she never knew to whom

she was instrumentally indebted for this timely and merciful assistance." The

Biblical Treasury, Vol. 4

CHARLES SIMEON,"GOD’S CARE OF HIS PEOPLE

Psa_33:18-22. Behold, the eye of the Lord is upon them that fear him, upon them that

hope in his mercy; to deliver their soul from death, and to keep them alive in famine. Our

soul waiteth for the Lord: he is our help and our shield. For our heart shall rejoice in him,

because we have trusted in his holy name. Let thy mercy, O Lord, be upon us, according

as we hope in thee.

IN the Psalms of David, we do not look so much for the peculiarities of the Gospel as for

general views of God’s providence and grace. But let them not be undervalued on that

ACCOUNT: for the very use of evangelical truth is so to bring us into a state of

reconciliation with God, that we may have a richer and more intimate enjoyment of him

in all his dispensations.

The words before us declare the interest which he takes in his peculiar people: and, in

unfolding them to your view, I will endeavour to shew,

I. God’s care for his people—

The manner in which our attention is called to this subject clearly shews the vast

importance of it: “Behold!” behold the eye of the Lord is on them that fear him.”

Two things in particular we are here called to notice: and,

1. The description given of his people—

[Never can we sufficiently admire the goodness of God in giving to us such descriptions

of his people as will enable every upright soul to discern his own character, and to

number himself among them. Were they designated by such terms as would comprehend

only those of higher attainments, the lower classes among them would be driven to

despair. But when, as in the text, the lowest terms are used, even such as mark the very

babes in Christ, every member of Gods family is encouraged, and emboldened to claim

the privileges to which a relationship to God entitles him. There is not in his family “a

new-born babe” who does not “fear” him. All regard him as a mighty Sovereign, whom

they are bound to obey. All desire to serve him, and greatly dread his displeaure. All

account his favour as their supreme felicity: and desire so to approve themselves to him,

that they may be accepted of him in the last day. Yet, it is not on their good dispositions

that they found their hopes, and much less on their actual attainments. They are sensible

of their short-comings and defects, even in their very best duties; and are conscious, that,

if God were to enter into judgment with them on the footing of strict justice, they must

inevitably and eternally perish. They therefore renounce, utterly, all claims upon the

justice of God, and “hope altogether in his mercy,” in his mercy as revealed to them in the

Gospel.

“Behold,” now, ye who are of a doubtful or desponding mind: Are ye not ready to leap for

joy, when you find that persons of these low attainments may claim relationship to God,

and assure themselves that they are interested in his paternal care? Hear, then,]

2. The particular interest which he takes in them—

[“His eye is over them at all times.” It is over the whole creation indeed, as we are told in

the preceding context: “The Lord looketh from heaven; he beholdeth all the sons of men:

from the place of his habitation he looketh upon all the inhabitants of the earth [Note: ver.

13, 14.].” But on his peculiar people his eye is fixed with a more especial interest;

namely, “to deliver their soul from death, and to keep them alive in famine;” or, in other

words, to preserve them from all dangers, and to supply their every want. In relation both

to their souls and bodies, they are exposed to continual and most imminent dangers.

Disease or accident may at any moment consign them over to the grave. And Satan, that

roaring lion, goes about seeking daily and hourly to devour their souls. On every side the

world also assaults them with its temptations, whilst their own inbred corruptions are ever

watching for an opportunity to betray them into the hands of their great Adversary. But

God’s eye is ever over them, to counteract the devices of their enemies, and to uphold

them in his everlasting arms. Not one of them will he ever suffer to “be plucked out of his

hands.” Their wants too, whether temporal or spiritual, he will supply. He may suffer

them to be reduced to great straits, even as Israel were, when they had come out of Egypt.

But sooner shall manna be given them from THE CLOUDS, and water from the rock,

than they be left to perish: for his express promise to them is, that provision shall

accompany his protection; and that, whilst “their place of defence is the munition of

rocks, bread shall be given them, and their water shall be sure [Note: Isa_33:16.].”

“Whilst they seek first the kingdom of God and his righteousness, all needful things,

whether of a temporal or spiritual nature, shall surely be added unto them [Note: Mat_

6:33.].”]

But, before you take to yourselves the full comfort of these declarations, it will be proper

for me yet further to shew,

II. What should be your feelings towards him—

The truly upright, even of the lowest class, can say, with David, “Our soul waiteth for the

Lord.” If you are indeed of the number of his people, then are you waiting for him,

1. In a way of humble affiance—

[The language of your heart is, “He is our help and our shield.” But is it thus indeed? Are

you going to him from day to day, as sinners who stand in need of mercy? and are you

crying to him CONTINUALLY for “grace to help you in every time of need?” I do not

ask whether you are free from assaults; but, whether they drive you to him for aid? It is

supposed that you have enemies to conflict with, and trials to sustain: else you would not

need to be looking out for a shield to protect, or for help to succour, you. But do you so

realize the watchful care of God, as to renounce all hope in the creature, and to rely on

him alone? If you truly “fear him,” and truly “hope in his mercy,” you cannot but make

him your refuge, and commit to him your every care.]

2. In a way of confident expectation—

[The Psalmist, having such a Protector and such a Helper, anticipates a successful issue to

all his trials; and declares, that the very trust which he reposes in God is at once the

ground and measure of his expectations from God: “Our heart shall rejoice in him,

because we have trusted in his holy name. Let thy mercy, O Lord, be upon us, according

as we hope in thee.” And shall this be thought too bold an assertion? It is not more bold

than true: for God has repeatedly pledged his word, that “none of them that trust in him

shall be desolate [Note: Psa_34:22.].” Nay more, on every occasion we may consider him

as saying to us, ACCORDING to your faith it shall be unto you [Note: Mat_8:13; Mat_

9:29.].” His conduct towards Abraham clearly shews us how he will act towards all who

believe in him. Abraham is tried as never man was: he is bidden to offer up in sacrifice

his only son Isaac, in and through whom all the promises of God were to be fulfilled. The

holy man proceeds to execute the divine command, assured, that though Isaac were

already reduced to ashes on an altar, God both could, and would, raise him up again, and

fulfil in him all that he had promised. Accordingly, Isaac was given him, as it were, from

the dead; and was made the instrument of raising up to Abraham that “seed, in whom all

the nations of the earth were to be blessed.” So, in proportion as our expectations are

ENLARGED, shall be God’s exertions in our favour. If only we can say with David,

“Truly my soul waiteth upon God: from him cometh my salvation: He only is my rock,

and my salvation, and defence;” we may, with assured confidence, add with him, “I shall

not be moved [Note: Psa_62:1-2; Psa_62:5-6.].”]

And now let me ask,

1. What evidence have you that you are the Lord’s?

[Do you answer to the character here given of his people, “fearing him” above all, and

“hoping in his mercy” alone? Do you evince that that is indeed your character, by waiting

upon him CONTINUALLY, and expecting at his hands his proffered benefits? Examine

well the habit of your minds from day to day: for it is of such only that it can be said, His

eye is “over them for good [Note: Deu_30:9.].” But far different is the state of those who

fear him not: for “the face of the Lord is against them that do evil, to cut off the

remembrance of them from the earth [Note: Psa_34:15-16.].” I again say, and rejoice to

say, that, though your attainments reach no further than holy fear and humble hope, the

Lord will look upon you with tender and paternal love: but, if these graces be not rooted

in your hearts, you have yet to learn what it is to receive the grace of God in truth.]

2. What would be your state, if God’s mercy to you should be measured by your

regards for him?

[St. John prayed for Gaius, that “his bodily health might prosper as his soul prospered

[Note: 3 John, ver. 2.].” And are you prepared to pray with David, “Let thy mercy, O

Lord, be upon me, according as my hope is in thee?” Verily, were this God’s rule of

acting towards us all, the greater part of us would never taste of his mercy to all eternity.

But, thanks he to God! he is sovereign in the exercise of his mercy, being “found often-

times of them that sought him not, and made known to them that inquired not after him.”

Yet let us not presume on this: for, if he shew mercy to any, he will assuredly bring them

to the state described in our text, and both put his “fear in their hearts,” and “make them

to abound in hope by the power of the Holy Ghost.”]

19 to deliver them from death

and keep them alive in famine.

BARNES, “BARNES, “BARNES, “BARNES, “To deliver their soul from death - To preserve their “lives,” - for so

the word “soul” is to be understood here. The meaning is, to keep them alive. That is, God is their Protector; He guards and defends them when in danger.

And to keep them alive in famine - In times of want. Compare Job_5:20. He can provide for them when the harvests fail. Famine was one of the evils to which the inhabitants of Palestine, and of Oriental countries generally, were particularly exposed, and it is often referred to in the Scriptures.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “To deliver their soul from death - To watch over and protect them in

all sudden dangers and emergencies, so that they shall not lose their Lives by any accident.

And to keep them alive in famine - Not only prevent sudden death by an instantaneous interposition of my power, but keep them from a lingering death, by extraordinary supplies granted them in an extraordinary manner; because I am all in all, and all everywhere.

GILL, “GILL, “GILL, “GILL, “To deliver their soul from death,.... Not a corporeal death, for the soul dies

not, and is never in any danger of death; and should life, or the whole man, be intended here, yet those that fear the Lord, and hope in his mercy, are not exempted and secured from a corporeal death, but die as other men; though sometimes indeed they are remarkably preserved from death, and even in a time of general calamity; but a spiritual death is meant, which, while in a state of nature, they are under; but, being quickened at conversion, they live spiritually, and are preserved from dying any more in this sense; and also from an eternal death, which shall never harm them, nor have any power over them;

and to keep them alive in famine; not corporeal, though the Lord does give meat to them that fear him, and sometimes in a miraculous way provides for them; as by sending ravens to feed them, and by increasing the cruse of oil; see Isa_41:17; but spiritual, a

famine of hearing the word of the Lord; the Lord prepares a place for his church and people in the wilderness, where they are privately nourished with the word and ordinances, and their souls kept alive, Rev_12:6.

HENRY, “HENRY, “HENRY, “HENRY, “The regard which God has to his people, Psa_33:18, Psa_33:19. God beholds

all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa_62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. he shall keep them alive in famine;when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, Psa_33:20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this.

E-SWORD, "“To deliver their soul from death.” The Lord's hand goes with his eye; he sovereignly preserves those whom he graciously observes. Rescues and restorations hedge about the lives of the saints; death cannot touch them till the King signs his warrant and gives him leave, and even then his touch Is not so much mortal as immortal; he doth not so much kill us as kill our mortality. “And to keep them alive in famine.” Gaunt famine knows its master. God has meal and oil for his Elijahs somewhere. “Verily thou shalt be led” is a divine provision for the man of faith. The Preserver of men will not suffer the soul of the righteous to famish. Power in human hands is outmatched by famine, but God is good at a pinch, and proves his bounty under the most straitened circumstances. Believer, wait upon thy God in temporals. His eye is upon thee, and his hand will not long delay.

CALVIN, CALVIN, CALVIN, CALVIN, "Again, when it is affirmed, that God, in times of famine and dearth, has

remedies in readiness to preserve the lives of the godly, we are taught that the

faithful only pay due honor to his providence when they allow not their hearts to

despond in the extremest indigence; but, on the contrary, raise their hopes even

from the grave. God often suffers his servants to be hungry for a time that he may

afterwards satiate them, and he overspreads them with the darkness of death that

he may afterwards restore them to the light of life. Yea, we only begin to place our

trust firmly in him when death comes to present itself before our eyes; for, until we

have known by experience the vanity of the aids of the world, our affections

CO�TI�UE entangled in them, and wedded to them. The Psalmist characterises

believers by two marks, which comprehend the whole perfection of our life. The

first is, that we reverently serve the Lord; and the second, that we depend upon his

grace. Hypocrites may loudly boast of their faith, but they have never tasted even a

little of the divine goodness, so as to be induced to look to him for what they need.

On the contrary, when the faithful give themselves with their whole heart to the

service and fear of God, this affection springs from faith; or rather the principal

part of right worship, which the faithful render to God, consists in this, that they

depend upon his mercy.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 19. To deliver their soul from death. The Lord's hand goes

with his eye; he sovereignly preserves those whom he graciously observes. Rescues

and restorations hedge about the lives of the saints; death cannot touch them till the

King signs his warrant and gives him leave, and even then his touch is not so much

mortal as immortal; he doth not so much kill us as kill our mortality. And to keep

them alive in famine. Gaunt famine knows its master. God has meal and oil for his

Elijahs somewhere. "Verily thou shalt be fed" is a divine provision for the man of

faith. The Preserver of men will not suffer the soul of the righteous to famish. Power

in human hands is outmatched by famine, but God is good at a pinch, and proves

his bounty under the most straitened circumstances. Believer, WAIT upon thy God

in temporals. His eye is upon thee, and his hand will not long delay.

20 We WAIT in hope for the Lord;

he is our help and our shield.

BARNES, “BARNES, “BARNES, “BARNES, “Our soul waiteth for the Lord - This and the subsequent verses to the

end of the psalm refer to the people of God, expressing their faith in him in view of the considerations suggested in the former part of the psalm. The language is expressive of the general character of piety. True piety leads people to wait on the Lord; to depend on Him; to look to His interposition in danger, sickness, poverty, want; to rely upon Him for all that is hoped for in this life, and for salvation in the life to come. Compare Psa_62:1; Psa_25:3.

He is our help - Our aid; our helper. Compare Psa_10:14; Psa_22:11; Psa_30:10.

And our shield - See the notes at Psa_5:12. That is, He will defend us from our enemies, as if He threw His shield between us and them.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “Our soul waiteth - Our whole life is employed in this blessed work; we

trust in nothing but him; neither in multitudes of armed men, nor in natural strength, nor in the fleetest animals, nor in any thing human: we trust in Him alone “who is our help and our shield.”

GILL, “GILL, “GILL, “GILL, “Our soul waiteth for the Lord,.... This, and what follows, are the words of

the church, expressing her expectation, faith, and joy, by reason of what is suggested in the preceding verses. She signifies her expectation of good by waiting for the Lord; either for his coming in the flesh, and salvation by him; for which the patriarchs, prophets, and all the Old Testament saints, waited, Gen_49:18; and so the Targum paraphrases it, "our soul waiteth for the redemption of the Lord"; or for his spiritual coming, his appearance to them, and gracious presence with them, he having been for some time absent; and it is right and good so to do, and in the issue proves advantageous, Isa_8:17; and this being soul waiting, it denotes the heartiness, sincerity, and earnestness of it;

he is our help and our shield; the Lord is the help of his people in time of trouble, when none else is or can be; and he is a present one, and helps right early, and at the best season: and he is their shield, who encompasses them about with his love and favour, and keeps them by his power in the greatest safety; all which encourages their waiting upon him, and expectation of good things from him.

HENRY, “HENRY, “HENRY, “HENRY, “We must wait for God. We must attend the motions of his providence, and

accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, Psa_33:20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name (Psa_33:21), in all that whereby he has made known himself to us, for our encouragement to serve him.

BIBLICAL ILLUSTRATOR, "Our soul waiteth for the Lord: He is our help and our shield.

Waiting for the Lord

I. the subject of the exercise—“our soul.” Not our souls, but “our soul.” Believers are said to be “of one soul.” Drops of water brought into contact will run into one. So with the souls of God’s people.

II. the exercise itself—waiting for the Lord. It includes conviction, desire, hope, patience.

III. the encouragement given—“He is our help and our shield.”

1. Their help. They need aid, and know their need.

2. Their shield, to defend from all the power of the adversary both from without and within. (W. Jay.)

A description of true worship

I. waiting on the Lord for a good reason (Psa_33:20).

1. Waiting upon Him implies faith—faith in His existence; desire, a craving after some good; patience, biding His own good time. But how are you to wait on Him?

(1) Wholly. He must be waited upon in every event, purpose, action, and place. True worship is an all-pervading spirit, not an occasional feeling or service.

(2) Lovingly. It cannot be done perfunctorily or formally.

(3) Constantly. It is spirit running through the life, giving unity, meaning, and worth to existence.

2. Such is the waiting but what is the good reason? “He is our help and our shield.” A “shield.” If He be for us, who can be against us? God is our refuge and strength. A “help.” Life’s labours are arduous, life’s trials are heavy: He is the only effective helper in both. We will wait, therefore, on Him.

II. rejoicing in the lord for a good reason (Psa_33:21).

1. True worship is joy—the only satisfactory and lasting joy of a moral intelligence. It is a rejoicing in His—

(1) Works.

(2) Government.

(3) Character.

(4) Fatherhood.

(5) Promises.

What is the good reason for rejoicing? “Because we have trusted in His holy name.” All joy is the fruit of that tree that is rooted in an unbounded confidence in God. All the streams that “make glad the city of our God” rise out of a settled faith in Him.

III. praying to the Lord for a good reason (Psa_33:22).

1. Were we innocent sufferers, we should pray for justice, not mercy; but we are sinful, and mercy is what we require: mercy to pardon, to cleanse, and to qualify us for the high service and fellowship of the Holy One.

2. What is the good reason for this prayer? “According as we hope in Thee.” We pray because our confidence is in Thee, and our expectation is from Thee. Men would never pray without this hope in God, and the compass of the prayer is measured by the expanse of this hope. We ask for little because our faith and hope are feeble. (Homilist.)

HAWKER, "And do not these verses give back the answer of the Church, and of every individual believer, as if they cried out with one response, Amen, to so much proffered

mercy? Yes! the Lord is both a sun and a shield. He that now gives grace, will by and by give glory. And observe, Reader, the joy of the believer is because he trusteth in the holy name of God in Christ. Our safety is in Jesus; and our joy is when we have a believing trust in Jesus. And, indeed, if this would not bring joy, nothing would. This makes the soul of the believer not only assured that heaven is his own, because Jesus is his own: but he rejoiceth now in the hope of, and anticipates by present possession, the glory that shall be revealed , because Jesus is his portion. And this, no doubt, is what Paul the apostle meant, when he prayed for the Church, that the God of hope might fill them with all joy and peace in believing, that they might abound in hope through the power of the Holy Ghost. Rom_15:13.

E-SWORD, "“Our soul waiteth for the Lord.” Here the godly avow their reliance upon him whom the Psalm extols. To wait is a great lesson. To be quiet in expectation, patient in hope, single in confidence, is one of the bright attainments of a Christian. Our soul, our life, must hang upon God; we are not to trust him with a few gewgaws, but with all we have and are. “He is our help and our shield.” Our help in labour, our shield in danger. The Lord answereth all things to his people. He is their all in all. Note the three “ours” in the text. These holdfast words are precious. Personal possession makes the Christian man; all else is mere talk.

CALVIN, CALVIN, CALVIN, CALVIN, "20.Our soul waiteth upon Jehovah. What the Psalmist has hitherto

spoken concerning God’ providence, and particularly concerning that faithful

guardianship by which he protects his people, he has spoken not so much from

himself as from the mouth of the Holy Spirit. He now, therefore, in the name of the

whole Church, raises his song to declare that there is nothing better than to commit

our welfare to God. Thus we see that the fruit of the preceding doctrine is set forth

to all true believers, that they may unhesitatingly cast themselves with confidence,

and with a cheerful heart, upon the paternal care of God. In this matter, the

Psalmist declares nothing concerning himself in particular, but unites the whole of

the godly with him in the acknowledgement of the same faith. There is an emphasis

in the word soul which should be attended to; for, although this is a common mode

of speech among the Hebrews, yet it expresses earnest affection; as if believers

should say, We sincerely rely upon God with our whole heart, ACCOU�TI�G him

our shield and help.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 20. Our soul WAITS for the Lord. Here the godly avow their

reliance upon him whom the Psalm extols. To wait is a great lesson. To be quiet in

expectation, patient in hope, single in confidence, is one of the bright attainments of

a Christian. Our soul, our life, must hang upon God; we are not to trust him with a

few gewgaws, but with all we have and are. He is our help and our shield. Our help

in labour, our shield in danger. The Lord answereth all things to his people. He is

their all in all. �ote the three "ours" in the text. These holdfast words are precious.

Personal possession makes the Christian man; all else is mere talk.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS

Verse 17-20. See Psalms on "Psalms 33:17" for further information.

Verse 20. Our soul waiteth for the Lord. There is an emphasis on the word soul

which should be attended to; for although this is a common mode of speech among

the Hebrews, yet it expresses earnest affection; as if believers should say, We

sincerely rely upon God with our whole heart, ACCOU�TI�G him our shield and

help. John Calvin.

Verse 20. Our soul. �ot our souls, but our soul, as if they all had only one. And what

is the language of God by the prophet? "I will give them one heart and one way."

And thus the two disciples going to Emmaus exclaimed, upon their discovery and

surprise, "Did not our heart burn within us?" And thus in the BEGI��I�G of the

gospel it was said, "The multitude of them that believed were of one heart, and of

one soul." We have seen several drops of water on the table, by being brought to

touch, running into one. If Christians were better acquainted with each other, they

would easily unite. William Jay.

Verse 20. He is our help. Antigonus, king of Syria, being ready to give battle near

the Isle of Andreos, sent out a squadron to watch the motions of his enemies, and to

descry their strength: return was made that they had more ships, and better

manned than he was. "How?" says Antigonus, "that cannot be; quam multis

meipsum opponis (for how many dost thou reckon me?)" intimating that the dignity

of a general weighed down many others, especially when poised with valour and

experience. And where is valour, where is experience to be found, if not in God? He

is the Lord of hosts; with him alone is strength and power to deliver Israel our of all

her troubles. He may do it, he can do it, he will do it; he is wise in heart and mighty

in strength; besides him there is no Saviour, no deliverer; he is a shield to the

righteous, strength to the weak, a refuge to the oppressed. He is instar omnium (all

in all), and who is like unto him in all the world? John Spencer.

Verse 20. There is an excellent story of a young man, that was at sea in a mighty

raging tempest; and when all the passengers were at their wits' end for fear, he only

was merry; and when he was asked the reason of his mirth, he answered, "That the

pilot of the ship was his father, and he knew his father would have a care of him."

The great and wise God, who is our Father, hath from all eternity decreed what

shall be the issue of all wars, what the event of all troubles; he is our pilot, he sits at

the stern; and though the ship of the church or state be in a sinking condition, yet be

of good comfort, our Pilot will have a care of us. There is nothing done in the lower

house of Parliament on earth, but what is first decreed in the higher house in

heaven. All the lesser wheels are ORDERED and overruled by the upper. Are not

five sparrows, saith Christ, sold for a farthing? One sparrow is not worth half a

farthing. And there's no man shall have half a farthing's worth of harm more than

God hath decreed from all eternity. Edmund Calamy.

21 In him our hearts rejoice,

for we trust in his holy name.

BARNES, “BARNES, “BARNES, “BARNES, “For our heart shall rejoice in him - See the notes at Psa_13:5.

Because we have trusted in his holy name - In “him,” the “name” often being put for the person himself. See the notes at Psa_20:1. The idea is:

(a) that the fact of our having put our trust in God is in itself an occasion of joy or rejoicing;

(b) that the result will be joy, for we shall never be disappointed.

It will always, and in all circumstances, be a source of joy to anyone that he HAS put his trust in the name of God.

CLARKE, “CLARKE, “CLARKE, “CLARKE, “For our heart shall rejoice in him - Here is the fruit of our

confidence: our souls are always happy, because we have taken God for our portion.

GILL, “GILL, “GILL, “GILL, “For our heart shall rejoice in him,.... Not in sin, nor in themselves and in

their boastings, all such rejoicing is evil; but in the Lord, "in his Word"; as the Targum is, in the essential Word of God, Christ Jesus; in his person, righteousness, and salvation; and this joy is heart joy, inward joy, real joy, joy in the Holy Ghost; and is unspeakable and full of glory. This is what the psalmist calls upon the saints to do, in the beginning of the psalm; and so his end in composing it is answered;

because we have trusted in his holy name; that is, in himself, who is holy, just, and good; and so faithful to every word of promise, to every engagement of his, and therefore to be trusted in: and hence it appears that the joy before spoken of is the joy of faith.

HENRY, “HENRY, “HENRY, “HENRY, “We must rejoice in God, Psa_33:21. Those do not truly rest in God, or do

not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, Psa_33:22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, “Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us.” If, in singing these verses, we put forth a dependence upon God, and let out our desires towards him, we make melody with our

hearts to the Lord.

JAMISON, “JAMISON, “JAMISON, “JAMISON, “his holy name— (Compare Psa_5:12; Psa_22:22; Psa_30:4). Our faith

measures mercy (Mat_9:29); and if of grace, it is no more of debt (Rom_11:6).

E-SWORD, "“For our hearts shall rejoice in him.” The duty commended and commanded in the first verse is here presented to the Lord. We, who trust, cannot but be of a glad heart, our inmost nature must triumph in our faithful God. “Because we have trusted in his holy name.” The root of faith in due time bears the flower of rejoicing. Doubts breed sorrow, confidence creates joy.

CALVIN, CALVIN, CALVIN, CALVIN, "21.Surely our heart shall rejoice in him. As the particle כי ki, which is

twice employed in this verse, has various meanings in Hebrew, it may be understood

in a twofold sense here. If we expound it affirmatively in both clauses, the sense will

be, that believers glory both in their joy and in their hope. �or do I think it

improper that these two should be referred to distinctly in the same context thus:

Surely God shall always be our joy; surely his holy name shall be like an

impregnable fortress for our refuge. Whence is it that believers CO�TI�UE

perseveringly to call upon God, but because, satisfied with his favor, they have

always, amidst their sorrows and griefs, this comfort, which is sufficient to maintain

their cheerfulness? Justly, therefore, do believers affirm, in the first place, that their

heart rejoices in the Lord; because, freed from wandering after the fascinations of

the world, they neither waver nor hesitate at every change of fortune, but place the

whole felicity of their life in enjoying the free and paternal favor of God. They

afterwards add, in the second place, that they trust in his holy name. If any one,

however, choose to understand the particle כי ki, as meaning because, assigning a

cause or reason, the sense will be no less properly and elegantly expressed in this

way: Because our hope is fixed on God, he will be equally ready on his part to

minister to us CO�TI�UAL matter of joy. And experience undoubtedly proves,

that when men are overwhelmed with sorrow, and pine away with care, grief, and

anxiety, it is that they may receive the recompense of their folly; seeing that there is

nothing to which they are led with more difficulty, than to set their hopes on God

alone, and not to exult in their own deceitful imaginations, with which they please

themselves.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 21. For our hearts shall rejoice in him. The duty commended

and commanded in the first verse is here presented to the Lord. We, who trust,

cannot but be of a glad heart, our inmost nature must triumph in our faithful God.

Because we have trusted in his holy name. The root of faith in due time bears the

flower of rejoicing. Doubts breed sorrow, confidence creates joy.

22 May YOUR unfailing love be with us, Lord,

even as we put our hope in you.

BARNES, “BARNES, “BARNES, “BARNES, “Let thy mercy, O Lord, be upon us - Let us find or obtain thy mercy

or thy favor.

According as we hope in thee - It may be remarked in regard to this:

(a) it is but “reasonable” that we should look for the favor of God only as we trust in him, for we could not with propriety expect his favor beyond the measure of our confidence in him.

(b) This may be regarded as the most that we are entitled to hope from God. We have no reason to suppose that he will go beyond our wishes and prayers, or that he will confer favors on us which we neither expect nor desire.

(c) One of the reasons why the people of God are no more blessed, or why they receive no more favors from him, may be found in what is here suggested. As they expect little, they obtain little; as they have no intense, burning, lofty desire for the favor of God, either for themselves personally, or for their families, or for the world, so they obtain but slight tokens of that favor.

(d) The true principle, therefore, upon which God is willing to bestow His favors, and which will be the rule that He will observe, is, that if people desire much, they will obtain much; that if they have big expectations, they will not be disappointed; and that God is willing to bestow His mercies upon His people and upon the world to the utmost of their desires and hopes. Compare Psa_81:10, “Open thy mouth wide, and I will fill it.” Psa_37:4, “delight thyself in the Lord, and he shall give thee the desires of thy heart.” How intense and fervent, then, should be the prayers and the petitions of the people of God! How earnest the supplications of sinners that God would have mercy on them!

CLARKE, “CLARKE, “CLARKE, “CLARKE, “Let thy mercy, O Lord, be upon us -We cannot abide in this state

unless upheld by thee; and, as we disclaim all merit, we seek for a continuance of thy mercy, and this we cannot expect but in a continual dependence on thee. “Let thy mercy, O Lord be upon us, according as we hope in thee.”

GILL, “GILL, “GILL, “GILL, “Let thy mercy, O Lord, be upon us,.... That is, an application of it in its

effects: it is a prayer for a communication of grace and mercy to help in a time of need; and for a discovery of pardoning grace and mercy; and it is a prayer of faith; for the mercy of the Lord is upon his people in great plenty, and it continues; and they have reason to believe it ever will, Psa_103:17;

according as we hope in thee; not according to any merits of theirs, but according to the measure of grace, of the grace of hope which God had bestowed on them, and encouraged them to exercise on him, in expectation of finding grace and mercy with him.

HENRY, “HENRY, “HENRY, “HENRY, “We must seek to him for that mercy which we hope in, Psa_33:22. Our

expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, “Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us.” If, in singing these verses, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.

HAWKER, "We never can sufficiently admire the beauty and comprehensiveness of this prayer. It is a prayer of faith, and includes almost every petition that can be offered, because it looks to Jesus, as the mercy looked for, the mercy promised. Luk_1:72. It forms the richest conclusion to the whole hymn of this Psalm. It is as if the Church had said, We know, Lord, that thine eye is always upon us; and we know that thou hast delivered thy people, and thou dost deliver them, and thou wilt still deliver them; and thou wilt be everything to them they need in time, and to all eternity. Now, Lord, in a believing expectation that all these blessings are in him that is the Mercy promised, the Messiah, the Jesus which is to come, thine Old Testament saints will live and die in the full enjoyment, by faith, of this great covenant blessing. Let our God come even as we do wait his coming. Son_2:17. Reader! and what ought to be the language of New Testament saints, in closing this hymn of praise, and faith, and dependence, who have seen that mercy promised actually fulfilled, but still increasing bursts of holy joy, adoration, love, and confidence? Hail, Lord Jesus! thou art the Mercy promised. We bless thee in thy first coming with all thy finished work of redemption: and we desire to live and die in the full assurance and expectation of thy second coming, when that hope we have in thy salvation will be swallowed up in absolute enjoyment, and we shall live with thee, and enjoy thee forever!

REFLECTIONS

LET every justified soul rejoice in the Lord, and rejoice alway, for surely the rich redemption of Jesus is enough to fill all hearts that are the partakers of it with praise. But, my soul! what hast thou learned of this sacred and hallowed song? Canst thou go over the several parts of it with an eye to thine own interest in it, and make the responses, as thou goest along, from a real heartfelt and personal enjoyment of it? Thou canst sing indeed of creation, for the Lord in mercy hath called thee into existence, and thou canst testify, as this Psalm of praise records, that by the word of the Lord the heavens were made; and by his Spirit hath he garnished the heavens. Thou canst sing of his providence also, for his counsel must stand, and the Lord will perform all his will. Thou canst sing of grace no less, because thou hast seen how the Lord led out Israel, blessed him as a nation, and chose him as a people for his own inheritance. But, my soul, though these subjects are blessed aids to call forth hymns of continual praise; the question is, what part dost thou thyself bear in it? If, as this Psalm records, the Lord looketh from heaven and beholdeth all the sons of men; if the eye of the Lord is upon them that fear him, and upon them that hope in Jesus, the mercy promised; hast thou a well-grounded hope and assurance that his eye is upon thee in grace, because thou art

hoping in Jesus? Pause, my soul! Art thou acquainted with God’s mercy in Christ? Hath he delivered thy soul from spiritual death, in having found a ransom for thee to keep thee from going down to the pit? Hath he kept thee alive in famine, both before thou knewest him in grace, and now in the numberless instances since thou hast known him in mercy, when thy fears have been alive, and thy hopes dying from unbelief, and the temptations of the enemy? O then, my soul, if these things be so, and thou canst set to thy seal that God is true, look up to Jesus, look up to thy God and Father in him, and under the continued influences of the Holy Ghost, daily, hourly, adopt this sweet prayer of faith, and tell thy God that thy hope is in him; and never can any wait long for his blessing, who live upon Jesus’s mercy. See, Lord, my expectation is alone in Jesus: and therefore, Jesus, be thou with me and upon me, according as my hope is in thee. Amen.

E-SWORD, "Here is a large and comprehensive prayer to close with. It is an appeal for “mercy,” which even joyful believers need; and it is sought for in a proportion which the Lord has sanctioned. “According to your faith be it unto you,” is the Master's word, and he will not fall short of the scale which he has himself selected. Yet, Master, do more than this when hope is faint, and bless us far above what we ask or even think.

CALVIN, CALVIN, CALVIN, CALVIN, "22.Let thy mercy be on us, O Jehovah! At length the psalm concludes

with a prayer, which the sacred writer offers in the name of all the godly, that God

would make them feel from the effect that they have not relied on the divine

goodness in vain. In the meantime, the Spirit, by dictating to us this rule of prayer

by the mouth of the prophet, teaches us, that the gate of divine grace is opened for

us when salvation is neither sought nor hoped for from any other quarter. This

passage gives us another very sweet consolation, namely, that if our hope faint not in

the midst of our course, we have no reason to fear that God will fail to CO�TI�UE

his mercy towards us, without intermission, to the end of it.

SPURGEON, SPURGEON, SPURGEON, SPURGEON, "Verse 22. Here is a large and comprehensive prayer to close with. It is

an appeal for mercy, which even joyful believers need; and it is sought for in a

proportion which the Lord has sanctioned. "According to your faith be it unto

you," is the Master's word, and he will not fall short of the scale which he has

himself selected. Yet, Master, do more than this when hope is faint, and bless us far

above what we ask or even think.

Footnotes:

Psalm 33:7 Or sea as into a heapNew International Version (NIV)Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.