Psalms 33:1–22

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. II. 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! III. 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. 2. 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. 3. 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. IV. 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!

Psalm 33:1-4 1. Rejoice in Jehovah, ye righteous; praise is comely [670] for the upright. 2. Praise Jehovah upon the harp; sing unto him upon the viol, and an instrument of ten strings. 3. Sing a new song to him; sing loudly with joyfulness: 4. For the word of Jehovah is right; and all his works are in faithfulness. [671] 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, accordingly, 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 'vh, 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. 2. 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 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 feelings of men in singing God's praises. The name of God, no doubt, can, properly 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 the more to this exercise; especially considering that he was speaking to God's 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 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 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 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 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 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 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 God in the public assembly of the saints only in a known tongue, (1 Corinthians 14:16.) The 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 speaking in an unknown tongue. [672] 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 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 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 we are there warranted by him is not only, I must say, unadvised zeal, but wicked and perverse obstinacy. 3. 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 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 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 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 hytyv, heytib, although others refer it rather to the proper setting of the notes. 4. For the word of Jehovah is right. As I have just remarked, the Psalmist first sets forth God's 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 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 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 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 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 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. Footnotes: [670] "Ou, digne d'estre aimee par les," etc. -- Fr. marg. "Or, is worthy of being loved by them." [671] "Fideles, c'est, fermes et permanentes." -- Fr. marg. "Faithful, that is, firm and permanent." [672] "Et neant moins nous voyons ce que Sainct Paul en determine." -- Fr.

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. 4. 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. (4.) 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 (Sa2 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. II. We are to give God the glory of his special grace. In the midst of his acknowledgements of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (Psa 33:12): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deu 32:9. Now let us observe here, to the honour of divine grace, (1.) 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. [1.] 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. [3.] 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.

Psalm 33:5-9 5. He loveth righteousness and judgment: the earth is full of the goodness of Jehovah. 6. By the word of Jehovah were the heavens established; and all the host of them by the spirit [673] of his mouth. 7. He gathered together the waters of the sea as into a heap; He hath laid up the deeps in treasures. 8. Let all the earth fear Jehovah; let the inhabitants of the world stand in awe of him: 9. For he spake, and it was; he commanded, and it stood. 5. He loveth righteousness and judgment. This is a confirmation of 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 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 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 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's righteousness, while they either 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 wishes are not gratified, we instantly murmur against God's righteousness; and although the maxim, "God doeth all things righteously," is in every man's mouth, yet scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this truth is pronounced, "Thus it pleaseth God," every man would obediently submit himself to God's will. Now, as men in adversity are with the utmost difficulty brought to this point - 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 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 profited much. 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 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 commends another part of God's 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 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. 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 turn our eyes. 6. By the word of Jehovah. That he may stir us up to think more closely of God's 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 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 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 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 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, 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's providence in the continual order of nature. 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 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 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 by the word of God, he greatly magnifies his power, because by his nod alone, [674] without any other aid or means, and without much time or labor, [675] he created so 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 painful labor on God's part, yet we may truly and certainly infer from this passage, that the world was framed by God's Eternal Word, his only begotten Son. Ancient 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 places, particularly from Isaiah 11:4, that by the breath of the mouth is meant nothing else but speech. For it is there said concerning Christ, "He shall smite the earth with 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; 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 God's 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 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 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 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 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 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 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. 7. He gathered together the waters of the sea as into a heap. [676] Here 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, 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 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 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 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 invisible barriers, and keeps them shut up to this day; and the prophet elegantly declares that they stand still at God's commandment, as if they were a heap of firm and solid matter. Nor is it without design that the Holy Spirit, in various passages, adduces this proof of divine power, as in Jeremiah 5:22, and Job 38:8 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 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 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 many hollow channels and gulfs, accordingly, should not swallow up the earth 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 its place. 8. 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 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 mark of great insensibility not to bow at God's presence, from whom we have our 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 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 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 as it were pronounce the word, the thing should be done. [677] The word command, 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, however, to understand that in this nod, or command, the eternal wisdom of God displayed itself. Footnotes: [673] "C'est, le soufie, le vent." -- Note, Fr. marg. "That is, the breath." [674] "Par son simple vouloir et commandement." -- Fr. "Simply by his will and commandment." [675] "Sans aussi y employer beaucoup de temps ou travail." -- Fr. [676] In Genesis 1:9 we read, "God 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 here probably has a reference to that passage, as in the 9th verse there is evidently an imitation of the style in which God is described in the first chapter of Genesis as performing the work of creation. [677] "Il a commande que si tost qu'il auroit comme prononce le mot, la chose aussi se trouvast faire." -- Fr.

Psalm 33:10-12 10. Jehovah scattereth the counsel of the nations, and bringeth to nought the imaginations of the people. [678] 11. The counsel of Jehovah shall stand for ever, and the thoughts of his heart from age to age. [679] 12. Blessed are the people whose God is Jehovah, the people whom he hath chosen for his inheritance. 10. 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 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 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 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 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, 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 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 bestir themselves most tumultuously. God is, therefore, said to overthrow the 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 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 necessary to consider that God's power and protection is set in opposition to their 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 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 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's 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 nothing without his command and guidance. 11. 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 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 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; -- 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 without discrimination they run headlong into the violation of all order. In the first place, then, let us learn to look at God's counsel in the glass of his word; 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 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 declaration, that when men have imagined many devices, it is in God's power, and 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 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 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 God sets himself in opposition to their machinations, no craft on their part will be able to defeat his counsel. 12. 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 of the stability of God's counsel if that counsel referred not to us. The prophet, 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 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 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 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 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 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 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. It is indeed 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 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 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, 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 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. Footnotes: [678] The Septuagint here adds a sentence which is not in the Hebrew, namely, "Kai athetei boulas archonton"- "And frustrates the counsels of princes." The Vulgate, Arabic, and Ethiopic, copying from the Septuagint, have the same addition. But it is not in the Chaldee and Syriac versions, which agree with our Hebrew Bibles; and from this we are led to conclude that the translators of the Greek version have added this by way of paraphrase; a liberty which we find them using in other places. [679] Hebrews To generation and generation.

Psalm 33:13-17 13. Jehovah looked down from heaven; he beheld the children of Adam. 14. From the dwelling-place of his throne he looked on all the inhabitants of the earth. 15. He who fashioned their hearts altogether, [680] who understandeth all their works. 16. A king is not saved for the multitude of his host, nor a giant delivered for the greatness of his strength. 17. A horse is a deceitful thing for safety, [681] and will not deliver by the greatness of his strength. 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. Now he here commends God's 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 continually 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. Nay, 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's 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. 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's 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's 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. 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's 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. 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's 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. Footnotes: [680] "C'est, sans en excepter un." -- Note, Fr. marg, "That is, without a single exception." [681] "Hebrews est mensonge a salut." -- Fr. marg. "Hebrews is a lie for safety."

Psalm 33:18-19 18. Behold, the eye of Jehovah is upon them that fear him, upon those who hope in his mercy; 19. To deliver their souls from death, and to give them life in the time of famine. 18. Behold, the eye of Jehovah is upon them that fear him. Having shown that what men account 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's 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. 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 continue 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.

Psalm 33:20-22 20. Our soul waiteth upon Jehovah, he is our help and our shield. 21. Surely our heart shall rejoice in him, because [682] we will trust in his holy name. 22. Let thy mercy be upon us, O Jehovah: according as we have trusted in thee. 20. Our soul waiteth upon Jehovah. What the Psalmist has hitherto spoken concerning God's 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, accounting him our shield and help. 21. Surely our heart shall rejoice in him. As the particle ky, 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. Nor 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 continue 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 ky, 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 continual 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. 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 continue his mercy towards us, without intermission, to the end of it. Footnotes: [682] "Ou, certes." -- Fr. marg. "Or, certainly."

Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.

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.

fashioneth--or, "forms," and hence knows and controls (Pro 21:1). alike--without exception. considereth--or, "understands"; God knows men's motives.

Contrasted is God's guidance and power to save from the greatest earthly evil and its most painful precursor, and hence from all.

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). Next: Psalms Chapter 34

1. “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 in 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 singers; 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. 2. “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. 3. “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 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 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?

4. “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. 5. “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?

6. “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. 7. “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 hail, 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.

8. “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. 9. “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 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 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! 10. “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. 11. “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 to-day 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.

12. “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.

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 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. 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 windows and watch the crowd below, so doth the Lord; he gazeth intently upon his responsible creatures, and forgets nothing of what he sees. 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 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! 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. 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? 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. 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. 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. 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. “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. 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.

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.

1. “Rejoice in the Lord, O ye righteous:” rejoice, O ye righteous, not in yourselves, for that is not safe; but in the Lord. “For praise is comely to the upright” (ver. 1): these praise the Lord, who submit themselves unto the Lord; for else they are distorted and perverse. 2. “Praise the Lord with harp:” praise the Lord, presenting unto Him your bodies a living sacrifice. Rom. xii. 1. See St. Augustin on Faith and Works, § 17, Tr. note h. He takes our first and second as one, dividing the tenth. [Compare St. Augustin, Sermon ix. cap. 5. He is credited with introducing this division into the Western churches. Compare Irenæus (Adv. Hæres. ii. 24, § 4, note 9), A.N.F. vol. i. p. 395; also Clement, Stromata, A.N.F. vol. ii. p. 512.—C.]

3. “Sing unto Him a new song:” sing unto Him a song of the grace of faith. “Sing skilfully unto Him with jubilation” (ver. 3): sing skillfully unto Him with rejoicing.

4. “For the Word of the Lord is right:” for the Word of the Lord is right, to make you that which of yourselves ye cannot be. “And all His works are done in faith” (ver. 4): lest any think that by the merit of works he hath arrived at faith, when in faith are done all the works which God Himself loveth.

5. “He loveth Mercy and Judgment:” for He loveth Mercy, which now He showeth first; and Judgment, wherewith He exacteth that which He hath first shown. “The earth is full of the Mercy of the Lord” (ver. 5): throughout the whole world are sins forgiven unto men by the Mercy of the Lord. 6. “By the Word of the Lord were the heavens made firm:” for not by themselves, but by the Word of the Lord were the righteous made strong. “And all the strength Virtus.

7. “He gathereth the waters of the sea together as into a bottle:” He gathered the people of the world together, to confession of mortified sin, lest through pride they flow too freely. “He layeth up the deep in storehouses” (ver. 7): and keepeth in them His secrets for riches.

8. “Let all the earth fear the Lord:” let every sinner fear, that so he may cease to sin. “Let all the inhabitants of the world stand in awe of Him” (ver. 8): not of the terrors of men, or of any creature, but of Him let them stand in awe.

9. “For He spake, and they were made:” for no other one made those things which are to fear; but He spake, and they were made. “He commanded, and they were created” (ver. 9): He commanded by His Word, See De Genesi ad Lit. b. i. §§ 5, 6.

10. “The Lord bringeth the counsel of the heathen to nought;” of them that seek not His Kingdom, but kingdoms of their own. “He maketh the devices of the people of none effect:” of them that covet earthly happiness. “And reproveth the counsels of princes” (ver. 10): of them that seek to rule over such peoples.

11. “But the counsel of the Lord standeth for ever;” but the counsel of the Lord, whereby He maketh none blessed but him that submitteth unto Himself, standeth for ever. The thoughts of His Heart to all generations” (ver. 11): the thoughts of His Wisdom are not mutable, but endure to all generations.

12. “Blessed is the nation whose God is the Lord:” one nation is blessed, belonging to the heavenly city, which hath not chosen save the Lord for their God: “And the people whom He hath chosen for His own inheritance” (ver. 12): and which not of itself, but by the gift of God, hath been chosen, that He by possessing it may not suffer it to be uncared for and miserable.

13. “The Lord looketh from Heaven; He beholdeth all the sons of men” (ver. 13). From the souls of the righteous, the Lord looketh mercifully upon all who would rise to newness of life.

14. “From His prepared habitation:” from His habitation of assumed Humanity, which He prepared for Himself. “He looketh upon all the inhabitants of the earth” (ver. 14): He looketh mercifully upon all who live in the flesh, that He may be over them in ruling them. 15. “He fashioneth their hearts singly:” He giveth spiritually to their hearts their proper gifts, so that neither the whole body may be eye, nor the whole hearing; 1 Cor. xii. 17.

16. “A king shall not be saved by much strength:” he shall not be saved who ruleth his own flesh, if he presume much upon his own strength. “Neither shall a giant be saved by much strength” (ver. 16): nor shall he be saved whoever warreth against the habit of his own lust, or against the devil and his angels, if he trust much to his own might.

17. “A horse is a deceitful thing for safety:” he is deceived, who thinketh either that through men he gaineth salvation received among men, or that by the impetuosity of his own courage he is defended from destruction. “In the abundance of his strength shall he not be saved” (ver. 17).

18. “Behold, the Eyes of the Lord are upon them that fear Him:” because if thou seek salvation, behold, the love of the Lord is upon them that fear Him. “Upon them that hope in His mercy” (ver. 18): that hope not in their own strength, but in His mercy.

19. “To deliver their souls from death, and to keep them alive in famine” (ver. 19). To give them the nourishment of the Word, and of Everlasting Truth, which they lost while presuming on their own strength, and therefore have not even their own strength, from lack of righteousness.

20. “My soul shall be patient for the Lord:” that hereafter it may be filled with dainties incorruptible, meanwhile, whilst here it remaineth, my soul shall be patient for the Lord. “For He is our Helper and Defender” (ver. 20): our Helper He is, while we endeavour after Him; and our Defender, while we resist the adversary.

21. “For our heart shall rejoice in Him:” for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. “And we have trusted in His holy Name” (ver. 21); and therefore have we trusted that we shall come to God, because unto us absent hath He sent, through faith, His own Name.

22. “Let Thy mercy, O Lord, be upon us, according as we have hoped in Thee” (ver. 22): let Thy mercy, O Lord, be upon us; for hope confoundeth not, because we have hoped in Thee.

Rejoice in the Lord, O ye righteous,.... See Gill on Psalm 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.

Praise the Lord with harp,.... An instrument David was well skilled in the use of, the inventor of which was Jubal, Genesis 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, Psalm 92:3; it was in the form of a bottle, from whence it had its name. (w) Antiqu. l. 7. c. 12. s. 3.((x) Vid. Jarchium in loc. & R. Mosem in Aben Ezra in loc.

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", Hebrews 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 Revelation 2:17; compared with Revelation 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.

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.

He loveth righteousness and judgment,.... Or "righteous judgment" (y); he delights in the administration of it himself, Jeremiah 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. (y) "judicium justum", Gejerus.

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, John 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, John 1:1, Hebrews 11:3, and particularly the heavens, Hebrews 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, Luke 2:13; these are under Jehovah, as their Lord and King, and are the army among whom he does according to his will, 1 Kings 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, 2 Kings 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, Isaiah 40:26; and these are used by him as his militia; the stars in their courses fought against Sisera, Judges 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, Proverbs 30:27; and all these are made by "the breath" or "spirit (z) of Jehovah's mouth"; 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, Genesis 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. (z) "spiritu oris ejus", V. L. Gejerus, Michaelis; so Ainsworth.

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, Genesis 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, Psalm 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 Genesis 7:11.

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", Ecclesiastes 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, Hosea 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, Isaiah 60:5.

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 Genesis 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, Hebrews 1:3, Colossians 1:17. The poet (c) uses the same word of God in the creation of things; and is the phrase in Genesis 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. (a) "et fuit", Pagninus, Montanus, Musculus, Gejerus; so Ainsworth. (b) Dissert. 25. (c) "Jussit et extendi campos", &c. Ovid. Metamorph. l. 1. Fab. 1. v. 43. (d) De Sublimi.

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.

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, Isaiah 14:24; see Proverbs 19:21.

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.

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.'' (e) , &c. Hesiod. Opera & Dies, l. 1. v. 263. (f) , &c. Sophoclis Electra, v. 174, 175.

From the place of his habitation,.... Which is heaven, that is, the habitation of his holiness, and of his glory, Isaiah 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.

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, Hebrews 12:9; see Zechariah 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", Numbers 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 Zechariah 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, Proverbs 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. (g) "simul", Musculus, Gejerus; so Ainsworth. (h) Sept. "sigillatim", V. L.

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, Psalm 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.

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, Proverbs 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", Habakkuk 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. (i) "mendacium", Pagninus, Montanus; "fallax", V. L. (k) Epod. l. 1. Ode 16. ver. 45. Carmin. l. 3. Ode 1. v. 30. "Spem mentita seges", ib. Epist. l. 1. ep. 7. v. 87.

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,

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 Isaiah 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, Revelation 12:6.

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, Genesis 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, Isaiah 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.

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.

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, Psalm 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.

a new song--fresh, adapted to the occasion (Psa 40:3; Psa 96:1). play skilfully--(Compare Sa1 16:17).

In "word" and "breath"--or, "spirit," there may be an allusion to the Son (Joh 1:1) and Holy Spirit.

he spake--literally, "said." it was--The addition of "done" weakens the sense (compare Gen 1:3-10).

In God's providence He thwarts men's purposes and executes His own. heathen--literally, "nations."

looketh--intently (Isa 14:16).

Men's usual reliances in their greatest exigencies are, in themselves, useless.

On the war horse (compare Job 39:19-25). a vain thing--a lie, which deceives us.

waiteth--in earnest expectation.