Psalms 33:12

e, by rendering עשור asor, an instrument of ten strings; whereas they should both be joined together, for נבל עשור nebel-asor signifies the nebal, or nabla, with ten strings, or holes. Calmet supposes this to have resembled our harp. In one of Kennicott's MSS., this Psalm begins with the second verse. Verse 3 Sing unto him a new song - Do not wear out the old forms: fresh mercies call for new songs of praise and gratitude. Play skilfully with a loud noise - Let sense and sound accompany each other; let the style of the music be suited to the words. This skill is possessed by few singers. They can make a loud noise, but they cannot adapt sound to sense. Verse 4 The word of the Lord is right - He is infinitely wise, and can make no mistakes; and all his works are done in truth. All the words, laws, promises, and threatenings of God are perfectly true and just. The dispensations of his providence and mercy are equally so. When he rewards or punishes, it is according to truth and justice. Verse 5 He loveth righteousness - What he delights in himself, he loves to see in his followers. The earth is full of the goodness of the Lord - To hear its worthless inhabitants complain, one would think that God dispensed evil, not good. To examine the operation of his hand, every thing is marked with mercy and there is no place where his goodness does not appear. The overflowing kindness of God fills the earth. Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise on the evil and the good, and sends his rain upon the just and the unjust. Verse 6 By the word of the Lord were the heavens made - This is illustrated in the Psa 33:9 verse: "He spake, and it was done; he commanded, and it stood fast." This evidently refers to the account of the creation, as it stands in the first chapter of Genesis. Verse 7 He gathereth the waters of the sea together - He separated the water from the earth and, while the latter was collected into continents, islands, mountains, hills, and valleys, the former was collected into one place, and called seas; and by his all-controlling power and providence the waters have been retained in their place, so that they have not returned to drown the earth: and he has so adapted the solar and sonar influence exerted on the waters, that the tides are only raised to certain heights, so that they cannot overflow the shores, nor become dissipated in the atmospheric regions. In this one economy there is a whole circle of science. The quantity of matter in the sun, moon, and in the earth, are all adjusted to each other in this astonishing provision: the course of the moon, and the diurnal and annual revolutions of the earth, are all concerned here; and so concerned, that it requires some of the nicest of the Newtonian calculations to ascertain the laws by which the whole is affected. Verse 8 Let all the earth fear the Lord - He who has thus bound, can unloose; he who has created, can destroy. He has promised life and prosperity only to the godly; let the ungodly stand in awe of him. Verse 10 The counsel of the heathen to naught - This appears to be similar to what is mentioned in the second Psalm; the useless attempts of the Gentiles to prevent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of ungodly nations or men to prevent the promulgation of the Gospel, and the universal dissemination of truth in the world. Verse 11 The counsel of the Lord - What he has determined shall be done. He determined to make a world, and he made it; to create man, and he created him. He determined that at a certain period God should be manifested in the flesh, and it was so; that he should taste death for every man, and he did so; that his Gospel should be preached in all the world; and behold it has already nearly overrun the whole earth. All his other counsels and thoughts, which refer to the future, shall be accomplished in their times. Verse 12 Blessed is the nation - O how happy is that nation which has יהוה Jehovah for its אלהים Elohim; the self-existent and eternal Lord for its covenant God; one who should unite himself to it by connections and ties the most powerful and endearing! The word אלהים Elohim, which we translate God, refers to that economy in which God is manifested in the flesh. The people whom he hath chosen - The Jews, who were elected to be his heritage, whom he preserved as such for two thousand years, and whom he has reprobated because of their unbelief and rebellion, and elected the Gentiles in their place. Verse 13 The Lord looketh from heaven - This and the following verse seem to refer to God's providence. He sees all that is done in the earth, and his eye is on all the children of men. Verse 15 He fashioneth their hearts alike - He forms their hearts in unity; he has formed them alike; they are all the works of his hands: and he has formed them with the same powers, faculties, passions, etc.; body and spirit having the same essential properties in every human being. Verse 16 There is no king saved by the multitude of a host - Even in the midst of the most powerful and numerous army, no king is in safety unless he have God's protection. A king is but a man, and may as easily lose his life as one of his common soldiers. A mighty man is not delivered by much strength - There are times in which his might can be of no avail to him: and unless the mighty, the wise, the honorable, etc., have the protection of God, there is no time in which their might may not be turned into weakness, their wisdom into folly, and their dignity into disgrace. Verse 17 A horse is a vain thing for safety - Even the horse, with all his fleetness, is no sure means of escape from danger: the lion or the tiger can overtake him or he may stumble, fall, and destroy his rider. Verse 18 Behold, the eye of the Lord - Though all the above are unavailing, yet here is one thing that can never fail; "the eye of the Lord" - the watchful providence of the Most High, "is upon them that fear him, upon them that hope in his mercy." Verse 19 To deliver their soul from death - To watch over and protect them in all sudden dangers and emergencies, so that they shall not lose their Lives by any accident. And to keep them alive in famine - Not only prevent sudden death by an instantaneous interposition of my power, but keep them from a lingering death, by extraordinary supplies granted them in an extraordinary manner; because I am all in all, and all everywhere. Verse 20 Our soul waiteth - Our whole life is employed in this blessed work; we trust in nothing but him; neither in multitudes of armed men, nor in natural strength, nor in the fleetest animals, nor in any thing human: we trust in Him alone "who is our help and our shield." Verse 21 For our heart shall rejoice in him - Here is the fruit of our confidence: our souls are always happy, because we have taken God for our portion. Verse 22 Let thy mercy, O Lord, be upon us - We cannot abide in this state unless upheld by thee; and, as we disclaim all merit, we seek for a continuance of thy mercy, and this we cannot expect but in a continual dependence on thee. "Let thy mercy, O Lord be upon us, according as we hope in thee." Introduction David praises God, and exhorts others to do the same, Psa 34:1-3 ; shows how he sought the Lord, and how he was found of him, Psa 34:4-6 . All are exhorted to taste and see the goodness of God; with the assurance of support and comfort, Psa 34:7-10 . He shows the way to attain happiness and long life, Psa 34:11-16 ; the privileges of the righteous, and of all who sincerely seek God, Psa 34:17-22 . The title states that this is "A Psalm of David, when he changed his behavior before Abimelech; who drove him away, and he departed." The history of this transaction may be found in 1Sam 21:1-15 (note), on which chapter see the notes. But Abimelech is not the person there mentioned; it was Achish, king of Gath, called here Abimelech, because that was a common name of the Philistine kings. Neither MS. nor version reads Achish in this place; and all the versions agree in the title as it stands in our version, except the Syriac, which states it to be "A Psalm of David, when he went to the house of the Lord, that he might give the first-fruits to the priests." Of the occasion of this Psalm, as stated here, I have given my opinion in the notes on 1Sam 21:1-15 , to which I have nothing to add. On the whole I prefer the view taken of it by the Septuagint, which intimates that "David fell into an epileptic fit; that he frothed at the mouth, fell against the doorposts, and gave such unequivocal evidences of being subject to epileptic fits, and during the time his intellect became so much impaired, that Achish Abimelech dismissed him from his court." This saves the character of David; and if it cannot be vindicated in this way, then let it fall under reproach as to this thing; for hypocrisy, deceit, and falsehood, can never be right in the sight of God, whatever men may ingeniously say to excuse them.

13 The Lord looketh from heaven; he beholdeth all the sons of men. 14 From the place of his habitation he looketh upon all the inhabitants of the earth. 15 He fashioneth their hearts alike; he considereth all their works. 16 There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. 17 A horse is a vain thing for safety: neither shall he deliver any by his great strength. 18 Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the Lord : he is our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O Lord , be upon us, according as we hope in thee. 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, v. 13, 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 things 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, Ps. cxxxix. 1 , 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, Prov. xxvii. 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, v. 16, 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 ( v. 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 ( Deut. xvii. 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 ( 2 Sam. viii. 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 acknowledgments 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 ( v. 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, Deut. xxxii. 9 . Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 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. lxii. 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, v. 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, v. 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 ( v. 21 ), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 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, v. 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. This psalm was penned upon a particular occasion, as appears by the title, and yet there is little in it peculiar to that occasion, but that which is general, both by way of thanks