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Commentary on Psalms 33 verses 1–11
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!
“Rejoice,” therefore, “in the Lord, O you righteous,” not when the interests of your home are flourishing, not when you are in good health of body, not when your fields are filled with all sorts of fruits, but when you have the Lord—such immeasurable Beauty, Goodness, Wisdom. Let the joy that is in him suffice for you.… For the just person, the divine and heavenly joy is lasting, since the Holy Spirit dwells in him once and for all. “But the firstfruit of the Spirit is charity, joy, peace.” Therefore, “rejoice in the Lord, O you just.” The Lord is like a place capable of containing the just, and there is every reason for one who is in him to be delighted and to make merry. Moreover, the just person becomes a place for the Lord when he receives God in himself.… Let us, then, who are in the Lord and who, as much as we are able, observe closely his wonders, so draw joy to our hearts from the contemplation of them.
The Lord is wise, so by rejoicing in the Lord, the righteous rejoice in wisdom.
"Rejoice in the Lord, O you righteous:" rejoice, O you righteous, not in yourselves, for that is not safe; but in the Lord. "For praise is comely to the upright" [Psalm 33:1]: these praise the Lord, who submit themselves unto the Lord; for else they are distorted and perverse.
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SUMMARY
Psalms 33:1 serves as a vibrant and exultant summons to worship, initiating a psalm dedicated to extolling God's sovereign power, creative majesty, and unwavering faithfulness. It is a specific and heartfelt invitation, directed to those who live in right relationship with God—the "righteous" and "upright"—to engage in profound, joyful adoration and fitting praise of the Lord, recognizing that such worship is not merely an obligation but a beautiful and appropriate expression of their identity and God's inherent worthiness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 33:1 employs several powerful literary devices to convey its message. The most prominent is Imperative Mood, as seen in the opening command "Rejoice in the LORD," which functions as a direct summons to action, underscoring the non-negotiable nature of this call to worship. Synonymous Parallelism is evident in the pairing of "righteous" and "upright," two terms that convey similar concepts of moral integrity and right standing with God, thereby reinforcing the identity of the intended worshipers. Furthermore, the verse exhibits a form of Cause-and-Effect Parallelism, where the command to "Rejoice in the LORD" is followed by the reason: "for praise is comely for the upright." This structure not only justifies the command but also elevates praise to an inherently beautiful and appropriate act. The use of Apostrophe is also present, as the psalmist directly addresses "O ye righteous," creating an intimate and personal appeal to the community of faith. These devices collectively contribute to the verse's compelling and inspiring tone, making it a powerful invitation to worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 33:1 establishes a profound theological principle: praise is not an optional add-on to the life of faith, but an essential, beautiful, and fitting expression of a right relationship with God. It grounds the act of worship in the very character of the worshiper—the "righteous" and "upright"—implying that true praise flows from a life lived in alignment with God's will. This verse sets the stage for the entire psalm, which then enumerates the vast reasons for such praise, from God's creative power to His providential care over all nations. It highlights that our joy should be rooted in the Lord Himself, recognizing His inherent worthiness and supreme sovereignty, rather than being dependent on fleeting circumstances. This foundational call to joyful praise resonates throughout Scripture, affirming that worship is the proper and most beautiful response of a grateful heart to the divine majesty and goodness of God.
REFLECTION AND APPLICATION
Psalms 33:1 is far more than a mere suggestion; it is a divine summons to experience and express profound joy in the Lord. For believers today, this verse serves as a powerful reminder that our praise is not just a duty, but a privilege and a natural outflow of a life transformed by God's grace. It challenges us to examine the source of our joy: is it rooted in fleeting circumstances, or in the unchanging character and mighty acts of the Lord? When we are truly "righteous" and "upright"—that is, striving to live in alignment with God's will through Christ—our hearts become attuned to His goodness, making praise an authentic and beautiful expression of our faith. This verse encourages us to cultivate a spirit of active, exuberant praise, recognizing that such worship is not only pleasing to God but also deeply enriching to our own souls, strengthening our relationship with Him and reminding us of His constant presence and power in our lives. It is a call to let our lives be a continuous, "comely" offering of praise.
Questions for Reflection
FAQ
Who are the "righteous" and "upright" mentioned in this verse, and does this apply to everyone?
Answer: In the Old Testament context, the "righteous" (Hebrew: tsaddîyq) and "upright" (Hebrew: yâshâr) refer to those who live in right relationship with God, adhering to His covenant commands, demonstrating moral integrity, and trusting in His faithfulness. They are individuals whose lives are characterized by justice, honesty, and devotion to God's ways. While the call to praise is universal in a broad sense, this verse specifically addresses those who have chosen to walk in God's path, implying that their praise is particularly fitting and beautiful because it flows from a life aligned with His will. In the New Testament, all believers are declared righteous through faith in Christ, as articulated in Romans 3:22, making this call to joyful praise applicable to every follower of Jesus, as their righteousness is a gift from God.
What is the significance of praise being "comely" or "fitting"?
Answer: The word "comely" (Hebrew: nâʼveh, H5000) means beautiful, fitting, or appropriate. When praise is described as "comely," it signifies that it is not just acceptable to God, but it is inherently beautiful, harmonious, and perfectly suited to Him and to those who offer it. It suggests that praise is the natural and most aesthetically pleasing response of a heart that knows God and lives in His ways. It implies a congruence between the act of worship and the character of the worshiper, making it a genuine and delightful offering that honors God and reflects the beauty of His relationship with His people. It's not merely a duty, but an act of beauty that brings joy to God and to the worshiper, echoing the sentiment that God delights in the upright.
CHRIST-CENTERED FULFILLMENT
Psalms 33:1, with its call to "Rejoice in the LORD, O ye righteous," finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Testament righteous strived to live according to God's law, it is through Christ that humanity is truly made "righteous" in God's sight, not by works, but by faith in His atoning sacrifice, as declared in Romans 3:22. The "upright" now are those who are clothed in Christ's perfect righteousness, becoming the righteousness of God in Him, as 2 Corinthians 5:21 powerfully states. Therefore, the call to "rejoice in the LORD" is, for the New Covenant believer, a call to rejoice in Christ, who is the very embodiment of God's wisdom, power, and love, for He "became to us wisdom from God, and righteousness and sanctification and redemption," as we read in 1 Corinthians 1:30. Our praise is "comely" because it is offered through Him, our Great High Priest, who perfects our offerings, enabling us to "offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name," as exhorted in Hebrews 13:15. The reasons for praise enumerated in Psalm 33—God's creative word, His sovereignty, His providential care—all culminate in the person and work of Christ, for "by him were all things created, in heaven and on earth, visible and invisible... all things were created through him and for him," as beautifully articulated in Colossians 1:16. Thus, our Christ-centered praise is the most fitting, beautiful, and eternal response to the God who has revealed Himself fully in His Son.