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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!
It is necessary to praise the Lord on the harp; that is, to render harmoniously the actions of the body. Since, indeed, we sinned in the body, “when we yielded our members as slaves of sin, to lawlessness,” let us give praise with our body, using the same instrument for the destruction of sin. Have you reviled? Bless. Have you defrauded? Make restitution. Have you been intoxicated? Fast. Have you made false pretensions? Be humble. Have you been envious? Console. Have you murdered? Bear witness, or afflict your body with the equivalent of martyrdom through confession. And then, after confession you are worthy to play for God on the ten-stringed psaltery. For it is necessary, first, to correct the actions of our body, so that we perform them harmoniously with the divine Word and thus mount up to the contemplation of things intellectual.… One, therefore, who observes all the precepts and makes, as it were, harmony and symphony from them, this one, I say, plays for God an a ten-stringed psaltery.
"Praise the Lord with harp:" praise the Lord, presenting unto Him your bodies a living sacrifice. [Romans 12:1] "Sing unto Him with the psaltery for ten strings" [Psalm 33:2]: let your members be servants to the love of God, and of your neighbour, in which are kept both the three and the seven commandments.
The harp and the lute are within us, or rather, we ourselves are the instruments when in their likeness we sing by the Lord’s grace through the quality of our actions.
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SUMMARY
Psalms 33:2 serves as a vibrant and direct summons to worship, urging the faithful to offer praise to the LORD through the skillful and joyful use of musical instruments. This verse highlights the active, intentional, and multifaceted nature of adoration, emphasizing that worship is not merely a passive state but a dynamic engagement of one's faculties and resources in expressing profound reverence and gratitude for God's character and deeds. It sets a foundational tone for the psalm's broader celebration of God's sovereignty, creative power, and providential care, underscoring the integral role of music in ancient Israelite communal and individual devotion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Imperative Mood to issue direct commands for worship ("Praise," "sing"), creating a sense of urgency, obligation, and expectation for active participation. The explicit mention of specific musical instruments—Harp, Psaltery, and Instrument of ten strings—functions as Metonymy or Synecdoche, where the parts (specific instruments) stand for the whole (instrumental music in general). This also creates vivid Imagery, allowing the reader to envision a scene of vibrant, melodious worship. The listing of multiple instruments also demonstrates a form of Enumeration, emphasizing the variety, richness, and comprehensiveness of the musical offering, thereby underscoring the full-hearted and diverse nature of the desired praise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 33:2 underscores the profound theological truth that worship is an active, multi-sensory, and holistic response to God's greatness, not merely a passive intellectual assent. It affirms that instrumental music is a legitimate, divinely sanctioned, and powerful means of expressing adoration, joy, and reverence. This verse teaches that our praise should be intentional, skillful, and comprehensive, utilizing all available gifts and resources to honor God. It reflects the Old Testament's rich tradition of celebratory worship, where music served as a powerful vehicle for communal expression of faith, thanksgiving, and awe before the Creator and Sustainer of all things. The call to praise with instruments is a call to engage fully, bringing our best and most vibrant expressions before the Lord, recognizing that all our faculties and talents can be consecrated for His glory.
REFLECTION AND APPLICATION
Psalms 33:2 offers a timeless invitation to engage in worship with intentionality, skill, and unbridled joy. It reminds us that our praise should not be perfunctory or a mere obligation, but a heartfelt and vibrant offering that utilizes our unique gifts and resources to honor God. Whether we are musicians, singers, or listeners, this verse encourages us to appreciate and participate deeply in the beauty and power of musical worship, recognizing its profound ability to express truths and emotions that words alone might not fully capture. It challenges us to consider how we can offer our "best" in worship, not just in terms of musical excellence, but in the sincerity of our hearts, the depth of our devotion, and the active engagement of our entire being. Our worship should be a vibrant, active response to God's magnificent character and awe-inspiring deeds, reflecting the same passion and dedication exemplified by the ancient Israelites in their sacred assemblies.
Questions for Reflection
FAQ
Does this verse mean that instrumental music is mandatory for Christian worship today?
Answer: While Psalms 33:2 clearly affirms the value and legitimacy of instrumental music in worship within the ancient Israelite context, it does not establish it as a universal, mandatory requirement for Christian worship in all times and places. The New Testament emphasizes worship "in spirit and truth" (John 4:24) and encourages believers to address one another in "psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart" (Ephesians 5:19), often without explicit mention of instruments. Therefore, while instrumental music is a beautiful and biblical way to express praise, as seen throughout the Psalms and in the Old Testament temple worship, its presence or absence in Christian worship is often a matter of tradition, cultural context, and theological conviction within different denominations. The core message remains the call to heartfelt, joyful, and intentional praise of God, whether accompanied by instruments or not.
CHRIST-CENTERED FULFILLMENT
While Psalms 33:2 is an Old Testament call to praise, its ultimate fulfillment and deepest meaning are profoundly found in Christ. The joyful and skillful praise with instruments foreshadows the perfect worship offered by Jesus, the ultimate worshiper, and the "new song" sung by the redeemed in heaven. Christ Himself is the embodiment of this "new song" that the psalmist often alludes to, as He perfectly glorifies God through His obedient life, atoning death, and triumphant resurrection, ushering in a new covenant of grace (Revelation 5:9-10). In the New Covenant, the emphasis shifts from external forms and specific instruments to the internal reality of worship "in spirit and truth," made possible by the indwelling Holy Spirit who empowers believers to truly worship God (John 4:23-24). Our praise, whether vocal or instrumental, becomes a response to God's ultimate act of love in sending His Son, and it is offered through Christ, by whom we "continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name" (Hebrews 13:15). Thus, Psalms 33:2 invites us to join the heavenly chorus, praising the LORD with all our being, in anticipation of the glorious day when every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).