never a joyful man alive but a believer. Will you say that men take
pleasure in their sins? Why, that is the _Devil’s joy_; or that they
rejoice in full barns and bags? That is the _fool’s_ joy; or that they
rejoice in wine, that is, all dainties that gratify the palate? That is
a _Bedlam_ joy. Read and believe Eccl. ii. 3; indeed, from the first
verse to the eleventh, the whole book, but especially that chapter, is
the divinest philosophy that ever was or will be.—_Christopher Fowler
(1610-1678), in “Morning Exercises.”_
_Verse 11.—“Shout for joy, all ye that are upright in heart,”_ When the
poet Carpani enquired of his friend Haydn, how it happened that his
church music was so cheerful, the great composer made a most beautiful
reply. “I cannot,” he said, “make it otherwise, I write according to the
thoughts I feel: when I think upon God, my heart is so full of joy that
the notes dance and leap, as it were, from my pen: and, since God has
given me a cheerful heart, it will be pardoned me that I serve him with
a cheerful spirit.”—_John Whitecross’s Anecdotes._
_Verse 11._—Here the sensual man, that haply would catch hold when it is
said, “_Rejoice_,” by-and-by, when it is added, “_in the Lord_,” will
let his hold go. But they that, by reason of the billows and waves of
the troublesome sea of this world, cannot brook the speech when it is
said, “_Rejoice_,” are to lay sure hold fast upon it when it is added,
“_Rejoice in the Lord_.”—_Henry Airay._
_Verse 11._
O sing unto this glittering, glorious King;
O praise his name, let every living thing;
Let heart and voice, like bells of silver ring
The comfort that this day doth bring.
_Kinwellmersh, quoted by A. Moody Stuart._
_Verse 11._—It is storied by the famous Tully concerning Syracuse, that
there is no day throughout the whole year so stormy and tempestuous in
which the inhabitants have not some glimpse and sight of the sun. The
like observation may be truly made on all those Psalms of David in which
his complaints are most multiplied, his fears and pressures most
insisted on; that there is not any of them so totally overcast with the
black darkness of despair, but that we may easily discern them to be
here and there intervened and streaked with some comfortable expressions
of his faith and hope in God. If in the beginning of a Psalm we find him
restless in his motions, like Noah’s dove upon the overspreading waters;
yet in the close we shall see him like the same dove returning with an
olive branch in its mouth, and fixing upon the ark. If we find him in
another Psalm staggering in the midst of his distresses, through the
prevalency of carnal fears, we may also in it behold him recovering
himself again, by fetching arguments from faith, whose topics are of a
higher elevation than to be shaken by the timorous suggestions that
arise from the flesh. If at another time we behold him like to a boat on
drift, that is, tossed and beaten by the inconstant winds and fierce
waves; yet we shall still find all his rollings and agitations to be
such as carry him towards the standing shore, where he rides at last
both in peace and safety.—_William Spurstowe._
HINTS TO PREACHERS.
_Verse 1._—Gospel benedictions. Take the first Psalm with thirty-second,
show the doctrinal and practical harmoniously blended. Or, take the
first, the thirty-second, and the forty-first, and show how we go from
reading the word, to feeling its power, and thence to living charitably
towards men.
_Verse 1._—_Evangelical Blessedness._ I. The original condition of its
possessor. II. The nature of the benefit received. III. The channel by
which it came. IV. The means by which it may be obtained by us.
_Verses 1, 2._—The nature of sin and the modes of pardon.
_Verse 2._—Non-imputation, a remarkable doctrine. Prove, explain, and
improve it.
_Verse 2._—“_No guile._” The honesty of heart of the pardoned man.
_Verse 3._—_Retention of our griefs to ourselves._ Natural tendency of
timidity and despair; danger of it; means of divulging grief;
encouragements to do so; the blessed person who is ready to hear
confession.
The silent mourner the greatest sufferer.
_Verses 3, 4._—“Terrible Convictions and Gentle Drawings.” See
“Spurgeon’s Sermons,” No. 313.
_Verse 4._—The sorrows of a convinced soul. Daily, nightly, from God,
heavy, weakening, destroying.
_Verse 4 (last clause)._—Spiritual drought.
_Verse 5._—The gracious results of a full confession; or, confession and
absolution scripturally explained.
_Verse 6._—The _godly_ man’s picture, drawn with a Scripture
pencil.—_Thomas Watson._
_Verse 6._—The experience of one, the encouragement of all.
_Verse 6 (first clause)._—The day of grace, how to improve it.
_Verse 6 (whole verse)._—Pardon of sin the guarantee that other mercies
shall be given.
_Verse 6 (last clause)._—Imminent troubles, eminent deliverances.
_Verse 6 (last clause)._—The felicity of the faithful.—_Thomas
Playfere._
_Verse 7._—Danger felt, refuge known, possession claimed, joy
experienced.
_Verse 7 (first sentence)._—Christ, a hiding-place from sin, Satan, and
sorrow, in death, and at judgment.
_Verse 7 (second sentence)._—Troubles from which saints shall be
preserved.
_Verse 7 (last sentence)._—The circle of song—who draws the circle, what
is the circumference, who is in the centre.
_Verse 7._—“_Songs of deliverance._” From guilt, hell, death, enemies,
doubts, temptations, accidents, plots, etc.
The divine schoolmaster, his pupils, their lessons, their chastisements
and their rewards.
_Verse 8._—The power of the eye.—_Henry Melvill._ In which he vainly
tries to prove infant baptism and episcopacy, which he admits are not
expressly taught in Scripture, but declares them to be hinted at as with
the divine eye.
_Verse 9._—God’s bits and bridles, the mules who need them, and reasons
why we ought not to be of the number.
_Verse 9._—How far in our actions we are better, and how far worse than
horses and mules.
_Verse 10._—The many sorrows which result from sin. The encompassing
mercy of the believer’s life even in his most troublous times.
The portion of the wicked, and the lot of the faithful.
_Verse 11._—A believer’s gladness. _Its spring_, “in the Lord;” _its
vivacity_, “shout;” _its propriety_, it is commanded; _its beneficial
results and its abundant reasons_.
_Verse 11._—“_Upright in heart_,” an instructive description. Not
horizontal or grovelling, nor bent, nor inclined, but vertical in heart.
Footnote 8:
Augustine.
Footnote 9:
Hilary.
Footnote 10:
A reviewer remarks upon the bad natural history which we quote. We
reply that to alter it would be to spoil the allusions, and we are
making a book for men, not for babes. No person in his senses, is
likely at this day to believe the fables which in former ages passed
current for facts.
Footnote 11:
Pliny.
Footnote 12:
Ambrose.
PSALM XXXIII.
TITLE.—_This song of praise bears no title or indication of authorship;
to teach us, says Dickson, “to look upon holy Scripture as altogether
inspired of God, and not put price upon it for the writers thereof.”_
SUBJECT AND DIVISIONS.—_The praise of Jehovah is the subject of this
sacred song. The righteous are exhorted to praise him, verses 1-3;
because of the excellency of his character, 4, 5; and his majesty in
creation, 6, 7. Men are bidden to fear before Jehovah because his
purposes are accomplished in providence, 8-11. His people are proclaimed
blessed, 12. The omniscience and omnipotence of God, and his care of his
people are celebrated, in opposition to the weakness of an arm of flesh,
13-19; and the Psalm concludes with a fervent expression of confidence,
20, 21, and an earnest prayer, 22._
EXPOSITION.
Rejoice in the LORD, O ye righteous: _for_ praise is comely for the
upright.
2 Praise the LORD with harp: sing unto him with the psaltery _and_
an instrument of ten strings.
3 Sing unto him a new song; play skilfully with a loud noise.
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; and all his works _are done_
in truth.
5 He loveth righteousness and judgment: the earth is full of the
goodness of the LORD.
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; and all the host of
them by the breath of his mouth.
7 He gathereth the waters of the sea together as an heap: he layeth
up the depth in storehouses.
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: let all the inhabitants of the
world stand in awe of him.
9 For he spake, and it was _done_; he commanded, and it stood fast.
10 The LORD bringeth the counsel of the heathen to nought: he maketh
the devices of the people of none effect.
11 The counsel of the LORD standeth for ever, the thoughts of his
heart to all generations.
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; _and_ the people
_whom_ he hath chosen for his own inheritance.
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; 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 an host; a mighty man
is not delivered by much strength.
17 An 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.
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.