Psalm 33:1

But what we would particularly remark is, that the excellent principle of the psalmist concerning God are not mere speculations; but truths from which he derives practical inferences; and he aims to extend their influence beyond private persons, even to legislators and conquerors. One would think, considering the conduct of mankind, that the consequences, which are drawn from the doctrines of which we have been speaking, belong to none but to the dregs of the people; that lawgivers and conquerors have a plan of morality peculiar to themselves, and are above the rules to which other men must submit. Our prophet had other notions. What are his maxims of policy? They are all included in these words: "Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance," Psalms 33:12 . What are his military maxims? They are all included in these words: "There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety: neither shall he deliver any by his great strength," Psalms 33:16-17 . Who proposes these maxims? A hermit, who never appeared on the theatre of the world? or a man destitute of the talents necessary to shine there? No: one of the wisest of kings; one of the most bold and able generals: a man whom God has self elected to govern his chosen people, and to command those armies which fought the most obstinate battles, and gained the most complete victories. Were I to proceed in explaining the system of the psalmist, I might prove, that as he had a right to infer the doctrine of providence from the works of nature, and that of the moral attributes of God from the works of creation; so from the doctrines of the moral attributes of God, of providence, and of the works of creation, he had a right to conclude, that no conquerors or lawgivers could be truly happy but those who acted agreeably to the laws of the just and good Supreme. James Saurin.

Verse 1. Rejoice in the Lord, O ye righteous. Exult, ye righteous, in Jehovah! The Hebrew verb, according to the etymologists, originally means to dance for joy, and is therefore a very strong expression for the liveliest exultation. J. A. Alexander.

Verse 1. Rejoice, O ye righteous: not in yourselves, for that is not safe, but in the Lord. Augustine.

Verse 1. Praise is comely for the upright. Praise is not comely for any but the godly. A profane man stuck with God's praise is like a dunghill stuck with flowers. Praise in the mouth of a sinner is like an oracle in the mouth of a fool: how uncomely is it for him to praise God, whose whole life is a dishonouring of God? It is as indecent for a wicked man to praise God, who goes on in sinful practices, as it is for an usurer to talk of living by faith, or for the devil to quote Scripture. The godly are only fit to be choristers in God's praise; it is called, "the garment of praise." Isaiah 61:3 . This garment sits handsome only on a saint's back. Thomas Watson.

Verse 1. This Psalm is coupled with the foregoing one by the catchword with which it opens, which is a repetition of the exhortation with which the preceding ends, Rejoice in the Lord, ye righteous; "Shout for joy, all ye upright." Christopher Wordsworth.

Verse 1. He pleaseth God whom God pleaseth. Augustine.

HINTS FOR PASTORS AND LAYPERSONS

Whole Psalm This Psalm is eucharistic: the contents are: --

Verse 1. Rejoicing -- the soul of praise; the Lord -- a wellspring of joy. Character -- indispensable to true enjoyment.

Verse 1. (last clause). Praise comely. What? Vocal, meditative, habitual praise. Why? It is comely as wings to an angel, we mount with it; as flowers to a tree, it is our fruit; as a robe to a priest, it is our office; as long hair to a woman, it is our beauty; as a crown to a king, it is our highest honour. When? Evermore, but chiefly amid blasphemy, persecution, sickness, poverty, death. Whom? Not from the ungodly, hypocritical, or thoughtless. To be without praise is to miss our comeliest adornment.