Psalms 33:12 - 22 ...
12.) Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.
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.
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.
This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm,
I. Calls upon the righteous to praise God (v. 1-3).
II. Furnishes us with matter for praise. We must praise God,
1. For his justice, goodness, and truth, appearing in his word, and in all his works (v. 4, 5).
2. For his power appearing in the work of creation (v. 6-9).
3. For the sovereignty of his providence in the government of the world (v. 10, 11) and again (v. 13Ė17).
4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (v.12) and again (v. 18Ė22). We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God.
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 Godís 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 thing 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. 139:1, 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 menís understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions menís 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. 27:19. 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 (Deu. 17:16), 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 Sa. 8:4); 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 Godís 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 acknowledgements of Godís 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.
(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. 62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, Godís 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 Godís 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.íí 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.
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