المزامير ٣٣:٤

Now beings the body of the song. The summons to praise God is supported (1) by a setting forth of His praiseworthiness (Note: We have adopted the word "praiseworthiness" for the sake of conciseness of expression, in order to avoid an awkward periphrasis, in the sense of being worthy to be praised. - Tr.) (a) as the God of revelation in the kingdom of Grace. His word is ישׂר, upright in intention, and, without becoming in any way whatever untrue to itself, straightway fulfilling itself. His every act is an act in אמוּנה, truth, which verifies the truth of His word, and one which accomplishes itself. On אהב, equivalent to אהב הוּא, vid., Psa 7:10; Psa 22:29. צדקה is righteousness as conduct; משׁפּט is right as a rule of judgment and a state or condition. חסד is an accusative, as in Psa 119:64 : misericordia Domini plena est terra (the introit for Misercordias Sunday or the second Sunday after Easter).

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 (Psa 33:1-3). 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 (Psa 33:4, Psa 33:5). 2. For his power appearing in the work of creation (Psa 33:6-9). 3. For the sovereignty of his providence in the government of the world (Psa 33:10, Psa 33:11) and again (Psa 33:13-17). 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (Psa 33:12) and again (Psa 33:18-22). 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.

33:4-7 God’s word displays his character and his power.