Psa 33:2 | KingComments | STEP | After the forgiveness in the previous psalm, we hear in this psalm once again the call for a song of praise for that forgiveness. Psalm 33 has no title. This underscores the fact that this psalm belongs to the previous psalm. The first verse follows the last verse of the previous psalm ( ). In Psalm 33, God is represented in a way that encourages praise. This is especially true of the people whom God has chosen as His own ( ). Therefore, this psalm does not use the I-form, but only the we-form. The knowledge of being chosen is a special reason to praise God. This is certainly true of us New Testament believers, whom He has chosen to the sonship for Himself ( ). There is no mention of enemies or persecution or oppression in this psalm. God is sung of as the supreme Ruler. It is reminiscent of the time after the great tribulation, when the heathen oppressors have been driven out and Israel dwells in peace in the land. It is therefore a psalm in which we hear the feelings of thanks of the remnant. After Psalms 1, 2, and 10, this is the fourth psalm that does not mention a poet. It immediately follows the last verse of the previous psalm ( ). This continuation renders a heading unnecessary. Just as there, the poet here speaks to the “righteous ones” and the “upright” ( ). In slightly different words he repeats the call to the “righteous ones” to sing “for joy in the LORD” ( ). Three times at the beginning of this psalm the call to praise the LORD is heard: in , , and . To this end, the righteous ones are called in various terms to do so with musical instruments. He says to sing for joy “in the LORD”, not “to” the LORD, although that is part of it, of course, as he says in and . ‘In the LORD’ includes more than ‘to’ the LORD. It indicates the atmosphere and also the power in which joyful singing is done. The joyful song is the representation of a life marked by all that the LORD is and has done. Because of this, believers can be addressed as righteous. That they are righteous means that they have been made perfectly qualified to be in God’s presence with joy and thanksgiving. It is becoming, therefore, that the righteous ones, who are also called “upright”, sing and praise. The Hebrew word for praise, tehilla , gave the book of Psalms its Hebrew name, tehillim . The “upright”, someone who stands inwardly right before God, will express his admiration for God and all His benefits through a song of praise. When you admire someone, you don’t keep it to yourself. You let the object of your admiration hear it and do so loudly, so that others may also hear how much you admire the other person. This admiration is not expressed in general, vague words either, but in a description of everything that is to be admired. We see this, for example, in the description that the bride in Song of Songs gives of the bridegroom ( ). Beginning in , the psalmist gives words to his admiration of God. He describes His omnipotence and exaltation and His special relationship to the people He has chosen to be His own. The praise and singing is accompanied “with a harp of ten strings” ( ). In Israelite, Old Testament worship, musical instruments play an important role. David devised and made them for this purpose ( ; ; ). In Christian, New Testament worship, it is different. We sing to God in our hearts ( ). The Christian worships God in a spiritual way ( ). Worship is spiritual, it takes place with our spirit under the working of God’s Spirit. We may praise the Lord with ever new songs ( ). The new song is the song of redemption ( ) as a result of the forgiveness in Psalm 32. It can be sung by ‘renewed people’, that is, all who have been redeemed by the precious blood of Christ. It will be sung especially by the Israelites at the beginning of the realm of peace ( ). Every new experience of Who God is gives rise to a new song. Even songs we have sung many times before are sung in a new, a more deeply experienced way after a new experience of God’s goodness. Each new discovery of God’s goodness is an opportunity for a new song and to do so with “skillfully” playing and “with a shout of joy”. It means that it is done by trumpets or horns as a delightful expression of the highest joy that is a blessing to listen to.

‏ Psalms 33:2

Introduction

After the forgiveness in the previous psalm, we hear in this psalm once again the call for a song of praise for that forgiveness. Psalm 33 has no title. This underscores the fact that this psalm belongs to the previous psalm. The first verse follows the last verse of the previous psalm (Psa 33:1 ; Psa 32:11).

In Psalm 33, God is represented in a way that encourages praise. This is especially true of the people whom God has chosen as His own (Psa 33:12). Therefore, this psalm does not use the I-form, but only the we-form. The knowledge of being chosen is a special reason to praise God. This is certainly true of us New Testament believers, whom He has chosen to the sonship for Himself (Eph 1:3-7).

There is no mention of enemies or persecution or oppression in this psalm. God is sung of as the supreme Ruler. It is reminiscent of the time after the great tribulation, when the heathen oppressors have been driven out and Israel dwells in peace in the land. It is therefore a psalm in which we hear the feelings of thanks of the remnant.

Sing to the LORD

After Psalms 1, 2, and 10, this is the fourth psalm that does not mention a poet. It immediately follows the last verse of the previous psalm (Psa 32:11). This continuation renders a heading unnecessary. Just as there, the poet here speaks to the “righteous ones” and the “upright” (Psa 33:1). In slightly different words he repeats the call to the “righteous ones” to sing “for joy in the LORD” (Psa 32:11). Three times at the beginning of this psalm the call to praise the LORD is heard: in Psa 33:1, Psa 33:2, and Psa 33:3. To this end, the righteous ones are called in various terms to do so with musical instruments.

He says to sing for joy “in the LORD”, not “to” the LORD, although that is part of it, of course, as he says in Psa 33:2 and Psa 33:3. ‘In the LORD’ includes more than ‘to’ the LORD. It indicates the atmosphere and also the power in which joyful singing is done. The joyful song is the representation of a life marked by all that the LORD is and has done. Because of this, believers can be addressed as righteous. That they are righteous means that they have been made perfectly qualified to be in God’s presence with joy and thanksgiving.

It is becoming, therefore, that the righteous ones, who are also called “upright”, sing and praise. The Hebrew word for praise, tehilla, gave the book of Psalms its Hebrew name, tehillim. The “upright”, someone who stands inwardly right before God, will express his admiration for God and all His benefits through a song of praise. When you admire someone, you don’t keep it to yourself. You let the object of your admiration hear it and do so loudly, so that others may also hear how much you admire the other person.

This admiration is not expressed in general, vague words either, but in a description of everything that is to be admired. We see this, for example, in the description that the bride in Song of Songs gives of the bridegroom (Song 5:9-16). Beginning in Psa 33:4, the psalmist gives words to his admiration of God. He describes His omnipotence and exaltation and His special relationship to the people He has chosen to be His own.

The praise and singing is accompanied “with a harp of ten strings” (Psa 33:2). In Israelite, Old Testament worship, musical instruments play an important role. David devised and made them for this purpose (2Chr 7:6 ; 2Chr 29:27; Neh 12:36; Amos 6:5). In Christian, New Testament worship, it is different. We sing to God in our hearts (Col 3:16). The Christian worships God in a spiritual way (Jn 4:24). Worship is spiritual, it takes place with our spirit under the working of God’s Spirit.

We may praise the Lord with ever new songs (Psa 33:3). The new song is the song of redemption (Psa 40:3 ; Psa 98:1) as a result of the forgiveness in Psalm 32. It can be sung by ‘renewed people’, that is, all who have been redeemed by the precious blood of Christ. It will be sung especially by the Israelites at the beginning of the realm of peace (Rev 14:3).

Every new experience of Who God is gives rise to a new song. Even songs we have sung many times before are sung in a new, a more deeply experienced way after a new experience of God’s goodness. Each new discovery of God’s goodness is an opportunity for a new song and to do so with “skillfully” playing and “with a shout of joy”. It means that it is done by trumpets or horns as a delightful expression of the highest joy that is a blessing to listen to.