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According to blessed Jerome in the prologue to the Book of Psalms, there are many psalms — namely seventeen — which among the Hebrews lack titles, namely the first psalm, the second psalm, and the one now to be expounded, as well as certain others that follow. Nevertheless, it is commonly given a title in the Bibles and commentaries of the Latins, to which it is fitting that I conform.
Its title therefore is: “Unto the end, a psalm of David” — that is, this psalm directing us to God is ascribed to David, who here, in the person of a devout and fervent lover, praises God for the excellence of His power and mercy, and for the works of creation and re-creation.
He says therefore:
Ps 33:1 “Rejoice in the Lord, O you just” — that is, rejoice with full and overflowing affection in the first principle of all things. Joy is a diffusion of the soul in the apprehension of good, and it arises from the union of a power with a fitting object. For it follows upon some connatural or virtuous operation; therefore it does not belong to the wicked, since their operations are unnatural and vicious. For sin is a departure from that which is according to nature and order, according to Dionysius and also John Damascene. Hence it is written: “There is no rejoicing for the wicked, says the Lord.” And the Philosopher says that delight in one’s work is a sign of virtue.
Those operations by which the rational creature is immediately joined to God as to its object are the operations of intellect and will — namely the contemplation of truth and the love of goodness. Therefore the exultation of the mind in God proceeds either from contemplation, or from holy and ordered love, or from other virtuous acts commanded, caused, and directed by reason and will.
What then is “Rejoice, you just, in the Lord,” except: Consider God and His works, love Him, and do those things that are pleasing to God; and in these rejoice from the heart — not in yourselves, as though you did good by your own powers or had anything from yourselves, but in the Lord, from whom is every best gift and every perfect gift (cf. James 1:17).
Sometimes, however, “to rejoice,” “to be glad,” “to exult,” are taken more broadly and improperly for mere excitement; and thus Scripture sometimes attributes these to the unjust. As Solomon says: “They rejoice when they have done evil and exult in the worst things” (Prov 2:14). And Job: “They take the timbrel and harp and rejoice at the sound of the organ” (Job 21:12).
“Praise is fitting for the upright” — that is, it is just and becoming that the upright should praise God: first, because they are worthy to praise God; second, because they have received greater gifts from Him.
Ps 33:2 “Give thanks to the Lord with the harp; sing to Him with the psaltery of ten strings.” According to the literal sense, holy David exhorted the ministers of the temple to offer praises to the Lord with these musical instruments (cf. 1 Chron 15). But according to the spiritual sense, by the harp are understood works of mercy, and by the psaltery the observance of the commandments.
For the harp has its opening below and gives sound from below, and has six strings (or seven according to some), by which are understood the works of mercy concerned with bodily necessity. The psaltery, however, has ten strings and produces sound from above, signifying the divine commandments which flow from heaven and produce a sublime and pleasing melody in the ears of God.
Therefore, “Give thanks to the Lord with the harp” — that is, praise Him through works of mercy; “sing to Him with the psaltery of ten strings” — that is, glorify the Lord by observing the divine commandments, not so much with the mouth as with works.
Ps 33:3 “Sing to Him a new song” — that is, praise flowing from fresh fervor and renewed affection. For fervent love cannot grow weary in praising the beloved but continually suggests new praises and is kindled in a thousand ways to praise the beloved.
“Sing well to Him with loud acclaim” — that is, praise God with your mouth and voice in such a way that your life harmonizes with your words, and that you observe in your conduct what you proclaim with your voice, lest what the Lord says through Isaiah apply to you: “This people honors me with their lips, but their heart is far from me” (Isa 29:13).
Ps 33:4 You ought to sing well because “the word of the Lord is right” — that is, sacred Scripture and every divine utterance are just, true, and holy — “and all His works are done in faithfulness,” that is, they are faithful and irreproachable, having nothing of deceit. Or, “all His works are in faith,” meaning that whatever pleases God and is meritorious must be founded in faith and proceed from it, since, as the Apostle testifies, “whatever is not from faith is sin” (Rom 14:23). And Habakkuk: “The just shall live by his faith” (Hab 2:4).
Ps 33:5 “The Lord loves mercy” — that is, mutual and fraternal compassion, assistance, and prompt forgiveness of offenses. This is what the Savior says in the Gospel: “Blessed are the merciful, for they shall obtain mercy” (Matt 5:7). Indeed, the Lord so loves mercy that on the day of judgment He will especially inquire concerning works of mercy (cf. Matt 25).
Therefore the divine Apostle admonishes us: “Put on, as God’s chosen ones, compassion, kindness, humility, meekness, patience… forgiving one another as Christ has forgiven you” (Col 3:12–13). Hence it is written elsewhere of the merciless man: “A man cherishes anger against another and seeks healing from the Lord? He has no mercy on a man like himself — who will pray for his sins?” (Sirach 28:3–5).
Thus, the Lord loves mercy and judgment — that is, the act of justice — namely that a person judge himself and those entrusted to him with careful examination and just correction. Therefore the Apostle says: “If we judged ourselves, we would not be judged” (1 Cor 11:31). And through Zechariah the Lord commands: “Execute true judgment and show mercy and compassion each to his brother” (Zech 7:9). And Micah: “Do justice and love mercy” (Mic 6:8).
There is, however, a rash judgment by which a person presumes to judge uncertain matters, or his superior, or those not entrusted to him. Of this Christ says: “Judge not, and you shall not be judged” (Luke 6:37). And the Apostle: “Who are you to judge another’s servant?” (Rom 14:4).
The Lord also loves the judgment of recompense, which is twofold: particular at the death of each person, and general on the last day. Both judgments the Lord loves — He performs or will perform them.
“The earth is full of the mercy of the Lord” — that is, Christians on earth are filled with God’s benefits, the grace of Christ, and the various gifts of the Holy Spirit; indeed all people in some way are filled with God’s mercy, since God patiently awaits all and offers His grace to all insofar as it depends on Him, and has willed the Gospel to be preached throughout the world.
Ps 33:6 “By the word of the Lord the heavens were established” — that is, by the Wisdom of the eternal Father, who is Christ the Lord, the heavenly spheres were founded and made firm. For all things were made through Him (cf. John 1:3; Col 1:12–17). And speaking of the Son, the Apostle says: “He is the radiance of the Father’s glory… upholding all things by the word of His power” (Heb 1:3).
“And by the spirit of His mouth all their host” — that is, by the Holy Spirit proceeding from the Father; from Him is all the power and beauty of the heavens, especially in the stars and planets. Or again, the heavens may be understood as the apostles, who were strengthened by Christ — “without me you can do nothing” (John 15:5) — and by the Holy Spirit received power to work miracles and speak effectively (cf. Acts 2).
Ps 33:7 The Lord is also He “who gathers the waters of the sea as in a bottle” — that is, He confines the ocean which surrounds the earth as a man encloses water in a vessel. As Job says, God set bounds for the sea (cf. Job 38:8–11). He places the abysses in His storehouses — that is, He holds them within hidden boundaries.
Ps 33:8 Since therefore such is the majesty and omnipotence of the Creator in His works, “let all the earth fear the Lord” — with filial and chaste fear. As Jeremiah says: “Will you not fear me… who placed the sand as the boundary of the sea?” (Jer 5:22).
Ps 33:9 “For He spoke, and they were made; He commanded, and they were created.” From this it is clear that God is the cause of things through intellect and will — speaking pertains to intellect, commanding to will.
Ps 33:10 “The Lord brings to nothing the plans of the nations” — He frustrates the designs of idolaters and the wicked, even if He sometimes permits them to prosper for a time. He rejects the thoughts of the peoples — namely of unbelievers and the wicked.
Ps 33:11 “But the counsel of the Lord stands forever.” Properly speaking, counsel does not belong to God (since counsel implies inquiry and ignorance), as John Damascene says; yet Scripture attributes counsel to God according to the perfection it signifies — namely that He acts according to eternal and unchangeable wisdom, not by chance. Thus His counsel stands forever, as He says: “My counsel shall stand, and I will accomplish all my will” (Isa 46:10).
There is nothing changeable in God, who says: “I the Lord do not change” (Mal 3:6). When Scripture speaks of God “repenting” or “changing,” it refers to changes in creatures, not in God, whose eternal will remains immutable. As Gregory says, God does not change His counsel, though He may change a sentence — that is, the order of secondary causes — as in the cases of Hezekiah and Nineveh.
Ps 33:12 “Blessed is the nation whose God is the Lord” — now through grace and hope — namely the people whom the Lord has chosen as His inheritance, whom He wishes to possess by special providence and perfect grace so that they may not perish but be brought to heavenly blessedness. Hence it is written: “We are happy, for what is pleasing to God has been made known to us” (Baruch 4:4).
Ps 33:13 “The Lord looked down from heaven” — that is, the Lord, who is said in a special way to be and dwell in heaven, is likewise said to look down from heaven. Therefore the Lord looked down from heaven, because He is the provider, ruler, judge, observer, and witness of all things, as He says through Jeremiah: “I am judge and witness.” He saw — that is, He understood and from eternity knew — all the children of men, that is, the whole posterity of Adam and Eve. For under the name “sons,” daughters are not excluded.
Ps 33:14 “From His prepared dwelling place” — that is, from the highest heaven, which He has prepared as a habitation for Himself and the blessed — He looks upon all who dwell on earth, in order to render to each what he deserves, and even to show mercy to the unworthy. Therefore it is said in Ecclesiasticus: “The eyes of the Lord are brighter than the sun, beholding all the ways of men.” For to the Lord God all things are known before they are created. And again through Jeremiah He says: “Am I a God at hand, and not a God afar off? Can a man hide himself in secret places so that I shall not see him?”
Ps 33:15 He who formed — that is, created — their hearts individually, that is, the souls of men one by one. For the soul is infused by being created and created by being infused. By this assertion that souls are produced individually, the error is destroyed of those who hold that all rational souls were created together at the beginning of the world with the angels. He who understands all their works — for the Lord knows all the works of men, both interior and exterior.
Ps 33:16 “The king is not saved by great power” — that is, neither bodily safety (such as victory) nor interior salvation (such as blessedness) is attained by one’s own strength or by the might of an army, but victory is given according to the ordering of divine providence and by divine power. As Solomon says: “The horse is prepared for the day of battle, but the Lord gives victory.” And without grace happiness cannot be obtained. Hence Jonathan says: “It is not hard for the Lord to save by many or by few.” Often by divine power a few have conquered many.
“A giant shall not be saved by his great strength” — that is, he will not prevail bodily nor be blessed in heart by his natural strength, except insofar as God grants it; for God can cast down a giant through an ordinary man, as He cast down Goliath through David.
Ps 33:17 “A horse is a vain hope for salvation” — that is, it is insufficient for the rider’s deliverance and will deceive him if he trusts in it; nor will he be saved by the great strength of the horse. Therefore the Lord says: “Let not the wise man glory in his wisdom, nor the strong in his strength, nor the rich in his riches; but let him who glories glory in this, that he knows me.”
Ps 33:18-19 “Behold, the eyes of the Lord are upon the just” — that is, His provident wisdom and sparing mercy — and His ears, that is, His kindness and generosity by which He hears and grants, are attentive to their prayers, to deliver their souls from death, that is, from sin which kills the soul, or sometimes even from bodily death when it is expedient for the common good or the soul of the just; and to nourish them in famine, that is, to fill their minds, which hunger for justice, with grace, and, if necessary, to feed their bodies with bread. Hence the Savior says in the Gospel: “Seek first the kingdom of God and His righteousness, and all these things shall be added to you.”
Ps 33:20 “Our soul waits for the Lord” — that is, it patiently and steadfastly awaits Him, always hoping for grace and mercy from the Lord, nor does it withdraw from Him in adversity by despairing or doubting His goodness; for He is our helper in good things and our protector from evils. By grace He cooperates with us and defends us.
Ps 33:21 A sign that He is our helper and protector is what follows: “For in Him our heart shall rejoice” — that is, in the contemplation and love of Him, and in every good work and benefit of His, we rejoice not in ourselves but in the Lord. “And in His holy name we have hoped.” We could not do this unless the Lord Himself helped us. This is a word of good hope and holy resolve, not of presumption or confidence in one’s own perfection.
Ps 33:22 Therefore, since we hope in You, O Lord, “Let Your mercy be upon us” — that is, pour out upon us the effect of Your mercy, namely help, grace, and the gifts of the Holy Spirit — according as we have hoped in You, that is, as abundantly and promptly as we trust in Your goodness. And you, when you say this verse, consider how and how much you hope in the Lord, and before this prayer prepare your soul, lest you be like a man who tests God. For if you say these words with a wandering mind, you are not actually hoping in the Lord.
Behold how gracious and beautiful are the praises of the Most High contained in this psalm. First he exhorts all in general to divine praise; then he sets forth the praises of God; and finally he lays down saving doctrine, showing that salvation is in God alone.
Therefore, when you say, “Praise befits the upright,” see that your soul is upright with God, lest you be found an unworthy praiser of God. From the contemplation of God’s magnificence and His wondrous works conceive reverent fear toward Him, and do what you sing when you say, “Our soul waits for the Lord,” and “In Him our heart shall rejoice.” For how fruitful it is to wait for the Lord is shown where it is written: “You save those who wait for You and deliver them from all distress, O Lord our God.”
Finally, it is to be contemplated how clearly the most blessed Trinity is touched upon in that verse, “By the word of the Lord the heavens were established.” For by the name “Word” is expressed the Son, of whom elsewhere it is said, “The source of wisdom is the Word of God on high,” and again, “In the beginning was the Word.” By the name “Lord” is understood the Father. And by “the spirit of His mouth” is understood the Holy Spirit, who proceeds from the Father and the Son as from one principle, one spiration, and one most radiant source.
Prayer
Word of the eternal Father, Christ, by whom the heavens were established, enlighten us by the gift of Your Spirit and strengthen us in good works, so that by faith in the Trinity and by deeds pleasing to You we may be just, and together with the people chosen as Your inheritance may glorify You forever.
CONTINUE
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