John Calvin Commentary Psalms 33

Rejoice in Jehovah, you righteous. Here the inspired writer addresses believers or the righteous by name, because they alone are capable of proclaiming the glory of God. Unbelievers, who have never tasted His goodness, cannot praise Him from the heart, and God has no pleasure in His name being pronounced by their unholy tongues.

But the context shows more distinctly why this exhortation is suitable for believers only. Many, accordingly, expound the latter clause, Praise is comely for the upright, as meaning that if the ungodly or hypocrites attempt this exercise, it will turn to the reproach and dishonor of God rather than to His praise; furthermore, that they only profane His holy name.

It is, no doubt, very true, as I have already remarked, that God creates for Himself a church in the world by gracious adoption, for the express purpose that His name may be duly praised by witnesses suitable for such a work. But the real meaning of the clause, Praise is comely for the upright, is that there is no exercise in which they can be better employed.

Certainly, since God by His daily benefits furnishes them with such material for celebrating His glory, and since His boundless goodness, as we have elsewhere seen, is laid up as a peculiar treasure for them, it would be disgraceful and utterly unreasonable for them to be silent in the praises of God.

The main point is that the principal exercise in which it is fitting for the righteous to be engaged is to proclaim among people the righteousness, goodness, and power of God, the knowledge of which is implanted in their minds.

Following other interpreters, I have translated the clause, Praise is comely, but the word rendered comely may also be properly translated as desirable, if we view it as derived from the Hebrew word אוה, avah, which signifies to wish or desire. And certainly, when God allures believers so sweetly, it is fitting that they engage themselves in celebrating His praises with their whole hearts.

It is also to be observed that when the prophet, after having in the first clause used the appellation the righteous, immediately adds the words the upright—which comprehend the inward integrity of the heart—he defines what true righteousness is, or in what it consists.

Praise Jehovah upon the harp. It is evident that the Psalmist here expresses the vehement and ardent affection which the faithful should have in praising God, when he instructs musical instruments to be used for this purpose. He desires believers to omit nothing that serves to animate the minds and feelings of men in singing God’s praises.

The name of God, no doubt, can, properly speaking, be celebrated only by the articulate voice. But it is not without reason that David adds to this those aids by which believers were accustomed to stimulate themselves even more in this exercise, especially considering that he was speaking to God’s ancient people.

However, a distinction must be observed here, so that we do not indiscriminately apply to ourselves everything that was formerly commanded to the Jews. I have no doubt that playing cymbals, playing the harp and the viol, and all that kind of music, which is so frequently mentioned in the Psalms, was a part of the education—that is to say, the elementary instruction of the law. I am speaking of the prescribed service of the temple.

For even now, if believers choose to cheer themselves with musical instruments, they should, I think, make it their aim not to separate their cheerfulness from the praises of God. But when they attend their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than burning incense, lighting lamps, and restoring the other shadows of the law.

The Papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise, but the simplicity which God recommends to us by the apostle is far more pleasing to him.

Paul allows us to bless God in the public assembly of the saints only in a known tongue (1 Corinthians 14:16). The voice of man, although not understood by most people, certainly excels all inanimate instruments of music; and yet we see what St. Paul determines concerning speaking in an unknown tongue. What then shall we say of chanting, which fills the ears with nothing but an empty sound?

Does anyone object that music is very useful for awakening the minds of men and moving their hearts? I acknowledge it; but we should always take care that no corruption creeps in, which might both defile the pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this danger by the mouth of Paul, to proceed beyond what we are authorized by him there is not only, I must say, ill-advised zeal, but wicked and perverse obstinacy.

Sing unto him a new song. Since the Psalmist later discusses the mighty works of God, and particularly the preservation of the Church, it is not surprising that he exhorts the righteous to sing a new song, that is, a rare and choice song. The more closely and diligently believers consider the works of God, the more they will exert themselves in praising him. It is no common song, therefore, that he exhorts them to sing, but a song corresponding to the magnificence of the subject. This is also the meaning of the second clause, in which he urges them to sing loudly. In this sense, I understand the Hebrew word היתיב, heytib, although others refer it instead to the proper setting of the notes.

For the word of Jehovah is right. As I have just remarked, the Psalmist first sets forth God’s general providence by which he governs the whole world; and he tells us that he so exerts his power in the whole course of his operations, that the most perfect equity and faithfulness shine forth everywhere.

Some would have the terms word and work to be synonymous; but I think there is a distinction, and that word means the same thing as counsel or ordinance, while work signifies the effect or execution of his counsel. I grant that here the same subject is repeated in different words, as is the case in other places; but a slight variation will be found in such repetitions, so that the same thing may be expressed in various ways.

The substance of what is stated is, that whatever God appoints and commands is right; and whatever he brings to pass in actual operation is faithful and true. Meanwhile, it should be observed, that the term word is not to be understood as doctrine, but as the method by which God governs the world.

He loveth righteousness and judgment. This is a confirmation of the preceding verse and indicates to us that God by His own nature loves righteousness and equity. It therefore follows that perverse desires cannot hurry Him, in the way of men, to evil schemes. Indeed, at first glance, this appears to be only a common commendation of God, and of little importance, because all confess that He observes the most perfect rule of righteousness in all His works.

Why then, someone may say, has a new song just been mentioned, as if it concerned some unusual matter? We answer, first, because it is all too obvious how wickedly a great part of the world shuts its eyes to God’s righteousness, while they either carelessly overlook innumerable proofs of His providence or imagine that these things happen by chance.

But there is often a worse fault than this: namely, that if our wishes are not gratified, we instantly murmur against God’s righteousness. And although the maxim, “God does all things righteously,” is on everyone’s lips, yet scarcely one in a hundred firmly believes it in his heart. Otherwise, as soon as this truth is pronounced, “Thus it pleases God,” everyone would obediently submit himself to God’s will.

Now, since people in adversity are brought with the utmost difficulty to this point—to acknowledge that God is just—and since in prosperity they soon fall from acknowledging it, it is not surprising that the prophet, to persuade people that God is an upright governor, affirms that He loves righteousness. Therefore, whoever has thoroughly embraced this doctrine should know that he has profited greatly.

Others explain this to mean that God loves righteousness in people. This, indeed, is true, but it is far from the meaning of the text, because the design of the Holy Spirit here is to maintain the glory of God against the poison of ungodliness, which is deeply seated in many hearts.

In the second clause of the verse, the Psalmist commends another part of God’s excellence, namely, that the earth is full of his goodness. The righteousness of God ought justly to incite us to praise Him, but His goodness is a more powerful motive, because the more experience anyone has of His beneficence and mercy, the more strongly he is influenced to worship Him.

Furthermore, the discussion still concerns all the benefits of God which He scatters over the whole human race. These, the inspired writer declares, meet us wherever we turn our eyes.