Psalm 33 (32):1Meaning & Commentary from the Church Fathers

If, within your heart, a sudden revelation of God illuminates your soul, causing you to love God while turning away from worldly matters and physical concerns, from this faint resemblance, you can understand the complete state of the righteous, who steadily and abundantly experience joy in God. Occasionally, you may be visited by such joy in God’s presence, allowing a small taste to remind you of what you might be missing. Yet, in the righteous, joy remains constant and divine because the Spirit truly dwells within them; and the first gift of the Spirit is ‘love, joy, peace’ (cf. Galatians 5:22). Therefore, ‘rejoice ye righteous in the Lord.’ The Lord serves as a sanctuary for the righteous, and anyone who enters must certainly find joy and gladness. The righteous become a dwelling place for the Lord, welcoming Him into their hearts. Conversely, the sinner permits the devil to take residence within, ignoring the warning: ‘Give place to the devil’ (Eph. 4:27), and Ecclesiastes states, “If the spirit of him who possesses you shall come upon you, you shall not leave your place” (Eccl. 10:4). Thus, as we remain in the Lord and perceive His wonders as much as we can, let us receive joy in our hearts through this contemplation! ‘To the upright be praised.’ Just as a crooked foot cannot fit into a straight boot, an unrighteous heart is unfit to glorify God. Consequently, I believe that since words about the Savior do not properly belong in the mouths of demons, they lose their power ‘that they will not reveal Him’ (Mk. 3:12). Furthermore, Paul warns against ‘the spirit of inquiry,’ so that the unclean do not endorse the holy (see: Acts 16:16, 18). Similarly, it is written, ‘But God saith unto the sinner, Why dost thou tell my justification’ (Psalms 49:16)? Therefore, let us strive to evade every indirect and subtle act, and let us refine the mind and judgment of our souls according to a reliable standard, allowing us to give praise to the Lord when we are made right.

The originator of sin is referred to as the evil serpent, and God’s sword is directed ‘at the dragon of the evil serpent’ (cf. Is. 27:1), for the serpent, while moving about, makes many evasions and twists; that is why the trail it leaves is misleading: its front moves forward while the middle meanders indirectly, and the tail diverts in the opposite direction. Consequently, anyone who follows the serpent lives deceitfully, with contradictions and falsehoods. In contrast, the one who follows the Lord ‘makes his paths straight’ (cf. Is. 40:3) ‘and the course of his feet right’ (cf. Proverbs 4:26), for ‘the Lord our God is just’ (Ps. 91:16) ‘and righteousness is seen in His face’ (Ps. 10:7). If two standards are aligned properly, their straightness allows them to fit together securely; however, if a warped piece is joined to a straight one, they will not align. Thus, since the praise of God is just, it is essential to possess a righteous heart, so that such praise may be appropriate and fitting. If ‘no man can say that Jesus is the Lord, but by the Holy Ghost’ (1 Cor. 12:3), how can praises be offered when there is not within you ‘a right spirit renewed’ (cf. Ps. 50:12)?

Consequently, it was precisely noted in the supplements that these psalms were not directed toward the Jews. Notable psalms include 12-32, 42, 70, 73, 90, 92, 95, 96 (inclusive), along with 98 and the concluding 103. The 1st and 20th psalms are also unsigned. In predis. 5 chap, it is stated, "Rejoice, ye righteous, in the Lord." We have previously explained the meaning of 'rejoicing' in Psalm 9, verse 2, identifying it as an expression of increase and utmost joy. Here, righteous David exhorts the virtuous to find joy solely in Christ, who grants triumph and support to those who place their trust in Him alone, rather than in any worldly source. Without divine assistance, strength, military power, wealth, or fortified strongholds are insufficient. The psalm encourages rejoicing in Him who descended from heaven to earth, declaring, "Rejoice, ye righteous ones, in the Lord,” affirming Him as the Creator of all that exists, who brings forth everything from nothing and sustains the essence of all creation. Basil states: "Rejoice, righteous ones, in the Lord," not for material wealth, good health, or bountiful harvests, but because of the goodness and wisdom of the Lord. If at times an unexpected light has illuminated your heart, fostering a love for God and a disdain for the transient world and its pleasures, recognize that this fleeting and delicate experience reflects the true condition of the righteous. The reference to the Lord suggests that He represents a sanctuary for the righteous, where those who enter are filled with joy and gladness. Similarly, the righteous serve as a dwelling for the Lord, inviting Him in as one who sins makes space for the devil. According to Cyril, the joy of the righteous in the Lord is characterized by striving to select only what pleases and is acceptable to Him, aspiring to engage in virtuous acts while shunning worldly desires and distractions. Thus, it is appropriate for the righteous to praise David after proclaiming "Rejoice," as he simultaneously expresses the call to "Praise." The act of rejoicing inherently involves praising that for which one rejoices. Since he highlights that only the virtuous can rejoice and praise, he clarifies the underlying cause of such praise; for those who lead a righteous life ought to honor God rightly, as noted in Sirach: "Praise is not beautiful in the mouth of a sinner" (Sirach 15:9). Basil the Great adds that just as a crooked foot cannot fit into a straight boot, the God whom we serve is righteous (Psalm 91:16), and "righteousness sees His face" (Psalm 10:7). In contrast, the devil, a serpentine and deceitful being, finds delight and satisfaction among individuals with crooked and duplicitous intentions.

In conclusion, let the righteous rejoice in the Lord, for praise is appropriate for those who are upright. The term joy here implies a heartfelt praise filled with gladness, suggesting that the Prophet encourages a worship that is expressed freely and joyfully, with fervor and delight in the heart. Praise should rise not just from the spirit but also from the voice. He states, “To the upright praise is fitting,” indicating a particular call to the righteous to glorify God, as this is their rightful duty. The righteous, referenced here as those aligned with God's will, find favor in His sight, as righteousness itself defines them, and what delights them pleases Him as well. Conversely, the corrupt find no joy in God, whose righteous acts are contrary to their nature, leading them to shun His glory and even speak ill of Him. Instead of using the term befitting, the Hebrew text employs the concept of “red,” highlighting that genuine praise is not found in the mouths of the wicked. As it is stated in Sirach, “It is not red praise in the mouth of a sinner” (Sirach 15:9).

Recognizing God's extraordinary assistance, the psalmist encourages the faithful of Israel—the righteous and the upright—to lift their voices in joyous and triumphant songs, crafting a new melody (vv. 1-3). In this victory, the Lord has magnificently revealed His deep love for truth (v. 4, in faithfulness to His promises), His mercy towards Israel, and His righteousness in judgment against the nations (v. 5). He is the Almighty God, a truth attested by the creation (vv. 6, 7, 9). The might of the stars and the heavenly hosts is akin to the way one controls and calms the waves as a man manipulates fur; treasures are likened to storehouses, with the sea's depths serving as reservoirs for the abyss. Thus, all of creation should revere Him (v. 8), and the nations must also recognize His power, as He will thwart their hostile schemes against Israel (v. 10). He will nullify the plans of rulers—not those of the Jewish people—while His gracious intentions towards Israel will remain eternal (v. 11).

Can we not declare blessed the people whom the Almighty has chosen as His treasured possession and safeguards with His powerful hand (v. 12)? The Defender of Israel is not merely omnipotent but also all-knowing (vv. 13-14). He has prepared a dwelling place for His people, and in private, He oversees each one individually. As the Creator of human hearts, He comprehends all thoughts and actions (v. 15); thus, He renders them powerless against His people, ensuring that no force can prevail against Israel (vv. 16-17). The Lord's vigilant gaze is upon His people (v. 18), shielding them from all peril (v. 19). Consequently, Israel rests quietly, trusting the Lord in every situation, convinced of His help, rejoicing in that assurance; may His mercy be aligned with Israel's hope, reflecting the same measure!