Psalm 33:5
He loves righteousness and judgment: the earth is full of the goodness of the LORD.
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EXPOSITORY (ENGLISH BIBLE)
33:1-11 Holy joy is the heart and soul of praise, and that is here pressed upon the righteous. Thankful praise is the breath and language of holy joy. Religious songs are proper expressions of thankful praise. Every endowment we possess, should be employed with all our skill and earnestness in God's service. His promises are all wise and good. His word is right, and therefore we are only in the right when we agree with it. His works are all done in truth. He is the righteous Lord, therefore loveth righteousness. What a pity it is that this earth, which is so full of the proofs and instances of God's goodness, should be so empty of his praises; and that of the multitudes who live upon his bounty, there are so few who live to his glory! What the Lord does, he does to purpose; it stands fast. He overrules all the counsels of men, and makes them serve his counsels; even that is fulfilled, which to us is most surprising, the eternal counsel of God, nor can any thing prevent its coming to pass.He loveth righteousness - See Psalm 11:7.

And judgment - justice.

The earth is full of the goodness of the Lord - Margin, "mercy." So the Hebrew. That is, his mercy or goodness is manifest everywhere. Every part of the earth bears witness that he is good.

4-9. Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor. Judgment, i.e. just judgment, by a figure called hendiadis, as Jeremiah 22:3. Or justice relates to the sentence, and judgment to the execution of it. He not only doth justice to all men, as was implied, Psalm 33:4, but, which is more, he loves it, and delights in it. The goodness of the Lord; he not only doth no man wrong, but he is very kind and merciful to all men in the world, to whom he gives many favours and invitations to his love and service. See Matthew 5:45 Acts 14:17 Romans 1:20,21. He loveth righteousness and judgment,.... Or "righteous judgment" (y); he delights in the administration of it himself, Jeremiah 9:24; and he is well pleased with acts of righteousness done by others, when done according to his word, from love to him, by faith in him, and with a view to his glory; especially he loves the righteousness of his son, being satisfactory to his law and justice, and his people, as clothed with it; and he delights in the condemnation of sin in the flesh of Christ, and in the righteous judgment of the world, and the prince of it, by Christ;

the earth is full of the goodness of the Lord; of the providential goodness of God, of which all creatures partake; and of the special goodness or grace of God manifested in Christ Jesus; it was full of it particularly when Christ was here on earth, who is full of grace and truth; and when the Gospel of the grace of God was preached everywhere by his apostles, according to his order, and appeared to all men; and so it will be especially in the latter day, when multitudes will be called by grace and converted, and when the earth will be full of the knowledge of the Lord; and still more when it will become a new earth, wherein only righteous men will dwell.

(y) "judicium justum", Gejerus.

He {e} loveth righteousness and judgment: the earth is full of the goodness of the LORD.

(e) However the world judges God's works, yet he does all things according to justice and mercy.

EXEGETICAL (ORIGINAL LANGUAGES)
5. Righteousness is the principle of justice; judgement the application of it in act. Cp. Psalm 36:6; Psalm 103:6; and for loveth cp. Psalm 11:7.

goodness] Better, as R.V., lovingkindness. This line recurs in Psalm 119:64.Verse 5. - He loveth righteousness and judgment. "Righteousness" is the essential principle of justice; "judgment," the carrying out of the principle in act. God loves both - a further ground for praising him. The earth is full of the goodness (or, loving-kindness) of the Lord (comp. Psalm 119:64). The earth is full, not only of God's glory (Isaiah 6:3) and of his riches (Psalm 104:24), but also of his mercy, or loving-kindness (חסד) - a ground of thankfulness that all will acknowledge. It is not Jahve, who here speaks in answer to the words that have been thus far addressed to Him. In this case the person addressed must be the poet, who, however, has already attained the knowledge here treated of. It is he himself who now directly adopts the tone of the teacher (cf. Psalm 34:12). That which David, in Psalm 51:15, promises to do, he here takes in hand, viz., the instruction of sinners in the way of salvation. It is unnecessary to read איעצך instead of איעצה, as Olshausen does; the suffix of אשׂכּילך and אורך (for אורך) avails also for this third verb, to which עליך עיני, equivalent to שׂם עליך עיני (fixing my eye upon thee, i.e., with sympathising love taking an interest in thee), stands in the relation of a subordinate relative clause. The lxx renders it by ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, so that it takes יעץ, in accordance with its radical signification firmare, as the regens of עיני (I will fix my eye steadfastly upon thee); but for this there is no support in the general usage of the language. The accents give a still different rendering; they apparently make עיני an accus. adverb. (Since אעצה עליך עיני is transformed from איעצה עליך עיני: I will counsel thee with mine eye; but in every other instance, יעץ על means only a hostile determination against any one, e.g., Isaiah 7:5. The form of address, without changing its object, passes over, in Psalm 32:9, into the plural and the expression becomes harsh in perfect keeping with the perverted character which it describes. The sense is on the whole clear: not constrained, but willing obedience is becoming to man, in distinction from an irrational animal which must be led by a bridle drawn through its mouth. The asyndeton clause: like a horse, a mule (פּרד as an animal that is isolated and does not pair; cf. Arab. fard, alone of its kind, single, unlike, the opposite of which is Arab. zawj, a pair, equal number), has nothing remarkable about it, cf. Psalm 35:14; Isaiah 38:14. But it is not clear what עדיו is intended to mean. We might take it in its usual signification "ornament," and render "with bit and bridle, its ornament," and perhaps at once recognise therein an allusion to the senseless servility of the animal, viz., that its ornament is also the means by which it is kept in check, unless עדי, ornament, is perhaps directly equivalent to "harness." Still the rendering of the lxx is to be respected: in camo et fraeno - as Jerome reproduces it - maxilas eorum constringere qui non approximant ad te. If עדי means jaw, mouth or check, then עדיו לבלום is equivalent to ora eorum obturanda sunt (Ges. 132, rem. 1), which the lxx expressed by ἄγξαι, constringe, or following the Cod. Alex., ἄγξις (ἄγξεις), constringes. Like Ewald and Hitzig (on Ezekiel 16:7), we may compare with עדי, the cheek, the Arabic chadd, which, being connected with גּדוּד, a furrow, signifies properly the furrow of the face, i.e., the indented part running downwards from the inner corners of the eyes to both sides of the nose, but then by synecdoche the cheek. If `dyw refers to the mouth or jaws, then it looks as if בּל קרב אליך must be translated: in order that they may not come too near thee, viz., to hurt thee (Targ., Syriac, Rashi, etc.); but this rendering does not produce any point of comparison corresponding to the context of this Psalm. Therefore, it is rather to be rendered: otherwise there is no coming near to thee. This interpretation takes the emphasis of the בל into account, and assumes that, according to a usage of the language that is without further support, one might, for instance, say: בּל לכתּי שׁמּה, "I will never go thither." In Proverbs 23:17, בל also includes within itself the verb to be. So here: by no means an approaching to thee, i.e., there is, if thou dost not bridle them, no approaching or coming near to thee. These words are not addressed to God, but to man, who is obliged to use harsh and forcible means in taming animals, and can only thus keep them under his control and near to him. In the antitype, it is the sinner, who will not come to God, although God only is his help, and who, as David has learned by experience, must first of all endure inward torture, before he comes to a right state of mind. This agonising life of the guilty conscience which the ungodly man leads, is contrasted in Psalm 32:10 with the mercy which encompasses on all sides him, who trusts in God. רבּים, in accordance with the treatment of this adjective as if it were a numeral (vid., Psalm 89:51), is an attributive or adjective placed before its noun. The final clause might be rendered: mercy encompasses him; but the Poel and Psalm 32:7 favour the rendering: with mercy doth He encompass him.
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