Psalms 147:1

Here, I. The duty of praise is recommended to us. It is not without reason that we are thus called to it again and again: Praise you the Lord (Psa 147:1), and again (Psa 147:7), Sing unto the Lord with thanksgiving, sing praise upon the harp to our God (let all our praises be directed to him and centre in him), for it is good to do so; it is our duty, and therefore good in itself; it is our interest, and therefore good for us. It is acceptable to our Creator and it answers the end of our creation. The law for it is holy, just, and good; the practice of it will turn to a good account. It is good, for 1. It is pleasant. Holy joy or delight are required as the principle of it, and that is pleasant to us as men; giving glory to God is the design and business of it, and that is pleasant to us as saints that are devoted to his honour. Praising God is work that is its own wages; it is heaven upon earth; it is what we should be in as in our element. 2. It is comely; it is that which becomes us as reasonable creatures, much more as people in covenant with God. In giving honour to God we really do ourselves a great deal of honour.

II. God is recommended to us as the proper object of our most exalted and enlarged praises, upon several accounts.

1. The care he takes of his chosen people, Psa 147:2. Is Jerusalem to be raised out of small beginnings? Is it to be recovered out of its ruins? In both cases, The Lord builds up Jerusalem. The gospel-church, the Jerusalem that is from above, is of this building. He framed the model of it in his own counsels; he founded it by the preaching of his gospel; he adds to it daily such as shall be saved, and so increases it. He will build it up unto perfection, build it up as high as heaven. Are any of his people outcasts? Have they made themselves so by their own folly? He gathers them by giving them repentance and bringing them again into the communion of saints. Have they been forced out by war, famine, or persecution? He opens a door for their return; many that were missing, and thought to be lost, are brought back, and those that were scattered in the cloudy and dark day are gathered together again.

2. The comforts he has laid up for true penitents, Psa 147:3. They are broken in heart, and wounded, humbled, and troubled, for sin, inwardly pained at the remembrance of it, as a man is that is sorely wounded. Their very hearts are not only pricked, but rent, under the sense of the dishonour they have done to God and the injury they have done to themselves by sin. To those whom God heals with the consolations of his Spirit he speaks peace, assures them that their sins are pardoned and that he is reconciled to them, and so makes them easy, pours the balm of Gilead into the bleeding wounds, and then binds them up, and makes them to rejoice. Those who have had experience of this need not be called upon to praise the Lord; for when he brought them out of the horrible pit, and set their feet upon a rock, he put a new song into their mouths, Psa 40:2, Psa 40:3. And for this let others praise him also.

3. The sovereign dominion he has over the lights of heaven, Psa 147:4, Psa 147:5. The stars are innumerable, many of them being scarcely discernible with the naked eye, and yet he counts them, and knows the exact number of them, for they are all the work of his hands and the instruments of his providence. Their bulk and power are very great; but he calleth them all by their names, which shows his dominion over them and the command he has them at, to make what use of them he pleases. They are his servants, his soldiers; he musters them, he marshals them; they come and go at his bidding, and all their motions are under his direction. He mentions this as one instance of many, to show that great is our Lord and of great power (he can do what he pleases), and of his understanding there is no computation, so that he can contrive every thing for the best. Man's knowledge is soon drained, and you have his utmost length; hitherto his wisdom can reach and no further. But God's knowledge is a depth that can never be fathomed.

4. The pleasure he takes in humbling the proud and exalting those of low degree (Psa 147:6): The Lord lifts up the meek, who abase themselves before him, and whom men trample on; but the wicked, who conduct themselves insolently towards God and scornfully towards all mankind, who lift up themselves in pride and folly, he casteth down to the ground, sometimes by very humbling providences in this world, at furthest in the day when their faces shall be filled with everlasting shame. God proves himself to be God by looking on the proud and abasing them, Job 40:12.

5. The provision he makes for the inferior creatures. Though he is so great as to command the stars, he is so good as not to forget even the fowls, Psa 147:8, Psa 147:9. Observe in what method he feeds man and beast. (1.) He covereth the heaven with clouds, which darken the air and intercept the beams of the sun, and yet in them he prepareth that rain for the earth which is necessary to its fruitfulness. Clouds look melancholy, and yet without them we could have no rain and consequently no fruit. Thus afflictions, for the present, look black, and dark, and unpleasant, and we are in heaviness because of them, as sometimes when the sky is overcast it makes us dull; but they are necessary, for from these clouds of affliction come those showers that make the harvest to yield the peaceable fruits of righteousness (Heb 12:11), which should help to reconcile us to them. Observe the necessary dependence which the earth has upon the heavens, which directs us on earth to depend on God in heaven. All the rain with which the earth is watered is of God's preparing. (2.) By the rain which distils on the earth he makes grass to grow upon the mountains, even the high mountains, which man neither takes care of nor reaps the benefit of. The mountains, which are not watered with the springs and rivers, as the valleys are, are yet watered so that they are not barren. (3.) This grass he gives to the beast for his food, the beast of the mountains which runs wild, which man makes no provision for. And even the young ravens, which, being forsaken by their old ones, cry, are heard by him, and ways are found to feed them, so that they are kept from perishing in the nest.

6. The complacency he takes in his people, Psa 147:10, Psa 147:11. In times when great things are doing, and there are great expectations of the success of them, it concerns us to know (since the issue proceeds from the Lord) whom, and what, God will delight to honour and crown with victory. It is not the strength of armies, but the strength of grace, that God is pleased to own. (1.) Not the strength of armies - not in the cavalry, for he delighteth not in the strength of the horse, the war-horse, noted for his courage (Job 39:19,. etc.) - nor in the infantry, for he taketh no pleasure in the legs of a man; he does not mean the swiftness of them for flight, to quit the field, but the steadiness of them for charging, to stand the ground. If one king, making war with another king, goes to God to pray for success, it will not avail him to plead, "Lord, I have a gallant army, the horse and foot in good order; it is a pity that they should suffer any disgrace;" for that is no argument with God, Psa 20:7. Jehoshaphat's was much better: Lord, we have no might, Ch2 20:12. But, (2.) God is pleased to own the strength of grace. A serious and suitable regard to God is that which is, in the sight of God, of great price in such a case. The Lord accepts and takes pleasure in those that fear him and that hope in his mercy. Observe, [1.] A holy fear of God and hope in God not only may consist, but must concur. In the same heart, at the same time, there must be both a reverence of his majesty and a complacency in his goodness, both a believing dread of his wrath and a believing expectation of his favour; not that we must hang in suspense between hope and fear, but we must act under the gracious influences of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair; thus must we take our work before us. [2.] We must hope in God's mercy, his general mercy, even when we cannot find a particular promise to stay ourselves upon. A humble confidence in the goodness of God's nature is very pleasing to him, as that which turns to the glory of that attribute in which he most glories. Every man of honour loves to be trusted.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1. The text of this verse seems to be in some confusion. The Hallelujah, which ought, as in the other Psalms of this group, to stand by itself as the summons of the precentor to the congregation (see on Psa_104:35), here forms part of Psa_147:1, the construction of which is otherwise awkward and anomalous. The LXX reads both Alleluia and Praise ye the Lord, as in Psa_148:1; and it is probable that the verse should read thus:

Hallelujah.

Praise ye Jehovah, for it is good;

Make melody to our God, for it la pleasant;

Praise is comely,

or, for he is good … he is gracious (lit. pleasant, cp. Psa_27:4). Cp. Psa_135:3, on which this verse is based: line 3 is from Psa_33:1.

1–6. Praise Jehovah, the restorer of Israel, the sovereign ruler of the world.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Psa 147:1 Praise ye the LORD: for [it is] good to sing praises unto our God; for [it is] pleasant; [and] praise is comely.

Ver. 1. It is good to sing praises] For, 1. Hereby we glorify God, Psa 50:23, and so do him right; for he is the proper object of praises, worthy only to be praised, Psa 18:32. Hereby we do good to ourselves, secure former favours, which else we forfeit, and procure further blessings, which else we forestall. Hereby also we make things good in themselves to become good to us.

For it is pleasant] A very foretaste of eternal life; hence so many of David’s psalms are eucharistical.

And praise is comely] No fairer sight than to see God’s altar covered with the calves of our lips, and ourselves in our priestly robes, giving thanks to his name, Heb 13:15, professing our no-deserts, and whole dependence upon him. As on the contrary, an unthankful man is an ugly, ill-favoured spectacle.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_147:1-11

Praise ye the Lord.

Genuine worship: -

I. The transcendent excellence of true worship (verse 1).

1. It is good.

(1) It accords with the constitution of the human soul.

(2) It accords with the Divine command.

(3) It agrees with the genius of the universe.

2. It is pleasant. It is the grand end of our being, the paradise of our nature; worship is not a means to an end, it is the grandest end, there is nothing higher, it is heaven.

3. It is comely. Is it not a fitting and a beautiful thing that the greatest Being in the universe should be the most earnestly thanked, that the best Being should be the most profoundly reverenced, that the kindest Being should be the most enthusiastically adored?

II. The supreme object of true worship.

1. What He is in Himself. Great.

2. In relation to His creatures.

(1) To the human family.

(a) Building up useful institutions (verse 2). Schools for the ignorant, hospitals for the diseased, asylums for the poor, etc.

(b) Uniting scattered peoples (verse 2). By the promotion of one language, by the extension of free trade, by the abolition of political and religious difficulties, and by the advancement of one creed--Christ, and one code-His example.

(c) Healing broken hearts (verse 3).

(d) Rectifying human conditions (verse 6).

(e) Disregarding martial force (verse 10).

(f) Interested in saintly men (verse 11).

(2) In relation to inanimate nature. He is at work--

(a) In the stellar universe (verse 4).

(b) In the atmosphere (verse 8).

(3) In relation to mundane life (verses 8, 9). (David Thomas, D. D.)

Master motives to praise

The psalms of David, like Christian experience, begin with the blessing of the separated life, and they end with a torrent of praise. The final four psalms each commence and finish with Hallelujah! We may all share in Christs coronation; none are too weak to bring their praises, none so mighty but He is mightier. The motives I would urge upon you are very simple.

I. Because of what God is.

1. His character is seen in His works. His understanding is infinite, there is no limit to His power. He is in all things that He has created. The same power made a world and moulds a raindrop. The same wisdom names the stars and knows each blade of grass on the mountain-side. If our spirit be not warped we shall never lack cause for praise. A friend of mine tells me that the way to be always thankful for the weather is to keep a garden; if it is fine you can enjoy the flowers; if it is wet you can stay indoors and say how good the rain is for the garden. If our soul be like a watered garden and we recognize that the Lord cares for us, trial and sunshine will alike bring praise, and we shall ever be able to say, as an old man I know always begins his public prayers, Lord, we thank Thee for our being and for our well-being.

2. The motive of all His works God finds in Himself. Learn more of Him. Live more with Him and you will praise Him more, until perhaps you will find language, even the language of the Psalms, too unworthy of what He has taught you of Himself, and you will sometimes just be silent and adore.

II. Because of what praise is.

1. It is good.

(1) If we praise God as we ought we shall be kept from praising ourselves. Surely that is good. I have heard that most self-made men are very apt to praise their maker; indeed we are all liable to sing the praises of self. The sure way of escaping this danger is to fill your heart and mouth with praise to God.

(2) Praise leads us to value truly what we receive. The goodness becomes great when the memory of it is abundantly uttered. Praise is the plural of pray.

2. It is pleasant. A Puritan writer says there are some things good and not pleasant, and there are some things pleasant and not good, but there is one thing both good and pleasant, and that is for brethren to dwell together in unity. To which I would only add they should unite in praise. Praise is the instinct of the regenerate soul. What is natural is always pleasant. If your joys abound, praise God. It will shed a glow on the mountain, put a bloom on the grape, add moss to your rose. If sorrow is your portion, praise; however ill your lot you can find something to evoke thanksgiving.

3. It is comely. What can we do but praise? Gifts are bountifully given to us, and we have nothing to offer in return but thanks. We can only give Christ our sins and our praises, if He take the one shall we withhold the other? Nay, let Him have all. We shall see that praise on our part is comely if we lay hold of the marvellous truth that by and by God will praise us (1Co_4:5). (W. T. Fullerton.)

Praise

I. What is praising? As applied to men, it has a limited use, differing in degree, rather than in kind, from that which is employed in devotion. It is the expression of pleasure, of approval, of gratification in an action, in a course of action, or in the contemplation of ones disposition. All men are limited by manifold imperfections, and therefore it is that praise, as applied to men, must always be partial, and must be but occasional. Applied to God, praise is the experience and the utterance of the souls admiration and joy in view of the Divine character, or its exhibitions in His moral government, in His providence, and in His grace. Praise always implies admiration and joy, and a disposition to make them known. What dispositions are implied, then, in the act of praising God? It implies, first, a knowledge of Divine manifestations. That is, praise is not merely the utterance of a feeling of pleasure or of gladness that wells up in the heart. Praise is something that is excited in our mind by the knowledge, or the supposed knowledge, of God. The act of praising implies, also, a moral taste that feels and enjoys the noble attributes of God, and the development of them. That is, it implies a moral sensibility to Divine element. It implies, likewise, gratitude, love, joy in the Lord. It is not an act of mere reason, nor of mere will, although both reason and wilt may be implicated in it. It is an overflow of feeling. It may take place consciously. It may take place with preparation through thought and instruction. But the highest forms of praise are spontaneous, irresistible, full of interjections. Such is the praise of the heavenly host. It is that utterance of the soul in its rarer moments, when before it passes, in sublime order, the Divine character, the Divine nature, the Divine government, and the soul is kindled with the prospect, and it gives forth, in language, or with feeling manifested, its own gladness and admiration. The Christian exercise of praising implies a degree of continuity. It is a disposition. It springs from a soul that is always seeing, more or less, the admirableness of Gods nature and government, in grace and in providence. Moreover, the act of praising implies faith. That is, those who come to God with praise, as with prayer, must believe that He is. It is impossible to kindle the soul and to pour it forth toward a shadow; toward any being that stands in doubt in our convictions. Besides, the act of praising implies enthusiasm, soul-glow. But it is lyrical. It may dwell in the thoughts, but it is very apt to overflow the rim of thought, and to spill out in words and expressions.

II. In what is it to be distinguished from prayer? Why sometimes it is prayer. Prayer is the generic of which praise is only a specific element. Every address made consciously to God, whether of supplication, of confession, of simple communion, or of ecstatic praise, is prayer. Prayer, comprehensively, is the souls communion with God. Praising, then, as one of the elements of prayer, and as distinguished from the other forms of prayer, is not supplication: it is asking nothing. It is not confession: it is not pouring out what we are. It is the souls expression of admiration in view of the Divine excellence. It is gladness expressed; it is gratitude expressed; it is joy expressed--and all with reference to the manifestations of God Himself. (Henry Ward Beecher.)

A praiseful spirit

It is related that Beethoven had his piano carried to the middle of a beautiful field, and there, sunbeams and cloud shadows playing together on the grass, and birds performing their impromptu oratorios, he composed some of his great pieces. We are to come beneath the broad canopy of Gods love, and, encompassed by innumerable mercies, we are to make music--the music of thankfulness for tokens of Divine goodness abounding in our lives.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Subject. This is a specially remarkable song. In it the greatness and the condescending goodness of the Lord are celebrated The God of Israel is set forth in his peculiarity of glory as caring for the sorrowing, the insignificant, and forgotten. The poet finds a singular joy in extolling one who is so singularly gracious. It is a Psalm of the city and of the field, of the first and the second creations, of the common wealth and of the church. It is good and pleasant throughout.

Division. The, song appears to divide itself into three portions. From Ps 147:1-6, Jehovah is extolled for building up Zion, and blessing his mourners; from Ps 147:7-11, the like praise is given because of his provision for the lowly, and his pleasure in them; and then, from Ps 147:12-20, he is magnified for his work on behalf of his people, and the power of his word in nature and in grace. Let it be studied with joyful gratitude.

Ver. 1. Praise ye the Lord, or Hallelujah: The flow of the broad river of the Book of Psalms ends in a cataract of praise. The present Psalm begins and ends with Hallelujah. Jehovah and happy praise should ever be associated in the mind of a believer. Jove was dreaded, but Jehovah is beloved. To one and all of the true seed of Israel the Psalmist acts as choir master, and cries, "Praise ye the Lord." Such an exhortation may fitly be addressed to all those who owe anything to the favour of God; and which of us does not? Pay him we cannot, but praise him we will, not only now, but for ever. "For it is good to sing praises unto our God." It is good because it is right; good because it is acceptable with God, beneficial to ourselves, and stimulating to our fellows. The goodness of an exercise is good argument with good men for its continual practice. Singing the divine praises is the best possible use of speech: it speaks of God, for God, and to God, and it does this in a joyful and reverent manner. Singing in the heart is good, but singing with heart and voice is better, for it allows others to join with us. Jehovah is our God, our covenant God, therefore let him have the homage of our praise; and he is so gracious and happy a God that our praise may best be expressed in joyful song.

For it is pleasant; and praise is comely. It is pleasant and proper, sweet and suitable to laud the Lord Most High. It is refreshing to the taste of the truly refined mind, and it is agreeable to the eye of the pure in heart: it is delightful both to hear and to see a whole assembly praising the Lord. These are arguments for song service which men who love true piety, real pleasure, and strict propriety will not despise. Please to praise, for praise is pleasant: praise the Lord in the beauty of holiness, for praise is comely. Where duty and delight, benefit and beauty unite, we ought not to be backward. Let each reader feel that he and his family ought to constitute a choir for the daily celebration of the praises of the Lord.

Whole Psalm. The whole Psalm is an invitation unto praising of God. Arguments therein are drawn, First, from God's general goodness to the world (Ps 147:4, 8-9, 16-18): Secondly, from his special mercy to his Church. 1. In restoring it out of a sad and broken condition (Ps 147:2-3). 2. In confirming it in a happy and prosperous estate, both temporal, in regard of strength, peace, and plenty (Ps 147:12-14); and spiritual, in regard of his word, statutes, and judgments, made known unto them (Ps 147:19-20). Lastly, these mercies are all commended by the manner of bestowing thempowerfully and swiftly. He doth it; by a word of command, and by a word of speed: "He sendeth forth his commandment upon earth: his word runneth very swiftly" (Ps 147:15).

The temporal part of this happy estate, together with the manner of bestowing it, is herein described, but we must by no means exclude the spiritual meaning. And what can be wanting to a nation which "strengthened" with walls, "blessed" with multitudes, hath "peace" in the border, "plenty" in the field, and, what is all in all, God in the sanctuary: God the bar of the "gate", the Father of the children, the crown of the "peace", the staff of the "plenty"? They haven "gate" restored, a "city" blessed, a "border" quieted, a "field" crowned, a "sanctuary" beautified with the oracles of God. What can bc wanting to such a people, but a mouth filled, a heart enlarged, a spirit exalted in the praises of the Lord? "Praise the Lord, O Jerusalem; praise thy God, O Zion", etc. (Ps 147:12). Edward Reynolds in a Sermon entitled "Sion's Praises", 1657.

Whole Psalm. The God of Israel, what he has done, what he does, what he can dothis is the "Hallelujah" note of his song. So happy is the theme, that in Ps 147:1 we find a contribution for it levied on Ps 33:1 92:1 135:3; each must furnish its quota of testimony to the desirableness of giving praise to such a God. Andrew A. Bonar.

Ver. 1. Praise ye the Lord. Alleluia. An expression in sound very similar to this seems to have been used by many nations, who can hardly be supposed to have borrowed it from the Jews. Is it impossible that this is one of the most ancient expressions of devotion? From the Greeks using eleleu ih, as a solemn beginning and ending of their hymns to Apollo, it should seem that they knew it; it is said also to have been heard among the Indians in America, and Alia, Alla, as the name of God, is used in great part of the East: also in composition. What might be the primitive stock which has furnished such spreading branches? Augustin Calmer, 1672-1757.

Ver. 1. It is good to sing praises unto our God. Singing is necessarily included and recognised in the praise of Psalms. That the joyful should sing is as natural as that the afflicted should pray rather more natural. Song as the expression of cheerfulness is something universal in human nature; there were always, both in Israel and among all other nations, songs of joy. Hence it is constantly mentioned in the prophets, by whom joyous singing is used as a frequent figure, even as they threaten that God will take away the song of the bridegroom and the bride, and so forth. The singing of men is in itself good and noble. The same God who furnished the birds of heaven with the notes wherein they unconsciously praise their Creator, gave to man the power to sing. We all know how highly Luther, for example, estimated the gift and the art of song. Let him to whom it is granted rejoice therein; let him who lacks it seek, if possible, to excite it; for it is a good gift of the Creator. Let our children learn to sing in the schools, even as they learn to read. Our fathers sang more in all the affairs of life than we do; our tunes are in this respect less fresh, and artless, and joyous. There are many among us who never sing, except when adding their voices to the voice of the church, and therefore they sing so badly there. Not that a harsh song from a good heart is unacceptable to God; but he should have our best. As David in his day took care that there should be practised singers for the sanctuary, we also should make provision for the church's service of song, that God may have in all respects a perfect offering. How gracious and lovely is the congregation singing with the heart acceptable songs! Rudolf Stier, in "The Epistle of James Expounded", 1859.

Ver. 1. The translation here is doubtful. It may either be rendered, "Praise the Lord for he is good", or, "for it (praise) is good." Why is it declared to be "pleasant" and "comely" to praise the Deity? Not only because if we glorify him he will also glorify us, but because he is so infinitely glorious that we are infinitely honoured simply in being reckoned worthy to worship One so great. John Lorinus.

Ver. 1. It is good to sing praises unto our God; for it is pleasant; and praise is comely. These points are worthy of careful consideration.

1. To praise God is "good" for divers reasons. a) That is good which God commands (Mic 6:8). So that thanksgiving is no indifferent action, no will worship, but it is cultus institutus, not to be neglected. b) It raiseth the heart from earth to heaven; and being the work of angels and saints in heaven, joins us with that choir above. c) It is good, again, because by it we pay, or at least acknowledge, a debt, and this is common justice. d) Good, because for it we are like to receive a good and a great reward; for if he that prays to God is like to be rewarded (Mt 6:6), much more that man who sings praises to him; for in prayer we consult with our own necessities, in our praises we honour God, and bless him for his gifts.

2. To praise God is "pleasant." a) Because it proceeds out of love; for nothing is more pleasant to him that loves, than to make sonnets in the praise of that party he loves. b) Because it must needs please a man to perform that duty for which he was created; for to that end God created men and angels, that they should praise him. c) Because God is delighted with it, as the sweetest sacrifice (Ps 50:23). d) It is pleasant to God, because he is delighted with those virtues which are in us, faith, hope, charity, religion, devotion, humility, etc., of all which our praises are a manifestation and exercise.

3. To praise God is "comely"; for there is no greater stain than ingratitude; it is made up of a lie and injustice. There is, then, all the decency in the world in praise, and it is comely that a man be thankful to his God, who freely gives him all things. William Nicholson.

Ver. 1. David, to persuade all men to thankfulness, saith, It is a good and pleasant thing to be thankful. If he had said no more but "good", all which love goodness are bound to be thankful; but when he saith not only "good", but "pleasant" too, all which love pleasure are bound to be thankful; and therefore, as Peter's mother-in-law, so soon as Christ healed her of a fever, rose up immediately to minister unto him (Mt 8:15), so we, so soon as Christ hath done anything for us, should rise up immediately to serve him. Henry Smith.

Ver. 1. There is no heaven, either in this world, or the world to come, for people who do not praise God. If you do not enter into the spirit and worship of heaven, how should the spirit and joy of heaven enter into you? Selfishness makes long prayers, but love makes short prayers, that it may continue longer in praise. John Pulsford, 1857.

Ver. 1. Praise. There is one other thing which is a serious embarrassment to praising through the song service of the Church, and that is, that we have so few hymns of praise. You will be surprised to hear me say so; but you will be more surprised if you take a real specimen of praising and search for hymns of praise. You shall find any number of hymns that talk about praise, and exhort you to praise. There is no lack of hymns that say that God ought to be praised. But of hymns that praise, and say nothing about it, there are very few indeed. And for what there are we are almost wholly indebted to the old churches. Most of them came down to us from the Latin and Greek Churches...There is no place in human literature where you can find such praise as there is in the Psalms of David. Henry Ward Beecher.

Ver. 1. Praise. Its profit, pleasure, and propriety. J.F.

Ver. 1. The Reasonable Service.

1. The methods of praise: by word, song, life; individually, socially.

2. The offerers of praise: "ye."

3. The objects of praise: "the Lord, our God."

4. The reasons for praise: it is "good", "pleasant", "becoming."

C.A.D.

Ver. 1-3.

1. The Privilege of Praising God.

a) It is good.

b) Pleasant.

c) Becoming.

2. The Duty of Praising God.

a) For gathering a church for himself among men: "The Lord doth build up Jerusalem."

b) For the materials of which it is composed: "The outcasts", etc.

c) For the preparation of those materials for his purpose: "He healeth", etc. Ps 147:3. G.R.

Psalms 147:2*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Psa 147:1-3. Praise the Lord, for it is good — It is acceptable to God, and greatly beneficial and productive of comfort to ourselves. It is pleasant, and praise is comely — “Being the only return man can make for his creation and redemption, and all other mercies; the offspring of gratitude, and the expression of love; the elevation of the soul, and the ante-past of heaven; its own reward in this life, and an introduction to the felicities of the next.” — Horne. The Lord doth build up Jerusalem — It is the Lord’s own doing, and not man’s. He gathereth together the outcasts of Israel — Hebrew, נדחי, the banished, or expelled, who had been carried captives out of their own land, and dispersed in divers strange countries. He healeth the broken in heart — Those whose hearts were broken, either with a sense of their sins, or with their afflictions, calamities, and sorrows. He seems to speak peculiarly of the captive Israelites now returned.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

INTRODUCTION

“Like the last Psalm, and like those which follow it, this is evidently an anthem intended for the service of the Second Temple. It celebrates God’s almighty and gracious rule over His people and over the world of nature, but mingles with this a special commemoration of His goodness in bringing back His people from their captivity and rebuilding the walls of Jerusalem. In the allusions to these events in Psa_147:2-3, and Psa_147:13-14, we shall probably be justified in seeing the occasion of the Psalm. It may have been written for the dedication of the wall at Jerusalem, which, as we learn from Neh_12:27, was kept ‘with gladness, both with thanksgivings and with singing, with cymbals, psalteries, and with harps.’ It is indeed not improbable, as Hengstenberg suggests, that not this Psalm only, but the rest of the Psalms to the end of the Book, are all anthems originally composed for the same occasion. The wall had been built under circumstances of no ordinary difficulty and discouragement (Neh_2:17; Neh_4:23); its completion was celebrated with no common joy and thankfulness; ‘for God had made them rejoice with great joy; the wives also and the children had rejoiced: so that the joy of Jerusalem was heard even afar off.’ (See Neh_12:27-43.)

“The Psalm cannot be said to have any regular strophical arrangement, but the renewed exhortations to praise, in Psa_147:7; Psa_147:12, suggest a natural division of the Psalm. It is a Trifolium of praise.”—Perowne.

THE EXCELLENCE OF PRAISE TO GOD

(Psa_147:1-6)

The Psalm opens with the summons to praise Jehovah, and proceeds to adduce motives for praising Him. We may arrange these under two heads:—

I. The praise of God is excellent in itself.

“Praise ye the Lord, for”—

1. “It is good to sing praises unto our God. The adjective here used is a very comprehensive one—טוֹב καλός pulcher, beautiful; or, ἀγαθός bonus, good; or, useful, profitable, beneficent. The same word is applied to the praise of God in Psa_92:1. (See our remarks on that verse, vol. ii. pp. 63, 64.)

2. “It is pleasant.” To the godly soul praising God is a delightful thing; a thing affording purest satisfaction, and real joy to the heart. This truth is expressed also in Psa_135:3 : “Sing praises unto His name, for it is pleasant.”

3. It “is comely.” This clause is probably taken from Psa_33:1. “Praise is comely for the upright.” To praise God is a most seemly thing. Nothing can be more appropriate than that man, who owes to God so much, and is to some extent capable of appreciating the perfections and glories of His character, should pay to Him humble and hearty worship. It is a becoming thing in man; an honour and an ornament to him.

II. The praise of God is excellent in its reasons.

“Jehovah doth build up Jerusalem,” &c. (Psa_147:2-6). God is here praised because of—

1. His relation to His Church. “Jehovah doth build up Jerusalem; He gathereth together the outcasts of Israel.” There are references here to the rebuilding of the walls and the city of Jerusalem after the Captivity, and to the restoration of the exiled people to their own land. (Comp. Isa_11:12; Isa_56:8.) The Lord is the builder of His Church. “Upon this rock will I build My Church.” “Ye are God’s building.” He hews the stones out of the quarries of nature, cuts them into shape, works them into the glorious edifice, and carves them into grace and beauty. “The Lord added to the Church daily such as should be saved.” He will carry onward the building to splendid completeness. And when His people have been scattered by persecution, or famine, or strife, He brings them together again. “As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered, so will I seek out My sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.”

2. His relation to troubled souls. “He healeth the broken in heart, and bindeth up their wounds.” There is much sorrow of heart in the world. It is probable that broken hearts are more frequent amongst men than is generally supposed. Broken hearts are not paraded; they are rather carefully concealed. Hearts are broken by sorrow for sin, by painful disappointments, by wicked calumnies, by distressing bereavements, by severe afflictions, by heavy losses. The Lord is the comforter and healer of such suffering souls. He heals the troubled penitent with His gracious forgiveness of sin; to the disappointed He presents new and brighter and well-assured hopes; to the calumniated He gives the assurance of a splendid vindication (Psa_37:5-6); before the bereaved He holds out the prospect of everlasting and joyful reunion with the beloved departed in our Father’s house; He transforms afflictions into angels laden with blessings; and out of temporal losses He evolves eternal gains. “He heals the broken in heart,” &c. It is His “to comfort all that mourn, to appoint unto them that mourn in Zion,” &c. (Isa_61:2-3). “As one whom his mother comforteth, so will I comfort you,” &c.

3. His relation to heavenly hosts. “He telleth the number of the stars; He calleth them all by their names,” &c. (Psa_147:4; Psa_147:6). “This is adduced,” says Perowne, “as a proof of the omniscience and omnipotence of God, and hence as a ground of consolation to His people, however they may have been scattered, and however they may have been oppressed. Surely He must know, He must be able to succour, human woe, to whom it is an easy thing to count those stars which are beyond man’s arithmetic (Gen_15:5). The argument is precisely the same as in Isa_40:26-29 : ‘Lift up your eyes,’ &c.… Evidently the words of the prophet were in the mind of the Psalmist.” It is stated that in our sky there are one hundred millions of stars visible by the aid of a telescope, each of which is the centre of a cluster of tributary stars, making altogether “a great multitude which no man can number.” “If we ask,” says Dr. Chalmers, “the number of suns and of systems, the unassisted eye of man can take in a thousand, and the best telescope which the genius of man has constructed can take in eighty millions.[3] But why subject the dominions of the universe to the eye of man, or to the powers of his genius? Fancy may take its flight far beyond the ken of eye or of telescope. It may expatiate in the outer regions of all that is visible—and shall we have the boldness to say, that there is nothing there? that the wonders of the Almighty are at an end, because we can no longer trace His footsteps? that His omnipotence is exhausted, because human art can no longer follow Him? that the creative energy of God has sunk into repose, because the imagination is enfeebled by the magnitude of its efforts, and can keep no longer on the wing through those mighty tracts, which shoot far beyond what eye hath seen, or the heart of man hath conceived—which sweep endlessly along, and merge into an awful and mysterious infinity?”

[3] The number is now said to be one hundred millions or more.

Yet God counts all these stars; marshals all these stars. What an illustration we have in this of—

(1.) His unlimited might! What power is involved in marshalling the countless hosts of stars, in guiding and keeping them in their spheres! “Great is our Lord, and of great power.”

(2.) His infinite knowledge. “He calleth them all by their names.” Perowne: “He giveth names unto them all.” The expression indicates “the most intimate knowledge and the most watchful care, as that of a shepherd for his flock (Joh_10:3).” Or the figure has been interpreted thus: “ ‘He calleth them all by their names’—as if each one had a name, and God could call them forth one by one by their names, like the muster-roll of an army.” “His understanding is infinite.” Margin: “Of His understanding there is no number.” In the Hebrew there is a play upon the word which is translated “number” in Psa_147:4. Unlimited is the number both of His understanding and of the stars. The limit of human knowledge is soon reached, but “there is no searching of His understanding.” Now this infinite intelligence and almighty power of God should prove an encouragement and an inspiration to all who trust in Him. The idea has been well expressed by Dr. Chalmers: “The God who sitteth above, and presides in high authority over all worlds, is mindful of man; and though at this moment His energy is felt in the remotest provinces of creation, we may feel the same security in His Providence as if we were the objects of His undivided care. It is not for us to bring our minds up to this mysterious agency. But such is the incomprehensible fact, that the same Being, whose eye is abroad over the whole universe, gives vegetation to every blade of grass, and motion to every particle of blood which circulates through the veins of the minutest animal; that, though His mind takes into its comprehensive grasp immensity and all its wonders, I am as much known to Him as if I were the single object of His attention—that He marks all my thoughts—that He gives birth to every feeling and every movement within me—and that with an exercise of power which I can neither describe nor comprehend: the same God who sits in the highest heaven, and reigns over the glories of the firmament, is at my right hand to give me every breath which I draw, and every comfort which I enjoy.”

4. His retributive relation to men. “Jehovah lifteth up the meek; He casteth the wicked down to the ground.” He who “rules the stars in their courses, rules also the world of man.”

(1.) He exalts the humble and the oppressed. “Jehovah lifteth up the meek,” or “the afflicted.” (See our remarks on Psa_145:14; Psa_146:8.)

(2.) He abases the wicked. (See our remarks on Psa_146:9.) “His rule and His order are a correction of man’s anarchy and disorder.”

“Praise ye the Lord; for it is good,” &c.

THE GREATNESS AND GENTLENESS OF GOD

(Psa_147:2-5)

The text reveals the constructive side of the Divine government.

I. As shown in the building of the Church.

“The Lord doth build up Jerusalem,” &c. That He should do so shows

(1) that the Church is self-demolished;

(2) that it is selfhelpless; and

(3) that God is the Gatherer, the Redeemer, and the Builder of the Church.

It is not God’s purpose to destroy. It is His very nature to preserve, extend, complete, and glorify. He does destroy, but never willingly. His arm does not become terrible until His heart has been grieved, until His patience has been exhausted, and until the vital interests of the universe have been put in peril.

II. As seen in the gentle care of human hearts.

“He healeth the broken in heart, and bindeth up their wounds.” Still, you see how constructive and preservative is God. His work is edification, not destruction. Who cares for broken-hearted men? Who has patience with the weak and faint? The greater the nature, the greater the compassion. “It is better to fall into the hands of God than into the hands of men.” Learn from this gentle care of human hearts—

1. The personality of God’s knowledge. He knows every bruised reed. Hearts suffer in secret; there is nothing hidden from God!

2. The infinite adaptations of Divine grace. Every heart, whatever its grief, may be healed? There is “a sovereign balm for every wound.” Are we wounded on account of sin? Are we writhing under the agonies of penitence? Are we tortured by circumstances over which we have no control—the waywardness of children, physical prostration, the opposition of bad men, and the like? For every wound there is healing in the grace of God.

3. The perfectness of Divine healing. Other healers say, “Peace, peace, when there is no peace.” Others, “Heal the hurt of the daughter of My people slightly.” We are not healed until God heals us. God offers to heal us; our disease and our sorrow are challenges to prove His grace. What of the responsibility of refusal?

III. As seen in the order, the regularity, and the stability of creation.

“He telleth the number of the stars; He calleth them all by their names.” Creation is a volume open to all eyes. Read it, and see the might and gentleness, the wisdom and patience, of God. “Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth.” Jesus Christ taught us to reason from the natural to the spiritual: “Consider the lilies,” &c.; “Behold the fowls of the air,” &c.

(1.) God takes care of the great universe, may I not trust Him with my life?

(2.) Where God’s will is unquestioned, the result is light, beauty, music: why should I oppose myself to its gracious dominion?

Let the Church be of good courage. “When the Lord shall build up Zion, He shall appear in His glory.” “The gates of hell shall not prevail.”

Are we truly broken in heart? Hear, then, the Saviour: “He hath sent Me to bind up the broken-hearted,”—sent His Son to heal us.

Are we contrite, humble, penitent! “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Our brokenness attracts Him. The cry of our sorrows brings Him down from heaven.—Joseph Parker, D.D.

THE SUPREMELY GREAT

(Psa_147:5)

Here are three aspects of the Divine greatness:—

I. God is great in His essence.

“Great is the Lord.” He is great by reason of—

1. His spirituality. “God is a Spirit.” Spiritual substances are more excellent than material. “The more perfect anything is in the rank of creatures, the more spiritual and simple it is, as gold is the more pure and perfect that hath least mixture of other metals.” So God is a pure and perfect Spirit: He “is light, and in Him is no darkness at all.” In Him there is “spirituality without any matter, perfection without any shadow or taint of imperfection.”

2. His self-existence. His Being is underived and independent. With Him life is essential. He is the “I AM.” His name is Jehovah, the Self-Existent One.

3. His infinity.

(1.) He is infinite as regards duration. “From everlasting to everlasting Thou art God.” He is eternal in the largest sense of that word. He endures always. He “inhabiteth eternity.”

(2.) He is infinite as regards space. He is present everywhere, from infinity to infinity. “There is no part of the universe, no portion of space, uninhabited by God, none wherein this Being of perfect power, wisdom, and benevolence is not essentially present. Could we with the swiftness of a sunbeam dart ourselves beyond the limits of the creation, and for ages continue our progress in infinite space, we should still be surrounded with the Divine presence, nor ever be able to reach that space where God is not.” (Comp. Psa_139:7-12; Jer_23:23-24.)

4. His unity. There is but one God. “The Lord our God is one Lord.” “If God be an infinitely-perfect Being,” says Bishop Wilkins, “it is impossible to imagine two such beings at the same time, because they must have several perfections or the same. If the former, neither of them can be God, because neither of them has all possible perfections. If they have both equal perfections, neither of them can be absolutely perfect, because it is not so great to have the same equal perfections in common with another as to be superior to all others.” Well did Masillon exclaim, “God alone is great!”

II. God is great in power.

“And of great power.” “The power of God is that ability and strength whereby He can bring to pass whatsoever He please; whatsoever His infinite wisdom can direct, and whatsoever the infinite purity of His will can resolve.” This power is manifested—

1. In the creation and sustentation of the universe. “He spake, and it was done,” &c. “He is mighty in strength,” &c. (Job_9:4-10). “He stretcheth out the north over the empty place,” &c. (Job_26:7-14). “By Him all things consist.”

2. In the government of the universe. He rules over holy angels. “He maketh His angels spirits,” &c. He presides over human governments. He “bringeth the princes to nothing,” &c. (Isa_40:23-24). “He putteth down one, and setteth up another.” “He doeth according to His will in the army of heaven, and among the inhabitants of the earth,” &c. He rules even over His enemies. “Surely the wrath of man shall praise Thee,” &c. “The angels which kept not their first estate,” &c. (Jud_1:6).

3. In the redemption of mankind. We see here the power of infinite wisdom and truth and love overcoming the antagonism of rebellious wills, the alienation of estranged hearts, &c. This is the grandest, sublimest display of the power of God. He is “mighty to save.”

The consideration of the almightiness of God should

(1.) prove a warning to the wicked. He has power to fulfil His threatenings. “Hast thou an arm like God?”

(2.) Awaken awe in all men. We should reverently fear so great a Being.

(3.) Encourage faith in His people. Omnipotence is pledged for their help and keeping. “The Lord is the strength of my life; of whom shall I be afraid?” “If God be for us, who can be against us?”

III. God is great in knowledge.

“His understanding is infinite.”

1. He knows Himself. “The Spirit searcheth all things, yea, the deep things of God,” &c. (1Co_2:10-11).

2. He knows all creatures. Angels, men, and even the meanest creatures. (Comp. Job_38:41; Psa_50:11; Luk_12:6-7.) And He knows them clearly and completely. Thus He is perfectly acquainted with man’s thoughts (Psa_139:2; Eze_11:5), and secret sins (Psa_90:8), and necessities (Mat_6:32), and circumstances, and works, and ways (Psa_139:1-6).

3. He knows all events.

(1.) All past events. He never forgets anything. This knowledge is clearly implied in Ecc_12:14; Rev_20:12.

(2.) All present events. Nothing escapes the vigilance of His eye (Heb_4:12-13).

(3.) All future events (Isa_41:21-26; Act_15:18).

(4.) All possible events. All the possibilities of all things, and beings, and worlds must be present to Him “whose understanding is infinite.”

The consideration of this infinite knowledge of the holy God should (i.) Check sin both in thought and in deed. You cannot sin in secret. “There is no darkness nor shadow of death where the workers of iniquity may hide themselves.” (ii.) Humble all pride of intellect. As compared with God, what does even the most intelligent man know? “We are but of yesterday, and know nothing,” &c. (iii.) Destroy all notions of our self-righteousness. In the presence of this holy and heart-searching Being, “Who can say, I have made my heart clean, I am pure from my sin?” (iv.) Inspire confidence in the triumph of His cause. His enemies cannot outwit Him. His designs are formed in infinite knowledge and wisdom. “The gates of hell shall not prevail against” His Church, (v.) Inspire confidence in His providential dealings with us. His infinite knowledge is pledged to all who trust in Him. He knows their trials and dangers and sorrows, their wants and ways; and He will guide and support them, &c. “He knoweth our frame,” &c.

THE PROVIDENCE AND PLEASURE OF GOD A REASON FOR PRAISING HIM

(Psa_147:7-11)

Let us consider—

I. The providence of God. The Psalmist exhibits the providential agency of God in—

1. Presiding over the elements. “He covereth the heaven with clouds, He prepareth rain for the earth.” (Comp. Job_5:10; Job_28:25-26; Job_36:27-28; Psa_104:13.) The clouds do not cover the heavens, neither does the rain descend upon the earth by chance; both are governed by fixed laws; and these laws were appointed and are controlled by God. He is sovereign over all the arrangements and forces of nature.

2. Creating vegetation. “He maketh grass to grow upon the mountains.” The mountains are mentioned because Palestine was a mountain-land. “A land of hills and valleys, and drinketh water of the rain of heaven” (Deu_11:11). And these, which are not watered by the rivers, God clothes with verdure and beauty. (Comp. Psa_104:14; Act_14:17.)

3. Providing for the wants of His creatures. “He giveth to the beast his food, and to the young ravens which cry.” (See our remarks on Psa_104:21; Psa_104:27-28; Psa_145:15-16.) The ravens are mentioned here rather than other birds probably because they are offensive birds, in order to show that no creature, however regarded by man, is uncared for by God. Seeing that He supplies the needs of the ravens, is not the conclusion irresistible that He will provide for His children? (Comp. Mat_6:26; Luk_12:6-7.)

II. The pleasure of God.

1. It is not in those who trust in their own resources. “He delighteth not in the strength of the horse; He taketh not pleasure in the legs of a man.” Horse and foot soldiers are here meant; the cavalry and infantry of an army God has no delight in armies great and strong, or in those who trust in them. Perowne expresses his idea of the meaning of the verse thus: “His delight is not in those who trust in their own strength and swiftness.” It is one thing to trust in great and mighty armies and skilful generals; it is another, and in the sight of God a far nobler thing, to say with Jehoshaphat, “O our God, we have no might against this great company,” &c. (2Ch_20:12).

2. It is in those who reverence and trust in Him. “The Lord taketh pleasure in them that fear Him, in those that hope in His mercy.” “A holy fear of God,” says Matthew Henry, “and hope in God, not only may consist, but must concur. In the same heart, at the same time, there must be both a reverence of His majesty and a complacency in His goodness, both a believing dread of His wrath and a believing expectation of His favour; not that we must hang in suspense between hope and fear, but we must act under the gracious influences of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair.” God delights in the man who looks to Him for all good, who reverences Him in all things, and who leans upon Him at all times and in all circumstances. Man’s confidence in God is a pleasure to Him. He loves to be trusted by His creatures.

III. The praise of God.

“Sing unto Jehovah with thanksgiving; sing praise upon the harp unto our God.” The praise which man offers unto God is here represented as—

1. A response for Divine favours. “Sing unto the Lord.” The fundamental signification of the word here translated “sing” is to reply, to answer; and, according to Fürst, as used here it means “always to sing in reply, not to sing merely.” Conant translates: “Answer Jehovah with thanksgiving.” And Moll: “ ‘Answer to Jehovah.’ There is no allusion here to an antiphonal choral song, as in Exo_15:21, but a song of praise is called for as the answer of grateful men, to the honour of the Divine Giver (Exo_32:18; Num_21:17; Isa_27:2).” The idea seems “to be, that we are to make a suitable response or answer to the manifold favours which we have received at the hand of God.” God blesses man by the bestowal of His gifts, and man responds to God by the presentation of praise to Him.

2. An expression of gratitude for Divine favours. “Answer unto Jehovah with thanksgiving,” &c. A grateful recollection of the goodness of God to us should find expression in our songs to Him. In our hymns of praise His blessings to us should be thankfully acknowledged, and the glory of them should be given to Him alone.

In the spirit of such worship let us endeavour to live.

GRASS, AND ITS MORAL ANALOGIES

(Psa_147:8)

He maketh grass to grow upon the mountains.”

Mr. Ruskin in his Modern Painters (III. Pt.

4. ch. 14. § 51, 52) says some beautiful and suggestive things concerning grass.

“Gather a single blade of grass, and examine for a minute, quietly, its narrow sword-shaped strip of fluted green. Nothing, as it seems there, of notable goodness or beauty. A very little strength, and a very little tallness, and a few delicate long lines meeting in a point—not a perfect point neither, but blunt and unfinished, by no means a creditable or apparently much-cared-for example of Nature’s workmanship; made, as it seems, only to be trodden on to-day, and to-morrow to be cast into the oven; and a little pale and hollow stalk, feeble and flaccid, leading down to the dull brown fibres of roots. And yet, think of it well, and judge whether of all the gorgeous flowers that beam in summer air, and of all strong and goodly trees, pleasant to the eyes or good for food—stately palm and pine, strong ash and oak, scented citron, burdened vine—there be any by man so deeply loved, by God so highly graced, as that narrow point of feeble green.… Consider what we owe merely to the meadow grass, to the covering of the dark ground by that glorious enamel, by the companies of those soft, and countless, and peaceful spears. The fields! Follow but forth for a little time the thoughts of all that we ought to recognise in those words. All spring and summer is in them—the walks by silent, scented paths—the rests in noonday neat—the joy of herds and flocks—the power of all shepherd life and meditation—the life of sunlight upon the world, falling in emerald streaks, and failing in soft blue shadows, where else it would have struck upon the dark mould, or scorching dust—pastures beside the pacing brooks—soft banks and knolls of lowly hills—thymy slopes of down overlooked by the blue line of lifted sea—crisp lawns all dim with early dew, or smooth in evening warmth of barred sunshine, dinted by happy feet, and softening in their fall the sound of loving voices: all these are summed in those simple words; and these are not all. We may not measure to the full the depth of this heavenly gift, in our own land; though still, as we think of it longer, the infinite of that meadow sweetness, Shakespeare’s peculiar joy, would open on us more and more, yet we have it but in part. Go out in the spring time, among the meadows that slope from the shores of the Swiss lakes to the roots of their lower mountains. There, mingled with the taller gentians and the white narcissus, the grass grows deep and free; and as you follow the winding mountain paths, beneath arching boughs all veiled and dim with blossom,—paths that for ever droop and rise over the green banks and mounds sweeping down in scented undulation, steep to the blue water, studded here and there with new-mown heaps, filling all the air with fainter sweetness,—look up towards the higher hills, where the waves of everlasting green roll silently into their long inlets among the shadows of the pines; and we may, perhaps, at last know the meaning of those quiet words of the147th Psalm, ‘He maketh grass to grow upon the mountains.’

“There are also several lessons symbolically connected with this subject, which we must not allow to escape us. Observe, the peculiar characters of the grass, which adapt it especially for the service of man, are its apparent humility and cheerfulness.”

We discover in the grass an illustration of—

I. Christian humility.

It illustrates—

1. The usefulness of humble service. Grass “seems created only for lowest service,—appointed to be trodden on and fed upon.” Yet of what great use and value it is! In like manner the lowly services of humble souls are indispensably necessary and unspeakably precious.

2. The beauty of humble service. To a person of pure and refined taste grass is very beautiful. To gaze upon it is in the highest degree restful and grateful to the tired eye. How beautiful is a life of humble service! Our Lord “came not to be ministered unto, but to minister.” He said, “I am among you as He that serveth.” He “made Himself of no reputation, and took upon Him the form of a servant,” &c.

3. The divine acceptance of humble service. “Whosoever shall give to drink unto one of these little ones a cup of cold water,” &c. The Most High has declared His special regard for the humble. (See Pro_16:19; Pro_18:12; Pro_22:4; Pro_29:23; Isa_57:15; 1Pe_5:5.)

Let us cultivate lowly thoughts of ourselves; for—

(1.) They are most likely to be true.

(2.) They will promote our usefulness.

(3.) They attract the Divine regard.

II. Christian cheerfulness.

Grass illustrates—

1. Cheerfulness in the prosperity of others. When spring comes the grass “rejoices with all the earth,—glowing with variegated flame of flowers,—waving in soft depth of fruitful strength.” The Christian rejoices with them that rejoice; he looks “not on his own things, but also on the things of others;” he is animated by the charity which “seeketh not her own.”

2. Cheerfulness in the midst of adversity. When winter comes, the grass, “though it will not mock its fellow-plants by growing then, it will not pine and mourn, and turn colourless or leafless as they. It is always green, and is only the brighter and gayer for the hoar frost.” In like manner the Christian “glories in tribulation,” &c. (Rom_5:3-5). He “reckons that the sufferings of this present,” &c. (Rom_8:18). Thus the truly pious are cheerful in the midst of adversity.

3. Cheerfulness increased by adversity. Grass “seems to exult under all kinds of violence and suffering. You roll it, and it is stronger the next day; you mow it, and it multiplies its shoots, as if it were grateful; you tread upon it, and it only sends up richer perfume.” Thus afflictions increase the serenity and cheerfulness and strength of humble souls. The proud are hardened and embittered by them; the humble are enriched and blessed. Their “chastening yieldeth the peaceable fruit of righteousness.” (Comp. Jas_1:2-3; 1Pe_1:6-9.)

Let us learn the lessons which the grass may teach us (Mat_6:28-30).

Let us cultivate humility of spirit.

PRAISE FROM EXCELLENT SOCIETY AND FOR EXCELLENT REASONS

(Psa_147:12-20)

We have here another paragraph in this hymn of praise, in which the poet appeals especially to Jerusalem to celebrate the praise of Jehovah; and mentions the special reasons which its inhabitants had for doing so. Here are two main lines of thought—

I. Praise from excellent society.

“Praise Jehovah, O Jerusalem; praise thy God, O Zion.” By Jerusalem and Zion the Psalmist means the chosen people of God, the ancient Church. The people of God are under special obligations to praise Him.

1. They have a clearer knowledge of Him than others. They have His revealed mind and will. He manifests Himself unto them as He does not unto the world. He bestows upon them His Holy Spirit for their instruction and sanctification.

2. They have a closer relation to Him than others. “Thy God” (Psa_147:12). Jehovah was in covenant relation with Israel. He speaks of them as “My people Israel.” “I will walk among you, and will be your God, and ye shall be My people.” “Say unto Zion, Thou art My people.” Christians, in like manner, are now spoken of as the people of God. (See Act_15:14; Tit_2:14; Heb_8:10; 1Pe_2:9-10.) Into this relationship they were called with a view to the praise of God, as Peter distinctly states (1Pe_2:9).

3. They receive richer blessings from Him than others. This is a result of their closer relation to Him. It was so in the case of Israel (Lev_26:1-13). It is so in the case of Christians. They are guided by Him (Rom_8:14); heirs of Him (Rom_8:17); interceded for by His Spirit (Rom_8:26); have all good guaranteed by Him (Rom_8:32); have communion with Him (1Jn_1:3); are called and kept by Him unto a glorious inheritance (1Pe_1:3-6). Therefore they are under special obligation to praise Him.

II. Praise for excellent reasons.

1. For the blessings of His providence. “He hath blessed thy children within thee.” Three of these blessings are specified by the poet.

(1.) Protection. “He hath strengthened the bars of thy gates.” The reference is to the restoration of the walls of Jerusalem and the setting up of the gates by Nehemiah (Neh_7:1-3). God had enabled them to succeed in this, notwithstanding crafty and determined opposition. “God’s almighty protection is the true defence of a country; without it all other defences can neither help or endure.” God is the guardian of His people and of His Church.

(2.) Peace. “He maketh peace in thy borders.” The Margin is correct: “Who maketh thy border peace.” (Comp. Isa_60:17-18 : “I will also make thy officers peace,” &c.) “If there be trouble anywhere,” says Matthew Henry, “it is in the borders, the marches of a country; the frontier towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for.” Peace in the soul, in society, and in the world is the gift of God. The universal supremacy of the spirit and principles of Christ would result in universal peace.

(3.) Plenty. “He filleth thee with the finest of the wheat.” The literal rendering is, “He satisfieth thee with the fat of wheat.” (Comp. Psa_81:16.) God gave them abundance of provisions, and those of the best kind. Here, then, we have reasons for praising God.

2. For His agency in nature. “He sendeth forth His commandment upon earth,” &c. (Psa_147:15-18). He is here represented as—

(1.) The controller of Nature. All its changes are ordered and effected by Him. And they are effected with ease. “He sendeth forth His commandment,” and it is at once fulfilled. “He spake, and it was done,” &c. (Psa_33:9). They are effected also with rapidity. “His word runneth very swiftly.” Snow, frost, ice, cold, warmth, wind, all obey Him without reluctance and without delay.

(2.) The proprietor of Nature. It is “His ice, His cold, His wind.” God is still the sovereign Proprietor of His universe.

(3.) The instructor of man by means of Nature. (α) His sovereignty over the changes of Nature illustrates His control over the changes of the life of His people. Hengstenberg: “In Psa_147:15-18 there is probably not only an allusion to the omnipotence of God as manifested in Nature not less than in the government of His people, but at the same time an allegorical representation of this government, so that the Psalmist perceived in the operations of God in Nature the image of His administration in Grace—in the snow, hoar-frost, and frost, an image of the now no longer existing time of trouble; in the spring (Psa_147:18) an image of the returning salvation. (Comp. the similar figurative representations in Psalms 107)” He regulates the vicissitudes of their life, and causes them to “work together for good to them that love God.” (β) His agency in nature shows the futility of opposing Him. “Who can stand before His cold?” “If we cannot stand before the cold of His frosts, how can we stand before the heat of His wrath?” (γ) The ready obedience of Nature to Him is both a rebuke and an example to man. The immediate and universal obedience of Nature is a reproach to disobedient man. He alone is rebellious, &c. He may profitably imitate winds and stars, heat and cold, in their prompt fulfilment of the Creator’s will.

3. For the blessings of His revelation. “He showeth His word unto Jacob,” &c. (Psa_147:19-20). “God’s works in Nature,” says Perowne, “are for all men; ‘He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust’ (Mat_5:45); but there is a special privilege belonging to His chosen people. They, and they alone in the world, have received the lively oracles of His mouth. (Comp. Rom_3:1-2.)” Delitzsch: “The joyful Hallelujah is not sounded because these other nations do not possess such a positive knowledge of God’s judgments, but because Israel does possess it. It is declared abundantly in other places that this knowledge of Israel shall be the means of making salvation the common property of the whole world of nations.” And Barnes: “There is no nation now so favoured as the nation that has the revealed will of God—the Bible. The possession of that Book gives a nation a vast superiority in all respects over all others. In laws, customs, morals, intelligence, social life, purity, charity, prosperity, that Book elevates a nation at once, and scatters blessings which can be derived from nothing else. The highest benevolence that could be showed to any nation would be to put it in possession of the Word of God in the language of the people.”

Here, then, we have abundant and excellent reasons for uniting in the praise of God. Let us praise Him not only occasionally with our voice, but constantly by the loyal obedience of our life.

WINTER, AND ITS MORAL SUGGESTIONS

(Psa_147:16-17)

The Psalmist believed in God’s supremacy over Nature. He saw His hand in all its various changes. The more we discover of law and order in Nature the more should we be impressed with the wisdom and power of God; and so we should render to Him a more intelligent worship, and exercise in Him a firmer trust.

The Psalmist also believed in the moral significance of Nature. So also did David: “The heavens declare the glory of God,” &c. Our great dramatist speaks of finding

“Tongues in trees, books in the running brooks,

Sermons in stones, and good in everything.”

And the Supreme Teacher read and pointed out the significance of Nature: “Consider the lilies of the field,” &c.

The seasons of the year are full of instruction. Spring is a manifestation of the beauty and tenderness and love of God; summer, with its light and heat, speaks of His glory; autumn proclaims His bountifulness; and winter indicates the stern aspects of His character. Let us consider some of the suggestions of winter.

I. Winter indicates the severity of God.

It hints that there is wrath as well as love in God. Nor is it alone in its testimony in this respect. Earthquakes, floods, storms, also testify to a terrible power in Nature, and to something answering to it in the God of Nature. (Comp. Rom_11:22; Rev_6:16-17.)

II. Winter suggests the retributiveness of the Divine arrangements.

Many of those who during the preceding seasons have been guilty of indolence, intemperance, or extravagance, will find the bitter result now. It is in winter that the defective garment is painfully felt, and the dreary home seems utterly intolerable. “Whoso breaketh an hedge, a serpent shall bite him.” These retributive laws are at work in the spiritual realm also.

III. Some of the things which are peculiar to this season have special instruction for us.

1. Snow illustrates the wisdom and tastefulness of God. “Snow is congealed vapour formed in the air by the vapour being frozen there before it is collected into drops large enough to form hail. In the descent of the vapour to the earth it is frozen, and descends in the numerous variety of crystallised forms in which the flakes appear. Perhaps there is nothing more fitted to excite pleasing conceptions of the wisdom of God—not even the variety of beauty in flowers—than the various forms of crystals in which snow appears. These crystals present an almost endless variety of forms. Captain Scoresby, who gave much attention to the subject and to other Arctic phenomena, says that, ‘The extreme beauty and the endless variety of the microscopic objects perceived in the animal and vegetable kingdoms are perhaps fully equalled, if not surpassed, in both particulars of beauty and variety, by the crystals of snow. Some of the general varieties in the figures of the crystals may be referred to the temperature of the air; but the particular and endless modification of the same classes of crystals can only be referred to the will and pleasure of the First Great Cause, whose works, even the most minute and evanescent, and in regions the most remote from human observation, are altogether admirable.’ ” The Divine wisdom and love of beauty are everywhere manifest.

2. Snow illustrates the power of God. “Not the thunder itself speaks God’s power more than the snow. It bears His omnipotence, soft and beautiful as it seems. While it is yet in the air, it is lord of the ocean and the prairies. Ships are blinded by it. It is a white darkness. All harbours are silent under this plashy embargo. The traveller hides. The prairies are given up to its behest, and woe to him that dares to venture against the omnipotence of soft-falling snow upon those trackless wastes!… But when flake is joined to flake, and the frosts within the soil join their forces to the frosts descended from the clouds, who shall unlock their clasped hands? Who shall disannul their agreement? or who shall dispossess them of their place? Gathered in the mountains, banked and piled till they touched the very clouds again in which once they were born and rocked, how terrible is their cold, and more terrible their stroke when, slipping, some avalanche comes down the mountain-side, the roar and the snow-stroke loud as thunder and terrible as lightning! God gives to the silent snow a voice, and clothes its innocence and weakness with a power like His own.”

3. Snow also illustrates “the power of littles.” Small, insignificant, and feeble in the extreme is the snow-flake when alone; but when multitudes of them are united and firmly frozen, their power is dreadful—sometimes irresistible and terribly destructive.

IV. Winter is an emblem of old age.

Poets and artists in personifying winter have generally pictured it as an aged man or woman. Spring is an emblem of youth; summer of young manhood; autumn of mature manhood; and then our life passes into the winter of old age. How frequently does old age seem like winter—cold, cheerless, barren! But as spring is being prepared in winter, and winter shall pass into spring, so the aged Christian is preparing for eternal youth, and the winter of his age shall pass into the “everlasting spring” of heaven.

V. Winter is an emblem of the present state of the bodies of the departed.

In winter Nature is not dead; it only seems so. It is full of life and activities; and the result will be manifest in spring. So also with the bodies sown in “God’s acre.” God shall awake them from their deep wintry slumbers. “All that are in the graves shall hear His voice,” &c.

VI. Winter is an emblem of the present moral state of the world as it often appears to us.

We see much of evil and suffering, much of darkness and mystery, much of madness and more of sin amongst men. But it will not be so always. God is at work; and out of the darkness He will educe light, &c.

“Ye noble few who here unbending stand

Beneath life’s pressure, yet bear up awhile,

And what your bounded view, which only saw

A little part, deemed evil is no more;

The storms of wintry time will quickly pass,

And one unbounded spring encircle all.”

—Thomson.

THE DIVINE GOODNESS IN NATURE, PROVIDENCE, AND GRACE

(Psa_147:18)

We owe much to Divine revelation for the more exalted views we entertain of the character, the perfections, and the grace of God. It was the distinction of the Jews that they possessed “the lively oracles.” Hence the superiority of their faith and worship over those of neighbouring nations.

Men mould their idols in their own shape and image: and the worshipper soon reflects the character of the idols he adores. God condemns this. The controversy between Him and man has been,—“Thou thoughtest that I was altogether as thyself.”

I. We see much of the Divine goodness in the vast economy of Nature and Providence.

“He sendeth out His word, and melteth them,” &c. God changes the times and seasons—

1. In an unexpected moment. When the frost was at its height.

The wintry season was sometimes very severe in Judea and Palestine; usually lasted about six weeks; though sometimes intermingled with casual mitigations. Severe about Jerusalem—having both hail and snow. But when the sky is agitated by those tempestuous winds called Levanters, the cold is so piercing, the conflict so great of hail, ice, snow, and rain, that many of the poor people and their cattle perish. And it is dreadful to be at the mercy of armed bands at those times. An Oriental describing a defeated army near Ascalon says: “In haste they threw away their armour and clothes, but soon sunk under the cold, together with want of food, slippery and rugged roads, which were everywhere furrowed and broken up by torrents, that they were taken captives in the woods and on the mountains, and threw themselves into the hands of their enemies rather than perish.” How welcome, then, the sudden and unexpected change in the text! “He causeth His wind,” &c.

2. By very simple means. The south wind particularly;—for then the waters, before still and motionless, flow abundantly. So it is by very slight means that God in His Providence relieves trial and restores peace. (Comp. Psa_126:1; Psa_126:4.) A word of advice from a friend may change our plans—a letter—or an accidental interview with a stranger, &c.

II. We owe much to God in the economy of Grace.

God has His softening dispensations.

1. In the conversion of the sinner it is not all terror, but much mildness. The Lord opened the heart of Lydia. By nature the heart of man is hard and impenetrable, like the earth beneath the frost; cold and stubborn; without any wermth of love to God and Christ and spiritual things. But when God sends His word, accompanied with Divine power, it melts them. When the south wind of His blessed Spirit penetrates the heart, they are convinced of sin and righteousness and judgment.

2. In the edification of believers it is not all terror. They owe much to Barnabas the son of Consolation, as well as to Boanerges the son of Thunder. The strong wind, earthquake, and fire were succeeded by the “still small voice.” When the Sun of Righteousness arises on them, it is with healing in His wings. “Awake, O north wind; and come, thou south” … to show that every wind may blow kindly to the Christian.

3. In the descent of the Dark Valley it is not all terror. Death comes with gentle step. We tread on velvet. Stephen pleading, ha. (Act_7:59-60.)

III. We shall owe much to God in a future world.

The curse banished. A more favouring constitution of things. “Long nights and darkness dwell below.”—Samuel Thodey.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Psalms 147

1          Praise ye the Lord:

For it is good to sing praises unto our God;

For it is pleasant; And praise is comely.

2     The Lord doth build up Jerusalem:

He gathereth together the outcasts of Israel.

3     He healeth the broken in heart,

And bindeth up their wounds.

4     He telleth the number of the stars;

He calleth them all by their names.

5     Great is our Lord, and of great power:

His understanding is infinite.

6     The Lord lifteth up the meek:

He casteth the wicked down to the ground.

7     Sing unto the Lord with thanksgiving;

Sing praise upon the harp unto our God;

8     Who covereth the heaven with clouds

Who prepareth rain for the earth,

Who maketh grass to grow upon the mountains.

9     He giveth to the beast his food,

And to the young ravens which cry.

10     He delighteth not in the strength of the horse:

He taketh not pleasure in the legs of a man.

11     The Lord taketh pleasure in them that fear him,

In those that hope in his mercy.

12     Praise the Lord, O Jerusalem.

Praise thy God, O Zion.

13     For he hath strengthened the bars of thy gates;

He hath blessed thy children within thee.

14     He maketh peace in thy borders,

And filleth thee with the finest of the wheat.

15     He sendeth forth his commandment upon earth:

His word runneth very swiftly.

16     He giveth snow like wool:

He scattereth the hoar frost like ashes.

17     He casteth forth his ice like morsels:

Who can stand before his cold?

18     He sendeth out his word, and melteth them:

He causeth his wind to blow, and the waters flow.

19     He sheweth his word unto Jacob,

His statutes and his judgments unto Israel.

20     He hath not dealt so with any nation:

And as for his judgments, they have not known them.

Praise ye the Lord.

EXEGETICAL AND CRITICAL

Contents and Composition.—The Psalm consists of three sections without any regular rhythmical structure: Psa_147:1-6; Psalms 7-11; Psalms 12-20, each of which begins with an exhortation to praise Jehovah. The ground and matter of such praise is the gracious exercise of His power, and is so exhibited here to the Church. The poet introduces the subject by telling of the restoration of Jerusalem, and the gathering of Israel, and then describes the helpful acts of the Almighty as those of an infinitely wise God, who sets even the stars in order, and as those of a physician who heals and comforts mankind in its countless wounds. He then recounts proofs of His care over all creatures, in connection with the reflection that God takes pleasure, not in natural strength and beauty, but in those that fear Him and seek His salvation. Finally, he extols the aid which the Almighty has rendered to His people, who are advanced above all nations by the revelation of His law, by blessing the inhabitants of the newly strengthened city, and of the country whose boundaries are secured, and blessing the land itself by regulating the seasons of the year and the weather.

There is nothing to prove the supposition that the restoration of the walls by Hyrcanus is referred to (1Ma_16:23), and that Psa_147:12 ff. are a later addition (Hitz.). The same remark applies to the division into two Psalms (Sept.) and to the opinion that this Psalm was sung at the Dedication (Nehemiah 12) of the walls completed by Nehemiah (Neh_6:15), a view maintained by Hengstenberg. It is enough to know that it was of late composition. [On the other hand Perowne: “It is not improbable, as Hengstenberg suggests, that not this Psalm only, but the rest of the Psalms, to the end of the Book, are all anthems originally composed for this occasion. The wall had been built under circumstances of no ordinary difficulty and discouragement (Neh_2:17 to Neh_4:23); its completion was celebrated with no common joy and thankfulness (Neh_12:27-43).”—J. F. M.]

Psa_147:1-2. For it is good.—A change in the accents, and, to a certain extent, in the reading (Venema, Olshausen, Hupfeld) in order to get the sense: “praise Jehovah, for He is good; play to our God, for He is pleasant,” is not necessary, as is shown from Psa_92:2; Psa_133:1; Psa_135:3. It is the less to be recommended here, as the passage before us is imitated from the one last named, and the last clause, which describes the appropriateness of such praise, is taken from Psa_33:1. The mention of the outcasts (Psa_147:2), that is, the exiles (Isa_11:12; Isa_56:8), shows that it is not building in general that is alluded to, but the building of Jerusalem after its destruction. It is only the application which can justify the interpretation in a spiritual sense (Calvin, Stier).

Psa_147:3-6. How easy it is for God to help men is illustrated after Psa 40:26 f., by the fact that He has assigned a number to the stars which men cannot count (Gen_15:5). This means that, in creating them, He called forth a number determined by Himself. It is also said that He calls them all by name, i.e., that He knows and names them according to their special features, and employs them in His service according to His will, in conformity with the names which correspond to such knowledge. The Omniscience and Omnipresence of God are thus presented at once to the soul, but in Psa_147:5 they are mentioned separately, and these references are the more consoling, as the thought of the members of His Church, scattered in countless numbers through foreign lands, is clearly discerned through the figurative drapery of the expression itself. The greatness of God (Psa_147:5) with respect to might (Job_37:23) corresponds to the fulness of His understanding (Psa_145:3), which no number can express.

Psa_147:6 then calls attention to the exercise of these Divine attributes in its love and justice. [Perowne: “The same Lord who, with infinite power and unsearchable wisdom, rules the stars in their courses, rules also the world of man. The history of the world is a mirror both of His love and of His righteous anger. His rule and order are a correction of man’s anarchy and disorder.”—J. F. M.]

Psa_147:7-14. Answer to Jehovah.—[E. V.: sing to the Lord]. There is no allusion here to an antiphonal choral song (Sept., Luther) as in Exo_15:21, but a song of praise is called for as the answer of grateful men, to the honor of the Divine Giver (Exo_32:18; Num_21:17; Isa_27:2). Psa_147:9 recalls Job_38:41, as Psa_147:8 f. Psa_104:14. The strength of the steed and his own muscular power will not save the warrior; if God purposes to destroy him, he cannot escape from Him (Psa_33:16 f.; Amo_2:14 f.); neither do these natural powers achieve the victory (Pro_21:31). God is well pleased not with natural, but with spiritual advantages and power, especially with fear of and trust in Him. And they are followed by security and blessing in city, house, and land, as by Divine gifts. [Psa_147:13 a is taken by Dr. Moll, as by Hupfeld and those who do not perceive any special historical reference, as a figurative expression denoting security. Those who, like Hengstenberg, with whom Alexander, Perowne, and most agree, hold the view referred to in the Introduction and its addition above, understand it to refer to the restoration of the city walls, completed by Nehemiah.—J. F. M.]

Psa_147:15-20. The word in Psa_147:15 alludes to Genesis 1; Psa_33:6-9. For the immediate reference is to the word as the messenger of God’s power and His active work in nature (Psa_107:20). There is no mention before Psa_147:19 f. of the historical word of revelation, whose sphere is Israel. The transition is not made by the enumeration of particular blessings of God in their universal exercise (Geier, Amyrald), but by the idea of His speaking. In the vicissitudes of nature here described there is perhaps presented an image of the period of suffering and of the returning deliverance (Hengstenberg). The comparison of the snow to wool is hardly based upon the circumstance that the snow covers the earth warmly and softly like wool, but alludes either to the small particles which fly away, or more probably to the white color common to both, (Isa_1:18; Eze_27:18; Dan_7:9). The commandment or the word (Psa_147:18) is described as God’s messenger also in Psa_78:49; Psa_105:17; Psa_107:20. As in Psa_147:19הִגּיד is used, and not מַּגּיד, expression is given to the thought that God continues to testify concerning Himself in prophecy, upon the ground of the Thora (Delitzsch). In the final sentence, according to Psa_94:10; Act_14:16 f.; Rom_1:20, there is denied to the heathen not an absolute (Hengstenberg), but only a relative knowledge of the Divine judgment (Geier, et al.) The privilege of Israel is to possess the positive or historical revelation (Deu_4:7 f.; 32 f.; Bar_4:4). [Delitzsch: “The joyful hallelujah is not sounded because these other nations do not possess such a positive knowledge of God’s judgments, but because Israel does possess it. It is declared abundantly in other places that this knowledge of Israel shall be the means of making salvation the common property of the whole world of nations.”—J. F. M.]

HOMILETICAL AND PRACTICAL

Praise to God for His blessings is due to Him and becoming to us.—God’s sovereign deeds in His dealings with His people, show the same omnipotence, wisdom, and goodness, as do His sovereign deeds in nature.—Among all God’s blessings, the gift of His word is to be ranked specially high, and to be praised by its right use. Augustine: Thou canst not be ever singing with thy voice; but thy life can and ought to be one unceasing song of praise to God.

Starke: God’s praise is nothing but a thankful recital of His great blessings, for which the glory is due to Him alone.—If true songs of praise are to flow forth to God, the heart must first be filled with His knowledge and love.—The indolence of the heart is no excuse for the neglect of God’s praise.—If God’s government is incomprehensible, let us leave it uncensured.—The wicked, in their temporal prosperity and pride, stand, as it were, upon a round and slippery ball; God touches it, and they fall to the ground. But the salvation of believers is founded upon a firm rock.—The starry heavens are a true masterpiece of God’s wisdom.—Everything lies bare and unveiled under the eye of God; even thy name, thy heart, and thy deeds, are well known to Him; see to it that He may be able to remember thee in mercy.—The grace of God makes the pious strong in tribulation, so that they by faith triumph in Christ, and overcome the world.—He who has a voice to sing, let him use it to the praise of God.—A thankful heart is the true harp, which plays well before God.—To please God and enjoy His favor are better than all the honor and glory of the world.—The true strength, which is never put to shame, is on the side of those who fear the Lord, those who would rather give up their lives than offend God.—God’s almighty protection is the true defence of a country; without it all other defences can neither help or endure.—The best peace in a Christian Church is the union of its teachers in the true doctrine.—As God changes the weather, so does He regulate the vicissitudes of affliction. After the storm He makes the sun shine again.—God’s word is the greatest treasure on earth. Happy are the people and country who have received it pure and simple.

Franke: If there is anything that human strength cannot overcome, God needs but to speak a word, and all nature, as it were, is changed.—The matter of our praise is the glory of Jehovah; the motive to praise is given in the knowledge of that glory by the experience of faith.—What men do to the glory of God becomes a blessing to themselves; and the more they love to do what they should, the more is duty changed into blessing.

[Matt. Henry: Praising God is work that is its own wages.—In giving honor to God, we really do ourselves a great deal of honor.—In the same heart and at the same time there must be both a reverence of God’s majesty, and a complacency in His goodness; both a believing dread of His wrath, and a believing expectation of His favor. Not that we must hang in suspense between hope and fear, but must act under the gracious influence of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair.—Bp. Horne: To exalt and reward the humble, penitent, believing, and obedient; to depress and punish the proud, impenitent, and unbelieving, and disobedient; these are the measures and ends of all the Divine dispensations. And as a man ranks himself in one or the other of these two divisions, he may expect from heaven storm or sunshine, mercy or judgment.—Barnes: The fact that the ancient people of God possessed His judgments was a sufficient reason for the Hallelujah with which the Psalm closes. The fact that we possess them is a sufficient reason why we should re-echo the shout of praise, and cry Hallelujah!—J. F. M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Psalm 147

A SONG of praise to Jehovah on account Of his goodness to his creatures generally, and to his church or chosen people in particular. Both these themes run through the psalm; but one is predominant in the first part, Psa 147:1-11; the other in the second, Psa 147:12-20. The four remaining psalms (Psalms 147-150.), connected together, and distinguished from what goes before, by the Hallelujah with which they all begin and end; by their joyous tone, unmixed with lamentation or complaint; by their frequent allusions to some great deliverance recently experienced; and by the peculiar way in which they bring together the exhibitions of God's glory in the works of nature and in his dealings with the church; have not improbably been represented as a series, intended to commemorate the completion of the walls of Jerusalem by Nehemiah, an event described in the history itself, as putting an end to the reproach of Israel, and restoring the Holy City to its proper rank. See Neh 1:3; Neh 2:5; Neh 2:17; Neh 6:6-7; Neh 6:15-16; Neh 7:4; Neh 9:6; Neh 9:13-14; Neh 10:29; Neh 12:27; Neh 12:35; Neh 12:41; Neh 12:43.

1. (Psa 147:1) Hallelujah (praise ye Jah), for it is good to celebrate our God, for it is sweet (and) praise becoming. This is made up of the beginnings of three other psalms. See above, Psa 92:1; Psa 135:3; Psa 33:1. Celebrate, make music to, with voice and instrument. See above, on Psa 7:17. Instead of it is sweet some read he is lovely, i.e. a worthy object of supreme affection, as in Psa 135:3. But even there the construction is a doubtful one, and here the first proposed above is recommended by the fact that the epithets before and after relate not to God himself but to his praise.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Psa 147:1

Consider the glory and the use of the Book of Psalms.

I. Think, first, of the rareness and preciousness of that unique gift to the Church. The Hebrew’s characteristic was his religion, and not his literature. The Hebrew race left behind it a trophy corresponding to this characteristic. It was not a code of laws, embodying the great issues of justice, though Moses was of the seed of Abraham. It was not a volume of poetry, to whose immortal pages the centuries add imperishable beauty; at least, it was not a volume of poetry as such. It was something more unusual. If we measure the preciousness of products by their reality, then prayers are the most precious of all products. So rare and unique is the Book of Psalms.

II. Note some of the general uses of the Psalter. (1) The Psalms bring out with unapproachable practical influence the idea of a living, personal God, the Creator, and Judge, and Friend of men; His moral character; the whole body of truths rightly or wrongly termed natural religion. (2) The Psalms bring out as nothing else can the ideal of spiritual religion. (a) They show us that religion’s exceeding great reward is in itself. (6) They tell us that man’s spiritual ideal is not in its essence formal or ceremonial. (c) They show, as a feature of the spiritual character unknown to all other religions, a deep, abiding sense of sinfulness; a holiness arising not from effort, but from conscience feeling a burden and faith laying it upon a Saviour.

III. The Psalms are a proof of the existence of the Divine world, just as music is the proof of the existence of a world of harmony. We possess aspirations beyond our present needs. They will never read man truly who forget that he bears within a spiritual prophecy, as truly as he bears without a natural history. Of this prophecy the Psalms are the accumulated utterances. They tell us that even if the tree of humanity, embedded in the soil of myriad ages, has roots that go down lower than the "cabin of the savage," to "the lair of the brute," yet aloft it has tendrils that stretch themselves upwards towards the light of immortality. "I am continually with Thee; Thou hast holden me by Thy right hand." "This God is our God for ever and ever; He shall be our Guide unto death."

Bishop Alexander, The Great Question, p. 238.

References: Psa 147:1.—A. Blomfield, Sermons in Town and Country, p. 335. Psa 147:2.—Spurgeon, Sermons, vol. xxii., No. 1302.

Psa 147:2-5

The text reveals the constructive side of Divine government:—

I. As shown in the building up of the Church. That He should do so shows: (1) that the Church is self-demolished; (2) that it is self-helpless; (3) that God is the Gatherer, the Redeemer, and the Builder of the Church.

II. As seen in the gentle care of human hearts. Learn from this: (1) the personality of God’s knowledge; (2) the infinite adaptations of Divine grace; (3) the perfectness of Divine healing.

III. As seen in the order, the regularity, and the stability of creation. (1) God takes care of the great universe; may I not trust Him with my life? (2) Where God’s will is unquestioned, the result is light, beauty, music; why should I oppose myself to its gracious dominion?

Parker, City Temple, vol. i., p. 217 (see also Pulpit Notes, p. 197).

Reference: Psa 147:3.—Spurgeon, Sermons, vol. i., No. 53.

Psa 147:7-8

We might almost assert that this Psalm was composed in spring. Spring, as Eastern travellers tell us, comes with a suddenness and beauty in that bare land of Palestine that we can hardly conceive of. All at once the dry, stony hills are clad with the tenderest green, the flowers fill the fields, and the heavens drop down dew.

I. But whether composed in spring or not, the hundred and forty-seventh Psalm may teach us a great lesson: a lesson of thankfulness; a lesson of acknowledgment to God for His care—for His care of all His creatures, cattle and birds as well as man. The gratitude that is acceptable to God is the offering of a just, and merciful, and humble life—an offering that God loves better than any other service, which in His sight is more than whole burnt-offerings and sacrifices.

II. Let us learn from this season to have trust and confidence in God. Let us love to mark in what we see now the care of God for all His creatures. Not all the cunning of man could make a single blade of grass, or cause one leaf to come out of its sheath, or one flower to bud and bloom. Think of the witness which spring bears to the providence and love of God.

III. Let us learn from the present season at least a hint about our immortal destiny. A few weeks ago, and all nature seemed dead. The trees were leafless; the ground was bare; there was no song of birds in the air. But now there is life, visible and joyous life, all around us. The earth has had her Easter, and is risen. And shall not we see in this a type and parable of our own resurrection? Shall it not help in its degree to confirm the blessed hope that we shall live though we die; that death is not the end of our being?

R. D. B. Rawnsley, Sermons in Country Churches, 2nd series, p. 41.

References: Psa 147:7-9.—C. Kingsley, The Water of Life, p. 317. Psa 147:9.—Spurgeon, Sermons, vol. xii., No. 672. Psa 147:12.—J. A. Sellar, Church Doctrine and Practice, p. 188. Psa 147:14, Psa 147:15.—Spurgeon, Sermons, vol. vi., No. 314. Psa 147:15.—Ibid., vol. xxvii., No. 1607.

Psa 147:16

I. Look, first, at the beauty of the snow. It makes a spiritual world of this dull, dark earth of ours; and the fields that seemed fit only for the growth of man’s food and the tread of weary feet in the common labours of life, covered with its white, immaculate carpet, look like a celestial floor, on which white-winged angels on lofty errands of mercy might alight from the kindred heavens. The snow-crystals are the blossoms of inorganic nature. Their beauty is not a chance endowment. It is God’s Hall-mark, attesting that the work is His. Such beauty is a reflection of the Divine image, not something that God does, but something that He is, really and suitably a part of Himself. It awakens that curiosity about God which is an essential element of worship. He who arranged the particles of snow into such exquisite shapes of beauty can bring order out of our confusion, and change our vile bodies and spirits into the likeness of Christ’s.

II. Look at the power of the snow. In a few hours God’s little army of snowflakes does a work which defies all the resources of man to undo it, and before which he has to pause baffled and defeated.

III. Look, further, at the service of the snow. "He giveth snow like wool," says the psalmist. The comparison expressively indicates one of the most important purposes which the snow serves in the economy of nature. It covers the earth like a blanket during that period of winter sleep which is necessary to recruit its exhausted energies and prepare it for fresh efforts in spring. He who warms the tender latent life of the flowers by the snow, and moulds the quiet beauty of the summer landscape by the desolating glacier, makes the cold of adversity to cherish the life of the soul, and to round into spiritual loveliness the harshness and roughness of a carnal, selfish nature.

IV. Look at the Giver of the snow. The psalmist had not the shadow of a doubt that God formed and sent the annual miracle of snow, as He had formed and sent the daily miracle of manna in the desert. It was a commonplace thing; it was a natural, ordinary occurrence; but it had the Divine sign upon it, and it showed forth the glory and goodness of God as strikingly as the most wonderful supernatural event in his nation’s history.

H. Macmillan, Two Worlds are Ours, p. 269.

Four attributes of God find their illustration and plain exhibition in the snow:—

I. His omnipresence. Each one of these drifting flakes is a present from God. "He giveth snow like wool." (1) Sometimes it seems as if we were less observant of Divine handiwork in nature than the early Christians used to be. (2) Sometimes it seems as if we were most absurdly concerned lest the dignity of God should not be preserved in the minute management of things. (3) Sometimes it seems as if we were positively afraid to put God in peril by admitting that He is personally responsible for all His universe. It has invariably happened that the more clear are the expositions of trustworthy science, the safer is the Bible.

II. God’s beneficence finds an illustration in the snow. (1) The philosophy of God’s benediction in these bewildering flakes carries with it an interesting surprise. We are wont to associate cold only with a winter’s depth of snow; but snow keeps the ground from freezing, and so preserves the life of seeds and trees. (2) The argument from this has two branches: it demands implicit confidence in God; it counsels generous remembrance of others around us.

III. The gentleness of God finds an illustration in the falling of the snow. Thus always appears God’s gentleness: (1) in nature; (2) in providence; (3) in grace; (4) in retribution. "The feet of the avenging deities are shod with wool," says the classic poet. "He giveth snow like wool," says the text.

IV. The holiness of God finds a fitting illustration in the snow. Snow has been chosen as the symbol: (1) of the Gospel of redemption. "As the snow cometh down from heaven, so shall My word be," etc. (2) Of the standard of complete sanctification. "Though your sins be as scarlet, they shall be "white as snow." (3) Of ultimate attainment in grace. Jesus’ robe of righteousness is absolutely white. (4) Of faith’s final reward. Three distinct visions of God as He appears in heaven have been vouchsafed on earth to mortal eyes: one to Daniel in Babylon, one to Peter on the Mount of Transfiguration, and one to John on the Isle of Patmos. These men all put on record what in that supreme moment they saw. They differ in some particulars, but the one thing they all noticed was the raiment of glorious apparel which was worn by the exalted Redeemer. The glistering garments, such as no fuller could whiten them, they thought made up the supernatural beauty of heaven itself. "His garment was white as snow."

C. S. Robinson, Sermons on Neglected Texts, p. 49.

References: Psa 147:16, Psa 147:17.—W. Simpson, Christian World Pulpit, vol. xi., p. 40; W. G. Horder, Ibid., vol. xix., p. 76. Psa 147:16-18.—Spurgeon, Sermons, vol. xii., No. 670. Psa 147:17.—H. Macmillan, Bible Teachings in Nature, p. 27.

Psa 147:18

There are two lessons taught in these words:—

I. God works by means. God makes all the means, and then uses them as He sees good. God is not obliged to work by means. Sometimes, as we learn from the Bible, He is pleased to work miracles, just to show us His power and teach us that all things obey His will. But that is very seldom. Most things God does by using the proper means, not because He is obliged, but because it is the best and wisest plan, and He has made all things on purpose.

II. All things do God’s will, just as much as if He did everything by miracle—all things. But do all people? Do you?

Can you say that you obey all that God tells you in His word as swiftly and as perfectly as the snow melts before the fire? Alas! no. Nobody can say this, for even when we try our best to please God we find that we fail; and our obedience is imperfect, just as if the snow were only half to melt, and be all mixed up with little bits of warm ice that refused to melt. God wishes you to obey Him not as the snow, and winds, and clouds, and sunshine obey Him—because they cannot help it—but willingly, because you love Him.

E. R. Conder, Drops and Rocks, p. 70.

Reference: Psalm 147— Sermons for Boys and Girls, p. 323.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Psalms 147

THE threefold calls to praise Jehovah (Psa_147:1, Psa_147:7, Psa_147:12) divide this psalm into three parts, the two former of which are closely connected, inasmuch as the first part is mainly occupied with celebrating Gods mercy to the restored Israel, and the second takes a wider outlook, embracing His beneficence to all living things. Both these points of view are repeated in the same order in the third part (Psa_147:12-20), which the LXX makes a separate psalm. The allusions to Jerusalem as rebuilt, to the gathering of the scattered Israelites, and to the fortifications of the city naturally point to the epoch of the Restoration, whether or not, with Delitzsch and others, we suppose that the psalm was sung at the feast of the dedication of the new walls. In any case, it is a hymn of the restored people, which starts from the special mercy shown to them, and rejoices in the thought that "Our God" fills the earth with good and reigns to bless, in the realm of Nature as in that of special Revelation. The emphasis placed on Gods working in nature, in this and others of these closing psalms, is probably in part a polemic against the idolatry which Israel had learned to abhor, by being brought face to face with it in Babylon, and in part a result of the widening of conceptions as to His relation to the world outside Israel which the Exile had also effected. The two truths of His special relation to His people and of His universal lovingkindness have often been divorced, both by His people and by their enemies. This psalm teaches a more excellent way.

The main theme of Psa_147:1-6 is Gods manifestation of transcendent power and incalculable wisdom, as well as infinite kindness, in building up the ruined Jerusalem and collecting into a happy band of citizens the lonely wanderers of Israel. For such blessings praise is due, and the psalm summons all who share them to swell the song. Psa_147:1 is somewhat differently construed by some, as Hupfeld, who would change one letter in the word rendered above "to harp," and, making it an imperative, would refer "good" and "pleasant" to God, thus making the whole to read, "Praise Jehovah, for He is good; harp to our God, for He is pleasant: praise is comely." This change simplifies some points of construction, but labors under the objection that it is contrary to usage to apply the adjective "pleasant" to God; and the usual rendering is quite intelligible and appropriate. The reason for the fittingness and delightsomeness of praise is the great mercy shown to Israel in the Restoration, which mercy is in the psalmists thoughts throughout this part. He has the same fondness for using participles as the author of the previous psalm, and begins Psa_147:2, Psa_147:3, Psa_147:4, and Psa_147:6 with them. Possibly their use is intended to imply that the acts described by them are regarded as continuous, not merely done once for all. Jehovah is ever building up Jerusalem, and, in like manner, uninterruptedly energising in providence and nature. The collocation of Divine acts in Psa_147:2 bears upon the great theme that fills the singers heart and lips. It is the outcasts of Israel of whom he thinks, while he sings of binding up the brokenhearted. It is they who are the "afflicted," helped up by that strong, gentle clasp; while their oppressors are the wicked, flung prone by the very wind of Gods hand. The beautiful and profound juxtaposition of gentle healing and omnipotence in Psa_147:3-4, is meant to signalise the work of restoring Israel as no less wondrous than that of marshalling the stars, and to hearten faith by pledging that incalculable Power to perfect its restoring work. He who stands beside the sick bed of the brokenhearted, like a gentle physician, with balm and bandage, and lays a tender hand on their wounds, is He who sets the stars in their places and tells them as a shepherd his flock or a commander his army. The psalmist borrows from Isa_40:26-29, where several of his expressions occur. "Counting a number for the stars" is scarcely equivalent to numbering them as they shine. It rather means determining how many of them there shall be. Calling them all by names (lit., He calls names to them all) is not giving them designations, but summoning them as a captain reading the muster roll of his band. It may also imply full knowledge of each individual in their countless hosts. Psa_147:5 is taken from the passage in Isaiah already referred to, with the change of "no number" for "no searching," a change which is suggested by the preceding reference to the number of the stars. These have a number, though it surpasses human arithmetic; but His wisdom is measureless. And all this magnificence of power, this minute particularising knowledge, this abyss of wisdom, are guarantees for the healing of the broken hearted. The thought goes further than Israels deliverance from bondage. It has a strong voice of cheer for all sad hearts, who will let Him probe their wounds that He may bind them up. The mighty God of Creation is the tender God of Providence and of Redemption. Therefore "praise is comely," and fear and faltering are unbefitting.

The second part of the psalm (Psa_147:7-11) passes out from the special field of mercy to Israel, and comes down from the glories of the heavens, to magnify Gods universal goodness manifested in physical changes, by which lowly creatures are provided for. The point of time selected is that of the November rains. The verbs in Psa_147:8, Psa_147:9, Psa_147:11, are again participles, expressive of continuous action. The yearly miracle which brings from some invisible storehouse the clouds to fill the sky and drop down fatness, the answer of the brown earth which mysteriously shoots forth the tender green spikelets away up on the mountain flanks, where no man has sown and no man will reap, the loving care which thereby provides food for the wild creatures, owned by no one, and answers the hoarse croak of the callow fledglings in the ravens nests-these are manifestations of Gods power and revelations of His character worthy to be woven into a hymn which celebrates His restoring grace, and to be set beside the apocalypse of His greatness in the mighty heavens. But what has Psa_147:10 to do here? The connection of it is difficult to trace. Apparently, the psalmist would draw from the previous verses, which exhibit Gods universal goodness and the creatures dependence on Him, the lesson that reliance on ones own resources or might is sure to be smitten with confusion, while humble trust in God, which man alone of earths creatures can exercise, is for him the condition of his receiving needed gifts. The beast gets its food, and it is enough that the young ravens should croak, but man has to "fear Him" and to wait on His "lovingkindness." Psa_147:10 is a reminiscence of Psa_33:16-17, and Psa_147:11 of the next verse of the same psalm.

The third part (Psa_147:12-20) travels over substantially the same ground as the two former, beginning with the mercy shown to the restored Israel, and passing on to the wider manifestations of Gods goodness. But there is a difference in this repeated setting forth of both these themes. The fortifications of Jerusalem are now complete, and their strength gives security to the people gathered into the city. Over all the land once devastated by war peace broods, and the fields that lay desolate now have yielded harvest. The ancient promise {Psa_81:16} has been fulfilled, its condition having been complied with, and Israel having hearkened to Jehovah. Protection, blessing, tranquillity, abundance, are the results of obedience, Gods gifts to them that fear Him. So it was in the psalmists experience; so, in higher form, it is still. These Divine acts are continuous, and as long as there are men who trust, there will be a God who builds defences around them and satisfies them with good.

Again the psalmist turns to the realm of nature; but it is nature at a different season which now yields witness to Gods universal power and care. The phenomena of a sharp winter were more striking to the psalmist than to us. But his poets eye and his devout heart recognise even in the cold, before which his Eastern constitution cowered shivering, the working of Gods Will. His "commandment" or Word is personified, and compared to a swift-footed messenger. As ever, power over material things is attributed to the Divine word, and as ever, in the Biblical view of nature, all intermediate links are neglected, and the Almighty cause at one end of the chain and the physical effect at the other are brought together. There is between these two clauses room enough for all that meteorology has to say.

The winter piece in Psa_147:16-17 dashes off the dreary scene with a few bold strokes. The air is full of flakes like floating wool, or the white mantle covers the ground like a cloth; rime lies everywhere, as if ashes were powdered over trees and stones. Hailstones fall, as if He flung them down from above. They are like "morsels" of bread, a comparison which strikes us as violent, but which may possibly describe the more severe storms, in which flat pieces of ice fall. As by magic, all is changed when He again sends forth His word. It but needs that He should let a warm wind steal gently across the desolation, and every sealed and silent brook begins to tinkle along its course. And will not He who thus changes the face of the earth in like manner breathe upon frost-bound lives and hearts,

"And every winter merge in spring"?

But the psalm cannot end with contemplation of Gods universal beneficence, however gracious that is. There is a higher mode of activity for His word than that exercised on material things. God sends His commandment forth and earth unconsciously obeys, and all creatures, men included, are fed and blessed. But the noblest utterance of His word is in the shape of statutes and judgments, and these are Israels prerogative. The psalmist is not rejoicing that other nations have not received these, but that Israel has. Its privilege is its responsibility. It has received them that it may obey them, and then that it may make them known. If the God who scatters lower blessings broadcast, not forgetting beasts and ravens, has restricted His highest gift to His people, the restriction is a clear call to them to spread the knowledge of the treasure entrusted to them. To glory in privilege is sin; to learn that it means responsibility is wisdom. The lesson is needed by those who today have been served as heirs to Israels prerogative, forfeited by it because it clutched it for itself, and forgot its obligation to carry it as widely as God had diffused His lower gifts.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Ps 147 The psalmist calls for the Lord to be praised for restoring and blessing Zion, caring for the poor, displaying his power over nature, and revealing himself to his people.

147:1 This verse is a call to worship.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He showeth wherein we ought to exercise ourselves continually, and to take our pastime: to wit, in praising God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

PSALM CXLVII

The psalmist praises God for his goodness to Jerusalem, 1-3;

shows his great mercy to them that trust in him, 4-6;

he extols him for his mercies, and providential kindness, 7-11;

for his defence of Jerusalem, 12-15;

For his wonders in the seasons, 16-18;

and his word unto Jacob, 19, 20.

NOTES ON PSALM CXLVII

This Psalm, which is without title in the Hebrew, Chaldee, and Vulgate, is attributed by the other Versions to Haggai and Zechariah. It was probably penned after the captivity, when the Jews were busily employed in rebuilding Jerusalem, as may be gathered from the second and thirteenth verses. It may be necessary to remark that all the Versions, except the Chaldee, divide this Psalm at the end of the eleventh verse, and begin a new Psalm at the twelfth. By this division the numbers of the Psalms agree in the Versions with the Hebrew; the former having been, till now, one behind.

Verse 1. Praise is comely.] It is decent, befitting, and proper that every intelligent creature should acknowledge the Supreme Being: and as he does nothing but good to the children of men, so they should speak good of his name.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Praise ye God, etc. Though the benefits he speaks of are such as God extends to all men indiscriminately, it is plain that he addresses more especially God’s people, who alone behold his works in an enlightened manner, whereas stupidity and blindness of mind deprive others of their understanding. Nor is his subject confined to the common benefits of God, but the main thing which he celebrates is his mercy, as shown to his chosen people. That the Church may address itself to the praises of God with more alacrity, he states that this kind of exercise is good, delightful, and pleasant, by which he indirectly censures a sin which is all but universal of becoming wearied at the very mention of God, and counting it our highest pleasure to forget both God and ourselves, that we may give way to unrestrained indulgence. To teach men to take a delight in this religious exercise, the Psalmist reminds them that praise is comely, or desirable. For the term נאוה, navah, may be rendered either way.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) Psa_135:3 is plainly before the poet in this verse; and yet, since Psalms 33 is in other respects his model, it is extremely doubtful whether we ought to change the reading, so as to make a complete correspondence between the verses, or suppose that the alteration was intentional, in accordance with “praise is comely for the upright” in Psa_33:1. (See Notes on both the passages; comp. also Psa_92:1.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Praise ye the Lord,.... When he shall reign, as Kimchi connects this psalm with the preceding; the arguments used to engage men to this work are taken partly from the nature of it, as in the next clauses; and partly from what the Lord is and does, as in the following verses;

for it is good to sing praises unto our God; it being agreeably to his revealed will, what he enjoins, approves of, and accepts, and is profitable to his people, as well as makes his glory; see Psa 92:1. Some render it, "because he is good", as in Psa 106:1; but the accents, and what follows, will not admit of this sense;

for it is pleasant; to our God; with which the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, join this clause; the sacrifice of praise is more pleasing to the Lord than any ceremonial sacrifice, especially when offered from a grateful heart in the name of Christ, and with a view to his glory; and it is pleasant to saints themselves, when grace is in exercise, and they make melody in their hearts to the Lord;

and praise is comely: is due to the Lord, and becomes his people to give it to him; it is but their reasonable service, and a beautiful and lovely sight it is to see the chosen, redeemed, and called of the Lamb, harping with their harps, and singing the song of redeeming love.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Praise ye the Lord - Hallelu-jah. See Psa 146:1.

For it is good to sing praises unto our God - See the notes at Psa 92:1 : “It is a good thing to give thanks unto the Lord.”

For it is pleasant - See the notes at Psa 135:3 : “Sing praises unto his name, for it is pleasant.” The Hebrew word is the same.

And praise is comely - Becoming; proper. See the notes at Psa 33:1 : “praise is comely for the upright.” The Hebrew word is the same. If these psalms were composed for the rededication of the temple, it would not be unnatural that much of the language employed should be borrowed from earlier psalms with which the people were familiar.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is good; it is acceptable to God, and greatly comfortable and beneficial to ourselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A song of praise in which the Psalmist recounts God's mercies (1) in restoring Jerusalem, (2) in helping those cast down, (3) in caring for the animal world, and (4) in the changing seasons.

2. Build up] i.e. rebuild, after the captivity.

7. Sing praise] better, 'make melody.'

10. Against self-reliance.

11. Hope in his mercy] better, 'wait for His lovingkindness.'

17. Morsels] crumbs (of bread). Frost and snow at Jerusalem are comparatively rare. A change soon follows: cp. Psa_147:18.

19, 20. The writer returns to God's doings for Israel. Judgments] better, 'ordinances,' revealed only to Israel.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. The change of one letter, זמרה, to זמרו, makes it is pleasant become he is pleasant, and some critics have so rendered it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This psalm is generally assigned to the time of the dedication of the city wall, (Neh_12:27-43) when the gate-towers had been set up, and the gates and bars put in their places. (see ver. 13; and comp. Neh_7:1-3) It is, more manifestly than any of the others, a Return joy-song (vers. 2, 12-14). Its delicate appreciation of the grandeur and beauty of nature, and of God"s closeness to nature (vers. 4, 8, 9, 14, 16-18), is almost peculiar to it. Metrically, it seems to divide into three stanzas or strophes one of six (vers. 1-6), one of five (vers. 7-11), and one of nine verses (vers. 12-20).

Praise ye the Lord: for it is good to sing praises unto our God. (comp. Psa_92:1) For it is pleasant. (see Psa_135:3) And praise is comely; rather, becoming, or seemly suitable, that is, to such a Being as we know God to be.

Vers. 1-11. Foundation-truths.

We are summoned by the psalmist to praise God; we are told that praise is "pleasant" and "comely" (ver. 1); it is an act which is congenial and fitting, because the God we worship is one who is worthy of all the homage we can pay him; he is "greatly to be praised". (Psa_145:3) The grounds on which we are invited to bless God are very familiar, but they are very sound and strong; we can never dwell too much upon them.

I HIS INFINITUDE IN UNDERSTANDING. (Ver. 5) "There is no searching of his understanding". (Isa_40:28; see Rom_11:33-36) When we consider what must be the understanding of him who created and who sustains this marvelous framework of nature, who guides and upholds all things throughout the vast universe, every smallest thing as well as the greatest being subject to him and dependent upon him, we get some faint idea of the absolute boundlessness of the Divine wisdom.

II HIS ALMIGHTINESS. "Of great power" (ver 5).

III HIS BENEFICENCE. (Vers. 8, 9) It would be a terrible thing, indeed, for all created beings if almighty power were under the control of malevolence, or even of selfishness. We see what happens when exceptional human power is directed by unscrupulousness; we see what suffering, what desolation, is the result. We are so familiar with the thought of God"s goodness that we are not much affected by it; but we ought to be profoundly stirred by the truth that omnipotence, exercised every where in God"s vast domain, through every sphere, is put forth to feed, to clothe, to shelter, to help, to relieve, to brighten, to bless.

IV HIS CONDESCENSION. (Ver. 4) God "humbles himself to behold" every particular star that shines in the heavens, every single event that happens on the earth, every individual human soul that thinks, that feels, that struggles, that endures. Christ "calleth his own sheep by name". (Joh_10:3) He not only cares generally for his flock, but particularly for each member of it.

V His RIGHTEOUSNESS. (Ver. 6) Those who are content to accept his ruling, and to take cheerfully the humblest sphere he has assigned them, he "lifts up;" to them he gives honor, satisfaction, joy, life. The meek are made to "inherit the land", (Mat_5:5) to spend peaceful, happy, useful days. But the wicked that exalt themselves unjustly and unscrupulously, he casteth to the ground." God makes pride, violence, vice, to lead downwards, and to end in shame.

VI HIS TENDERSESS. (Ver. 3) When our spirit is very sorely wounded, when our heart bleeds after some specially hard blow, then we shrink from the rough handling of conventional condolence; we fee] that we cannot bear the touch of any hand but the gentlest of all. There is often the truest kindness in silent sympathy, for speech would be hurtful, and make the wound bleed again. Only Christ can help us then. He can render us the ministry we need can heal the broken heart, and bind up its wounds. There are deep places through which, now and again, we have to pass, of which it has been truly said, That is a mighty baptism, and only Christ can go down with us into those waters." But he can, and he does. His Divine tenderness" soothes our sorrows, and heals our wounds.

VII HIS GOOD PLEASURE. (Vers. 10, 11) God"s regard is not given to any of those outward and visible things, in beholding which we take pleasure, and on which we rely for safety; his regard is granted to the human spirit that is reverently turned to him in lowly worship, to the heart that is trusting in his promised mercy. The Divine Savior is not approving the Church that is boasting of its wealth, or its numbers, or the compactness of its organization; he is well pleased with the little company of souls that are realizing his presence, having true fellowship with him, sharing his suffering and sacrifice, leaning on his Word.

VIII HIS SALVATION AND RESTORATION. (Ver. 2) He who brought back the exiles from Babylon, redeeming them from servitude and dishonor, and who "built up" Jerusalem, is the God who now brings home to himself those that have been afar off; and is he who now builds up his Church in the face of its enemies.

HOMILIES BY S. CONWAY Ver 1. In praise of praise.

This psalm carries on and gloriously sustains the great Hallel of adoring gratitude and glad thanksgiving with which the Book of Psalms ends. This first verse contains a threefold laudation of the Lord"s praise.

I BECAUSE "IT IS GOOD." And this is most true.

In reference to God. For it ministers pleasure to him. Do not the experiences of many a parental heart bear witness to this truth? Are not we delighted with the loving utterances of our children, by which they testify their heart"s affection towards us? It may be but the prattle of childish lips, or the lispings of such as are hardly more than babes, but it is delightful all the same; and our children"s affection, when it has become older and more thoughtful, what would our homes be without it? And right sure are we that our poor praise delights the Lord to whom it is rendered; he recognizes in it that response to his own love, for which all love, and emphatically his, cannot but crave. And it is good in his sight, further, because it wins him glory from men.

II BECAUSE "IT IS PLEASANT.

III BECAUSE "IT IS COMELY. S.C.

HOMILIES BY R. TUCK Ver. 1. The pleasantness of praise.

When the poet Carpani inquired of his friend Haydn how it happened that his church music was always so cheerful, the great composer made the following reply: "I cannot make it otherwise; I write according to the thought I feel. When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen, and since God has given me a cheerful heart, it will be pardoned me that I praise him with a cheerful spirit." Religious life and relations are often wrongly toned through the influence of the strange sentiment that what is acceptable to God must be a strain and trial to us. This strange sentiment rests on the mistaken idea that matter itself is evil, and, as man is material, his work is, at every cost, to master and crush the material element. This is at the root of Hinduism and Buddhism; it inspires the hermit; it fills nunneries and monasteries; and it explains the bodily austerities of good men, such as Henry Martyn, who walked about with pebbles in his shoes, as if to make himself miserable and so make himself acceptable to God. This notion is far more widespread, and far more mischievous, than is usually recognized. Constantly we find good people suspecting themselves of insincerity, or quite sure that something dreadful is going to happen, if they find themselves happy, and really enjoying their religious duties and exercises.

I TO FEEL THE PLEASANTNESS OF PRAISE IS A SIGN OF CHERISHING RIGHT THOUGHTS OF GOD. What he recognizes is the good of his creatures, and that includes their happiness. And this characteristic of God is in no way affected by the fact that man has sinned. God is still anxious for his happiness, and helps him out of the bondage of sin that he may be happy. Long faces, miserable tones, depressing anticipations, and exaggerated and constant wailings about sin, do not honor or please God. He wants even his sinful children to find and feel the pleasantness of the praise they offer to him. It is comely to enjoy our religion.

II TO FEEL THE PLEASANTNESS OF PRAISE IS A SIGN OF CHERISHING RIGHT THOUGHTS CONCERNING OURSELVES. There are times when a man ought to cherish a due sense of his sinfulness and sin, but to he always wailing over it nourishes formality and insincerity. A man is a sinner, but he is a child of God nevertheless, and does well to remember his sonship oftener than his sin. R.T.

HOMILIES BY C. SHORT Vers. 1-6. Jehovah the infinitely Mighty and Omniscient One, in the creation and in the human world, worthy, therefore, of all praise and worship.

"Celebrates God"s almighty and gracious rule over his people, and over the world of nature, but mingles with this a special commemoration of his goodness in bringing back his people from their captivity, and rebuilding the walls of Jerusalem.

I GOD IS ALMIGHTY IN THE WORK OF THE MATERIAL UNIVERSE.

1. He created the heavenly worlds. (Isa_40:26)

2. He has a perfect knowledge of them. (Ver. 4) He knows all the innumerable multitude: "telleth the number of the stars." And knows each one of them in particular: "and calleth them all by their names." "Not one faileth." God is great in power, and great in knowledge; "there is no searching of his understanding." The inference from all this is only suggested, not stated.

II GOD IS ALL-GOOD AS WELL AS ALMIGHTY AND OMNISCIENT. (Vers. 2, 3, 6) He must know and be able to succor human woe to whom it is an easy thing to create and count and guide the stars.

1. He can recover from slavery and restore to freedom. (Ver. 2) Those who have been taken captive, and dispersed abroad. Slaves are those fit for slavery.

2. He can restore men from the depths of suffering and despair. (Ver. 3) The broken in heart, and most deeply wounded.

3. God"s justice is perfect in its retributive work. (Ver. 6) He exalts the righteous above their afflictions, and casts down the prosperous wicked. S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The psalmist praises God for his care over the church, ver. 1-14. His government over all, ver. 15-18. His giving his word to Israel, ver. 19, 20.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Hallelujah to the God of Zion.

A Hallelujah Psalm, setting forth God’s providential care toward all creatures, but especially toward His people, His holy congregation.

v. 1. Praise ye the Lord, the entire congregation of believers raising its voice to that end; for it is good to sing praises unto our God, with whom the believers are joined in the most intimate fellowship and proudly declare their possession of Him; for it is pleasant, and praise is comely, it is fitting and appropriate for the faithful to be engaged in singing psalms of praise, a welcome duty. Some of the facts which incite the believers to praise Jehovah are now enumerated.

v. 2. The Lord doth build up Jerusalem; as He built the earthly Jerusalem in the time of Nehemiah, so He builds the spiritual Jerusalem, His holy congregation, at all times; He gathereth together the outcasts of Israel, those who are scattered abroad.

v. 3. He healeth the broken in heart, those in great distress on account of bitter experiences in their lives, and bindeth up their wounds, literally, "their griefs," or "pains. "

v. 4. He telleth the number of the stars; He calleth them all by their names, bringing them forth, by creative action, in numbers agreeing with His almighty intention. The connection of thought is, of course, that He who is familiar with the last detail of creation, knows all the griefs of His children and is easily able to help. Cf Isa 40:26-27.

v. 5. Great is our Lord and of great power, fully able to help and to save, no matter how severe the difficulties may seem; His understanding is infinite, His wisdom can be defined by human beings neither in its depth nor in its fullness, it cannot be figured out by finite minds.

v. 6. The Lord lifteth up the meek, those who are suffering in humility He raises up from their lowly position; He casteth the wicked down to the ground, and the higher they exalt themselves, the greater will be their downfall. All this is comfort to the Church and to every believer, no matter how strange the experiences which befall the faithful. The psalm, therefore, changes its tone to one of joyful summons.

v. 7. Sing unto the Lord with thanksgiving, in giving all honor to His almighty power and mercy; sing praise upon the harp, or "zither," unto our God;

v. 8. who covereth the heaven with clouds, to provide moisture to the earth in due season, who prepareth rain for the earth, who maketh grass to grow upon the mountains, far from the cultivated fields of the farmer.

v. 9. He giveth, as a result and expression of His providential care, to the beast, to the animals of the wilderness, his food and to the young ravens which cry, which feel their dependence upon His might and care. How much more will the Lord attend to the wants of His children!

v. 10. He delighteth not in the strength of the horse, which is often used as a type of powerful agility; He taketh not pleasure in the legs of a man, in man’s physical strength and muscular power. These natural powers will not in themselves save a man nor achieve victory for him.

v. 11. The Lord taketh pleasure in them that fear Him, who, realizing their own weakness and vanity, feel their full dependence upon Him, reverently trusting in His unmerited favor, in those that hope in His mercy. Such trust meets with the pleasure of Jehovah and is therefore followed by security and blessing in city, house, and country.

v. 12. Praise the Lord, O Jerusalem; praise thy God, O Zion, the summons going out to the entire congregation of Jehovah.

v. 13. For He hath strengthened the bars of thy gates, Neh 7:1-4, protecting His Church against all invaders and enemies; He hath blessed thy children within thee, for rich spiritual blessings are dispensed by the Lord through the means of grace in the Church.

v. 14. He maketh peace in thy borders, enabling His congregation to be built up without the disturbing and distracting influences of steady warfare, and filleth thee with the finest of the wheat, with the richest of blessings, Psa 81:16.

v. 15. He sendeth forth His commandment upon earth, as He did at the time of creation, Genesis 1; Psa 33:6-9; His word runneth very swiftly, in order to accomplish His purposes as speedily as possible. The effect of His almighty commands is now shown.

v. 16. He giveth snow like wool, the snowflakes coming down like small particles of wool; He scattereth the hoarfrost like ashes, all objects being powdered with the congealed dew or fog.

v. 17. He casteth forth His ice like morsels, namely, in the form of hail; who can stand before His cold? All these are small things for the almighty power of Jehovah.

v. 18. He sendeth out His word, His command, and melteth them, the ice, snow, and hail; He causeth his wind to blow, as in the case of the foehn of the Alps or the chinook of the northwestern prairies, and the waters flow, the congealed masses dissolving beneath the warmth of the spring breezes. But all these manifestations of His almighty power, great as they are, nevertheless are but secondary to the revelations of God’s kindness and mercy to His people.

v. 19. He showeth His Word unto Jacob, the Gospel of His salvation revealed in Law and prophecy, His statutes and His judgments unto Israel, thereby separating and distinguishing this people as a peculiar nation, even as the spiritual Israel is holy to Him through the Gospel.

v. 20. He hath not dealt so with any nation, that is, no heathen nation was chosen by Him in this same manner; and as for His judgments, the precepts of His divine justice, as laid down in His written Word, they have not known them. It was Israel’s privilege to possess the historical, written revelation of the one true God, to this people alone were entrusted the oracles of the Lord, whose gist are the Messianic promises. Praise ye the Lord! "The joyful hallelujah is not sounded because these other nations do not possess such a positive knowledge of God’s judgments, but because Israel does possess it. It is declared abundantly in other places that this knowledge of Israel shall be the means of making salvation the common property of the whole world of nations. " (Delitzsch. )

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In relation to His people.

The second psalm here, while always recognizing God as the Creator, and pervading Nature with His glorious power, yet comes back again and again to tell rejoicingly what He is to His people Israel, with whom He has dealt as with no other, though His pleasure is always in all who fear Him; and whose trust is in His loving-kindness.

1. Every psalm begins with a call to praise, and Jehovah is still the inspiring Name. "Praise," says the psalmist here, "is pleasant and comely." How can this glorious God be coldly recognized? If you receive but the sun’s rays, you must be warmed. And now Israel is rejoicing in the favor of Him from whom she has so long been astray. Jerusalem is built up afresh; its outcasts have been gathered. They have found Him the healer of the broken-hearted, the Physician for their deep and gaping wounds. In all their sad and devious ways, the stars which in that long night have shone above them; have been His witnesses of wisdom and mercy constant, if far off, and of steadfast order all untouched with confusion. For us, too far off for individual recognition; He, as familiar with them, calls them all by name. Now the infinite wisdom of all this shines out: the order of heaven has banished the confusion of earth; the meek, fashioned to this by their down-treading, can now be lifted up; while the wicked He bringeth to the ground.

2. Again the psalmist goes to Nature to illustrate the tender care that is displayed throughout it. The clouds gather, only to prepare rain; heaven is thus in constant ministry to earth, and as the result grass clothes even the mountains. The beast thus receives its food, and the young ravens, which cry in the ears of God. But is this His final aim? Can the horse’s strength delight Him? Or even in man, his legs? No: the moral and spiritual rule throughout; and man; who fears Him, -man; hoping in His loving-kindness, -he is the creature in whom His delight is. Here is the song which for us has found expression in a far more wondrous way.

3. Jerusalem now basks in this sunshine, wrapped in the everlasting Arms. Zion has got her impregnable walls and bulwarks, her happy children; within her prosperity and satisfaction. These are but outward manifestations of divine favor: Jehovah has done this; it is the seal of God upon her forehead.

4. And to Him the whole earth is in subjection. His commandment throughout it is hastened by the swiftest messengers. He gives the snow and scatters the frost; solidifies the water with His cold, and melts it back again with a warmer wind. Nature is plastic in His hand everywhere and owns its God.

5. But Israel has higher laws than those which Nature owns; and these she has learned to realize as her peculiar joy. Transmitter of these to the world around, the nations know them but by her.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

General Information:

Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)

it is pleasant

The object may be supplied from the previous phrase. AT: "it is pleasant to sing praises" (See: Ellipsis)

praise is suitable

"praise is fitting" or "praise is appropriate"

translationWords

praise

Yahweh

good

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For it is good to sing For it is good to sing to Him.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

"Praise be to God" - [These are] the words of the composer by way of prophecy, praising God as he sees his vision, for God will build Jerusalem and gather the dispersed of Israel.

And the word "זמרה" is a verb, like [it says] "... [and I will continue] to discipline you..." (Vayikra 26:18), and the ה is added because it serves for that which is after. "For it is good to sing of God, for it is pleasant and desirable" - [this word נאוה] is from the morphology of the word תאוה (desire), as I have explained, for the word is in the נפעל (passive) conjugation, like [it says] "...and all that is made in a frying pan..." (Vayikra 7:9).

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.