Psalms 147


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.


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.

Verse 2. The Lord doth build up] The psalmist appears to see the

walls rising under his eye, because the outcasts of Israel, those

who had been in captivity, are now gathered together to do the


Verse 3. He healeth the broken in heart] , the shivered

in heart. From the root shabar, to break in pieces, we have

our word shiver, to break into splinters, into shivers. The

heart broken in pieces by a sense of God's displeasure.

Verse 4. He telleth the number of the stars] He whose knowledge

is so exact as to tell every star in heaven, can be under no

difficulty to find out and collect all the scattered exiles of


Verse 5. His understanding is infinite.] To his intelligence

there is no number: though he numbers the stars, his understanding

is without number. It is infinite; therefore, he can know, as he

can do, all things.

Verse 6. The Lord lifteth up the meek] The humbled, the


Verse 7. Sing unto the Lord] enu, sing a responsive song,

sing in parts, answer one another.

Verse 8. Who covereth the heaven with clouds] Collects the

vapours together, in order to cause it to rain upon the earth.

Even the direction of the winds, the collection of the clouds, and

the descent of the rain, are under the especial management of God.

These things form a part of his providential management of the


Maketh grass to grow upon the mountains.] After this clause the

Vulgate, the Septuagint, AEthiopic, Arabic, and Anglo-Saxon,

add, and herb for the service of man. It appears that a hemistich,

or half-line, has been lost from the Hebrew text; which, according

to the above Versions, must have stood thus:

veeseb laabodath haadam, as in Ps 104:14: "And herbage for the

service of mankind."

Verse 10. He delighteth not] The horse, among all animals, is

most delighted in by man for beauty, strength, and fleetness. And

a man's legs, if well proportioned, are more admired than even the

finest features of his face. Though God has made these, yet they

are not his peculiar delight.

Verse 11. The Lord taketh pleasure in them that fear him] That

are truly religious.

In those that hope is his mercy.] Who are just beginning to seek

the salvation of their souls. Even the cry of the penitent is

pleasing in the ear of the Lord. With this verse the hundred and

forty-sixth Psalm ends in all the Versions, except the Chaldee.

And the hundred and forty-seventh commences with the 12th verse. I

believe these to be two distinct Psalms. The subjects of them are

not exactly the same, though something similar; and they plainly

refer to different periods.

Verse 13. He hath strengthened the bars of thy gates] He has

enabled thee to complete the walls of Jerusalem. From the former

part of the Psalm it appears the walls were then in progress; from

this part, they appear to be completed, and provisions to be

brought into the city, to support its inhabitants. The gates were

set up and well secured by bars, so that the grain, &c., was in


Verse 14. He maketh peace] They were now no longer troubled with

the Samaritans, Moabites, &c.

Verse 15. He sendeth forth his commandment] His substantial

word. It is here personified, meymra, Chaldee; and appears

to be a very active agent running every where, and performing the

purposes of his will.

Verse 16. He giveth snow like wool] Falling down in large

flakes; and in this state nothing in nature has a nearer

resemblance to fine white wool.

Scattereth the hoar frost like ashes.] Spreading it over the

whole face of nature.

Verse 17. He casteth forth his ice] korcho, (probably

hailstones,) like crumbs.

Who can stand before his cold?] At particular times the cold in

the east is so very intense as to kill man and beast. Jacobus de

Vitriaco, one of the writers in the Gesta Dei per Francos, says,

that in an expedition in which he was engaged against Mount Tabor,

on the 24th of December, the cold was so intense that many of the

poor people, and the beasts of burden, died by it. And Albertus

Aquensis, another of these writers, speaking of the cold in Judea,

says, that thirty of the people who attended Baldwin I. in the

mountainous districts near the Dead Sea, were killed by it; and

that in that expedition they had to contend with horrible hail and

ice, with unheard-of snow and rain. From this we find that the

winters are often very severe in Judea; and in such cases as the

above, we may well call out, "Who can stand against his cold!"

Verse 18. He sendeth out his word] He gives a command: the south

wind blows; the thaw takes place; and the ice and snow being

liquefied, the waters flow, where before they were bound up by the


Verse 19. He showeth his word unto Jacob] To no nation of the

world beside had God given a revelation of his will.

Verse 20. And as for his judgments] The wondrous ordinances of

his law, no nation had known them; and consequently, did not know

the glorious things in futurity to which they referred.


The parts of this Psalm are two:-

I. An exhortation to praise God, Ps 147:1, which is repeated,

Ps 147:7, 12.

II. The arguments to persuade to it: God's bounty, wisdom,

power, providence, justice, and mercy, dwelt on through the whole


I. The exhortation is briefly proposed, "Praise the Lord." Which

the prophet, as the chanter of the choir, begins; and then more

fully repeats, "Sing unto the Lord," &c. And again "Praise the

Lord, O Jerusalem," &c., Ps 147:12, where the

Arabic, Greek, and Latin translators begin a new Psalm: but in

the Hebrew they are conjoined, and form but one hymn.

The prophet, having ended his exhortation, adds his reasons for


1. It is pleasant and becoming.

2. His bounty in building Jerusalem, and bringing back the

dispersed, Ps 147:2. In comforting the distressed, Ps 147:3. For

his wisdom, Ps 147:4. For his power, Ps 147:5. For his mercy and

justice, Ps 147:6.

His first arguments are drawn from the thing itself.

I. Good: "For it is good," &c.

For many reasons this may be called good.

1. For it is God's command, and must not be neglected.

2. It elevates the heart from earth to heaven.

3. Good again, because we are bound to it by obligations.

II. "To praise God is pleasant."

1. Because it proceeds from love.

2. Because it is pleasant to perform our duty, and the end of

our creation.

3. Because God is pleased with it: "He that offereth me praise,

glorifieth me," &c.

4. Because God is pleased with the virtues of faith, hope,

charity, humility, devotion, &c., of which praise is the effect.

III. "It is comely." There is no sin greater than that of


These are the first arguments the prophet uses, and they are

drawn from the nature of the thing itself: they may apply to all

ages of the Church.

He dwells upon the deliverance of Israel from captivity.

1. "The Lord doth build up" his Church, the seat of his

sanctuary. He hath restored our policy and religion.

2. "He gathereth together," &c. The banished and scattered ones;

the Gentiles.

3. "He healeth the broken in heart," &c. Oppressed by captivity

or sin.

4. "And bindeth up," &c. Like a good surgeon.

The second argument is drawn from his wisdom.

1. "He telleth the number of the stars," &c. A thing to man


2. "He calleth them," &c. They are his army, and he knows them.

By the stars in this place some understand God's saints.

1. The stars are infinite in number. So are the saints.

2. Among them are planets. Saints have their circuits; and

always revolve round him, the Sun of righteousness.

3. The stars shine clearest in the night. The saints in


4. One star differeth from another in glory. Some saints excel

others in piety.

5. The stars are above. The saints' conversation is in heaven.

6. The stars are obscured by clouds. The Church is sometimes

obscured by affliction and persecution.

His third argument is drawn from God's power: "Great is the

Lord," &c.

His fourth argument is drawn from God's justice and mercy.

1. His mercy: "The Lord lifteth up the meek," &c. Sustains and

exalts them.

2. His justice: "He casteth the wicked down," &c. They shall not

always triumph.

But, before the prophet proceeds farther, he repeats:-

1. "Sing unto the Lord with thanksgiving." Do it in words.

2. "Sing praises upon the harp," &c. Do it in works.

Then he proceeds to argue from God's providence.

1. "Who covereth the heaven," &c. Not to obscure, but fructify

the earth.

2. "Who maketh grass to grow," &c. By his blessing on the most

barren places.

3. "He giveth to the beast," &c. They gather it from his


4. "And to the young ravens," &c. No bird suffers its young so

soon to provide for themselves, but God hears and sends them food.

Christ himself uses this argument to encourage us to rely on God's

providence, Mt 6:26.

Should the distrustful Jew argue, Alas, we have no strength,

ammunition, horse, or armour, the prophet replies:-

1. "He delighteth not," &c. When used as a warlike creature.

2. "He taketh not pleasure," &c. In the nimbleness of man, when

used for warlike preparations.

But he delights in his servants.

1. "The Lord taketh pleasure," &c. In those who obey and love


2. "In those that hope," &c. Have faith and confidence in him.

3. He again repeats his proposition, and calls upon the Church

to perform it: "Praise the Lord, O Jerusalem," &c. "Thy God, O

Zion." Should others be negligent, be not ye.

He then adds four reasons why Zion should praise him: 1.

Security and defence. 2. Benediction. 3. Peace. 4. Substance.

1. Security: "For he hath strengthened," &c.

2. Benediction: "He hath blessed," &c. His officers with wisdom,


3. Peace: "He maketh peace." The vision of peace is the literal

interpretation of the word Jerusalem.

4. Provision: "Filleth thee with the finest of the wheat," &c.

That God has done this for Jerusalem, is evident from his

general providence over the world. And this argument the prophet

uses: "He sendeth forth his commandment upon earth," &c. For,

1. "He giveth snow like wool." Beautiful in appearance, and in

order to preserve vegetables from the nipping but necessary frost,

when long continued.

2. "He scattereth the hoar frost," &c. Thickening the air with

it like ashes; freezing all the vapours that float in it.

3. "He casteth forth his ice," &c. Fragments of ice.

4. "Who can stand before his cold?" Endure it unprovided.

But having described all these powerful agents, the prophet next

shows how easily they are governed by his word.

1. "He sendeth out his word, and melteth them."

2. "He causeth his wind to blow," &c. And the ice and snow

return to water. All these are his, and on him we must depend for

safety and comfort.

By these God teaches alike nations to acknowledge him.

But there are particular acts which refer to his people; for,

1. "He showeth his word," &c. By Moses and the prophets.

2. "He hath not dealt so," &c. None at that time, but since to

his Church.

3. "As for his judgments," &c. His evangelical precepts. He is

sending forth his word; the nations could not find out his

precepts otherwise: therefore for this praise ye the Lord.

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