Read-Post Through the Bible

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Psa 144:9-15 

The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.

I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, Psa_144:9, Psa_144:10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2Ch_20:20, 2Ch_20:21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (Psa_144:10): It is he that giveth salvation unto kings. This intimates,

1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Psa_33:16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations!

2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa_42:1; Isa_49:8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.
II. He prays for the continuance of God's favour.

1. That he might be delivered from the public enemies, Psa_144:11. Here he repeats his prayer and plea, Psa_144:7, Psa_144:8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: “Therefore, Lord, do thou deliver me from them, for they are a strange sort of people.”

2. That he might see the public peace and prosperity: “Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief.” David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,

(1.) The particular instances of that public prosperity which David desired for his people.

[1.] A hopeful progeny (Psa_144:12): “That our sons and our daughters may be in all respects such as we could wish.” He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well.

First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Psa_128:1-6 , the planting of the Lord (Isa_61:3), - to see them as plants, not as weeds, not as thorns, - to see them as plants growing great, not withered and blasted, - to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day, - to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit.

Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building, - when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness, - when we see them purified and consecrated to God as living temples, we think ourselves happy in them.

[2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state), - that we may have in them all manner of stores, for ourselves and our friends, - that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully, - that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam_5:3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Pro_27:26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour.

[3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. “Let not our enemies break in upon us; let us not have occasion to march out against them.” War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction - no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.

(2.) His reflection upon this description of the prosperity of the nation, which he so much desired (Psa_144:15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either,

[1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or,

[2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable. — Henry 

[daniel1212av]

(Psa 145)  "David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever. {2} Every day will I bless thee; and I will praise thy name for ever and ever. {3} Great is the LORD, and greatly to be praised; and his greatness is unsearchable. {4} One generation shall praise thy works to another, and shall declare thy mighty acts. {5} I will speak of the glorious honour of thy majesty, and of thy wondrous works. {6} And men shall speak of the might of thy terrible acts: and I will declare thy greatness. {7} They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness.

{8} The LORD is gracious, and full of compassion; slow to anger, and of great mercy. {9} The LORD is good to all: and his tender mercies are over all his works. {10} All thy works shall praise thee, O LORD; and thy saints shall bless thee. {11} They shall speak of the glory of thy kingdom, and talk of thy power; {12} To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. {13} Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. {14} The LORD upholdeth all that fall, and raiseth up all those that be bowed down. {15} The eyes of all wait upon thee; and thou givest them their meat in due season. {16} Thou openest thine hand, and satisfiest the desire of every living thing. {17} The LORD is righteous in all his ways, and holy in all his works. {18} The LORD is nigh unto all them that call upon him, to all that call upon him in truth. {19} He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. {20} The LORD preserveth all them that love him: but all the wicked will he destroy. {21} My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever."

[daniel1212av]

Psalms 145 - God is praised for his unsearchable greatness, Psa_145:1, Psa_145:2; for his majesty and terrible acts, Psa_145:3, Psa_145:6; for his goodness and tender mercies to all, Psa_145:7-9; for his power and kingdom, Psa_145:10-13; for his kindness to the distressed, Psa_145:14; for his providence, Psa_145:15-17. He hears and answers prayer, Psa_145:18-20. All should praise him, Psa_145:21.

This Psalm is attributed to David by the Hebrew and all the Versions. It is the last of the acrostic Psalms; and should contain twenty-two verses, as answering to the twenty-two letters of the Hebrew alphabet; but the verse between the thirteenth and fourteenth, beginning with the letter נ  nun, is lost out of the present Hebrew copies; but a translation of it is found in the Syriac, Septuagint, Vulgate, Ethiopic, Arabic, and Anglo-Saxon. See below. It is an incomparable Psalm of praise; and the rabbins have it in such high estimation, that they assert, if a man with sincerity of heart repeat it three times a-day, he shall infallibly enjoy the blessings of the world to come. It does not appear on what particular occasion it was composed; or, indeed, whether there was any occasion but gratitude to God for his ineffable favors to mankind. — Clarke 

Psalms 145 - This Is one of the alphabetical Psalms, composed with much art, and, doubtless, so arranged that the memory might be aided. The Holy Spirit condescends to use even the more artificial methods of the poet, to secure attention, and impress the heart.

Title. - David's Psalm of Praise. It is David's, David's very own, David's favourite. It is David's Praise just as another (Psalm 86) is David's Prayer. It is altogether praise, and praise pitched in a high key. David had blessed God many a time in other Psalms, but this he regarded as his peculiar, his crown jewel of praise. Certainly David's praise is the best of praise, for it is that of a man of experience, of sincerity, of calm deliberation, and of intense warmth of heart. It is not for any one of us to render David's praise, for David only could do that; but we may take David's Psalm as a model, and aim at making our own personal adoration as much like it as possible: we shall be long before we equal our model. Let each Christian reader present his own praise unto the Lord, and call it by his own name. What a wealth of varied praise will thus be presented through Christ Jesus!

Division. - The Psalm does not fall into any marked divisions, but is one and indivisible. Our own translators have mapped out this song with considerable discernment. It is not a perfect arrangement, but it will suit our convenience in exposition. David praiseth God for his fame or glory (Psa_145:1-7), for his goodness (Psa_145:8-10), for his kingdom (Psa_145:11-13), for his providence (Psa_145:14-16), for his saving mercy (Psa_145:17-21).  — Psalms   

Psalms 145 - The five foregoing psalms were all of a piece, all full of prayers; this, and the five that follow it to the end of the book, are all of a piece too, all full of praises; and though only this is entitled David's psalm yet we have no reason to think but that they were all his as well as all the foregoing prayers. And it is observable,  1. That after five psalms of prayer follow six psalms of praise; for those that are much in prayer shall not want matter for praise, and those that have sped in prayer must abound in praise. Our thanksgivings for mercy, when we have received it, should even exceed our supplications for it when we were in pursuit of it. David, in the last of his begging psalms, had promised to praise God (Psa_145:9), and here he performs his promise.  2. That the book of Psalms concludes with psalms of praise, all praise, for praise, is the conclusion of the whole matter; it is that in which all the psalms centre. And it intimates that God's people, towards the end of their life, should abound much in praise, and the rather because, at the end of their life, they hope to remove to the world of everlasting praise, and the nearer they come to heaven the more they should accustom themselves to the work of heaven. This is one of those psalms which are composed alphabetically (as Ps. 25 and Ps. 34, etc.), that it might be the more easily committed to memory, and kept in mind. The Jewish writers justly extol this psalm as a star of the first magnitude in this bright constellation; and some of them have an extravagant saying concerning it, not much unlike some of the popish superstitions, That whosoever will sing this psalm constantly three times a day shall certainly be happy in the world to come. In this psalm, 

I. David engages himself and others to praise God (Psa_145:1, Psa_145:2, Psa_145:4-7, Psa_145:10-12). 

II. He fastens upon those things that are proper matter for praise, God's greatness (v . 3), his goodness (Psa_145:8, Psa_145:9), the proofs of both in the administration of his kingdom (Psa_145:13), the kingdom of providence (Psa_145:14-16), the kingdom of grace (Psa_145:17-20), and then he concludes with a resolution to continue praising God (Psa_145:21) with which resolution our hearts must be filled, and in which they must be fixed, in singing this psalm.

David's psalm of praise. — Henry 

Psa 145:1-9 

Those who, under troubles and temptations, abound in fervent prayer, shall in due season abound in grateful praise, which is the true language of holy joy. Especially we should speak of God's wondrous work of redemption, while we declare his greatness. For no deliverance of the Israelites, nor the punishment of sinners, so clearly proclaims the justice of God, as the cross of Christ exhibits it to the enlightened mind. It may be truly said of our Lord Jesus Christ, that his words are words of goodness and grace; his works are works of goodness and grace. He is full of compassion; hence he came into the world to save sinners. When on earth, he showed his compassion both to the bodies and souls of men, by healing the one, and making wise the other. He is of great mercy, a merciful High Priest, through whom God is merciful to sinners. — MHCC

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Psa 145:1-9 

The entitling of this David's psalm of praise may intimate not only that he was the penman of it, but that he took a particular pleasure in it and sung it often; it was his companion wherever he went. In this former part of the psalm God's glorious attributes are praised, as, in the latter part of the psalm, his kingdom and the administration of it. Observe,

I. Who shall be employed in giving glory to God.

1. Whatever others do, the psalmist will himself be much in praising God. To this good work he here excites himself, engages himself, and has his heart much enlarged in it. What he does, that he will do, having more and more satisfaction in it. It was his duty; it was his delight. Observe,

(1.) How he expresses the work itself: “I will extol thee, and bless thy name (Psa_145:1); I will speak well of thee, as thou hast made thyself known, and will therein express my own high thoughts of thee and endeavour to raise the like in others.” When we speak honourably of God, this is graciously interpreted and accepted as an extolling of him. Again (Psa_145:2): I will bless thee, I will praise thy name; the repetition intimates the fervency of his affection to this work, the fixedness of his purpose to abound in it, and the frequency of his performances therein. Again (Psa_145:5): I will speak of thy honour, and (Psa_145:6) I will declare thy greatness. He would give glory to God, not only in his solemn devotions, but in his common conversation. If the heart be full of God, out of the abundance of that the mouth will speak with reverence, to his praise, upon all occasions. What subject of discourse can we find more noble, more copious, more pleasant, useful, and unexceptionable, than the glory of God?

(2.) How he expresses his resolution to persevere in it.

[1.] He will be constant to this work: Every day will I bless thee. Praising God must be our daily work. No day must pass, though ever so busy a day, though ever so sorrowful a day, without praising God. We ought to reckon it the most needful of our daily employments, and the most delightful of our daily comforts. God is every day blessing us, doing well for us; there is therefore reason that we should be every day blessing him, speaking well of him.

[2.] He will continue in it: I will bless thee for ever and ever, Psa_145:1 and again Psa_145:2. This intimates, First, That he resolved to continue in this work to the end of his life, throughout his ever in this world. Secondly, That the psalms he penned should be made use of in praising God by the church to the end of time, 2Ch_29:30. Thirdly, That he hoped to be praising God to all eternity in the other world. Those that make praise their constant work on earth shall have it their everlasting bliss in heaven.

2. He doubts not but others also would be forward to this work.

(1.) “They shall concur in it now; they shall join with me in it: When I declare thy greatness men shall speak of it (Psa_145:6); they shall abundantly utter it” (Psa_145:7), or pour it out (as the word is); they shall praise God with a gracious fluency, better than the most curious oratory. David's zeal would provoke many, and it has done so.

(2.) “They shall keep it up when I am gone, in an uninterrupted succession (Psa_145:4): One generation shall praise thy works to another.” The generation that is going off shall tell them to that which is rising up, shall tell what they have seen in their days and what they have heard from their fathers; they shall fully and particularly declare thy mighty acts (Psa_78:3); and the generation that is rising up shall follow the example of that which is going off: so that the death of God's worshippers shall be no diminution of his worship, for a new generation shall rise up in their room to carry on that good work, more or less, to the end of time, when it shall be left to that world to do it in which there is no succession of generations.

II. What we must give to God the glory of.

1. Of his greatness and his great works. We must declare, Great is the Lord, his presence infinite, his power irresistible, his brightness insupportable, his majesty awful, his dominion boundless, and his sovereignty incontestable; and therefore there is no dispute, but great is the Lord, and, if great, then greatly to be praised, with all that is within us, to the utmost of our power, and with all the circumstances of solemnity imaginable. His greatness indeed cannot be comprehended, for it is unsearchable; who can conceive or express how great God is? But then it is so much the more to be praised. When we cannot, by searching, find the bottom, we must sit down at the brink, and adore the depth, Rom_11:33. God is great, for,

(1.) His majesty is glorious in the upper world, above the heavens, where he has set his glory; and when we are declaring his greatness we must not fail to speak of the glorious honour of his majesty, the splendour of the glory of his majesty (Psa_145:5), how brightly he shines in the upper world, so as to dazzle the eyes of the angels themselves, and oblige them to cover their faces, as unable to bear the lustre of it.

(2.) His works are wondrous in this lower world. The preservation, maintenance, and government of all the creatures, proclaim the Creator very great. When therefore we declare his greatness we must observe the unquestionable proofs of it, and must declare his mighty acts (Psa_145:4), speak of his wondrous works (Psa_145:5), the might of his terrible acts, Psa_145:6. We must see God acting and working in all the affairs of this lower world. Various instruments are used, but in all events God is the supreme director; it is he that performs all things. Much of his power is seen in the operations of his providence (they are mighty acts, such as cannot be paralleled by the strength of any creature), and much of his justice - they are terrible acts, awful to saints, dreadful to sinners. These we should take all occasions to speak of, observing the finger of God, his hand, his arm, in all, that we may marvel.

2. Of his goodness; this is his glory, Exo_33:19. It is what he glories in (Exo_34:6, Exo_34:7), and it is what we must give him the glory of: They shall abundantly utter the memory of thy great goodness, Psa_145:7. God's goodness is great goodness, the treasures of it can never be exhausted, nay, they can never be lessened, for he ever will be as rich in mercy as he ever was. It is memorable goodness; it is what we ought always to lay before us, always to have in mind and preserve the memorials of, for it is worthy to be had in everlasting remembrance; and the remembrance we retain of God's goodness we should utter, we should abundantly utter, as those who are full of it, very full of it, and desire that others may be acquainted and affected with it. But, whenever we utter God's great goodness, we must not forget, at the same time, to sing of his righteousness; for, as he is gracious in rewarding those that serve him faithfully, so he is righteous in punishing those that rebel against him. Impartial and inflexible justice is as surely in God as inexhaustible goodness; and we must sing of both together, Rom_11:22.

(1.) There is a fountain of goodness in God's nature (Psa_145:8 ): The Lord is gracious to those that serve him; he is full of compassion to those that need him, slow to anger to those that have offended him, and of great mercy to all that seek him and sue to him. he is ready to give, and ready to forgive, more ready than we are to ask, than we are to repent.

(2.) There are streams of goodness in all the dispensations of his providence, Psa_145:9. As he is good, so he does good; he is good to all, to all his creatures, from the highest angel to the meanest worm, to all but devils and damned sinners, that have shut themselves out from his goodness. His tender mercies are over all his works.

[1.] All his works, all his creatures, receive the fruits of his merciful care and bounty. It is extended to them all; he hates nothing that he has made.

[2.] The works of his mercy out-shine all his other works, and declare him more than any of them. In nothing will the glory of God be for ever so illustrious as in the vessels of mercy ordained to glory. To the divine goodness will the everlasting hallelujahs of all the saints be sung. — Henry 

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Psa 145:10-21 

All God's works show forth his praises. He satisfies the desire of every living thing, except the unreasonable children of men, who are satisfied with nothing. He does good to all the children of men; his own people in a special manner. Many children of God, who have been ready to fall into sin, to fall into despair, have tasted his goodness in preventing their falls, or recovering them speedily by his graces and comforts. And with respect to all that are heavy laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them. He is very ready to hear and answer the prayers of his people. He is present every where; but in a special way he is nigh to them, as he is not to others. He is in their hearts, and dwells there by faith, and they dwell in him. He is nigh to those that call upon him, to help them in all times of need. He will be nigh to them, that they may have what they ask, and find what they seek, if they call upon him in truth and sincerity. And having taught men to love his name and holy ways, he will save them from the destruction of the wicked. May we then love his name, and walk in his ways, while we desire that all flesh should bless his holy name for ever and ever. — MHCC

Psa 145:10-21 

The greatness and goodness of him who is optimus et maximus - the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected (Psa_145:10): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom (Psa_145:11), the glorious majesty of it (Psa_145:12), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God.

(2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it - his power, by which he can do any thing and does every thing he pleases (Psa_145:11); and, as a proof of it, let them make known his mighty acts (Psa_145:12), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate.

(3.) The perpetuity of it, Psa_145:13. The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general (Psa_145:15, Psa_145:16): He provides food for all flesh, and therein appears his everlasting mercy, Psa_136:25. All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it.

[1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Mat_6:26), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it.

[2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for (Psa_145:17) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.
[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, Psa_145:14. He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Psa_110:3. If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Psa_37:24. If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, Psa_145:18, Psa_145:19. In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition.

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1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off (Pro_27:10), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said (Psa_145:16) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Psa_22:21.

2. The proviso is very reasonable. He will hear and help us,

(1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us?

(2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him (Psa_145:20): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked (Psa_91:8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes,

1. With a resolution to give glory to God himself (Psa_145:21): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did (Psa_145:1), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises.

2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged. — Henry 

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(Psa 146)  "Praise ye the LORD. Praise the LORD, O my soul. {2} While I live will I praise the LORD: I will sing praises unto my God while I have any being. {3} Put not your trust in princes, nor in the son of man, in whom there is no help. {4} His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.

{5} Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: {6} Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever: {7} Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners: {8} The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: {9} The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. {10} The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD."

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Psalms 146 -
The psalmist, full of gratitude, purposes to praise God for ever, Psa_146:1, Psa_146:2; and exhorts not to trust in man, not even the most powerful; for which he gives his reasons, Psa_146:3, Psa_146:4. The great advantage of trusting in God, Psa_146:5. The mercies which they who trust in God may expect, Psa_146:6-9. The Divine government is everlasting, Psa_146:10.

This is the first of the Psalms called Hallelujah Psalms, of which there are five, and which conclude the book. — Clarke (abridged)

Psalms 146 - Division, Etc. - We are now among the Hallelujahs. The rest of our journey lies through the Delectable Mountains. All is praise to the close of the book. The key is high-pitched: the music is upon the high-sounding cymbals. O for a heart full of joyful gratitude, that we may run, and leap, and glorify God, even as these Psalms do.

Alexander thinks that this song may be regarded as composed of two equal parts; in the first we see the happiness of those who trust in God, and not in man (Psa_146:1-5), while the second gives the reason drawn from the Divine perfections (Psa_146:5-10). This might suffice for our purpose; but as there is really no break at all, we will keep it entire. It is “one pearl,” a sacred censer of holy incense, pouring forth one sweet perfume.  — Psalms   

Psalms 146 - This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, 

I. The psalmist engages himself to praise God (Psa_146:1, Psa_146:2). 

II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 

1. He shows why we should not trust in men (Psa_146:3, Psa_146:4).

2. Why we should trust in God (Psa_146:5), because of his power in the kingdom of nature (Psa_146:6), his dominion in the kingdom of providence (Psa_146:7), and his grace in the kingdom of the Messiah (Psa_146:8, Psa_146:9), that everlasting kingdom (Psa_146:10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it. — Henry

Psa 146:1-4 

If it is our delight to praise the Lord while we live, we shall certainly praise him to all eternity. With this glorious prospect before us, how low do worldly pursuits seem! There is a Son of man in whom there is help, even him who is also the Son of God, who will not fail those that trust in him. But all other sons of men are like the man from whom they sprung, who, being in honour, did not abide. God has given the earth to the children of men, but there is great striving about it. Yet, after a while, no part of the earth will be their own, except that in which their dead bodies are laid. And when man returns to his earth, in that very day all his plans and designs vanish and are gone: what then comes of expectations from him? — MHCC

Psa 146:1-4
 
David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought,

1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, Psa_146:1, Psa_146:2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: “I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me.” Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. “This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better.” That which is the great end of our being ought to be our great employment and delight while we have any being. “In thee must our time and powers be spent.”

2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. “No,” says David, “Put not your trust in princes (Psa_146:3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words.” But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide.

(1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (2Sa_3:39), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer_14:9.

(2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (Psa_146:4): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Gen_3:19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job_17:11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long. — Henry 

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Psa 146:5-10 

The psalmist encourages us to put confidence in God. We must hope in the providence of God for all we need as to this life, and in the grace of God for that which is to come. The God of heaven became a man that he might become our salvation. Though he died on the cross for our sins, and was laid in the grave, yet his thoughts of love to us did not perish; he rose again to fulfil them. When on earth, his miracles were examples of what he is still doing every day. He grants deliverance to captives bound in the chains of sin and Satan. He opens the eyes of the understanding. He feeds with the bread of life those who hunger for salvation; and he is the constant Friend of the poor in spirit, the helpless: with him poor sinners, that are as fatherless, find mercy; and his kingdom shall continue for ever. Then let sinners flee to him, and believers rejoice in him. And as the Lord shall reign for ever, let us stir up each other to praise his holy name. — MHCC 

Psa 146:5-10 

The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.

I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help,

1. Who take him for their God, and serve and worship him accordingly.

2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope,

(1.) In the providence of God for all the good things we need, which relate to the life that now is.

(2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbis, who says of Psa_146:10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing Psa_146:7, Psa_146:8, with the characters Christ gives of the Messiah (Mat_11:5, Mat_11:6), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to Psa_146:5. Happy is the man that hopes in the Lord his God, and who is not offended in him.

II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (Psa_146:6): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it.

2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Rev_3:14. The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen.

3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jud_1:15.

4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life.

5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha - Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa_61:1, Isa_61:2.

6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen_21:19, and the prophet's servant, 2Ki_6:17. But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (Joh_9:32) and thereby encouraged us to hope in him for spiritual illumination.

7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself (Luk_13:12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions.

8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness.

9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Psa_68:4.

(1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it.

(2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Exo_22:22, Exo_22:23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Hos_14:3.

10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us.

11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10. Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands. — Henry

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(Psa 147)  "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 hoarfrost 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 showeth 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."

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Psalms 147 - The psalmist praises God for his goodness to Jerusalem, Psa_147:1-3; shows his great mercy to them that trust in him, Psa_147:4-6; he extols him for his mercies, and providential kindness, Psa_147:7-11; for his defense of Jerusalem, Psa_147:12-15; For his wonders in the seasons, Psa_147:16-18; and his word unto Jacob, Psa_147:19, Psa_147:20.

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. — Clarke 

Psalms 147 - 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 commonwealth and of the church. It is good and pleasant throughout.

Division. - The song appears to divide itself into three portions. Psa_147:1-6, Jehovah is extolled for building up Zion, and blessing his mourners; Psa_147:7-11, the like praise is given because of his provision for the lowly, and his pleasure in them; and then, Psa_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.  — Psalms   

Psalms 147 - This is another psalm of praise. Some think it was penned after the return of the Jews from their captivity; but it is so much of a piece with Ps. 145 that I rather think it was penned by David, and what is said (Psa_147:2, Psa_147:13) may well enough be applied to the first building and fortifying of Jerusalem in his time, and the gathering in of those that had been out-casts in Saul's time. The Septuagint divides it into two; and we may divide it into the first and second part, but both of the same import. 

I. We are called upon to praise God (Psa_147:1, Psa_147:7, Psa_147:12). 

II. We are furnished with matter for praise, for God is to be glorified,  1. As the God of nature, and so he is very great (Psa_147:4, Psa_147:5, Psa_147:8, Psa_147:9, Psa_147:15-18). 

2. As the God of grace, comforting his people (Psa_147:3, Psa_147:6, Psa_147:10, Psa_147:11). 

3. As the God of Israel, Jerusalem, and Zion, settling their civil state (Psa_147:2, Psa_147:13, Psa_147:14), and especially settling religion among them (Psa_147:19, Psa_147:20). It is easy, in singing this psalm, to apply it to ourselves, both as to personal and national mercies, were it but as easy to do so with suitable affections. — Henry 

Psa 147:1-11 

Praising God is work that is its own wages. It is comely; it becomes us as reasonable creatures, much more as people in covenant with God. He gathers outcast sinners by his grace, and will bring them into his holy habitation. To those whom God heals with the consolations of his Spirit, he speaks peace, assures them their sins are pardoned. And for this, let others praise him also. Man's knowledge is soon ended; but God's knowledge is a dept that can never be fathomed. And while he telleth the number of the stars, he condescends to hear the broken-hearted sinner. While he feeds the young ravens, he will not leave his praying people destitute. Clouds look dull and melancholy, yet without them we could have no rain, therefore no fruit. Thus afflictions look black and unpleasant; but from clouds of affliction come showers that make the soul to yield the peaceable fruits of righteousness. The psalmist delights not in things wherein sinners trust and glory; but a serious and suitable regard to God is, in his sight, of very great price. We are not to be in doubt between hope and fear, but to act under the gracious influences of hope and fear united. — MHCC

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Psa 147:1-11 

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, 2Ch_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. — Henry

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Psa 147:12-20  

The church, like Jerusalem of old, built up and preserved by the wisdom, power, and goodness of God, is exhorted to praise him for all the benefits and blessings vouchsafed to her; and these are represented by his favours in the course of nature. The thawing word may represent the gospel of Christ, and the thawing wind the Spirit of Christ; for the Spirit is compared to the wind, Joh_3:8. Converting grace softens the heart that was hard frozen, and melts it into tears of repentance, and makes good reflections to flow, which before were chilled and stopped up. The change which the thaw makes is very evident, yet how it is done no one can say. Such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself. — MHCC

Psa 147:12-20  

Jerusalem, and Zion, the holy city, the holy hill, are here called upon to praise God, Psa_147:12. For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. “Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise.” Jerusalem and Zion must praise God,

I. For the prosperity and flourishing state of their civil interests, Psa_147:13, Psa_147:14.

1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zec_2:5.

2. For the increase of their people. This strengthens the bars of the gates as much as any thing: He hath blessed thy children within thee, with that first and great blessing, Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord (Isa_61:9), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed.

3. For the public tranquillity, that they were delivered from the terrors and desolations of war: He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared. He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, 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.

4. For great plenty, the common effect of peace: He filleth thee with the finest of the wheat - wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat (Deu_32:14) and exported it to the countries abroad, as appears, Eze_27:17. The land of Israel was not enriched with precious stones nor spices, but with the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion.

II. For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us.

1. In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God (Psa_147:15): He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power. God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily. His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luk_17:24. Angels, who carry his word and fulfil it, fly swiftly, Dan_9:21.

2. In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power.

(1.) Frosts are from God. With him are the treasures of the snow and the hail (Job_38:22, Job_38:23), and out of these treasures he draws as he pleases. [1.] He giveth snow like wool. It is compared to wool for its whiteness (Isa_1:18), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow.

[2.] He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Psa_78:47. [3.] He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread.

[4.] When we see the frost, and snow, and ice, we feel it in the air: Who can stand before his cold? The beasts cannot; they retire into dens (Job_37:8 ); they are easily conquered then, 2Sa_23:20. Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen_8:22. And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath?

(2.) Thaws are from God. When he pleases (Psa_147:18) he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he causes the wind, the south wind, to blow, and the waters, which were frozen, flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not contend for ever, but renews the face of the earth. As he remembered Noah, and released him (Gen_8:1), so he remembers the earth, and his covenant with the earth, Son_2:11, Son_2:12. This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, Joh_3:8 ); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself.

III. For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty (Psa_147:14), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was,

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1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but God showed his word unto Jacob, and by that word he made known to them his statutes and judgments. It is a great mercy to any people to have the word of God among them; for faith comes by hearing and reading that word, that faith without which it is impossible to please God.

2. A distinguishing mercy, and upon that account the more obliging: “He hath not dealt so with every nation, not with any nation; and, as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature.” Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let Israel therefore praise the Lord in the observance of these statutes. Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes. — Henry 

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(Psa 148)  "Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights. {2} Praise ye him, all his angels: praise ye him, all his hosts. {3} Praise ye him, sun and moon: praise him, all ye stars of light. {4} Praise him, ye heavens of heavens, and ye waters that be above the heavens. {5} Let them praise the name of the LORD: for he commanded, and they were created. {6} He hath also stablished them for ever and ever: he hath made a decree which shall not pass.

{7} Praise the LORD from the earth, ye dragons, and all deeps: {8} Fire, and hail; snow, and vapours; stormy wind fulfilling his word: {9} Mountains, and all hills; fruitful trees, and all cedars: {10} Beasts, and all cattle; creeping things, and flying fowl: {11} Kings of the earth, and all people; princes, and all judges of the earth: {12} Both young men, and maidens; old men, and children: {13} Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven. {14} He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the LORD."