Psa 147:1 Consider the glory and the use of the Book of Psalms.
I. Think, first, of the rareness and preciousness of that unique gift to the Church. The Hebrew's characteristic was his religion, and not his literature. The Hebrew race left behind it a trophy corresponding to this characteristic. It was not a code of laws, embodying the great issues of justice, though Moses was of the seed of Abraham. It was not a volume of poetry, to whose immortal pages the centuries add imperishable beauty; at least, it was not a volume of poetry as such. It was something more unusual. If we measure the preciousness of products by their reality, then prayers are the most precious of all products. So rare and unique is the Book of Psalms.
II. Note some of the general uses of the Psalter. (1) The Psalms bring out with unapproachable practical influence the idea of a living, personal God, the Creator, and Judge, and Friend of men; His moral character; the whole body of truths rightly or wrongly termed natural religion. (2) The Psalms bring out as nothing else can the ideal of spiritual religion. (a) They show us that religion's exceeding great reward is in itself. (6) They tell us that man's spiritual ideal is not in its essence formal or ceremonial. (c) They show, as a feature of the spiritual character unknown to all other religions, a deep, abiding sense of sinfulness; a holiness arising not from effort, but from conscience feeling a burden and faith laying it upon a Saviour.
III. The Psalms are a proof of the existence of the Divine world, just as music is the proof of the existence of a world of harmony. We possess aspirations beyond our present needs. They will never read man truly who forget that he bears within a spiritual prophecy, as truly as he bears without a natural history. Of this prophecy the Psalms are the accumulated utterances. They tell us that even if the tree of humanity, embedded in the soil of myriad ages, has roots that go down lower than the "cabin of the savage," to "the lair of the brute," yet aloft it has tendrils that stretch themselves upwards towards the light of immortality. "I am continually with Thee; Thou hast holden me by Thy right hand." "This God is our God for ever and ever; He shall be our Guide unto death."
Bishop Alexander, The Great Question, p. 238.
References: Psa 147:1 .-A. Blomfield, Sermons in Town and Country, p. 335. Psa 147:2 .-Spurgeon, Sermons, vol. xxii., No. 1302.
Psa 147:2-5 The text reveals the constructive side of Divine government:-
I. As shown in the building up of the Church. That He should do so shows: (1) that the Church is self-demolished; (2) that it is self-helpless; (3) that God is the Gatherer, the Redeemer, and the Builder of the Church.
II. As seen in the gentle care of human hearts. Learn from this: (1) the personality of God's knowledge; (2) the infinite adaptations of Divine grace; (3) the perfectness of Divine healing.
III. As seen in the order, the regularity, and the stability of creation. (1) God takes care of the great universe; may I not trust Him with my life? (2) Where God's will is unquestioned, the result is light, beauty, music; why should I oppose myself to its gracious dominion?
Parker, City Temple, vol. i., p. 217 (see also Pulpit Notes, p. 197).
Reference: Psa 147:3 .-Spurgeon, Sermons, vol. i., No. 53.
Psa 147:7-8 We might almost assert that this Psalm was composed in spring. Spring, as Eastern travellers tell us, comes with a suddenness and beauty in that bare land of Palestine that we can hardly conceive of. All at once the dry, stony hills are clad with the tenderest green, the flowers fill the fields, and the heavens drop down dew.
I. But whether composed in spring or not, the hundred and forty-seventh Psalm may teach us a great lesson: a lesson of thankfulness; a lesson of acknowledgment to God for His care-for His care of all His creatures, cattle and birds as well as man. The gratitude that is acceptable to God is the offering of a just, and merciful, and humble life-an offering that God loves better than any other service, which in His sight is more than whole burnt-offerings and sacrifices.
II. Let us learn from this season to have trust and confidence in God. Let us love to mark in what we see now the care of God for all His creatures. Not all the cunning of man could make a single blade of grass, or cause one leaf to come out of its sheath, or one flower to bud and bloom. Think of the witness which spring bears to the providence and love of God.
III. Let us learn from the present season at least a hint about our immortal destiny. A few weeks ago, and all nature seemed dead. The trees were leafless; the ground was bare; there was no song of birds in the air. But now there is life, visible and joyous life, all around us. The earth has had her Easter, and is risen. And shall not we see in this a type and parable of our own resurrection? Shall it not help in its degree to confirm the blessed hope that we shall live though we die; that death is not the end of our being?
R. D. B. Rawnsley, Sermons in Country Churches, 2nd series, p. 41.
References: Psa 147:7-9 .-C. Kingsley, The Water of Life, p. 317. Psa 147:9 .-Spurgeon, Sermons, vol. xii., No. 672. Psa 147:12 .-J. A. Sellar, Church Doctrine and Practice, p. 188. Psa 147:14 , Psa 147:15 .-Spurgeon, Sermons, vol. vi., No. 314. Psa 147:15 .-Ibid., vol. xxvii., No. 1607.
Psa 147:16 I. Look, first, at the beauty of the snow. It makes a spiritual world of this dull, dark earth of ours; and the fields that seemed fit only for the growth of man's food and the tread of weary feet in the common labours of life, covered with its white, immaculate carpet, look like a celestial floor, on which white-winged angels on lofty errands of mercy might alight from the kindred heavens. The snow-crystals are the blossoms of inorganic nature. Their beauty is not a chance endowment. It is God's Hall-mark, attesting that the work is His. Such beauty is a reflection of the Divine image, not something that God does, but something that He is, really and suitably a part of Himself. It awakens that curiosity about God which is an essential element of worship. He who arranged the particles of snow into such exquisite shapes of beauty can bring order out of our confusion, and change our vile bodies and spirits into the likeness of Christ's.
II. Look at the power of the snow. In a few hours God's little army of snowflakes does a work which defies all the resources of man to undo it, and before which he has to pause baffled and defeated.
III. Look, further, at the service of the snow. "He giveth snow like wool," says the psalmist. The comparison expressively indicates one of the most important purposes which the snow serves in the economy of nature. It covers the earth like a blanket during that period of winter sleep which is necessary to recruit its exhausted energies and prepare it for fresh efforts in spring. He who warms the tender latent life of the flowers by the snow, and moulds the quiet beauty of the summer landscape by the desolating glacier, makes the cold of adversity to cherish the life of the soul, and to round into spiritual loveliness the harshness and roughness of a carnal, selfish nature.
IV. Look at the Giver of the snow. The psalmist had not the shadow of a doubt that God formed and sent the annual miracle of snow, as He had formed and sent the daily miracle of manna in the desert. It was a commonplace thing; it was a natural, ordinary occurrence; but it had the Divine sign upon it, and it showed forth the glory and goodness of God as strikingly as the most wonderful supernatural event in his nation's history.
H. Macmillan, Two Worlds are Ours, p. 269.
Four attributes of God find their illustration and plain exhibition in the snow:-
I. His omnipresence. Each one of these drifting flakes is a present from God. "He giveth snow like wool." (1) Sometimes it seems as if we were less observant of Divine handiwork in nature than the early Christians used to be. (2) Sometimes it seems as if we were most absurdly concerned lest the dignity of God should not be preserved in the minute management of things. (3) Sometimes it seems as if we were positively afraid to put God in peril by admitting that He is personally responsible for all His universe. It has invariably happened that the more clear are the expositions of trustworthy science, the safer is the Bible.
II. God's beneficence finds an illustration in the snow. (1) The philosophy of God's benediction in these bewildering flakes carries with it an interesting surprise. We are wont to associate cold only with a winter's depth of snow; but snow keeps the ground from freezing, and so preserves the life of seeds and trees. (2) The argument from this has two branches: it demands implicit confidence in God; it counsels generous remembrance of others around us.
III. The gentleness of God finds an illustration in the falling of the snow. Thus always appears God's gentleness: (1) in nature; (2) in providence; (3) in grace; (4) in retribution. "The feet of the avenging deities are shod with wool," says the classic poet. "He giveth snow like wool," says the text.
IV. The holiness of God finds a fitting illustration in the snow. Snow has been chosen as the symbol: (1) of the Gospel of redemption. "As the snow cometh down from heaven, so shall My word be," etc. (2) Of the standard of complete sanctification. "Though your sins be as scarlet, they shall be "white as snow." (3) Of ultimate attainment in grace. Jesus' robe of righteousness is absolutely white. (4) Of faith's final reward. Three distinct visions of God as He appears in heaven have been vouchsafed on earth to mortal eyes: one to Daniel in Babylon, one to Peter on the Mount of Transfiguration, and one to John on the Isle of Patmos. These men all put on record what in that supreme moment they saw. They differ in some particulars, but the one thing they all noticed was the raiment of glorious apparel which was worn by the exalted Redeemer. The glistering garments, such as no fuller could whiten them, they thought made up the supernatural beauty of heaven itself. "His garment was white as snow."
C. S. Robinson, Sermons on Neglected Texts, p. 49.
References: Psa 147:16 , Psa 147:17 .-W. Simpson, Christian World Pulpit, vol. xi., p. 40; W. G. Horder, Ibid., vol. xix., p. 76. Psa 147:16-18 .-Spurgeon, Sermons, vol. xii., No. 670. Psa 147:17 .-H. Macmillan, Bible Teachings in Nature, p. 27.
Psa 147:18 There are two lessons taught in these words:-
I. God works by means. God makes all the means, and then uses them as He sees good. God is not obliged to work by means. Sometimes, as we learn from the Bible, He is pleased to work miracles, just to show us His power and teach us that all things obey His will. But that is very seldom. Most things God does by using the proper means, not because He is obliged, but because it is the best and wisest plan, and He has made all things on purpose.
II. All things do God's will, just as much as if He did everything by miracle-all things. But do all people? Do you?
Can you say that you obey all that God tells you in His word as swiftly and as perfectly as the snow melts before the fire? Alas! no. Nobody can say this, for even when we try our best to please God we find that we fail; and our obedience is imperfect, just as if the snow were only half to melt, and be all mixed up with little bits of warm ice that refused to melt. God wishes you to obey Him not as the snow, and winds, and clouds, and sunshine obey Him-because they cannot help it-but willingly, because you love Him.
E. R. Conder, Drops and Rocks, p. 70.
Reference: Psalm 14:7- Sermons for Boys and Girls, p. 323.
Praise ye God, etc. Though the benefits he speaks of are such as God extends to all men indiscriminately, it is plain that he addresses more especially God’s people, who alone behold his works in an enlightened manner, whereas stupidity and blindness of mind deprive others of their understanding. Nor is his subject confined to the common benefits of God, but the main thing which he celebrates is his mercy, as shown to his chosen people. That the Church may address itself to the praises of God with more alacrity, he states that this kind of exercise is good, delightful, and pleasant, by which he indirectly censures a sin which is all but universal of becoming wearied at the very mention of God, and counting it our highest pleasure to forget both God and ourselves, that we may give way to unrestrained indulgence. To teach men to take a delight in this religious exercise, the Psalmist reminds them that praise is comely, or desirable. For the term נאוה, navah, may be rendered either way.
2. Jehovah building up, etc. He begins with the special mercy of God towards his Church and people, in choosing to adopt one nation out of all others, and selecting a fixed place where his name might be called upon. When he is here called the builder of Jerusalem, the allusion is not so much to the outward form and structure, as to the spiritual worship of God. It is a common figure in treating of the Church to speak of it as a building or temple. The meaning is, that the Church was not of human erection, but formed by the supernatural power of God; for it was from no dignity of the place itself that Jerusalem became the only habitation of God in our world, nor did it come to this honor by counsel, industry, effort or power of man, but because God was pleased to consecrate it to himself. He employed the labor and instrumentality of men indeed in erecting his sanctuary there, but this ought never to take from his grace, which alone distinguished the holy city from all others. In calling God the former and architect of the Church, his object is to make us aware that by his power it remains in a firm condition, or is restored when in ruins. Hence he infers that it is in his power and arbitrament to gather those who have been dispersed. Here the Psalmist would comfort those miserable exiles who had been scattered in various quarters, with the hope of being recovered from their dispersion, as God had not adopted them without a definite purpose into one body. As he had ordered his temple and altar to be erected at Jerusalem, and had fixed his seat there, the Psalmist would encourage the Jews who were exiles from their native country, to entertain good hope of a return, intimating that it was no less properly God’s work to raise up his Church when ruined and fallen down, than to found it at first. It was not, therefore, the Psalmist’s object directly to celebrate the free mercy of God in the first institution of the Church, but to argue from its original, that God would not suffer his Church altogether to fall, having once founded it with the design of preserving it for ever; for he forsakes not the work of his own hands. This comfort ought to be improved by ourselves at the present period, when we see the Church on every side so miserably rent asunder, leading us to hope that all the elect who have been adjoined to Christ’s body, will be gathered unto the unity of the faith, although now scattered like members torn from one another, and that the mutilated body of the Church, which is daily distracted, will be restored to its entireness; for God will not suffer his work to fail.
In the following verse he insists upon the same truth, the figure suggesting that though the Church labor under, and be oppressed by many diseases, God will speedily and easily recover it from all its wounds. The same truth, therefore, is evidently conveyed, under a different form of expression — that the Church, though it may not always be in a flourishing condition, is ever safe and secure, and that God will miraculously heal it, as though it were a diseased body.
4. Numbering the multitude, etc. As the gathering together of the people of whom the Psalmist spoke might appear to be an impossibility, there seems some ground for the opinion of those who think that he confirms it in this verse. The connection they give to the Psalmist’s words is this — that as it is at least not more difficult to gather men together who are outcast and scattered, than to number the stars, there was no reason why the wandering exile Israelites should despair of their return, provided they should resort with one consent to God as their only head. There is some probability, too, in the conjecture that the Psalmist may allude to that promise —
“Look now towards the stars of heaven, if thou canst tell them,
so shall thy seed be.” (Gen 15:5.)
But as the Psalmist immediately afterwards treats of the order of things in nature generally, the simplest rendering, I think, is to understand this verse with reference to the admirable work of God to be seen in the heavens, where we behold his matchless wisdom, in regulating, without one degree of aberration, the manifold, complex, winding courses of the stars. To each of them he assigns its fixed and distinct office, and in all the multitude there is no confusion. He therefore exclaims immediately — Great is God, and boundless, both in power and understanding. We learn from this that there cannot be greater folly than to make our judgment the measure of God’s works, displaying in these, as he often does, his incomprehensible power and wisdom.
6. Raising up, etc. The ascription of this to God fitly tends to confirm our hope under affliction, and prevent our souls from fainting under the cross. From this we may infer that although our fathers who lived under the Law were more gently dealt with, they knew something at least of that warfare with which God daily exercises us, in order to make us seek our true rest elsewhere than in this world. Should a doubt steal upon the minds of those who have been brought under heavy afflictions, as to the forthcoming of that help which God has promised to extend, let the truth recur to our remembrance, that we are brought low that God may lift us up again. And if upon seeing the prosperity of the wicked we are smitten and inflamed with envy, let the words of the Psalmist come into our mind, That they are lifted up that they may be cast down into destruction. When he speaks of their being cast down even to the earth, there can be no doubt that he passes an indirect censure upon their pride which leads them to exalt themselves on high, as if they belonged to some superior order of beings.
7. Sing to Jehovah in thanksgiving Again he exhorts to sing the praises of God, intimating at the same time that abundant matter was not wanting, since new proofs still meet our eyes of his power, goodness, and wisdom. First he tells us that he covers the heavens with clouds, and this change would awaken our attention, were we not chargeable with so much thoughtlessness. Various as are the marvels to be seen in the heavens above us, were the same serenity always to continue, we would not have so wonderful a display of his power as when he suddenly veils them with clouds, withdrawing the light of the sun, and setting a new face as it were upon the world. He afterwards hints that in this way provision is made for all living creatures, for thus the herbs germinate, and the earth is supplied with the moisture which makes it fertile. Thus in connection with the proofs of his power God sets before our eyes those of his mercy and fatherly consideration for the human family; nay, he shows that he does not overlook even the wild beasts and cattle. Philosophers discover the origin of rain in the elements, and it is not denied that clouds are formed from the gross vapors which are exhaled from the earth and sea, but second causes should not prevent us from recognizing the providence of God in furnishing the earth with the moisture needed for fructification. As the earth chapped with heat shows its thirst by opening its mouth, so God on his part in sending rain distills drink for it. He might in other ways of a more secret kind give it strength to preserve it from failing, but this irrigation is something which passes before our eyes to image forth the continual care which he has over us.
9. Who gives to the cattle their food By giving an instance he explains more clearly what he had said, of God’s providing food for every living creature. When he speaks of the cattle and the ravens being fed, and not of men, this is to give more emphasis to his argument. We know that it was for man’s sake the world was made at all, and endued with fertility and plenty; and in proportion as we are nearer in the scale of existence to God, he shows us the more of his goodness. But if he condescends to notice the brute creation, it is plain that to us he will be a nurse and a father. For the same reason he names the ravens, the most contemptible of all birds, to teach us that the goodness of God extends to every part of the world. When he says that their young cry unto God, he no doubt refers to their natural cry, but hints at the same time that they own that they must be in want unless God give them meat from heaven. As to the Jewish fable that the ravens desert their young ones as soon as put forth, and that worms are bred in the barks of the trees to feed them, this is one of their customary stories, never scrupling as they do, nor being ashamed, to invent anything, however unfounded, when a difficulty comes in the way. (292) It is enough for us to know that the whole system of nature is so regulated by God, that not even the young ravens want their food, when with hoarse outcry they confess that they are in need, and that they cannot have it supplied except by God.
(292) “Car quant a la fable que les Juifs racontent, que les corbeaux laissent leur petits si tost qu’ils sont esclos,” etc. — Fr.
10. Not in the strength of the horse, etc. After the Psalmist has shown that there is proof of the divine goodness in every part of the world, he takes particular notice that men have no strength but what is given them from above, and this he adds with the express purpose of checking the pride by which almost all men are inflamed, and which leads them to trust in their own strength. The meaning of the passage is, that let man come in the preparation of his own strength, and with all the assistance’s that seem to him most prevalent, this will only issue in smoke and vanity; nay, that in arrogating the very least to himself, this will only be a hindrance in the way of the mercy of God, by which alone we stand.The strength of the horse is mentioned by synecdoche to denote any kind of protection. Not that God is displeased with those things in themselves considered which he has given us as helps, but it is necessary that we be withdrawn from a false confidence in them, for very commonly when any resource is at hand, we are foolishly intoxicated and lifted up with pride. He opposes the fear of God therefore to the strength both of men and of horses, and places his hope in his mercy, intimating that it is highly incumbent upon us to show our moderation in worshipping God with reverence and holiness, and depending upon his grace. Hence we learn that he only condemns that strength which would take from God the honor due to him.
12. Celebrate Jehovah, O Jerusalem! Having spoken in general of the mercies of God, he again addresses his discourse to the Lord’s people, who alone, as we have remarked already, can appreciate them, calling upon them to recognize with thanksgiving the blessings which others riot upon without acknowledgment. Under the name of Jerusalem, he comprises the whole Church, for in that place the faithful then held their religious assemblies, and flowed together as it were to the standard of the Lord. Although he will take occasion afterwards again to speak of the government of the world at large, he here commemorates the goodness of God as manifested to his own people, in protecting his own Church, bountifully cherishing it, enriching it abundantly with all blessings, and preserving it in peace and safety from all harm. When he says that the bars of the gates are strengthened by God, he means that the holy city was perfectly guarded by him from all fear of hostile attack. To the same effect is the other expression which comes after — that all its bounds were made peace Enemies were under divine restraint so as to cause no disturbance or confusions. Not that the Church is always in a state of peace throughout its whole extent, and exempt from attack, but that God in a visible manner stretches forth his hand to repel these assaults, and it can securely survey the whole array of its enemies. A more extensive meaning indeed may be given to the term peace, which is often taken to signify a happy and prosperous condition. But as mention is made of bounds, the former sense seems most appropriate. The blessing of God enjoyed within is next spoken of, consisting in this, that the citizens dwell prosperously and happily in it, and are fed bountifully, even to satiety; which does not mean that the children of God always wallow in abundance. This might be the means of corrupting them, prone as our nature is to wantonness; but it suggests that they recognize the liberality of God in their daily food more clearly than others who want faith, and whom either abundance renders blind, or poverty vexes with deplorable anxiety, or covetousness inflames with a desire that never can be satisfied. God’s paternal favor was shown more particularly to our fathers under the law in the abundance of temporal provision, it being necessary to lead them forward to something higher by what was elementary.
15. While he sends forth, etc. He again touches upon some instances of the operation of God, everywhere to be seen in the system of nature. And as the changes which take place in the air, and upon the earth, and which should be considered evidences of his power, may perhaps be regarded by the world as the effect of chance, the Psalmist, before proceeding to speak of the snow, hoar frost, and ice, expressly declares, that earth is governed by his power and control. The sending forth of his word is nothing else than the secret influence by which he regulates and governs all things, for without his orders and appointment no movement could take place among the elements, nor could they be borne, now one way and now another, upon their own spontaneous impulse without his foregoing secret decree. He says, that his word runneth quickly, because, when once God has intimated his will, all things concur to carry it into effect. If we do not hold fast by this principle, however acutely we may investigate second causes, all our perspicacity will come to nothing. It is thus that Aristotle, for example, has shown such ingenuity upon the subject of meteors, that he discusses their natural causes most exactly, while he omits the main point of all, upon which the merest child, at least having any religion, has the superiority over him. He must have little discernment who, in the sudden snows and hoar-frosts, does not perceive how quickly the word of God runs. If, then, we would avoid a senseless natural philosophy, we must always start with this principle, that everything in nature depends upon the will of God, and that the whole course of nature is only the prompt carrying into effect of his orders. When the waters congeal, when the hail spreads through the air, and hoar frosts darken the sky, surely we have proof how effectual his word is. But if all these wonders produce no effect upon most men, at least the piercing cold which benumbs our bodies, should force us to recognize the power of God. When the heat of the sun scorches us in summer, and again, upon the succession of winter, all things are bound up, such a change as this, which must have appeared incredible had we not been accustomed to it, cries out loudly that there is a being who reigns above.
19. He announces his words to Jacob, etc. Here it is another word that is spoken of than what was formerly mentioned; for God speaks in a different way to the insensate works of his hands, which he silently subordinates to his will by secret laws impressed upon them, than he does to men who are endued with understanding, for these he teaches with articulate language, that they may obey him intelligently and with consent. Although the blessings formerly mentioned are not to be depreciated, they fall far short of this, that he has condescended to be the teacher of his chosen people, by communicating to them that religious doctrine which is a treasure of everlasting salvation. How little would it avail the Church that it were filled with the perishing enjoyments of time, and protected from hostile violence, did not its hope extend beyond this world. This, accordingly, is the grand proof of his love, that he has set before us in his word the light of eternal life. On this account it is appropriately mentioned here as the crowning part of true solid happiness. And let us learn from this, that we should not only receive the doctrine of God with reverential and holy obedience, but embrace it with affection, for we can conceive of nothing more delightful and desirable than that God should undertake our salvation, and give testimony of this by stretching out his hand to bring us to himself. For this is the design with which the doctrine has been given to us, that amidst the thick darkness of this world, and the devious errors into which Satan misleads the children of men, the great Father of us all may by it cast a foregoing light upon our path before gathering us to the inheritance of heaven. We are to notice, that the part which was sustained by Moses and the Prophets according to divine appointment is here ascribed to God himself, for we only put due honor upon the doctrine of religion, and estimate it at its proper worth when we rise to the consideration of God, who, in using the instrumentality of men, still claims to be considered our chief and only teacher. Thus its due majesty is assigned to the word from the person of its author. Again, he enhances the mercy shown by stating a comparison, intimating that this had not been done for other nations For if it be asked why God preferred one people to others, this pre-eminence will certainly lead us to gratuitous election as its source, since we will find that the children of Israel did not differ from others in any excellency attaching to themselves, but because God passed by others and condescended to adopt them into his favor.
