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Commentary on Psalms 147 verses 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, Ch2 20:12. But, (2.) God is pleased to own the strength of grace. A serious and suitable regard to God is that which is, in the sight of God, of great price in such a case. The Lord accepts and takes pleasure in those that fear him and that hope in his mercy. Observe, [1.] A holy fear of God and hope in God not only may consist, but must concur. In the same heart, at the same time, there must be both a reverence of his majesty and a complacency in his goodness, both a believing dread of his wrath and a believing expectation of his favour; not that we must hang in suspense between hope and fear, but we must act under the gracious influences of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair; thus must we take our work before us. [2.] We must hope in God's mercy, his general mercy, even when we cannot find a particular promise to stay ourselves upon. A humble confidence in the goodness of God's nature is very pleasing to him, as that which turns to the glory of that attribute in which he most glories. Every man of honour loves to be trusted.
How does He gather? What does He in order to gather? "Who heals the bruised in heart" [Psalm 147:3]. Behold the way in which the dispersions of Israel are gathered, by the healing of the bruised in heart. They who are not of a bruised heart, are not healed. What is to bruise the heart? Let it be known, brethren, let it be done, that you may be able to be healed. For it is told in many other places of Scripture;..."the sacrifice of God is a troubled spirit, a bruised and contrite heart God will not despise." He heals then the bruised in heart, for He draws near unto them to heal them; as is said in another place, "the Lord is near unto them who have bruised their heart." Who are they that have "bruised their heart"? The humble. Who are they that have not "bruised their heart"? The proud. The bruised heart shall be healed, the puffed up heart shall be dashed down. For for this purpose perhaps is it dashed down, that being bruised it may be healed. Let not our heart then, brethren, desire to be set upright, before it be upright. It is ill for that to be uplifted which is not first corrected....
“He heals the broken of heart and binds up their wounds.” A marvelous kind of healing is spoken of so that we wear ourselves away constantly if we wish to be restored to health. But that wound of contrition pertains to what makes us whole and leads to full recovery. And—what is beyond every good—it leads us to that physician who offers eternal health. Next comes, “He binds up their wounds.” The metaphor is taken from a doctor’s skills, which bind up broken and crushed bones with cloth bandages, whenever they want to make them solid, so that the limbs come back together into their proper place and coalesce into their former solidity. The heavenly physician binds penitents’ hearts that have been crushed by dire affliction with a certain bundle of his piety imposed on the penitent and he further solidifies it and leads it to a very firm hope of healing, just as was said in the fiftieth psalm, “God does not despise a contrite and humbled heart.” For also that publican who beat his heart with constant beating showed that he had brought about that contrition in himself, which he did not cease to pour into his guilty heart.
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SUMMARY
Psalms 147:3 profoundly reveals the tender and compassionate character of God, portraying Him not merely as a distant, majestic sovereign but as an intimately involved Healer of the human soul. This verse offers immense comfort and assurance, declaring that the Lord actively attends to the deepest emotional and spiritual distress, mending fragmented spirits and restoring inner wholeness with divine care. It underscores His unwavering commitment to the well-being of His people, providing profound solace and enduring hope in the midst of suffering that shatters the heart.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 147:3 employs several powerful literary devices to convey its profound message of divine compassion. Parallelism is prominently featured through the synonymous relationship between the two clauses: "He healeth the broken in heart" and "and bindeth up their wounds." Both phrases convey the same core idea of divine restoration for emotional and spiritual suffering, reinforcing the message through repetition and slightly varied, yet complementary, imagery. The verse also utilizes a vivid Metaphor, portraying God as a divine physician or healer. The actions of "healing" and "binding up wounds" are typically associated with medical care, thereby casting God in the role of one who meticulously attends to the deepest spiritual and emotional injuries. Furthermore, there is a subtle yet impactful Anthropomorphism, attributing human-like actions (healing, binding) to God. This personification makes God's care relatable and tangible, emphasizing His active, compassionate intervention in human suffering, rather than a passive or detached observation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 147:3 stands as a profound declaration of God's character, revealing His compassionate nature and His active involvement in the deepest human suffering. It asserts that divine power is not only manifested in cosmic creation and control but also, and equally significantly, in the tender, personal work of mending broken spirits. This verse establishes a foundational truth: God is intimately concerned with the emotional and spiritual well-being of His people, offering solace and restoration where human remedies often fall short. It underscores His role as the ultimate source of comfort and wholeness, particularly for those who feel shattered by life's trials, affirming that His greatness is matched by His profound empathy.
REFLECTION AND APPLICATION
Psalms 147:3 offers profound encouragement and a vital spiritual truth for all who navigate the complexities of human suffering. It assures us that in moments of deep emotional pain, grief, despair, or spiritual fragmentation, we are neither alone nor are our wounds too profound for divine intervention. God, the Creator of the cosmos, is simultaneously the tender Physician of the soul, intimately aware of our inner turmoil and actively engaged in our healing. This verse invites us to release our burdens and heartaches into His capable hands, trusting that His compassion is boundless and His power to restore is absolute. It reminds us that healing, though often a process, is a divine promise, rooted in God's character as one who meticulously cares for His beloved children, bringing wholeness where there was brokenness and comfort where there was sorrow. It calls us to lament honestly before Him, knowing that He draws near to the contrite, and to patiently trust in His restorative work, even when the process feels long or arduous.
Questions for Reflection
FAQ
Does "broken in heart" only refer to emotional pain, or does it include other forms of suffering?
Answer: While "broken in heart" primarily refers to deep emotional distress, grief, and despair, its scope is broad enough to encompass any profound inner suffering that shatters one's sense of well-being or wholeness. This can include spiritual brokenness due to sin or disillusionment, psychological trauma from abuse or loss, or even the deep weariness that comes from prolonged struggle. The Hebrew word for "heart" (lêb) often refers to the entire inner person—intellect, will, and emotions—suggesting a holistic brokenness that God seeks to mend. The imagery of "wounds" further reinforces this comprehensive understanding of suffering, indicating that God's healing touch extends to every facet of our inner pain.
How does God "heal" and "bind up wounds" in a practical sense? Is it always an immediate miracle?
Answer: God's healing is multifaceted and not always instantaneous. While miraculous, immediate healing can certainly occur, more often His work of mending the brokenhearted is a process that involves various means. This can include providing profound comfort through His Holy Spirit, guiding us to wise counselors or supportive communities, bringing understanding and perspective through His Word (the Bible), and working through the passage of time. The imagery of "binding up" suggests a careful, deliberate, and often gradual process, much like a physical wound needs time and consistent care to heal. It implies a compassionate presence and active intervention, rather than a passive waiting for pain to disappear. God's healing often involves our cooperation in seeking Him, lamenting, and trusting in His restorative power, as seen in the call to "cast your burden on the Lord" in Psalm 55:22.
CHRIST-CENTERED FULFILLMENT
Psalms 147:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the very embodiment of God's compassionate heart, sent specifically to minister to the broken and wounded. As prophesied in Isaiah 61:1-2, a passage Jesus Himself quoted as His mission statement in Luke 4:18-19, He came "to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners." Jesus' earthly ministry was characterized by His tender care for the marginalized, the grieving, and the afflicted. He not only healed physical ailments but consistently addressed the deeper emotional and spiritual wounds of those He encountered, offering forgiveness, peace, and hope. His own suffering on the cross, where "by His wounds we are healed" (Isaiah 53:5), demonstrates His perfect empathy as our great High Priest who can sympathize with our weaknesses (Hebrews 4:15). Through His death and resurrection, Christ provides the ultimate healing for the brokenness of sin and its pervasive consequences, offering eternal life and the promise of a future where God Himself will wipe away every tear and there will be no more death, mourning, crying, or pain (Revelation 21:4). Thus, the Psalmist's declaration is a prophetic glimpse of the compassionate, healing work fully realized in Jesus, the Lamb of God who takes away the sin of the world and binds up the wounds of all humanity.