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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.
It is said to us, "Praise the Lord" [Psalm 147:1]. This is said to all nations, not to us alone. And these words, sounded forth through separate places by the Readers, each Church hears separately; but the one same Voice of God proclaims unto all, that we praise Him. And as though we asked wherefore we ought to praise the Lord, behold what reason he has brought forward: "Praise the Lord," he says, "for a Psalm is good." Is this all the reward of them that praise?...The "Psalm" is praise of God. This then he says, "Praise the Lord, for it is good to praise the Lord." Let us not thus pass over the praise of the Lord. It is spoken, and has passed: it is done, and we are silent: we have praised, and then rested; we have sung, and then rested. We go forth to some business which awaits us, and when other employments have found us, shall the praise of God cease in us? Not so: your tongue praises but for a while, let your life ever praise. Thus then "a Psalm is good."
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SUMMARY
Psalms 147:1 serves as a vibrant and foundational declaration, initiating a psalm dedicated to extolling the Lord's manifold greatness and goodness. It emphatically proclaims that offering praise to God is not merely an act of obedience but is inherently good, profoundly delightful, and perfectly fitting. This verse establishes a core theological truth: the act of laudation directed towards the Creator is supremely beneficial for the worshiper, deeply pleasing to God, and beautifully aligned with the majestic character and divine order of His creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 147:1 employs several powerful literary devices to convey its message with depth and impact. The most prominent is Parallelism, specifically Synonymous Parallelism, where the subsequent clauses ("for it is good to sing praises unto our God; for it is pleasant; [and] praise is comely") reiterate, amplify, and provide reasons for the initial imperative "Praise ye the LORD." Each phrase builds upon the preceding one, offering a distinct quality or benefit of praise. There is also a strong use of Imperative Mood ("Praise ye"), which functions as a direct and universal command, underscoring the non-negotiable and essential nature of worship. Furthermore, the psalm utilizes Figurative Language, particularly in describing praise as "comely" or "beautiful." This personification or metaphor suggests that praise possesses an aesthetic quality, making it appealing, harmonious, and perfectly fitting, much like a beautiful adornment. The Repetition of the concept of "praise" (using both the verb hâlal and the noun tᵉhillâh) reinforces the central theme and emphasizes its paramount importance as the psalm's core message.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 147:1 lays a profound theological foundation for worship, asserting that praise is not merely a human obligation but a divine imperative rooted in God's inherent worthiness and the deeply beneficial nature of such an act for humanity. It highlights that God is not only supremely worthy of all praise due to His majestic power, providential care, and covenant faithfulness, but that the very act of praising Him is inherently "good," "pleasant," and "comely." This suggests that genuine worship is deeply integrated into the fabric of creation and human flourishing, aligning the worshiper with divine truth, joy, and beauty. Theologically, it underscores that authentic praise flows from a heart that truly recognizes and responds to God's character and His mighty deeds, transforming the worshiper and bringing profound delight to the Creator. This verse invites believers into a reciprocal relationship where God's boundless goodness inspires our praise, and that praise, in turn, is a good, beautiful, and acceptable offering to Him.
REFLECTION AND APPLICATION
Psalms 147:1 serves as a powerful and timeless reminder that praise is not an optional or peripheral activity in the life of a believer, but rather its very essence and a pathway to spiritual vitality. In a world often consumed by anxiety, complaint, and self-focus, this verse calls us to intentionally reorient our hearts and minds towards God. When we praise the Lord, we are not merely fulfilling a duty; we are engaging in an act that is inherently good for our souls, bringing us into alignment with divine truth, fostering a spirit of profound gratitude, and cultivating deep joy. The emphasis on the pleasantness and comeliness of praise suggests that worship should be a delightful, beautiful, and deeply satisfying experience, transforming our perspective and deepening our intimate relationship with our Creator. This verse encourages us to cultivate a lifestyle of praise, recognizing God's sovereign hand in both the grand cosmic order and the intricate, intimate details of our daily lives, thereby finding profound spiritual nourishment and expressing our deepest adoration and reverence.
Questions for Reflection
FAQ
Why is praise described as "good" in this verse?
Answer: The Hebrew word for "good" (ṭôwb) carries a broad and rich meaning, encompassing excellence, benefit, and moral rightness. When applied to praise, it signifies that praising God is inherently beneficial for the worshiper, aligning their heart and mind with truth, gratitude, and spiritual health. It is "good" because it reorients our perspective from self-centeredness to God-centeredness, fosters a spirit of joy and contentment, and is the morally appropriate and fitting response to the Creator and Sustainer of all things. This inherent goodness of praise is also reflected in passages like Psalms 92:1, which declares it is good to give thanks to the Lord.
What does "praise is comely" signify?
Answer: The word "comely" (nâʼveh) means suitable, beautiful, or fitting. It suggests that praise is not only aesthetically beautiful in itself but also perfectly appropriate, harmonious, and becoming as a response to God's majesty, holiness, and goodness. Just as a beautiful garment adorns a person, praise adorns the worshiper and is a beautiful, honorable offering presented before God. It implies that praise is the most fitting and becoming way for humanity to relate to its Creator, reflecting the divine order and beauty inherent in the relationship between God and His creation.
Does this verse imply that praise should always be joyful and easy?
Answer: While the verse emphasizes the "pleasant" and "comely" nature of praise, it does not negate the reality that praise can sometimes be a "sacrifice" (as mentioned in Hebrews 13:15) offered even in difficult circumstances or times of sorrow. The "pleasantness" refers to the inherent delight and spiritual benefit that genuine worship ultimately brings, even when immediate emotions may not align. It points to the ultimate satisfaction, spiritual health, and rightness of praising God, regardless of our fluctuating feelings, because God Himself is always worthy, good, and faithful. It encourages us to pursue praise as a discipline, knowing its inherent value.
CHRIST-CENTERED FULFILLMENT
Psalms 147:1, with its fervent and multi-faceted call to praise the Lord, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Psalmist praises Yahweh for His majestic power over creation and His providential care for Israel, the New Testament profoundly reveals that it is through Christ alone that we truly know, approach, and worship this God. Jesus Himself is the perfect worshiper, embodying the "good," "pleasant," and "comely" nature of praise in His earthly life, perfectly glorifying the Father in all things (John 17:4). Moreover, Christ is not only the object of our praise but also the one who enables and empowers our praise; through His atoning sacrifice on the cross, we are reconciled to God, granting us the privilege and ability to draw near to God's throne with confidence and offer "a sacrifice of praise" (Hebrews 13:15) that is truly "good" and "acceptable" to Him. He is the Lamb of God, worthy of all praise, honor, and glory from all creation (Revelation 5:12). Therefore, the ancient call to "Praise ye the LORD" becomes a call to praise God through Christ, in the power of the Holy Spirit, as we eagerly anticipate the day when every knee will bow and every tongue confess Him as Lord to the glory of God the Father (Philippians 2:10-11). Our praise is truly comely because it is offered in and through the One who is the "radiance of God's glory and the exact representation of His being" (Hebrews 1:3).