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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.
"In the power of an horse He will not take pleasure" [Psalm 147:10]. The power "of an horse" is pride. For the horse seems adapted as it were to bear a man aloft, that he may be more uplifted as he goes. And in truth he has a neck which typifies a sort of pride. Let not men exalt themselves upon their worth, let them not think themselves uplifted by their distinctions; let them beware lest they be thrown by an untamed horse.. .."Nor in the tabernacle of a man will He delight." For the tabernacle of the Lord is the Holy Church spread throughout the whole world. Heretics, separating themselves from the Church's tabernacles, have set up tabernacles for themselves. For if perchance it be the lot of any, who is good and pious, who confesses his own weakness, who is "the young of a raven that calls on God," not to enjoy worldly distinction, he goes not out of the Church, he sets not up for himself a tent outside the Church, wherein God will not delight. But what says he? "I have chosen to be cast away in the house of God, rather than to dwell in the tents of sinners."
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SUMMARY
Psalms 147:10 serves as a profound declaration within a psalm of praise, asserting that God's ultimate delight and pleasure are not rooted in the conventional sources of human strength and security, such as the formidable military power symbolized by the horse or the individual physical prowess represented by the legs of a man. This verse pivots the reader's focus from reliance on created might to the unique attributes of the divine and the humble, reverent trust of His people, thereby setting a crucial theological foundation for understanding what truly pleases the Almighty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 147:10 masterfully employs several literary devices to convey its profound and counter-cultural message. The most prominent is Parallelism, specifically synonymous parallelism with a subtle antithetical undertone. The two clauses, "He delighteth not in the strength of the horse" and "he taketh not pleasure in the legs of a man," express the same core idea—God's disinterest in human-derived power—using different but related imagery. This repetition serves to reinforce the message, expand its scope from military might to individual prowess, and create a strong rhythmic emphasis. There is also clear Contrast at play, as the verse implicitly contrasts what God does not delight in with what He does delight in (explicitly stated in the following verse, Psalms 147:11). Furthermore, Metonymy and Symbolism are evident in the skillful use of "horse" to represent the entirety of military power and "legs of a man" to symbolize human physical strength, endurance, and self-reliance. These concrete, relatable images serve as powerful symbols for broader, abstract concepts of earthly power and human capability, making the divine declaration both accessible and profoundly impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 147:10 articulates a fundamental and recurring theological truth throughout Scripture: God's values are radically distinct from, and often contrary to, human values. While humanity consistently places confidence in visible, tangible displays of power, wealth, or personal ability, God's pleasure is emphatically not found in these external attributes. This verse profoundly underscores the theme of divine sovereignty, asserting God's absolute independence from and superiority over all earthly might, and simultaneously highlights the futility of relying on human strength or material resources for ultimate security and divine favor. It redirects our gaze from self-reliance and worldly might to a deeper understanding of God's transcendent nature, revealing that His delight is rooted in spiritual qualities and humble dependence, rather than in external displays of power or human achievement. This concept is deeply embedded in the biblical narrative, consistently challenging humanity's inherent tendency to place its trust in anything other than the Lord Himself.
REFLECTION AND APPLICATION
Psalms 147:10 serves as a profound and searching call to introspection for believers today, prompting us to critically examine the true sources of our confidence, security, and validation. In a contemporary world that often measures worth by strength, wealth, influence, or personal achievement, this verse stands as a timeless reminder that God's perspective is entirely different and transcends human metrics. Our modern "strength of the horse" might manifest as an over-reliance on robust financial portfolios, the pursuit of career success, the accumulation of political power, or unquestioning faith in technological advancements. Our "legs of a man" could symbolize our intellectual prowess, physical fitness, unwavering self-sufficiency, or elevated social standing. The psalmist challenges us to recognize that while these things may have their legitimate place in life, they are fundamentally not the basis of God's delight or the ultimate foundation of our safety and well-being. Instead, true security and divine favor are found exclusively in humble, reverent trust in God alone, acknowledging His absolute sovereignty and placing our unwavering hope in His unfailing mercy. This reorientation encourages us to cultivate a spirit of profound dependence on God, shifting our focus from what we can accumulate or achieve to a deeper, more profound, and abiding relationship with the One who truly sustains all things and in whom all true pleasure resides.
Questions for Reflection
FAQ
Does God disapprove of physical strength or military power?
Answer: Psalms 147:10 does not imply that God inherently disapproves of physical strength or military power themselves, nor does it suggest that these are inherently evil. Rather, the verse makes a crucial distinction, emphasizing that God does not delight or find pleasure in them as the ultimate source of security, as the basis for His favor, or as objects of human trust. The core message is about misplaced trust and the futility of relying on created power over the Creator. God is the ultimate source of all strength, and He can indeed use human and military power for His righteous purposes (e.g., Judges 7:7). However, His delight is not in the strength itself or the display of human might, but in the humble heart of those who fear Him and hope in His mercy, recognizing that true power, salvation, and ultimate victory come from Him alone (Psalms 33:16-17).
CHRIST-CENTERED FULFILLMENT
Psalms 147:10 finds its profound and ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodies the divine principle that God's delight is not in human strength, worldly might, or self-sufficiency, but in humble obedience and perfect trust. While earthly kings and empires historically relied on vast armies, powerful horses, and the physical strength of men for conquest and dominion, Jesus came not as a conquering warrior on a warhorse, but as a humble servant King, entering Jerusalem meekly, riding on a lowly donkey (Zechariah 9:9 finds its direct fulfillment in Matthew 21:5). His true power was demonstrated not through military conquest or the overthrow of earthly powers, but through His self-sacrificial love on the cross—an act that appeared as utter weakness and foolishness to the world, yet was the ultimate, paradoxical display of divine strength and wisdom (1 Corinthians 1:25). The "legs of a man," symbolizing human effort and self-reliance, could never achieve salvation for humanity; instead, it was the perfect obedience, sinless life, and atoning death of the God-man, Jesus, who offered Himself as the Lamb of God to take away the sin of the world (John 1:29). God's ultimate pleasure and delight are unequivocally in His beloved Son, in whom He is well pleased (Matthew 3:17). Through Christ, believers are graciously invited to share in that divine favor, not by their own strength, merit, or earthly accomplishments, but by placing their faith and hope solely in His finished work on the cross (Ephesians 2:8-9). Thus, Psalms 147:10 powerfully foreshadows the New Covenant reality where salvation, divine favor, and true security are found exclusively in Christ, apart from any human effort or earthly power.