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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.
But what adds he? "The Lord will delight in them that fear Him, and in them that hope in His mercy" [Psalm 147:11]. A robber is feared, and a wild beast is feared, and an unjust and powerful man is much feared. "The Lord will delight in them that hope in His mercy." Behold, Judas, who betrayed our Lord, feared, but he did not hope in His mercy....It is well indeed that you have feared, but only if you trusted in His mercy, whom you have feared. He in despair "went and hanged himself." In such wise then fear the Lord, that you trust in His mercy....
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SUMMARY
Psalm 147:11 profoundly articulates the divine heart of pleasure, presenting a striking contrast to human estimations of worth and power. While the world often values physical might, military prowess, or self-sufficiency, this verse reveals that the Almighty's delight rests not in outward displays of strength but in the internal disposition of a humble and trusting heart. It underscores God's profound satisfaction in those who approach Him with reverent awe and unwavering confidence in His unfailing compassion and grace, establishing a foundational truth about what truly pleases the Creator.
CONTEXT
Literary Context: Psalm 147 is a magnificent hymn of praise, likely composed for a public worship setting, possibly celebrating the rebuilding of Jerusalem's walls and the return of exiles, echoing themes found in Nehemiah 3. The psalm opens with an exhortation to praise the LORD for His goodness and pleasantness, as seen in Psalm 147:1. It then skillfully oscillates between extolling God's immense power over creation—such as numbering the stars and calling them by name in Psalm 147:4—and His tender, particular care for the humble and afflicted, specifically healing the brokenhearted in Psalm 147:3. Verse 11 serves as a pivotal statement, immediately following a declaration in Psalm 147:10 that God "delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man." This sharp contrast highlights that God's favor is not earned through human might or worldly achievements but through a spiritual posture of reverence and trust, shifting the focus from external power to internal disposition.
Historical & Cultural Context: Composed during a period when Israel was re-establishing itself, perhaps after the Babylonian exile, Psalm 147 would have resonated deeply with a people who had experienced profound weakness and dependence. The emphasis on God's power over nature, sending snow, frost, and hail in Psalm 147:16-17, and His specific care for Israel, declaring His word and statutes to Jacob in Psalm 147:19-20, would have provided immense comfort and reassurance. In a world where nations relied on military might and large armies (represented by horses and men's legs), the psalm's counter-cultural message that God's pleasure is found elsewhere would have been profoundly encouraging to a vulnerable community. It redirected their focus from earthly power dynamics to divine sovereignty and covenant faithfulness, fostering a deeper reliance on God's provision and protection.
Key Themes: This verse is central to understanding the psalm's overarching message about God's character and His relationship with humanity. It encapsulates the theme of God's True Pleasure, revealing that His delight is not in external strength or self-sufficiency, but in the internal disposition of the heart. This directly challenges human pride and self-reliance, redirecting focus to spiritual qualities that align with His nature. Furthermore, the verse emphasizes the Fear of the LORD, which is not a cowering terror but a reverent awe and profound respect for God's majesty, power, and holiness. This "fear" implies a humble recognition of His supreme authority and a desire to obey His will, often presented in Scripture as the beginning of wisdom. Finally, the theme of Hope in His Mercy complements the fear of the LORD. It speaks to a deep, unwavering trust in God's steadfast love and compassion, known in Hebrew as hesed. This hope acknowledges human weakness and dependence, placing full reliance on God's unfailing grace and willingness to bless and forgive, as seen in passages like Psalm 33:18. Together, these themes paint a comprehensive picture of a God who delights in a humble, trusting, and obedient relationship with His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 147:11 masterfully employs several literary devices to convey its profound truth. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("in those that hope in his mercy") reiterates and expands upon the meaning of the first ("in them that fear him"). This structure emphasizes the interconnectedness and complementary nature of reverence and trust in God's character. The verse also utilizes Contrast, implicitly building on the preceding verse (Psalm 147:10) which dismisses human strength. This sets up a powerful juxtaposition between what the world values (physical might, self-sufficiency) and what God truly delights in (spiritual humility and trust). Furthermore, the concept of God "taking pleasure" can be seen as a form of Anthropomorphism, attributing human emotions (pleasure, delight) to God to help us comprehend His relational nature and active engagement with His people, making His divine disposition more relatable and understandable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 147:11 encapsulates a core theological truth about the nature of God and the appropriate human response to Him. It underscores that God's pleasure is not contingent upon human performance, strength, or self-sufficiency, but upon a heart that acknowledges His supreme sovereignty and relies entirely on His grace. The "fear of the LORD" is a foundational concept throughout the Old Testament, signifying a right relationship with God characterized by reverence, obedience, and wisdom. This fear, far from being a source of terror, is the pathway to intimate knowledge of God and His will. Coupled with "hope in his mercy," it reveals a God who desires a relationship built on humble dependence and unwavering trust in His lovingkindness, rather than on human merit. This divine delight in human faith and humility foreshadows the New Testament emphasis on grace and faith as the basis of salvation, demonstrating a consistent divine character across the biblical narrative.
REFLECTION AND APPLICATION
Psalm 147:11 offers profound practical guidance for believers today, challenging our natural inclination to rely on our own abilities or seek validation in worldly achievements. It calls us to cultivate a heart that prioritizes spiritual reverence and humble dependence on God above all else. Instead of striving for worldly accolades, power, or self-reliance, we are encouraged to nurture a genuine awe of God's character—His holiness, power, and justice—and to place our unwavering trust in His compassionate nature and unfailing promises. This verse reminds us that true divine favor and pleasure are found not in what we can achieve through our own strength, but in our posture of faith, seeking His face and relying on His abundant mercy. It invites us to release the burden of self-sufficiency and embrace the freedom of trusting in a God who delights in our dependence on Him, aligning our hearts with what truly pleases the Creator of the universe and finding peace in His sovereign care.
Questions for Reflection
FAQ
What does "fear him" truly mean in this context?
Answer: In Psalm 147:11, "fear him" (Hebrew: yârêʼ) does not primarily mean to be terrified of God in a cowering sense. Instead, it signifies a profound reverence, awe, and respectful submission to God's majesty, holiness, and supreme authority. It's a recognition of His rightful place as Creator and Lord, leading to a humble desire to honor Him, obey His commands, and live in accordance with His will. This kind of fear is often described as the beginning of wisdom and is foundational to a right relationship with God, fostering devotion rather than dread.
How does "hope in his mercy" relate to "fear him"?
Answer: These two concepts are deeply intertwined and complementary. The "fear of the LORD" acknowledges God's immense power and holiness, leading to humility and a recognition of our own inadequacy. This humility, in turn, drives us to "hope in his mercy" (Hebrew: chêçêd), which is God's steadfast love, covenant loyalty, and unfailing grace. We recognize that despite our shortcomings, God's character is one of compassion and faithfulness, and it is in this unchanging mercy that we place our trust. Thus, fearing God leads us to depend on His mercy, and hoping in His mercy deepens our reverence for His gracious character. It's a beautiful balance of awe and trust, forming the core of a pleasing relationship with God, as highlighted in Psalm 147:11.
Why does God not take pleasure in "the strength of the horse" or "the legs of a man" (Psalm 147:10)?
Answer: Psalm 147:10 sets up a crucial contrast with verse 11. God's disinterest in the strength of the horse (a symbol of military power) or the legs of a man (representing human physical prowess or swiftness) is because these are symbols of self-reliance and worldly might. God does not delight in what humanity can achieve independently or by its own power, as such achievements often foster pride and diminish reliance on Him. Instead, God's pleasure is found in humility, dependence, and faith—qualities that acknowledge His sovereignty and grace. This contrast emphasizes that true strength and worth in God's eyes come from a humble heart that trusts in Him, rather than from human capabilities or worldly displays of power.
CHRIST-CENTERED FULFILLMENT
Psalm 147:11 finds its ultimate and most profound fulfillment in Jesus Christ. He is the perfect embodiment of one who "feared" the Lord in the truest sense—not with terror, but with perfect reverence, obedience, and submission to the Father's will. His life was marked by complete dependence on God, culminating in His willing sacrifice on the cross, saying, "Not my will, but yours be done" (Luke 22:42). Furthermore, Jesus is the very personification of God's "mercy" (chêçêd). Through His atoning work, God's steadfast love and unfailing grace are poured out upon humanity. We, who are called to "fear Him" and "hope in His mercy," do so through Christ. Our reverence for God is now mediated by our relationship with the Son, and our hope in God's mercy is entirely founded upon the finished work of the Lamb of God, who takes away the sin of the world! (John 1:29). Believers are those who, by faith in Christ, receive God's mercy and are empowered by the Holy Spirit to live lives of humble obedience and confident trust, thereby reflecting the very qualities in which the Father takes pleasure. Our capacity to fear God and hope in His mercy is a direct result of God's mercy revealed in Jesus, who is "full of grace and truth" (John 1:14), making Him the perfect object and means of our spiritual posture.