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Commentary on Psalms 147 verses 12–20
Jerusalem, and Zion, the holy city, the holy hill, are here called upon to praise God, Psa 147:12. For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. "Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise." Jerusalem and Zion must praise God,
I. For the prosperity and flourishing state of their civil interests, Psa 147:13, Psa 147:14. 1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zac 2:5. 2. For the increase of their people. This strengthens the bars of the gates as much as any thing: He hath blessed thy children within thee, with that first and great blessing, Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord (Isa 61:9), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed. 3. For the public tranquillity, that they were delivered from the terrors and desolations of war: He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared. He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, it is in the borders, the marches of a country; the frontier-towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for. 4. For great plenty, the common effect of peace: He filleth thee with the finest of the wheat - wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat (Deu 32:14) and exported it to the countries abroad, as appears, Eze 27:17. The land of Israel was not enriched with precious stones nor spices, but with the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion.
II. For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us.
1.In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God (Psa 147:15): He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power. God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily. His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luk 17:24. Angels, who carry his word and fulfil it, fly swiftly, Dan 9:21.
2.In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power.
(1.)Frosts are from God. With him are the treasures of the snow and the hail (Job 38:22, Job 38:23), and out of these treasures he draws as he pleases. [1.] He giveth snow like wool. It is compared to wool for its whiteness (Isa 1:18), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow. [2.] He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Psa 78:47. [3.] He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread. [4.] When we see the frost, and snow, and ice, we feel it in the air: Who can stand before his cold? The beasts cannot; they retire into dens (Job 37:8); they are easily conquered then, Sa2 23:20. Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen 8:22. And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath?
(2.)Thaws are from God. When he pleases (Psa 147:18) he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he causes the wind, the south wind, to blow, and the waters, which were frozen, flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not contend for ever, but renews the face of the earth. As he remembered Noah, and released him (Gen 8:1), so he remembers the earth, and his covenant with the earth, Sol 2:11, Sol 2:12. This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, Joh 3:8); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself.
III. For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty (Psa 147:14), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was, 1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but God showed his word unto Jacob, and by that word he made known to them his statutes and judgments. It is a great mercy to any people to have the word of God among them; for faith comes by hearing and reading that word, that faith without which it is impossible to please God. 2. A distinguishing mercy, and upon that account the more obliging: "He hath not dealt so with every nation, not with any nation; and, as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature." Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let Israel therefore praise the Lord in the observance of these statutes. Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes.
“He that sends his word on earth, until his word runs swiftly.” He that sends is evidently distinct from him that is sent. You have then, here, both the Sender, the almighty God, and also the Word that was sent, who having many names is called by the holy oracles now Wisdom, now Word, now God, and also Lord. And as you know how in a very short time the word of his teaching has filled the whole world, I am sure you will wonder at the fulfillment of the prophecy, “Till his word runs swiftly.”
"Praise in unison, O Jerusalem, your God" [Psalm 147:12]. Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens, gathered from all sides into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. For what will you then do, O Jerusalem? Surely toil and groaning will pass away. What will you do? Will you plough, or sow, or plant vines, or make voyages, or trade? What will you do? Will it still be your duty to be engaged in the works thou now doest, good though they are, and spring from mercy? Consider your numbers, consider on all sides your company: see whether any hungers, for you to give bread to; see whether any thirsts, for you to give a cup of cold water to; see whether any is a stranger, for you to take in; see whether any is sick, for you to visit; see whether any is at strife, for you to reconcile him; see whether any is dying, for you to bury him. What then will you do? "Praise in unison, O Jerusalem, your God." Behold, this is your business. As is wont to be said in inscriptions, "Use it and be happy."
Because whatever pains and difficulties we may have endured in this world, everything that comes to an end is in fact nothing. Good things are coming that will not come to an end; it is through toils and troubles that we come to them. But when we get there, no one can tear us away from them. The gates of Jerusalem are closed, their bars are also put in place, so that it may be said to that city, "Praise the Lord, Jerusalem; Zion, praise your God, because he has strengthened the bars of your gates, he has blessed your children within you, he has made peace in your borders." The gates being shut, the bars bolted home, no friend can go out, no enemy come in. There we are to enjoy true and real security, if here we have not let go of true reality.
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SUMMARY
Psalm 147:12 issues a potent, dual imperative to Jerusalem and Zion, calling them to praise the LORD, their God. This verse functions as a climactic summons within a psalm that exalts God's sovereign power over creation and His specific, benevolent care for His covenant people, particularly in their restoration. It profoundly underscores the joyful privilege and solemn duty of the community, represented by its spiritual and political heart, to respond to divine faithfulness with wholehearted adoration and a recognition of God's unique and intimate relationship with them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 147:12 is rich in literary devices that significantly enhance its impact, urgency, and meaning. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second line reiterates and amplifies the meaning of the first line using different, yet related, words ("Praise the LORD, O Jerusalem; praise thy God, O Zion"). This repetition serves to emphasize the profound importance, urgency, and comprehensive nature of the command to praise. The psalmist also powerfully employs Personification, directly addressing Jerusalem and Zion as if they are sentient beings capable of hearing, understanding, and responding to the divine command to praise. This imbues the city and its spiritual essence with a living quality, making the call to worship more immediate, personal, and compelling. The use of the Imperative Mood ("Praise!") establishes the tone as a direct, authoritative command, underscoring that praise is not merely an optional emotional response but a required and proper act of worship, a duty arising from God's character and deeds. Furthermore, Synecdoche is subtly at play, where "Jerusalem" and "Zion" represent not just the physical locations but the entire community, the people of Israel residing within them, signifying that the call to praise extends to every individual believer and the collective body of God's people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 147:12, in its fervent call for Jerusalem and Zion to praise the LORD, resonates with the profound biblical truth that praise is the proper, commanded, and joyful response of God's people to His majestic character and His mighty acts of deliverance and sustenance. It powerfully highlights God's unique covenantal relationship with His chosen people, emphasizing His role as their personal "God" who actively intervenes in their history, providing protection, healing, restoration, and abundant provision. This communal call to worship underscores the corporate identity of believers and their shared responsibility to acknowledge God's absolute sovereignty and unwavering faithfulness. The psalm, likely composed in the post-exilic era, celebrates God's universal power over all creation and His particular, intimate care for Israel, framing praise as an utterly appropriate response to both His universal dominion and His specific, redemptive work on behalf of His people.
REFLECTION AND APPLICATION
Psalm 147:12, though originally addressed to ancient Jerusalem and Zion, extends a timeless and profound invitation to believers today, serving as a powerful reminder that praise is not merely an emotional outburst but a deliberate act of worship, a commanded duty, and a joyful privilege. Just as the restored city was called to acknowledge God's faithfulness in rebuilding and protecting them after exile, we, as the spiritual "Zion" or the Church, are called to praise the LORD, our God, for His ongoing, transformative work in our individual lives and in the world. This verse encourages us to engage deeply in both personal and communal worship, recognizing that our individual praise contributes to the collective adoration of God's people, forming a unified chorus of thanksgiving. It challenges us to reflect deeply on the specific, tangible ways God has acted in our lives—healing, providing, protecting, guiding, forgiving—and to respond with heartfelt gratitude, exultant praise, and unwavering trust. Our praise, offered with intentionality and vibrancy, becomes a powerful testimony to His unchanging character, His intimate involvement in our lives, and His boundless love, transforming our perspective from one of self-focus to a profound and enduring God-focus.
Questions for Reflection
FAQ
What is the significance of "Jerusalem" and "Zion" in this verse?
Answer: "Jerusalem" and "Zion" are often used interchangeably in biblical poetry, as they are in this verse. "Jerusalem" refers to the literal capital city of Israel, the administrative and religious center. "Zion" originally referred to the fortress within Jerusalem that King David captured, which later became synonymous with the Temple Mount and, by extension, the entire city, particularly its spiritual significance as the dwelling place of God (as seen in Psalm 9:11). In Psalm 147:12, addressing both terms emphasizes a comprehensive call to praise: it encompasses the physical city, its inhabitants, and its profound spiritual identity as the chosen place where God's presence resides among His people. It signifies that the entire community, in all its aspects—physical, political, and spiritual—is called to worship.
Why are two different Hebrew words for "praise" used in the same verse?
Answer: The use of two distinct Hebrew words for "praise"—shâbach (H7623) and hâlal (H1984)—is a sophisticated poetic device known as synonymous parallelism, a common feature in the Psalms. It serves to amplify, enrich, and deepen the meaning of the command. Shâbach often implies a loud, triumphant acclamation, a public commendation, or a declaration of God's worth. Hâlal, from which the word "Hallelujah" derives, suggests a more exuberant, even boisterous, celebration or boasting in God. By employing both, the psalmist calls for a multifaceted and intense expression of worship—one that is both a solemn, public acknowledgment of God's greatness and a joyful, unreserved celebration of His faithfulness. It underscores that praise should be comprehensive, wholehearted, and expressed with both reverence and exultation.
How does this verse relate to the broader message of Psalm 147?
Answer: Psalm 147:12 acts as a climactic and personal response to the preceding declarations of God's character and mighty deeds throughout the psalm. The psalm opens with a general call to praise (Psalm 147:1) and then meticulously provides numerous compelling reasons for that praise: God's omnipotent power over creation (Psalm 147:4, 8-9), His compassionate healing and care for the brokenhearted and outcasts (Psalm 147:3), His specific acts of rebuilding Jerusalem and gathering the dispersed people of Israel (Psalm 147:2), and His profound delight in those who fear Him and hope in His steadfast love (Psalm 147:11). Verse 12, by specifically calling Jerusalem and Zion to praise, summarizes and personalizes this overarching call, urging the very recipients of God's specific blessings and covenantal care to respond in heartfelt gratitude and adoration. It sets the stage for the psalm's triumphant conclusion, which further details God's unique and exclusive blessings upon Israel (Psalm 147:13-20).
CHRIST-CENTERED FULFILLMENT
Psalm 147:12, with its imperative call for Jerusalem and Zion to praise the LORD, finds its ultimate fulfillment and expanded meaning in the person and work of Jesus Christ. While ancient Jerusalem was the physical dwelling place of God among His people, the New Testament reveals that the true spiritual Zion is now the Church, the community of believers gathered from every nation, tribe, people, and language, who have "come to Mount Zion, the city of the living God, the heavenly Jerusalem" (see Hebrews 12:22-24). We, as believers, are the new Jerusalem, called to offer praise not merely for physical restoration, but for the profound spiritual redemption wrought by Jesus Christ. Our "God" is no longer just the covenant God of Israel in an exclusive sense, but the God and Father of our Lord Jesus Christ, who has reconciled us to Himself through the perfect sacrifice of His Son (see 2 Corinthians 5:18-19). The call to "praise the LORD" becomes a call to praise the triune God, specifically acknowledging Jesus as the Lamb of God who takes away the sin of the world (see John 1:29) and the King of kings who reigns from the heavenly Zion (see Revelation 19:16). Our praise is now offered in Spirit and truth, through Christ, who is our ultimate High Priest, enabling our direct access to God's throne of grace (see John 4:23-24 and Hebrews 4:14-16). Thus, the ancient summons to Jerusalem and Zion is transformed into a universal, eternal invitation for all who are in Christ to offer continuous, Spirit-empowered praise to their redeeming God.