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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.
"Announcing His Word unto Jacob, His Righteousnesses and Judgments unto Israel" [Psalm 147:19]. What "Righteousnesses," what "Judgments"? Because whatever mankind had suffered here before, when it was "snow" and "mist" and "crystal," it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, "Before I was troubled I went wrong." But he who says, "Before I was troubled I went wrong," says also, "It is good for me that You have humbled me, that I may learn Your Righteousnesses." These righteousnesses Jacob learned from God, who made him to wrestle with an Angel; under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him. How did he understand with Whom he had wrestled, Whom he had held? Wherefore did he wrestle violently, and hold Him? Because "the kingdom of heaven suffers violence, and the violent take it by force." [Matthew 11:12] Wherefore then did he wrestle? Because it is with toil. Wherefore do we with difficulty hold, what we so easily lose? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold: he will hold firmly, what he has only held after toil. These His judgments therefore God manifested to Jacob and Israel....
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SUMMARY
Psalms 147:19 profoundly celebrates God's unique and exclusive relationship with the nation of Israel, highlighting His unparalleled act of revealing His divine will, laws, and moral standards to them alone. This verse underscores the immense privilege bestowed upon Jacob and Israel, distinguishing them from all other nations by entrusting them with His sacred word, statutes, and judgments, which served as the foundational blueprint for their covenant identity, guiding their communal life, worship, and individual conduct.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enhance its meaning and impact. Parallelism is prominently featured, with the second clause ("his statutes and his judgments unto Israel") echoing and elaborating on the first ("He sheweth his word unto Jacob"). This synonymous parallelism reinforces the central message of God's unique revelation to Israel, using slightly different terms to describe both the recipients (Jacob/Israel) and the content of the revelation (word/statutes and judgments). This repetition emphasizes the completeness and multifaceted nature of God's law, underscoring its comprehensive scope. Additionally, Synecdoche is present in the use of "Jacob" and "Israel" to represent the entire nation, drawing on their patriarchal heritage to signify the collective identity of God's chosen people. The act of God "showing" His word can also be seen as a form of Anthropomorphism, attributing a human-like action (showing) to God to convey His personal and direct engagement with His people in revealing His truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 147:19 articulates a profound theological truth: God's sovereign choice to reveal Himself and His will specifically to Israel. This revelation was not merely a set of rules but the very foundation of their identity, their covenant relationship, and their purpose as a nation set apart. It highlights God's particular love and faithfulness to His chosen people, providing them with the divine blueprint for life, worship, and justice. This unique privilege of possessing God's authoritative word distinguished Israel from all other nations, who were left to grope in spiritual darkness or rely on human traditions. It underscores the immense value and transformative power of divine revelation, positioning it as the ultimate blessing bestowed upon a people, enabling them to walk in God's ways and reflect His character to the world.
REFLECTION AND APPLICATION
This verse calls contemporary believers to a profound appreciation for the Bible as God's revealed word. Just as ancient Israel was uniquely privileged to receive God's statutes and judgments, we, through Christ, have access to the complete canon of Scripture, which serves as our lamp and guide in a complex and often confusing world. This privilege demands a response: not merely intellectual assent, but active engagement, diligent study, and heartfelt obedience. Valuing God's word means recognizing its divine origin, its timeless truth, and its inherent power to transform lives from the inside out. It challenges us to move beyond superficial reading to deep meditation, allowing God's "statutes and judgments" to shape our worldview, inform our decisions, and cultivate a character that increasingly reflects His righteousness and holiness. Our lives should be a living testament to the transformative power of God's revealed truth, distinguishing us as His people in the same way His law distinguished Israel.
Questions for Reflection
FAQ
Why was God's word given exclusively to Jacob/Israel, and not to all nations?
Answer: Psalms 147:19 highlights God's sovereign choice and covenant faithfulness. While God reveals Himself generally through creation and conscience to all humanity (as seen in Romans 1:19-20), He chose Israel to be a unique nation through whom He would reveal His specific laws, redemptive plan, and ultimately, the Messiah. This was not due to Israel's inherent merit or superiority, but God's gracious election to establish a people through whom His truth would be preserved and eventually extended to all nations. This special revelation established a covenant relationship, providing Israel with the moral and spiritual framework necessary to live as His distinct people and be a light to the world, preparing the way for the universal spread of the Gospel.
What is the difference between "word," "statutes," and "judgments" in this verse?
Answer: These terms, while distinct, are often used in the Psalms to comprehensively describe God's revealed will. "Word" (Hebrew dâbâr') is the broadest term, encompassing all of God's spoken commands, promises, and general revelation of His character and will. "Statutes" (Hebrew chôq') refers to fixed ordinances, decrees, or prescribed laws, often implying something engraved or firmly established, like unchangeable laws that set boundaries. "Judgments" (Hebrew mishpâṭ') denotes divine rulings, legal precedents, and just laws, reflecting God's righteousness and the standards by which He governs and administers justice. Together, they emphasize the comprehensive, authoritative, and just nature of the Mosaic Law, covering every aspect of life from moral principles to civil regulations and ceremonial duties.
Does this verse imply that God does not care for or reveal Himself to other nations?
Answer: Not at all. While Psalms 147:19 emphasizes God's unique and specific revelation of His covenant law to Israel, it does not negate His general care or revelation to other nations. The broader context of Psalms 147 itself speaks of God's universal power over nature, sending snow and frost to all lands (e.g., Psalm 147:16-18). The Bible teaches that God is the Creator and Sustainer of all people (Acts 17:24-28), and He reveals Himself to all through creation and conscience. However, the special revelation of His detailed moral and ceremonial law was uniquely entrusted to Israel as part of His redemptive plan, preparing the way for the ultimate and universal revelation in Christ, which would eventually extend God's truth to all peoples.
CHRIST-CENTERED FULFILLMENT
Psalms 147:19, while celebrating God's unique revelation to ancient Israel, finds its ultimate and most glorious fulfillment in the person of Jesus Christ. The "word," "statutes," and "judgments" given to Jacob and Israel were a partial and preparatory revelation, pointing forward to the full and final self-disclosure of God in His Son. John's Gospel profoundly declares that in the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). This divine Word, who was with God from eternity, became flesh and dwelt among us, full of grace and truth (John 1:14). Thus, what was "shown" to Jacob in written law is now embodied and perfectly revealed in Christ. Jesus Himself declared that He did not come to abolish the Law or the Prophets but to fulfill them (Matthew 5:17). He perfectly lived out God's statutes and judgments, not only obeying them but also revealing their true spiritual intent and bringing them to their intended culmination. In Christ, we see the very character of God, His righteousness, justice, and love, made manifest in a living person. The author of Hebrews affirms that "in these last days he has spoken to us by his Son" (Hebrews 1:2), making Christ the supreme and complete revelation of God's will and truth. Through faith in Him, believers from all nations, not just physical Israel, now have access to God's ultimate "word," receiving His Spirit to write His laws on their hearts in the new covenant (Jeremiah 31:33). Jesus is the Way, the Truth, and the Life (John 14:6), the living embodiment of God's perfect will and the ultimate fulfillment of all the Law and the Prophets.