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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.
If anyone undertakes to speak of the attributes of God, let him first describe the bounds of the earth. Though you dwell on the earth, you do not know the limit of your dwelling place; how then will you be able to form a worthy concept of its Creator? You see the stars, but their Maker you do not see; first, number the stars, which are seen, and then set forth him who is not seen; “He tells the number of the stars; he calls each by name.” The recent violent rains all but destroyed us; number the drops of rain in this city alone; rather, not in the city, but number the drops that fell on your own house in a single hour, if you can. But since you cannot, you acknowledge your own weakness. From this learn the power of God. For “he has numbered the raindrops” poured down on the whole earth, not only now but through all time. The sun is a work of God, great indeed, but very small compared with the whole heavens. Fix your attention on the sun first, and then inquire assiduously about its Lord. “What is too sublime for you seek not; into things beyond your strength search not. What is committed to you, O attend to.”
"Who tells the number of the stars, and calls them all by their names" [Psalm 147:4]. What great matter is it for God to "tell the number of the stars"! Men even have endeavoured to do this; whether they have been able to achieve it, is their concern; they would not however attempt it, did they not think that they should achieve it. Let us leave alone what they can do, and how far they have attained; for God I think it no great matter to count all the stars. Or does He perhaps go over the number, lest He should forget it? Is it any great thing for God to number the stars, by whom "the very hairs of your head are numbered"? [Matthew 10:30] The stars are certain lights in the Church comforting our night; all of whom the Apostle says, "In the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding the Word of life." [Philippians 2:15] These stars God counts; all who shall reign with Him, all who are to be gathered into the Body of His only-begotten Son, He has counted, and still counts them. Whoso is unworthy, is not even counted. Many too have believed, or rather may, with a kind of shadowy appearance of faith, have attached themselves to His people: yet He knows what He counts, what He winnowes away. For so great is the height of the Gospel, that it has come to pass as was said, "I have declared, and have spoken: they are multiplied above number:" there are then among the people certain supernumeraries, so to speak. What do I mean by supernumeraries? More than will be there. Within these walls are more than will be in the kingdom of God, in the heavenly Jerusalem; these are above the number. Let each one of you consider whether he shines in darkness, whether he refuses to be led astray by the dark iniquity of the world; if he be not led astray, nor conquered, he will be, as it were, a star, which God already numbers. "And calling them all by their names," he says. Herein is our whole reward. We may have certain names with God, that God may know our names, this we ought to wish, for this to act, for this to busy ourselves, as far as we are able; not to rejoice in other things, not even in certain spiritual gifts....When the disciples returned from their mission exulting, and saying, "Lord, even the devils are subject unto us in Your Name" [Luke 10:17] — then He (knowing that many would say, "have we not in Your Name cast out devils?" to whom He should say, "I know you not") said, "In this rejoice not, that the devils are subject unto you; but rather rejoice, because your names are written in heaven." [Luke 10:20]
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SUMMARY
Psalm 147:4 offers a profound declaration of God's boundless knowledge, omnipotent power, and meticulous sovereignty over the entirety of creation. It presents the Creator not merely as the architect of the cosmos but as one who possesses an intimate, precise understanding of every celestial body, assigning each a unique identity. This verse stands as a powerful testament to divine order and control, contrasting the seemingly immeasurable and chaotic nature of the universe with God's absolute mastery and personal familiarity with all that He has made.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 147:4 effectively employs several literary devices to convey its profound theological message. Hyperbole is prominently featured in the description of God numbering and naming the stars, a task that is literally impossible for humans. This exaggeration serves to magnify God's infinite power, knowledge, and meticulous attention, impressing upon the reader the vastness of His capabilities beyond human comprehension. Anthropomorphism is also present, as God is described with human-like actions of "telling" (counting) and "calling by name." This device makes His divine attributes more relatable and comprehensible to a human audience, allowing us to grasp His personal involvement and meticulous attention to His creation. Furthermore, the verse uses Metonymy where "stars" stand for the entire cosmos or all of creation, implying that if God has such intimate knowledge and control over the most distant and numerous elements of His creation, then His dominion and care extend universally to every detail of existence. The parallel structure of the two clauses ("He telleth...; he calleth...") also creates a strong sense of poetic parallelism, reinforcing and expanding upon the central idea of God's comprehensive sovereignty and intimate knowledge.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 147:4 serves as a foundational theological statement regarding God's absolute sovereignty and infinite knowledge. It establishes that the Creator is not a distant, disengaged deity but one intimately acquainted with every detail of His vast cosmos. This profound truth undergirds the biblical understanding of divine providence – that God actively governs and sustains all things, from the largest galaxies to the smallest particles. If God meticulously numbers and names every star, His care and knowledge of humanity, especially His covenant people, is even more certain and profound. This cosmic perspective of God's greatness provides immense comfort and calls for worship, reminding us that our lives, though seemingly small, are known and cared for by the God who holds the universe in His hand and orchestrates its every detail.
REFLECTION AND APPLICATION
The truth revealed in Psalm 147:4 offers a profound wellspring of comfort, humility, and inspiration for the believer. In a world that often feels chaotic, overwhelming, or impersonal, this verse reminds us that we serve a God of infinite order and intimate knowledge. If the Creator of the universe, who meticulously knows and names every single star—an astronomical number beyond human reckoning—is so vast and powerful, then His concern for our individual lives is even more profound and certain. This should humble us, recognizing our minuscule yet cherished place within His magnificent creation, yet also uplift us, knowing that our every detail is known to Him. It encourages us to trust in God's sovereign wisdom and perfect plan, knowing that nothing in our lives is unknown, overlooked, or beyond His control. When facing anxieties, uncertainties, or feelings of insignificance, we can look to the night sky and remember that the God who orchestrates the cosmos also cares for us personally, inviting a response of deep worship, awe, and unwavering faith in His perfect providence.
Questions for Reflection
FAQ
Does Psalm 147:4 imply that God literally gives each star a unique name like "Sirius" or "Polaris"?
Answer: While the verse uses anthropomorphic language, the primary implication is not necessarily that God has a human-like registry of individual names for every star in the way humans name things. Rather, "calling them all by their names" signifies God's absolute and intimate knowledge, ownership, and sovereign control over every single celestial body. In ancient Near Eastern thought, to name something was to exercise authority over it, to define its essence, and to possess full knowledge of its purpose. Therefore, it means God knows each star perfectly, distinguishes it from all others, and has ordained its existence, position, and function within His cosmic plan. This emphasizes His meticulous order and personal involvement in creation, far beyond human comprehension or capacity, as also seen in Isaiah 40:26, where God "calls them all by name" as He brings out the starry host.
CHRIST-CENTERED FULFILLMENT
Psalm 147:4, with its magnificent portrayal of God's cosmic sovereignty and intimate knowledge, finds its ultimate fulfillment and most profound expression in the person and work of Jesus Christ. The New Testament reveals Jesus as the active agent of creation, the very one through whom "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). Therefore, it is through Christ that the stars were numbered and named; He is not only the Creator but also the sustainer, "upholding the universe by the word of his power" (Hebrews 1:3). The same infinite knowledge and meticulous care that God demonstrates for the stars is poured out supremely in Christ for humanity. If the Father knows every hair on our head (Matthew 10:30), it is because the Son, who fully reveals the Father, embodies this intimate, personal knowledge and care. The God who calls the stars by name is the same God who calls us by name into salvation through the redemptive work of Christ, demonstrating that His cosmic power is inextricably linked to His personal, saving love for His people, culminating in the ultimate sacrifice of the Lamb of God who takes away the sin of the world.