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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.
"Begin to the Lord in confession" [Psalm 147:7]. Begin with this, if you would arrive at a clear understanding of the truth. If you will be brought from the road of faith to the profession of the reality, "begin in confession." First accuse yourself: accuse yourself, praise God. What after confession? Let good works follow. "Sing unto our God upon the harp." What is, "Upon the harp"? As I have already explained, just like the Psalm upon the psaltery, so also is the "harp:" not with voice only, but with works.
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SUMMARY
Psalms 147:7 issues a vibrant, twofold invitation to worship, calling God's people to express their profound gratitude and adoration through both vocal and instrumental praise. This verse encapsulates a core biblical truth: worship is an active, heartfelt response to God's magnificent power and His tender, providential care, urging believers to offer a "sacrifice of praise" that acknowledges His sovereign rule over creation and His intimate involvement in human history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 147:7 employs several powerful literary devices to convey its message. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second line largely repeats and reinforces the meaning of the first, using different but related terms. "Sing unto the LORD with thanksgiving" is echoed and expanded by "sing praise upon the harp unto our God." This repetition serves to emphasize the central command to worship and to broaden its scope, encompassing both vocal and instrumental forms. The use of Imperatives ("Sing," "sing praise") creates a direct, urgent, and authoritative call to action, demanding a response from the audience. The verse also exhibits a subtle form of Merism by combining vocal and instrumental praise, suggesting that all forms of musical expression are to be dedicated to God. Finally, the shift from "the LORD" (Yahweh) to "our God" (ʼĕlôhîym) demonstrates a nuanced Theological Emphasis, highlighting both God's transcendent, covenantal name and His immanent, personal relationship with His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 147:7 profoundly shapes our understanding of worship, revealing it as an active, grateful, and holistic response to God's character and deeds. It teaches that true praise flows from a heart filled with thanksgiving, acknowledging God's sovereignty over creation and His specific, tender care for His people. This verse invites believers to engage all their faculties—voice, instruments, and spirit—in adoration, transforming worship into a vibrant offering that reflects God's majesty and mercy. It positions gratitude as the wellspring of genuine praise, reminding us that our response to God's goodness should be one of overflowing joy and acknowledgment, a spiritual sacrifice that pleases Him.
REFLECTION AND APPLICATION
Psalms 147:7 serves as an enduring summons to a life of worship, reminding us that praise is not merely a ritual but a profound, active response to the living God. It challenges us to cultivate a heart of thanksgiving, recognizing that gratitude for God's immeasurable blessings—His creation, His provision, His redemption—is the fertile ground from which genuine praise springs. This verse encourages us to use all our gifts and talents, whether vocal, instrumental, or otherwise, to honor God, understanding that our worship should be as comprehensive and heartfelt as His love for us. It calls us to move beyond passive observance to active, joyful participation in declaring God's greatness, both individually and communally, making our lives a continuous melody of praise to "our God."
Questions for Reflection
FAQ
Why is "thanksgiving" specifically mentioned as part of singing praise?
Answer: The inclusion of "thanksgiving" (Hebrew: tôwdâh) is crucial because it highlights the motive and content of genuine praise. It suggests that our singing should not be a mechanical act but an overflow of a heart deeply grateful for God's character, His providential care, and His redemptive acts. In ancient Israel, a tôwdâh was often a "thank offering," a sacrifice brought to express gratitude. Thus, "singing with thanksgiving" implies offering our praise as a spiritual sacrifice, a heartfelt acknowledgment of God's goodness and faithfulness, as seen in the New Testament's call to offer a "sacrifice of praise" to God continually, that is, the fruit of our lips that confess His name (Hebrews 13:15). It grounds our worship in a recognition of who God is and what He has done for us.
CHRIST-CENTERED FULFILLMENT
While Psalms 147:7 is a direct call to praise the God of Israel, its ultimate fulfillment and deepest meaning are found in Christ. The "LORD" (Yahweh) and "our God" to whom praise is directed is fully revealed in Jesus Christ, who is the exact imprint of God's nature and the radiance of His glory (Hebrews 1:3). Through Christ, the "sacrifice of praise" that the Psalmist calls for becomes profoundly accessible. We are now able to offer true thanksgiving not merely for God's creation or covenant with Israel, but for the ultimate act of redemption accomplished through the Lamb of God, who takes away the sin of the world. The New Testament church is continually exhorted to "sing psalms and hymns and spiritual songs, with thankfulness in your hearts to God" (Colossians 3:16), recognizing that our praise is empowered by the indwelling Spirit and offered through Christ. Our worship, whether vocal or instrumental, is now a response to the finished work of Jesus, who has reconciled us to God and made us part of His new creation. Thus, every note and every word of praise is ultimately directed to the Father, through the Son, in the power of the Holy Spirit, making our thanksgiving a participation in the eternal worship of the one who sits on the throne and to the Lamb.