Psalms 146:4

ne another. Verse 8 Who covereth the heaven with clouds - Collects the vapours together, in order to cause it to rain upon the earth. Even the direction of the winds, the collection of the clouds, and the descent of the rain, are under the especial management of God. These things form a part of his providential management of the world. Maketh grass to grow upon the mountains - After this clause the Vulgate, the Septuagint, Ethiopic, Arabic, and Anglo-Saxon, add, and herb for the service of man. It appears that a hemistich, or half-line, has been lost from the Hebrew text; which, according to the above Versions, must have stood thus: ועשב לעבדת האדם veeseb laabodath haadam, as in Psa 104:14: "And herbage for the service of mankind." Verse 10 He delighteth not - The horse, among all animals, is most delighted in by man for beauty, strength, and fleetness. And a man's legs, if well proportioned, are more admired than even the finest features of his face. Though God has made these, yet they are not his peculiar delight. Verse 11 The Lord taketh pleasure in them that fear him - That are truly religious. In those that hope is his mercy - Who are just beginning to seek the salvation of their souls. Even the cry of the penitent is pleasing in the ear of the Lord. With this verse the hundred and forty-sixth Psalm ends in all the Versions, except the Chaldee. And the hundred and forty-seventh commences with the Psa 147:12. I believe these to be two distinct Psalms. The subjects of them are not exactly the same, though something similar; and they plainly refer to different periods. Verse 13 He hath strengthened the bars of thy gates - He has enabled thee to complete the walls of Jerusalem. From the former part of the Psalm it appears the walls were then to progress; from this part, they appear to be completed, and provisions to be brought into the city, to support its inhabitants. The gates were set up and well secured by bars, so that the grain, etc., was in safety. Verse 14 He maketh peace - They were now no longer troubled with the Samaritans, Moabites, etc. Verse 15 He sendeth forth has commandment - His substantial word. It is here personified, מימרא meymra, Chaldee; and appears to be a very active agent running every where, and performing the purposes of his will. Verse 16 He giveth snow like wool - Falling down in large flakes; and in this state nothing in nature has a nearer resemblance to fine white wool. Scattereth the hoar frost like ashes - Spreading it over the whole face of nature. Verse 17 He casteth forth his ice - קרחו korcho, (probably hailstones), like crumbs. Who can stand before his cold? - At particular times the cold in the east is so very intense as to kill man and beast. Jacobus de Vitriaco, one of the writers in the Gesta Dei per Francos, says, that in an expedition in which he was engaged against Mount Tabor, on the 24th of December, the cold was so intense that many of the poor people, and the beasts of burden, died by it. And Albertus Aquensis, another of these writers, speaking of the cold in Judea, says, that thirty of the people who attended Baldwin 1: in the mountainous districts near the Dead Sea, were killed by it; and that in that expedition they had to contend with horrible hail and ice, with unheard-of snow and rain. From thls we find that the winters are often very severe in Judea; and in such cases as the above, we may well call out, "Who can stand against his cold!" Verse 18 He sendeth out his word - He gives a command: the south wind blows; the thaw takes place; and the ice and snow being liquefied, the waters flow, where before they were bound up by the ice. Verse 19 He showeth his word unto Jacob - To no nation of the world beside had God given a revelation of his will. Verse 20 And as for his judgments - The wondrous ordinances of his law, no nation had known them; and consequently, did not know the glorious things in futurity to which they referred. Introduction The psalmist calls on all the creation to praise the Lord. The angels and visible heavens, Psa 148:1-6; the earth and the sea, Psa 148:7; the meteors, Psa 148:8; mountains, hills, and trees, Psa 148:9; beasts, reptiles, and fowls, Psa 148:10; kings, princes, and mighty men, Psa 148:11; men, women, and children, Psa 148:12, Psa 148:13; and especially all the people of Israel, Psa 148:14. This Psalm has no title: but by the Syriac it is attributed to Happai and Zechariah, and the Septuagint and the Ethiopic follow it. As a hymn of praise, this is the most sublime in the whole book. Verse 1 Praise ye the

The Divine Bounty. 1 Praise ye the Lord . Praise the Lord , O my soul. 2 While I live will I praise the Lord : I will sing praises unto my God while I have any being. 3 Put not your trust in princes, nor in the son of man, in whom there is no help. 4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, v. 1, 2 . He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. "No," says David, " Put not your trust in princes ( v. 3 ), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned ( 2 Sam. iii. 39 ), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer. xiv. 9 . (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him ( v. 4 ): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Gen. iii. 19 . It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job xvii. 11 . And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long.

That day - As soon as ever he is dead. Thoughts - All his designs and endeavours either for himself or for others.