Psalms 147:1

res from the heavens. Praise him, ye armies of supreme angels. Praise him, all ye angels who minister before him." מן השמים min hashshamayim signifies whatever belongs to the heavens, all their inhabitants; as מן הארץ min haarets, Psa 148:7, signifies all that belongs to the earth, all its inhabitants and productions. Verse 3 Praise ye him, sun and moon - The meaning of this address and all others to inanimate nature, is this: Every work of God's hand partakes so much of his perfections, that it requires only to be studied and known, in order to show forth the manifold wisdom power, and goodness of the Creator. Stars of light - The brightest and most luminous stars: probably the planets may be especially intended. Verse 4 Heavens of heavens - Heavens exceeding heavens. Systems of systems extending as far beyond the solar system, as it does beyond the lowest deeps. The endless systematic concatenation of worlds. Ye waters that be above the heavens - This refers to Gen 1:7 (note), where see the notes. Clouds, vapours, air, exhalations, rain, Snow, and meteors of every kind. Verse 5 He commanded, and they were created - He spake the word expressive of the idea in his infinite mind; and they sprang into being according to that idea. Verse 6 He hath also stablished them - He has determined their respective revolutions and the times in which they are performed, so exactly to show his all-comprehensive wisdom and skill, that they have never passed the line marked out by his decree, nor intercepted each other in the vortex of space, through revolutions continued for nearly 6000 years. Verse 7 Praise the Lord from the earth - As in the first address, he calls upon the heavens and all that belong to them; so here, in this second part, he calls upon the earth, and all that belong to it. Ye dragons - תנינים tanninim, whales, porpoises, sharks, and sea-monsters of all kinds. And all deeps - Whatsoever is contained in the sea, whirlpools, eddies, ground tides, with the astonishing flux and reflux of the ocean. Every thing, in its place and nature, shows forth the perfections of its Creator. Verse 8 Fire, and hail; snow, and vapours - All kinds of meteors, water, and fire, in all their forms and combinations. And air, whether in the gentle breeze, the gale, the whirlwind, the tempest, or the tornado; each accomplishing an especial purpose, and fulfilling a particular will of the Most High. Verse 9 Mountains, and all hills - Whether primitive, secondary, or alluvial; of ancient or recent formation, with all their contents, quarries, mines, and minerals. But what a profusion of wisdom and skill is lavished on these! To instance only in the different metals, earths, and minerals; especially the precious stones. Fruitful trees - עץ פרי ets peri, fruit trees of all kinds. And all cedars - Every kind of forest tree. The formation of the fruits, their infinitely varied hues and savours, proclaim the unsearchable wisdom and goodness of God: not less so, the growth, structure, and various qualities and uses of the forest trees. Verse 10 Beasts - החיה hachaiyah, wild beasts of every kind. All cattle - בהמה behemah, all domestic animals; those used for the service of the house, and those for agricultural purposes. Creeping things - All the class of reptiles, from the boa constrictor, that can combat, kill, and swallow whole the royal tiger, to the cobra de manille, a poisonous reptile as small as a fine needle; with those still smaller animals that are found in water, and require the power of the microscope to bring them to view. In the production, preservation, habits, and properties of all these, there is a profusion of wisdom and economy that would require ages to exhibit. Flying fowl - The structure of fowls is astonishing; and the exact mathematical manner in which flying fowls swim the air, and steer their course wheresoever they will; the feathers, and their construction, with the muscles which give them motion; strike the observer of nature with astonishment and delight. Verse 11 Kings of the earth - As being representatives of the Most High; and all people - the nations governed by them. Princes, as governors of provinces, and all judges executing those laws that bind man to man, and regulate and preserve civil society, praise God, from whom ye have derived your power and influence: for by him kings reign. And let the people magnify God for civil and social institutions and for the laws by which, under him, their lives and properties are preserved. Verse 12 Both young men, and maidens - Who are in the bloom of youth, and in the height of health and vigor; know that God is your Father; and let the morning and energy of your days be devoted to him. Old men, and children - Very appropriately united here, as the beginning and conclusion of life present nearly the same passions, appetites, caprices, and infirmities: yet in both the beneficence, all-sustaining power, and goodness of God are seen. Verse 13 Let them - All already specified, praise the name of Jehovah, because he excels all beings: and his glory, as seen in creating, preserving, and governing all things, is על al, upon or over, the earth and heaven. All space and place, as well as the beings found in them, show forth the manifold wisdom and goodness of God. Verse 14 Be also exalteth the horn - Raises to power and authority his people. The praise - Jehovah is the subject of the praise of all his saints. A people near unto him - The only people who know him, and make their approaches unto him with the sacrifices and offerings which he has himself prescribed. Praise ye the Lord! O what a hymn of praise is here! It is a universal chorus! All created nature have a share, and all perform their respective parts. All intelligent beings are especially called to praise him who made them in his love, and sustains them by his beneficence. Man particularly, in all the stages of his being - infancy, youth, manhood, and old age: all human beings have their peculiar interest in the great Father of the spirits of all flesh. He loves man, wheresoever found, of whatsoever color, in whatever circumstances, and in all the stages of his pilgrimage from his cradle to his grave. Let the lisp of the infant, the shout of the adult, and the sigh of the aged, ascend to the universal parent, as a gratitude-offering. He guards those who hang upon the breast; controls and directs the headstrong and giddy, and sustains old age in its infirmities; and sanctifies to it the sufferings that bring on the ter

A Call to Praise God; Reasons for Praise. 1 Praise ye the Lord : for it is good to sing praises unto our God; for it is pleasant; and praise is comely. 2 The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. 3 He healeth the broken in heart, and bindeth up their wounds. 4 He telleth the number of the stars; he calleth them all by their names. 5 Great is our Lord, and of great power: his understanding is infinite. 6 The Lord lifteth up the meek: he casteth the wicked down to the ground. 7 Sing unto the Lord with thanksgiving; sing praise upon the harp unto our God: 8 Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 9 He giveth to the beast his food, and to the young ravens which cry. 10 He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. 11 The Lord taketh pleasure in them that fear him, in those that hope in his mercy. 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 ( v. 1 ), and again ( v. 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, v. 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, v. 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, Ps. xl. 2, 3 . And for this let others praise him also. 3. The sovereign dominion he has over the lights of heaven, v. 4, 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 ( v. 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 xl. 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, v. 8, 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. xii. 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, v. 10, 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 xxxix. 19 , &c.)—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, Ps. xx. 7 . Jehoshaphat's was much better: Lord, we have no might, 2 Chron. xx. 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.