Deeper Commentary
Psa 147:1
Praise Yah, for it is good to sing praises to our God;
for it is pleasant and fitting to praise Him-
The LXX attributes Psalms 146-148 to Haggai and Zechariah.
According to the LXX titles, there were certain Psalms which were written
for the dedication of the rebuilt temple, and others written by Haggai and
Zechariah. They include: Psalms 96,138,147,148. These all seem to speak as
if the time of a glorious temple was to be the time of God’s Kingdom; this
was the possibility, and it was the prevailing hope in the minds of the
faithful minority. But the Psalms had to remain prophecies of the future day
of Zion’s glory, for the temple was not rebuilt by the returned exiles
according to the specifications of Ez. 40-48. Although I suggest they are
all initially Psalms of David, relevant to his experiences, but used under
inspiration in these later contexts.
Psa 147:2
Yahweh builds up Jerusalem, He gathers together the outcasts of
Israel-
The inspired author as it were sees Jerusalem's walls arising
as God built it up... but this was a potential that didn't really happen.
Of course the intention was that He would do this, and then His glory
would be openly revealed in a restored Kingdom of God on earth, as in
Ps. 102:16: “When the Lord shall build up Zion, he shall appear in His
glory”. After the exile, God would "return and gather you... your
outcasts" (Dt. 30:3,4). No matter where the "outcasts" had been cast out
to, God would gather them from there (Neh. 1:9); just as He gathers His
new Israel to Himself now, seeing that the Jewish exiles largely refused
this gathering: "The Lord Yahweh who gathers the outcasts of Israel says,
Yet will I gather others to him, besides his own who are gathered" (Is.
56:8). The Jews returned from Babylon to the land of
their own volition; but it was Yahweh who gathered them back, as if He called them almost of His volition rather than
theirs. But the majority resisted this gathering of God and chose to
remain in Babylon, for all the strength of His will for their restoration.
Just as many do today in their rejection of the Gospel. Those who returned rebuilt Jerusalem; but actually, Yahweh did, through His
confirmation of all the freewill effort of men like Haggai and Nehemiah (see
on :1).
This verse is alluded to by the Lord in Lk. 13:34, where He how He would fain have gathered together the children of Jerusalem, “but you would not”. The words of the Psalm speak as if this is what the Lord God is going to do. But Jesus understood it as being impossible of fulfilment if the outcast children would not allow themselves to be gathered. Likewise the statement that the Lord will build up Jerusalem was made in a restoration context; but again, it was dependent upon the Jews’ obedience for its fulfilment. God was and is potentially ready to work with us.
God was the builder of Jerusalem and therefore the rebuilders were workers together with Him. But they tired easily and were easily discouraged despite this, as we can be. Remember that the LXX heading of this psalm says it is of Haggai and Zechariah. LXX "He will gather together the dispersed of Israel". This was so relevant to all the setbacks in the restoration. Persian rulers changing their position, and local opposition and factionism. Along with the Jews not wanting to return. Ultimately the prayer was answered in the Gentiles coming to the spiritual Zion. We note the use of "Israel" rather than just "Judah"; and the stress on "together". The experience of regathering was intended to bind together the ten tribes along with Judah. But that too didn't happen, and the Judeans who returned despised all others, leading to the creation of the Samaritan community.
Psa 147:3
He heals the broken in heart, and binds up their wounds-
This however is only for those who want the heart operation:
"Come, and let us return to Yahweh; for He has torn us to pieces, and He
will heal us; He has injured us, and He will bind up our wounds" (Hos.
6:1). The broken hearted and wounded were the exiles; see on :1. But they
were comfortable in Babylon-Persia, as the book of Esther confirms. They
were no longer broken hearted, and took their healing from material
prosperity rather than God's Spirit. They were warned in Is. 6:10 that the
potential healing of their hearts would not happen unless they were open
to it. The broken hearted were those who had broken their own hearts in
recognition of their sins as David had done (Ps. 51:17 "The
sacrifices of God are a broken spirit, a broken and contrite heart"; 69:20 s.w.), and
had followed his path to repentance and restoration. But the exiles
generally were impenitent; and so the good news announced to them of
healing of broken hearts was rejected (s.w. Is. 61:1).
Psa 147:4
He counts the number of the stars, He calls them all by their
names-
The stars which can't be numbered by man refer to the true seed of
Abraham. Each have their own individual name in God's mind, reflecting His
appreciation of their unique characteristics. The tragedy was that God
called each of the exiles back to the land, desirous to fulfil the
promises to Abraham; and the majority of them refused that call.
GNB "He has decided the number of the stars" suggests there is a "full
number" which must "come in" (Rom. 11:25). Quite possibly the Lord will
come when the last one has been baptized. There is indeed a roll call of
God's people. It is exact; although we wonder whether the 'call' can in
fact be refused. The number of the called is sadly not at all the number
of the redeemed.
In the context of the restoration, Is. 40:26,27 encouraged the exiles that God's knowledge of the names of each exile should encourage them that they were not in fact forgotten. They were the stars promised to Abraham's seed, and were known by name just as the stars are: "Lift up your eyes on high, and see who has created these, who brings out their army by number. He calls them all by name, by the greatness of His might, and because He is strong in power, not one is lacking. Why do you say, Jacob, and speak, Israel, My way is hidden from Yahweh". Not one lacks his name, "not one is lacking", you are not the one God overlooked- for He overlooks nobody. "The greatness of His might... He is strong in power" is to be connected with :5, "Great is our Lord and mighty in power".
Psa 147:5
Great is our Lord, and mighty in power; His understanding is
infinite-
Heb. "to his understanding there is no number". This infinite understanding develops the thought of :4; God knew
every unique characteristics of His potential people, the stars of
Abrahams potential seed. David sees his sins and their consequences as "without
number", but he uses the same word for God's "infinite" or "without
number" "understanding" (s.w. Ps. 40:12). God understands better than we
do the nature of our sins and their consequences. And His power to deal
with all that is limitless, as David discovered in his experience
with his sin. The exiles too had sinned, and God infinitely understood
every nuance of that; but His power was such that He would restore each of
them see on :4). But they rejected such mighty power, for He allows it to
be circumscribed by human freewill.
Psa 147:6
Yahweh upholds the humble; He brings the wicked down to the
ground-
The accepted at the day of judgment will literally be stood
up, upheld: "To his own lord he stands or falls. Yes, he shall be made to
stand up. For the Lord has power to make him stand... But you, why do you
judge your brother? Or you again, why do you set at nothing your brother?
For we shall all stand [be stood] before the judgment seat of God" (Rom.
14:4,10). We shall be made to stand before the Son of God (Lk. 21:36).
"Brings... down" is the term often used for those humbled by God's condemnation, e.g. the proud who are brought low (2 Sam. 22:28; Job 40:11; Ps. 75:7; 147:6; Prov. 29:23 and very often in the prophets). And yet God by grace remembers and lifts up even those humbled by such condemnation (Ps. 136:23). This is absolute grace; to save even those suffering condemnation for their sins. This was all exactly relevant to the exiles (see on :1).
Time and again, the Biblical contrasts are between the sinners and the
humble- as if humility is the epitome of the acceptable.
It is the meek who shall inherit the earth (Ps. 37:11). This is how
significant humility is.
Psa 147:7
Sing to Yahweh with thanksgiving, sing praises on the harp to our
God-
LXX "Begin the song with thanksgiving", clearly an indication that
this Psalm was to be sung in the sanctuary. This had only just been
rebuilt at the time of this Psalm (see on :1). Prayer should begin
with such praise. But the Hebrew for "Sing to Yahweh" is literally to
respond to. Praise can never be forced nor done for the sake of it; it is
a heartfelt response to God's grace to the humble (:6). Humility is what
elicits praise; whereas so much praise in modern church appears to be an
expression of pride.
Psa 147:8
who covers the sky with clouds, who prepares rain for the earth,
who makes grass grow on the mountains-
LXX adds "and herb for the service of men". The same argument is used in Job- God makes grass grow on mountains for apparently no use, as well as making plants grow which man can use. In fact, nothing is random.
As God prepares the earth for the grass and manipulates the clouds above, so the eretz / land / earth was prepared for the restoration to happen (s.w. Is. 45:18; 62:7). The tragedy was that the majority of the exiles preferred to stay in Babylon rather than return to the land prepared for them. By contrast, the land / kingdom was prepared for David (Ps. 119:90) whilst he was in exile, and he received it. The sending of the rain represents the power of God's word of restoration coming down and producing growth (Is. 55:10,11). And yet this was precluded by the exiles, and will come true fully at the last day.
Psa 147:9
He provides food for the livestock, and for the young ravens when
they call-
The hint is that if the exiles truly called to God for help, He would
respond. The fact He responds to calls for help is encoded throughout
creation; for when even the ravens call, God answers their needs. The fact
God "provides food" to His people far more than even to "the livestock"
means that we should be faithful to covenant with Him (Gen. 28:20 s.w.).
His provision of food to the natural creation is a reason to praise God
for His grace to men (s.w. Ps. 136:25). Constantly, the natural creation
is read as an encouragement to faith in God.
The raven was considered a bad omen. But still God cares for them; and how much more for His people. This is the force of the Lord's argument in Lk. 12:24, "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feeds them". Clearly God doesn't simplistically punish the evil and bless the righteous immediately in this life. His grace reaches out to all.
Psa 147:10
He doesn’t delight in the strength of the horse, He takes no
pleasure in the legs of a man-
The Psalm was in the context of the restoration (see on :1). Perhaps
the allusion is how the wicked Haman 'delighted' in the strength of a
horse (Esther 6:9,11 s.w.). Haman and those like him all came to nothing,
and couldn't thwart the glorification of God's captive people.
Psa 147:11
Yahweh takes pleasure in those who fear Him, in those who hope in
His grace-
This was originally David who hoped in grace (Ps. 33:18). But the
exiles are asked to hope in God's grace (Ps. 130:7); for their restoration
was by grace, in that their judgment was absolutely called for. In
the context of the exiles, we could read "wait for His grace", awaiting
the end of the exile and the time of restoration. Even if it wasn't to
come in their lifetimes, they were to hope / wait for His grace in
resurrection and final restoration. It's a wonderful thought
that God 'delights in' (:10) and takes pleasure in us mortals here on
earth, who quietly wait for His grace. That man can please God... is a
wonderful thought. Man can make God happy...
Psa 147:12
Praise Yahweh, Jerusalem! Praise your God, Zion!-
The situation in the time of Haggai and Zechariah (see on :1) was not
apparently worthy of so much praise. But the Psalm asks the exiles to
praise God, as David did, for that which was promised and was yet to come.
Psa 147:13
For He has strengthened the bars of your gates, He has blessed your
children within you-
The same word is used in Neh. 3:4 of the repairing /
strengthening of the gates. The bars of the gates are mentioned
specifically in Neh. 3:3,6,13-15. As noted on :1, this Psalm was relevant to the exiles. Nehemiah's
record stresses how the exiles themselves strengthened the bars of the
gates of Jerusalem; but it was Yahweh working with them to achieve this.
But the blessing of their children was only potentially available; for
Haggai (see on :1) records how there was much suffering amongst the exiles
from famine and plague, because they had not truly returned to their God.
Psa 147:14
He makes peace in your borders, He fills you with the finest of the
wheat-
But at the time of Haggai and Zechariah (see on :1) they experienced
famine and opposition from within their borders. The great potentials
possible for the exiles who returned didn't come about; their impenitence
precluded the reestablishment of the Kingdom as was prophetically
possible. "Fills you" translates word often used to describe how
God's people in His land would be "filled" or satisfied"; if they were
obedient to the covenant (Dt. 6:11; 8:10,12; 11:15 and very often).
Psa 147:15
He sends out His commandment to the earth; His word runs very
swiftly-
LXX "He sends his oracle to the earth: his word will run swiftly"; as
in :19 "He sends his word to Jacob". A word running swiftly was an idiom
for the fulfilment of that word (see on Hab. 2:2). See too on Jer. 23:18,22.
The idea was that the word of restoration was now coming true for the
exiles (see on :1). But tragically their impenitence precluded it coming
true at that time as it might have done. The allusion here and in
:16 is to the promise that God would send out the word of restoration as
He sends it out to create and sustain life on earth (Is. 55:10-12 "For as
the rain comes down and the snow from the sky and doesn’t return there but
waters the earth, and makes it bring forth and bud, and gives seed to the
sower and bread to the eater; so shall My word be that goes forth
out of My mouth: it shall not return to Me void, but it shall accomplish
that which I please... and you shall go out with joy").
Psa 147:16
He gives snow like wool, and scatters frost like ashes-
The idea is that God turns the water into snow, and then His word
melts the snow, and the waters flow. The water changes from one state to
another. The idea is that Judah went into captivity by God's word, they
were as it were frozen in captivity, but God's word would melt them and
change their state, so that they would flow again, back to Zion. But most
of them preferred to remain frozen in captivity.
Psa 147:17
He hurls down His hail like pebbles- who can stand before His
cold?-
See on :16. "Who can stand before" Yahweh is the language of men
facing condemnation (1 Sam. 6:20; Ps. 76:7; Nah. 1:6; Mal. 3:2). Only
those forgiven by Him can stand before Him (Ps. 130:3). The exiles had
been judged, and were now forgiven. As noted on :16, the freezing of the
waters into ice was seen as their judgment in Babylon, and God's word of
restoration was to change their state (:18). It was Babylon who was now to
be unable to stand before Him (s.w. Jer. 49:19; 50:44).
Psa 147:18
He sends out His word and melts them; He causes His wind to blow
and the waters flow-
See on :16. Note the parallel between God's word and His wind /
Spirit. The exiles could have been released from their frozen condition in
exile, their state could have been changed from snow to flowing waters.
The idea of God's wind / Spirit blowing over the waters is that of
creation. A new creation could have been brought about; but they refused.
Psa 147:19
He shows His word to Jacob, His statutes and His ordinances to
Israel-
As in :15 LXX has "He sends his word to Jacob". As God sends
out His word to cause the natural creation (:15,18), so He sends out His
word to His people to forge a new creation, likewise out of nothing. To no
other nation had God shown or sent His word- but they didn't generally
want to know.
The reference there
was to how God's prophetic word of restoration could have come true for
Jacob / Israel; but they had to be obedient to His statutes. And they were
not, for the most part, as the sad record of the restoration makes clear.
Or we can take this as referring to the word of the new covenant
which came to the restored exiles; and yet they refused it and tried to
keep the old covenant instead.
Psa 147:20
He has not done this for any other nation; they don’t know His
ordinances. Praise Yah!-
The gift of God's laws was not to be perceived as onerous, but the
greatest blessing a nation could have. To perceive that God's word is
shown to us... leaves us with an awesome impression. This is what grasping
the meaning of an inspired Bible should do for each of us. Whoever wishes
to believe in that word has had God's word shown to them (:19); and
thereby become God's new Israel.
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