Psalms 146:1–147:11

The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God. I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of Psa 146:10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing Psa 146:7, Psa 146:8, with the characters Christ gives of the Messiah (Mat 11:5, Mat 11:6), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to Psa 146:5. Happy is the man that hopes in the Lord his God, and who is not offended in him. II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (Psa 146:6): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Rev 3:14. The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jde 1:15. 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha - Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa 61:1, Isa 61:2. 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen 21:19, and the prophet's servant, Kg2 6:17. But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (Joh 9:32) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself (Luk 13:12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Psa 68:4. (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Exo 22:22, Exo 22:23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Hos 14:3. 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10. Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.

Psalm 146:6-10 6. Who made heaven and earth, the sea, and all things which are in them: who keepeth truth for ever. 7. Rendering right to the unjustly oppressed, giving bread to the hungry, Jehovah, loosening the bound. 8. Jehovah enlightening the blind, [287] Jehovah raising up the bowed down, Jehovah loving the righteous. 9. Jehovah guarding the strangers; he relieves the fatherless and widow, and will destroy the way of the wicked. 10. Jehovah shall reign for ever; thy God, O Zion! from generation to generation. Hallelujah. 6. Who made heaven, etc. By all these epithets he confirms the truth previously stated. For though at first sight it may seem inappropriate to speak of the Creation, the power of God bears most pertinently upon his helping us whenever danger is near. We know how easily Satan tempts to distrust, and we are thrown into a state of trembling agitation by the slightest causes. Now, if we reflect that God is the Maker of heaven and earth, we will reasonably give him the honor of having the government of the world which he created in his hands and power. There is in this first ascription, then, a commendation of his power, which should swallow up all our fears. As it is not enough that God is merely able to help us, but as a promise is farther necessary, to the effect that he is willing and shall do it, David next declares that he is faithful and true, that, on discovering his willingness, no room may be left for hesitation. 7. Rendering right, etc. He instances other kinds both of the power and goodness of God, which are just so many reasons why we should hope in him. All of them bear upon the point, that the help of God will be ready and forthcoming to those who are in the lowest circumstances, that accordingly our miseries will be no barrier in the way of his helping us; nay, that such is his nature, that he is disposed to assist all in proportion to their necessity. He says first, that God renders justice to the oppressed, to remind us that although in the judgment of sense God connives at the injuries done to us, he will not neglect the duty which properly belongs to him of forcing the wicked to give an account of their violence. As God, in short, would have the patience of his people tried, he here expressly calls upon the afflicted not to faint under their troubles, but composedly wait for deliverance from one who is slow in interposing, only that he may appear eventually as the righteous judge of the world. It follows, that he gives bread to the hungry. We learn from this that he is not always so indulgent to his own as to load them with abundance, but occasionally withdraws his blessing, that he may succor them when reduced to hunger. Had the Psalmist said that God fed his people with abundance, and pampered them, would not any of those under want or in famine have immediately desponded? The goodness of God is therefore properly extended farther to the feeding of the hungry. What is added is to the same purpose -- that he looses them that are bound, and enlightens the blind. As it is the fate of his people to be straitened by anxiety, or pressed down by human tyranny, or reduced to extremity, in a manner equivalent to being shut up in the worst of dungeons, it was necessary to announce, by way of comfort, that God can easily find an outgate for us when brought into such straits. To enlighten the blind is the same with giving light in the midst of darkness. When at any time we know not what to do -- are in perplexity, and lie confounded and dismayed, as if the darkness of death had fallen upon us -- let us learn to ascribe this title to God, that he may dissipate the gloom and open our eyes. So when he is said to raise up the bowed down, we are taught to take courage when weary and groaning under any burden. Nor is it merely that God would here have his praises celebrated; he in a manner stretches out his hand to the blind, the captives, and the afflicted, that they may cast their grief's and cares upon him. There is a reason for repeating the name Jehovah three times. In this way he stimulates and excites men to seek him who will often rather chafe and pine away in their miseries, than betake themselves to this sure asylum. [288] What is added in the close of the verse -- that Jehovah loves the righteous, would seem to be a qualification of what was formerly said. There are evidently many who, though they are grievously afflicted, and groan with anxiety, and lie in darkness, experience no comfort from God; and this because in such circumstances they provoke God more by their contumacy, and by failing for the most part to seek his mercy, reap the just reward of their unthankfulness. The Psalmist therefore very properly restricts what he had said in general terms of God's helping the afflicted, to the righteous -- that those who wish to experience his deliverance, may address themselves to him in the sincere exercise of godliness. 9. Jehovah guarding, etc. By strangers, orphans, and widows, the Psalmist means all those in general who are destitute of the help of man. While all show favor to those who are known to them and near to them, we know that strangers are, for the most part, exposed to injurious treatment. We find comparatively few who come forward to protect and redress widows and orphans; it seems lost labor, where there is no likelihood of compensation. Under these cases the Psalmist shows that whatever the grievance may be under which we suffer, the reason can only be with ourselves if God, who so kindly invites all who are in distress to come to him, does not stretch forth his arm for our help. On the other hand, he declares that everything will have an adverse and unfortunate issue to those who wickedly despise God. We have said upon the first Psalm, that by the way is meant the course of life in general. God will destroy the way of the wicked, inasmuch as he will curse all their counsels, acts, attempts, and enterprises, so that none of them shall have good success. However excellent they may be in planning, although they may be crafty and sharp-sighted, and abound in strength of resources of every kind, God will overturn all their expectations. While he extends his hand to those who are his people, and brings them through all obstacles, and even impassable ways, he on the contrary destroys the path of the wicked, when apparently most open and plain before them. 10. Jehovah shall reign, etc. He directs his discourse to the Church, that he may more effectually persuade all God's people of their really finding him to be such as he had just described. When he says that God is king for ever, we are to remember at the same time the purpose for which he reigns -- taking our definition of it from the preceding ascription's. It follows that, whether living or dying, we shall be safe under the keeping of a king who reigns expressly for our salvation. Had he said no more than that Jehovah reigned for ever, we would have been ready to object the distance between us and his inconceivable greatness. He states, therefore, in express terms, his being bound by sacred covenant to his chosen people. Footnotes: [287] In our English Bible it is "openeth the eyes of the blind." From this clause some of the ancients concluded that the whole of the attributes here enumerated are intended to apply to Christ. Bishop Horne, and other modern divines, entertain the same opinion. But though all that is here said may with the strictest truth be predicated of Christ, the propriety of restricting the interpretation of the Psalm to him, upon the slender ground specified, may be doubted. Walford translates this clause -- "Jehovah delivereth them that are in darkness." "There is no word," says he, "in Hebrew to correspond with the eyes' of the English Bible; and it is more in agreement with the parallelism of the verse, to understand this clause of persons who are in distress and adversity, expressed by being in darkness." [288] "Qui saepe frenum rodendo, malunt putrescere in suis miseriis, quam ad certum hoe asylum se conferre." -- Lat. Footnotes: [284] In the original Hebrew and in the Chaldee paraphrase, no author's name is prefixed to this Psalm: in the Septuagint, Syriac, Vulgate, AEthiopic, and Arabic versions it is ascribed to Haggai and Zechariah. Upon the supposition that it was written by these Prophets its composition would be after the captivity; "and it may refer," says Dr. Adam Clarke, "to the time when Cyrus, prejudiced by the enemies of the Jews, withdrew his order for the rebuilding of the walls of Jerusalem, to which revocation of the royal edict the Psalm 146:3 may refer, Put not your trust in princes,' etc." Horsley, proceeding on the same view, entitles it, "A thanksgiving of the returning captives." There is, however, nothing in it which prohibits us from looking upon it as a Psalm of David.

1. …Behold the Psalm soundeth; it is the voice of some one (and that some one are ye, if ye will), of some one encouraging his soul to praise God, and saying to himself, “Praise the Lord, O my soul” (ver. 1). For sometimes in the tribulations and temptations of this present life, whether we will or no, our soul is troubled; of which troubling he speaketh in another Psalm. Ps. xlii. 14, 15.

2. But who saith it, and to whom saith he it? What shall we say, brethren? Is it the flesh that saith, “Praise thou the Lord, O my soul”? And can the flesh suggest good counsel to the soul? However much the flesh be conquered, and subjected as a servant to us through strength which the Lord imparteth, that it serve us entirely as a bond slave, enough for us that it hinder us not.…For the body, inasmuch as it is the body, is even beneath the soul; and every soul, however vile, is found more excellent than the most excellent body. And let not this seem to you to be wonderful, that even any vile and sinful soul is better than any great and most surpassing body. It is better, not in deserts, but in nature. The soul indeed is sinful, is stained with certain defilements of lusts; yet gold, though rusted, is better than the most polished lead. Let your mind then run over every part of creation, and ye will see that what we are saying is not incredible, that a soul, however blameable, is yet more praiseworthy than a praiseworthy body. There are two things, a soul and a body. The soul I chide, the body I praise: the soul I chide, because it is sinful; the body I praise, because it is sound. Yet it is in its own kind that I praise the soul, and in its own kind that I blame the soul: and so in its own kind I praise the body, or blame it. If you ask me which is better, what I have blamed or what I have praised, wondrous is the answer thou wilt receive.…So you speak of the best horse and the worst man: yet thou preferrest the man thou findest fault with to the horse thou praisest.…The nature of the soul is more excellent than the nature of the body: it surpasseth it by far, it is a thing spiritual, incorporeal, akin to the substance of God. It is somewhat invisible, it ruleth the body, moveth the limbs, guideth the senses, prepareth thoughts, putteth forth actions, taketh in images of countless things; who is there, in short, beloved brethren, who may suffice for the praises of the soul? And yet such is the grace given to it, that this man saith, “Praise the Lord, O my soul.”…It is not the flesh that saith it. Let the body be angel-like, still it is inferior to the soul, it cannot give advice to its superior. The flesh when duly obedient is the handmaid of the soul: the soul rules, the body obeys; the soul commands, the body performs; how then can the flesh give this advice to the soul? Is it then perchance the soul herself, who saith to herself, and in a manner commandeth herself, and exhorteth and asketh herself? For through certain passions in one part of her nature she wavered; but in another part, which they call the reasonable mind, the wisdom whereby she thinks, clinging to God, and now sighing towards Him, she perceives that certain inferior parts of her are troubled by worldly emotions, and by a certain excitement of earthly desires, betake them to outward things, leaving God who is within; so she recalleth herself from things outward to inward, from lower to higher, and says, “Praise the Lord, O my soul.”…The soul itself giveth itself counsel from the light of God by the reasonable mind, whereby it conceiveth the wisdom fixed in the everlasting nature of its Author. It readeth there of somewhat to be feared, to be praised, to be loved, to be longed for, and sought after: as yet it graspeth it not, it comprehendeth it not; it is, as it were, dazzled with brightness; it has not strength to abide there. Therefore it gathers itself, as it were, into a sound state, and saith, “Praise the Lord, O my soul.”…And then the soul, weighed down, as it were, and unable to stand up as is fitting, answereth the mind, “I will praise the Lord in my life” (ver. 2). What is, “in my life”? Because now I am in my death. Therefore first encourage thyself, and say, “Praise the Lord, O my soul.” Thy soul answereth thee, I do praise so far as I can, slightly, poorly, weakly. Wherefore? Because, “while we are in the body, we are absent from the Lord.” 2 Cor. v. 6.

3. “In my life.” Now what has it? It might answer thee, “My death.” Whence, “My death”? because I am absent from the Lord. For if to cling to Him is life, to depart from Him is death. But what comforteth thee? Hope. Now thou livest in hope: in hope praise, in hope sing. Thy death is from the sadness of this life, thou livest in hope of a future life. And how wilt thou praise thy Lord? “I will sing unto my God, as long as I have my being.” What sort of praise is this, “I will sing unto my God as long as I have being”? Behold, my brethren, what sort of being this will be; where there will be everlasting praise, there will be also everlasting being. Behold, now thou hast being: dost thou sing unto God as long as thou hast being? Behold, thou wast singing, and hast turned thyself away to some business, thou singest no longer, yet thou hast being: thou hast being, yet thou singest not. It may be also thy desire turneth thee to somewhat; not only dost thou not sing, but thou even offendest His ears, yet thou hast being. What praise will that be, when thou praisest as long as thou hast being? But what meaneth, “as long as I have being”? Will there be any time when he will not be? Nay, rather, that “long” will be everlasting, and therefore it will be truly “long.” For whatever hath end in time, however prolonged it is, is yet not “long.”…

4. “Put not your trust in princes” (ver. 3). Brethren, here we receive a mighty task; it is a voice from heaven, from above it soundeth to us. For now through some kind of weakness the soul of man, whensoever it is in tribulation here, despaireth of God, and chooseth to rely on man. Let it be said to one when set in some affliction, “There is a great man, by whom thou mayest be set free;” he smileth, he rejoiceth, he is lifted up. But if it is said to him, “God freeth thee,” he is chilled, so to speak, by despair. The aid of a mortal is promised, and thou rejoicest; the aid of the Immortal is promised, and art thou sad? It is promised thee that thou shalt be freed by one who needeth to be freed with thee, and thou exultest, as at some great aid: thou art promised that Liberator, who needeth none to free Him, and thou despairest, as though it were but a fable. Woe to such thoughts: they wander far; truly there is sad and great death in them. Approach, begin to long, begin to seek and to know Him by whom thou wast made. For He will not leave His work, if He be not left by His work.

5. …“His breath shall go forth, and he shall return to his earth: in that day shall all his thoughts perish” (ver. 4). Where is swelling? where is pride? where is boasting? But perhaps he will have passed to a good place, if indeed he have passed. For I know not whither he who spake thus hath passed. For he spake in pride; and I know not whither such men pass, save that I look into another Psalm, and see that their passage is an evil one. “I beheld the wicked lifted up above the cedars of Libanus, and I passed by, and, lo, he was not; and I sought him, and his place was not found.” Ps. xxxvii. 35, 36.

What then must we do, if we are not to hope in sons of men, nor in princes? What must we do? “Blessed is he whose Helper is the God of Jacob” (ver. 5): not this man or that man; not this angel or that angel; but, “blessed is he whose Helper is the God of Jacob:” for to Jacob also so great an Helper was He, that of Jacob He made him Israel. O mighty help! now he is Israel, “seeing God.” While then thou art placed here, and a wanderer not yet seeing God, if thou hast the God of Jacob for thy Helper, from Jacob thou wilt become Israel, and wilt be “seeing God,” and all toil and all groans shall come to an end, gnawing cares shall cease, happy praises shall succeed. “Blessed is he whose Helper is the God of Jacob;” of this Jacob. Wherefore is he happy? Meanwhile, while yet groaning in this life, “his hope is in the Lord his God.”…Who is this, “Lord his God”?…“To us there is one God, the Father, of whom are all things, and one Lord Jesus Christ, through whom are all things.” 1 Cor. viii. 6. Philip. iii. 19. 1 Cor. ix. 9. Matt. vi. 26. Matt. x. 29. Matt. x. 30.

6. “Who keepeth truth for ever.” What “truth for ever”? what “truth” doth He “keep,” and wherein doth “He keep it for ever”? “Who executeth judgment for them that suffer wrong” (ver. 7). He avengeth them that suffer wrong. There cometh at once to thee the voice of the Apostle: “now therefore there is altogether a fault among you, that ye go to law one with another: why do ye not rather suffer wrong?” 1 Cor. vi. 7. 7. “Who giveth food to the hungry.” Behold, from thee I look for nothing: “God giveth food to the hungry.” Who are “the hungry”? All. What is, all? To all things that have life, to all men He giveth food: doth He not reserve some food for His beloved? If they have another kind of hunger, they have also another kind of food. Let us first enquire what their hunger is, and then we shall find their food. “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” Matt. v. 6. [But compare (Greek) John xiv. 18.—C.] 8. “And the way of sinners He shall root out.” What is, “the way of sinners”? To mock at these things which we say. “Who is an orphan, who a widow? What kingdom of heaven, what punishment of hell is there? These are fables of the Christians. To what I see, to that will I live: “let us eat and drink, for tomorrow we die.” 1 Cor. xv. 32. 1 Cor. xv. 33. Matt. vii. 13. And, when “the way of sinners” has been “rooted out,” what remaineth for us? “Come, ye blessed of My father, enjoy the Kingdom;” Matt. xxv. 34.

Psalm 147:7-11 7. Sing to Jehovah in thanksgiving, sing psalms to our God upon the harp. [290] 8. Who covereth the heavens with clouds, prepareth rain for the earth, maketh grass to germinate on the mountains. [291] 9. Who giveth to the cattle their food, to the young ones of the ravens which cry to him. 10. Not in the strength of the horse will he take pleasure, nor in the legs of man will he delight. 11. Jehovah delighteth in those who fear him, who hope in his mercy. 7. Sing to Jehovah in thanksgiving Again he exhorts to sing the praises of God, intimating at the same time that abundant matter was not wanting, since new proofs still meet our eyes of his power, goodness, and wisdom. First he tells us that he covers the heavens with clouds, and this change would awaken our attention, were we not chargeable with so much thoughtlessness. Various as are the marvels to be seen in the heavens above us, were the same serenity always to continue, we would not have so wonderful a display of his power as when he suddenly veils them with clouds, withdrawing the light of the sun, and setting a new face as it were upon the world. He afterwards hints that in this way provision is made for all living creatures, for thus the herbs germinate, and the earth is supplied with the moisture which makes it fertile. Thus in connection with the proofs of his power God sets before our eyes those of his mercy and fatherly consideration for the human family; nay, he shows that he does not overlook even the wild beasts and cattle. Philosophers discover the origin of rain in the elements, and it is not denied that clouds are formed from the gross vapors which are exhaled from the earth and sea, but second causes should not prevent us from recognizing the providence of God in furnishing the earth with the moisture needed for fructification. As the earth chapped with heat shows its thirst by opening its mouth, so God on his part in sending rain distills drink for it. He might in other ways of a more secret kind give it strength to preserve it from failing, but this irrigation is something which passes before our eyes to image forth the continual care which he has over us. 9. Who gives to the cattle their food By giving an instance he explains more clearly what he had said, of God's providing food for every living creature. When he speaks of the cattle and the ravens being fed, and not of men, this is to give more emphasis to his argument. We know that it was for man's sake the world was made at all, and endued with fertility and plenty; and in proportion as we are nearer in the scale of existence to God, he shows us the more of his goodness. But if he condescends to notice the brute creation, it is plain that to us he will be a nurse and a father. For the same reason he names the ravens, the most contemptible of all birds, to teach us that the goodness of God extends to every part of the world. When he says that their young cry unto God, he no doubt refers to their natural cry, but hints at the same time that they own that they must be in want unless God give them meat from heaven. As to the Jewish fable that the ravens desert their young ones as soon as put forth, and that worms are bred in the barks of the trees to feed them, this is one of their customary stories, never scrupling as they do, nor being ashamed, to invent anything, however unfounded, when a difficulty comes in the way. [292] It is enough for us to know that the whole system of nature is so regulated by God, that not even the young ravens want their food, when with hoarse outcry they confess that they are in need, and that they cannot have it supplied except by God. 10. Not in the strength of the horse, etc. After the Psalmist has shown that there is proof of the divine goodness in every part of the world, he takes particular notice that men have no strength but what is given them from above, and this he adds with the express purpose of checking the pride by which almost all men are inflamed, and which leads them to trust in their own strength. The meaning of the passage is, that let man come in the preparation of his own strength, and with all the assistance's that seem to him most prevalent, this will only issue in smoke and vanity; nay, that in arrogating the very least to himself, this will only be a hindrance in the way of the mercy of God, by which alone we stand. The strength of the horse is mentioned by synecdoche to denote any kind of protection. Not that God is displeased with those things in themselves considered which he has given us as helps, but it is necessary that we be withdrawn from a false confidence in them, for very commonly when any resource is at hand, we are foolishly intoxicated and lifted up with pride. He opposes the fear of God therefore to the strength both of men and of horses, and places his hope in his mercy, intimating that it is highly incumbent upon us to show our moderation in worshipping God with reverence and holiness, and depending upon his grace. Hence we learn that he only condemns that strength which would take from God the honor due to him. Footnotes: [290] The Hebrew word here is knvr, kinnor. It is uniformly translated "harp" by Calvin, and also by the translators of our English Bible. But as is supposed by Calmet and others, it more probably corresponded with the lyre of Egypt, Greece, and Rome. In the Septuagint it is usually either thrown into the Greek form kinura, cinyra, or rendered kithara, cithara, one of the various names by which the principal varieties of the ancient lyres were distinguished. And where these are not the words by which it is rendered in that version, it is rendered by other names which the Greeks gave to different forms of the lyre. From this it is evident that the translators of the Greek version believed that knvr kinnor, denoted the lyre, although from their translating it by different words, each signifying a particular variety of that instrument, they were uncertain as to the particular species of lyre. "The brief intimations in Scripture are in full accordance with this statement; for it is not described as such an instrument -- large, heavy, and resting on the ground when played -- as the word harp' suggests to our minds; but as a light portable instrument, which the player carried in his hand or on his arm, and might walk or dance the while. In fact, Scripture describes the kinnor as being used in such a manner and on such occasions as we know the lyre to have been by the ancients, who indeed had not, so far as we know, any harps large and resting on the ground like ours. We speak only of the Greeks and Romans, however, for the Egyptians had large standing harps; from which we shall in a future note take occasion to conclude that such were also known to the Hebrews, while we retain our impression that the lyre is denoted by the kinnor." -- Illustrated Commentary upon the Bible. The kinnor is an instrument of the highest antiquity, being one of those two invented by Jubal before the flood. Genesis 4:21. It was used at an early period on festal occasions, as appears from the next instance in which it is mentioned in Scripture, six hundred years after the deluge, namely, in Laban's words to Jacob, as recorded in Genesis 31:27. It was also used by the prophets in their sacred music, as we learn from the next instance in which it is noticed -- in the time of Samuel, 1 Samuel 10:5. The notes of the kinnor might be mournful, (Isaiah 16:11;) but they were also cheerful, (Job 21:2; Job 30:31; 1 Samuel 16:23; Psalm 137:2.) This musical instrument was constructed of wood, 1 Kings 10:12; and it no doubt was to be found among the Hebrews of different forms and power, and varying in the number of strings. The ancient lyres were either played with the fingers, or struck with a plectrum, an instrument which appears generally to have consisted of a piece of ivory, polished wood, or metal, in the form of a quill. [291] "After this clause the Vulgate, the Septuagint, AEthiopic, 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 version, must have stood as in Psalm 104:14." -- Dr. Adam Clarke. [292] "Car quant a la fable que les Juifs racontent, que les corbeaux laissent leur petits si tost qu'ils sont esclos," etc. -- Fr.

God's power in nature (Isa 40:26-28, and often) is presented as a pledge of His power to help His people. telleth . . . stars--what no man can do (Gen 15:5).

His providence supplies bountifully the wild animals in their mountain homes. Sing . . . Lord--literally, "Answer the Lord," that is, in grateful praise to His goodness, thus declared in His acts.

The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favor any; but those who fear and, of course, trust Him, will obtain His approbation and aid.

1. It is said to us, “Praise the Lord” (ver. 1). This is said to all nations, not to us alone. And these words, sounded forth through separate places by the Readers, each Church heareth separately; but the one same Voice of God proclaimeth unto all, that we praise Him. And as though we asked wherefore we ought to praise the Lord, behold what reason he hath brought forward: “Praise the Lord,” he saith, “for a Psalm is good.” Is this all the reward of them that praise?…The “Psalm” is praise of God. This then he saith, “Praise the Lord, for it is good to praise the Lord.” Let us not thus pass over the praise of the Lord. It is spoken, and hath passed: it is done, and we are silent: we have praised, and then rested; we have sung, and then rested. We go forth to some business which awaits us, and when other employments have found us, shall the praise of God cease in us? Not so: thy tongue praiseth but for a while, let thy life ever praise. Thus then “a Psalm is good.” 2. For a “Psalm” is a song, not any kind of song, but a song to a psaltery. A psaltery is a kind of instrument of music, like the lyre and the harp, and such kinds of instruments, which were invented for music. He therefore who singeth Psalms, not only singeth with his voice, but with a certain instrument besides, which is called a psaltery, he accompanieth his voice with his hands. Wilt thou then sing a Psalm? Let not thy voice alone sound the praises of God; but let thy works also be in harmony with thy voice.…To please then the ear, sing with thy voice; but with thy heart be not silent, with thy life be not still. Thou devisest no fraud in thy heart: thou singest a Psalm to God. When thou eatest and drinkest, sing a Psalm: not by intermingling sweet sounds suited to the ear, but by eating and drinking moderately, frugally, temperately: for thus saith the Apostle, “whether ye eat or drink, or whatever ye do, do all to the glory of God.” 1 Cor. x. 31. 1 Pet. iii. 7. 3. “Let praises be pleasant to our God.” How? If He be praised by our good lives. Hear that then praise will be pleasant to Him. In another place it is said, “Praise is not seemly in the mouth of a sinner.” Ecclus. xv. 9. 4. Who is “our God,” that praise should be pleasant to Him? He maketh Himself sweet to us, He commendeth Himself to us; thanks to His condescension.…“But God commendeth His love to us”…“in that, while we were yet sinners, Christ died for us.” Rom. v. 8.

who “buildeth up Jerusalem,” restored the part that had fallen. How restored He the part that had fallen?…He sent then to our captive estate His Son as a Redeemer. Take with Thee, said He, a bag, bear therein the price of the captives. For He put on Him our mortal flesh, and therein was the Blood, by the shedding of which we were to be redeemed. With that Blood He “gathered the dispersions of Israel.” And if He gathered them that before were dispersed, how must we strive that they be gathered who now are dispersed? If the dispersed have been gathered, that in the Hand of the Builder they might be fashioned into the building, how should they be gathered who through disquiet have fallen from the Hand of the Builder? Behold whom we praise; behold to whom we owe praise all our life long.

5. How doth He gather? What doeth He in order to gather? “Who healeth the bruised in heart” (ver. 3). Behold the way in which the dispersions of Israel are gathered, by the healing of the bruised in heart. They who are not of a bruised heart, are not healed. What is to bruise the heart? Let it be known, brethren, let it be done, that ye may be able to be healed. For it is told in many other places of Scripture;…“the sacrifice of God is a troubled spirit, a bruised and contrite heart God will not despise.” He healeth then the bruised in heart, for He draweth nigh unto them to heal them; as is said in another place, “the Lord is nigh unto them who have bruised their heart.” Ps. xxxiv. 18. 6. What are the means whereby He “bindeth up their bruises”? Just as physicians bind up fractures. For sometimes (observe this, beloved; it is well known to those who have observed it, or have heard it from physicians), sometimes when limbs are sound, but are crooked and distorted, physicians break them in order to set them straight, and make a new wound, because the soundness which was distorted was amiss.… 7. What are these means whereby He bindeth? The sacraments of this present life, whereby in the mean time we obtain our comfort: and all the words we speak to you, words which sound and pass away, all that is done in the Church in this present time, are the means whereby “He bindeth up our bruises.” For just as, when the limb has become perfectly sound, the physician taketh off the bandage; so in our own city Jerusalem, when we shall have been made equal to the Angels, think ye that we shall receive there, what we have received here? Will it be needful then that the Gospel be read to us, that our faith may abide? or that hands be laid upon us by any Bishop? All these are means of binding up fractures; when we have attained perfect soundness, they will be taken off; but we should never attain it, if they were not bound up.

8. “Who telleth the number of the stars, and calleth them all by their names” (ver. 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 doth 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”? Matt. x. 30. Philip. ii. 15. Ps. xl. 5. 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 Thy Name” Luke x. 17. Luke x. 20.

9. “Great is our Lord” (ver. 5). The Psalmist is filled with joy, he hath poured out his words wonderfully: yet somewhat he was unable to speak, and how availed he to think on it? “And great is His power, and of His understanding is no numbering.” He who “numbereth the stars,” Himself cannot be numbered. Who can expound this? who can worthily even imagine what is meant by, “and of His understanding is no number”?…Whatsoever then that is infinite this world containeth, though it be infinite to man, yet is not to God: too little is it to say, to God: even by the angels it is numbered. His understanding surpasses all calculators; it cannot be counted by us. Numbers themselves who numbereth? What than is there with God? wherewith made He all things, and where made He all things, to whom it is said, “Thou hast arrayed all things in measure, number, and weight”? Wisd. xi. 20.

10. “The Lord taketh up the gentle” (ver. 6). For example; thou understandest not, thou failest to understand, canst not attain: honour God’s Scripture, honour God’s Word, though it be not plain: in reverence wait for understanding. Be not wanton to accuse either the obscurity or seeming contradiction of Scripture. There is nothing in it contradictory: somewhat there is which is obscure, not in order that it may be denied thee, but that it may exercise him that shall afterward receive it. When then it is obscure, that is the Physician’s doing, that thou mayest knock. He willed that thou shouldest be exercised in knocking; He willed it, that He might open to thee when thou knockest. By knocking thou shalt be exercised; exercised, thou shalt be enlarged; enlarged, thou shalt contain what is given. Be not then indignant for that it is shut; be mild, be gentle. Kick not against what is dark, nor say, It were better said, if it were said thus. For how canst thou thus say, or judge how it is expedient it be said? It is said as it is expedient it be said. Let not the sick man seek to amend his remedies: the Physician knoweth how to temper them: believe Him who careth for thee. Therefore what cometh next?…“The Lord taketh up the gentle, but humbleth the sinners even to the ground,” he intended a certain sort of sinners to be understood, from the gentleness mentioned first. By sinners then in this place, we understand the fierce, and those who are not gentle. Wherefore doth He “humble them even to the earth”? They carp at objects of understanding, they shall perceive only things earthly. [See this series, vol. iv. p. 364. Here is a digression upon men “not gentle,”—the Manichees.—C.]

11. “Begin to the Lord in confession” (ver. 7). Begin with this, if thou wouldest arrive at a clear understanding of the truth. If thou wilt be brought from the road of faith to the profession of the reality, “begin in confession.” First accuse thyself: accuse thyself, 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.

12. …“Who covereth the heaven with clouds, who prepareth rain for the earth” (ver. 8). Now thou art alarmed, because thou canst not see the heaven: when it hath rained thou shalt gather fruit, and shalt see clear sky. Perhaps our God hath done this. For had we not the obscurity of Scripture as an occasion, we should not say to you those things wherein ye rejoice. This then perhaps is the rain whereat ye rejoice. It would not be possible for it to be expressed to you by our tongue, were it not that God covereth with clouds of figures the heaven of the Scriptures. For this purpose willed He that the words of the Prophets should be obscure, that the servants of God might afterwards have that by interpreting which they might flow over the ears and hearts of men, that they might receive from the clouds of God the fatness of spiritual joy. “Who maketh grass to grow upon the mountains, and herb for the service of men.” Behold the fruit of the rain. “Who maketh,” saith he, “grass to grow upon the mountains.” Doth it not also grow upon the low ground? Yes, but it is a great thing that it groweth “on the mountains.”…For nothing could be more barren than the hard mountains. “And herb for the service of men.” What “service”? Listen to Paul himself. “And ourselves,” saith he, “your servants for Jesus Christ’s sake.” 2 Cor. iv. 5. Matt. xx. 26. Luke x. 7, 8. 13. …Just now has been read, “Give to every one that asketh of thee;” Luke vi. 30. The Benedictine editors were unable to identify this text. Rempublicam. Fiscus. [The author says: “For know ye what fiscus means? Fiscus is a bag, and from the same source come also the words fiscella and fiscina. Think not that fiscus is a kind of dragon, because men are alarmed when they hear of the collector of the fiscus: the fiscus is the public purse. The Lord had one here on earth when he had the bag: and the bag was entrusted to Judas.”—C.] Aliquid fixum; other mss. fisco, which suits the context better; “prune off somewhat for the treasury,”i.e. Christ’s treasury. Luke xviii. 12. Matt. v. 20.

14. “And giveth unto the cattle their food” (ver. 9). These are the cattle he meaneth, even God’s flocks. God defraudeth not His flock of their food through men, for whose “service He maketh the grass to grow.” “And to the young of the ravens that call upon Him.” Shall we perchance think this, that the ravens call upon God to give them their food? Think not that the unreasoning creature calls upon God: no creature knows how to call upon God, save the reasonable alone. Consider it as spoken in a figure, lest thou think, as some evil men say, that the souls of men migrate into cattle, dogs, swine, ravens. Give this no place in your hearts or in your faith. The soul of man is made after the image of God: He will not give His image to dog or swine. Who are “the young of the ravens”? The Israelites used to say that they alone were righteous, because to them the Law had been given: all other men of every nation they used to call sinners. And in truth all nations were given up to sin, to idolatry, to the worship of stones and stocks: but did they continue so? Although the ravens themselves, our fathers, did not, yet we, “the young of the ravens,” do call upon God. 1 Pet. i. 18.

15. “In the power of an horse He will not take pleasure” (ver. 10). The power “of an horse” is pride. For the horse seemeth adapted as it were to bear a man aloft, that he may be more uplifted as he goes. And in truth he has a neck which typifieth a sort of pride. Let not men exalt themselves upon their worth, let them not think themselves uplifted by their distinctions; let them beware lest they be thrown by an untamed horse. Ps. xx. 7. Ps. lxxxiv. 10.

16. But what addeth he? “The Lord will delight in them that fear Him, and in them that hope in His mercy” (ver. 11). A robber is feared, and a wild beast is feared, and an unjust and powerful man is much feared. “The Lord will delight in them that hope in His mercy.” Behold, Judas, who betrayed our Lord, feared, but he did not hope in His mercy.…It is well indeed that thou hast feared, but only if thou trustedst in His mercy, whom thou hast feared. He in despair “went and hanged himself.” In such wise then fear the Lord, that thou trust in His mercy.…

(Compare Psa 107:3; Isa 11:12).

Though applicable to the captive Israelites, this is a general and precious truth. wounds--(Compare Margin).

That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (Psa 146:8-9).