King James Version
Psalms 147
20 verses with commentary
He Heals the Brokenhearted
Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.
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KJV Study Commentary
This verse opens with what appears to be a simple affirmation that becomes theologically profound: 'Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.' The word 'good' (Hebrew 'tov') establishes that praise is objectively valuable and morally appropriate. 'To sing praises unto our God' uses the plural, suggesting corporate worship rather than...
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-1Psalm 135:3 is plainly before the poet in this verse; and yet, since Psalms 33 is in other respects his model, it is extremely doubtful whether we ought to change the reading, so as to make a complete correspondence between the verses, or suppose that the alteration was intentional, in accordance with “praise is comely for the upright*” *in Psalm 33:1. (See Notes on both the passages; comp. also...
Read full commentary →The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel.
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KJV Study Commentary
<strong>The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel.</strong> The Hebrew verb <em>boneh</em> (בּוֹנֶה) appears in the present participle, emphasizing ongoing divine action—Yahweh is continually building Jerusalem, not merely once-for-all but perpetually sustaining and restoring His covenant community. This verb echoes God's promise through the prophets to rebuild...
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(2) **Build up—**i.e., of course, “rebuild.” The word “outcasts,” which is that used in Isaiah 11:12; Isaiah 56:8, shows that the rebuilding after the captivity is intended. The LXX. and Vulg. have *“*dispersion;” Symmachus, “those thrust out.”
He healeth the broken in heart, and bindeth up their wounds. wounds: Heb. griefs
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KJV Study Commentary
This verse turns from the goodness of worship itself to God's specific works: 'Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God.' The command 'Sing unto the LORD with thanksgiving' (shiroh la-Adonai be-toda) connects singing with gratitude, suggesting that praise should be grounded in recognition of specific benefits. The phrase 'upon the harp' invokes instrumental acco...
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(3) **Broken in heart.—**As in Psalm 34:18. (Comp. Isaiah 61:1.)
**Wounds.—**See margin, and comp. Job 9:28; Proverbs 15:13.
He telleth the number of the stars; he calleth them all by their names.
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KJV Study Commentary
<strong>He telleth the number of the stars; he calleth them all by their names.</strong> The Hebrew <em>moneh mispar</em> (מוֹנֶה מִסְפָּר) literally means "counting the number"—God knows the precise count of stars, which ancient observers recognized as innumerable (Genesis 15:5). Modern astronomy confirms billions of stars in our galaxy alone, with trillions in the observable universe. Yet the Cr...
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(4) **Stars.—**This proof of God’s power to help, by reference to the stars of heaven, which are beyond man’s power to count, much more to name, but which the Almighty both numbers and names, seems rather abruptly introduced, but the train of thought is clear. To assemble the dispersed of Israel, however numerous and scattered, was easy to the ruler of the hosts of heaven. The original promise to ...
Read full commentary →Great is our Lord, and of great power: his understanding is infinite. his: Heb. of his understanding there is no number
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KJV Study Commentary
This verse shifts from worship practice to theological reflection on God's majesty and nature: 'Great is our God, and of great power: his understanding is infinite.' The affirmation 'Great is our God' personalizes the cosmic declaration, claiming God's greatness as directly known and experienced by 'us.' 'And of great power' (Hebrew 'va-ligvura rabbe') emphasizes that God's greatness is not merely...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Of great power.—**Literally, *abounding in power.*
**Infinite.**—Literally, *without number. *(See Note, Psalm 145:3, and Isaiah 40:28; that prophetic passage being still in the poet’s mind, though the expression is changed.)
The LORD lifteth up the meek: he casteth the wicked down to the ground.
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KJV Study Commentary
<strong>The LORD lifteth up the meek: he casteth the wicked down to the ground.</strong> This verse presents a fundamental reversal principle central to biblical theology. The Hebrew <em>me'odeid anavim</em> (מְעוֹדֵד עֲנָוִים) uses <em>anavim</em>—the humble, afflicted, oppressed—those who have learned dependence on God through suffering and who submit to His authority. God actively "lifts up" (<...
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(6) **The meek.—**Or, *the afflicted. *(See Note Psalm 22:26.)
Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:
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KJV Study Commentary
<strong>Sing unto the LORD with thanksgiving</strong> (שִׁירוּ לַיהוָה בְּתוֹדָה)—The imperative <em>shiru</em> commands corporate worship through song, while <em>todah</em> refers to sacrificial thanksgiving, the offering of gratitude for answered prayer. This isn't mere emotional expression but covenantal response to God's faithfulness catalogued in the preceding verses (rebuilding Jerusalem, he...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Sing.**—Literally, *answer, *which some think suggests an antiphonal arrangement. Though the strophic arrangement is only loosely marked, the psalm takes a new departure here, with a fresh invocation to praise, going on to fresh proofs from nature of the Almighty Power.
Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
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KJV Study Commentary
<strong>Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.</strong> This verse celebrates God's providential control over the water cycle, which ancient peoples observed but couldn't fully explain. The Hebrew <em>hamekhaseh shamayim be'avim</em> (הַמְכַסֶּה שָׁמַיִם בֶּעָבִים) portrays God actively covering the heavens with clouds—wh...
Read full commentary →He giveth to the beast his food, and to the young ravens which cry.
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<strong>He giveth to the beast his food, and to the young ravens which cry.</strong> The scope of divine providence extends beyond humanity to include all creatures. The Hebrew <em>noten livhemah lachmah</em> (נוֹתֵן לִבְהֵמָה לַחְמָהּ) emphasizes God's active giving (<em>noten</em>) of sustenance to animals. The term <em>behemah</em> generally refers to cattle and domestic animals, while the spec...
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(9) **Comp.** Psalm 104:14; Psalm 145:15; Job 38:41; Luke 12:24.
The proper attitude towards one who is thus “great to grant as mighty to make,” is not conceit of wisdom and strength, but humble dependence and trust.
He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.
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KJV Study Commentary
<strong>He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.</strong> This verse radically subverts cultural assumptions about divine favor. The Hebrew <em>lo b'gevurat hasus yechpatz</em> (לֹא בִגְבוּרַת הַסּוּס יֶחְפָּץ) uses <em>yechpatz</em> (delight, take pleasure) in the negative—God does NOT find pleasure in military might symbolized by war horses (<e...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Strength of the** **horse . . . legs of a man.**—This somewhat strange antithesis has been explained to refer to cavalry and infantry, but the much more expressive passage, Psalm 33:16-17, which was plainly before this poet, would hardly have been altered so strangely. The horse as a type of strength and endurance was of course common. (Comp. especially Job 39:19-25.) And we have before see...
Read full commentary →The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
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KJV Study Commentary
This verse reveals the specific orientation of God's favor: 'The LORD taketh pleasure in them that fear him, in those that hope in his mercy.' The phrase 'taketh pleasure' (Hebrew 'ratzah') indicates divine delight and approval. 'In them that fear him' employs 'fear' (yirah) in the biblical sense not of terror but of reverent awe and respect. The parallel 'in those that hope in his mercy' (yachelu...
Read full commentary →Praise the LORD, O Jerusalem; praise thy God, O Zion.
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<strong>Praise the LORD, O Jerusalem; praise thy God, O Zion.</strong> This verse marks a structural shift in the psalm, transitioning from celebrating God's universal providence to His particular covenant relationship with Israel. The imperative <em>shabbechi</em> (שַׁבְּחִי, "praise") appears twice in parallel Hebrew poetry, intensifying the call to worship. The first address is to <strong>"Jeru...
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(12) **Praise.**—For this verb, properly *stroke, *or *soothe, *see Psalm 63:5.
For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.
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KJV Study Commentary
<strong>For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.</strong> The Hebrew <em>chizzaq brichei she'arayik</em> (חִזַּק בְּרִיחֵי שְׁעָרָיִךְ) uses <em>chizzaq</em>, meaning to make strong, fortify, or secure. City gates were vulnerable points in ancient defenses; strong bars (<em>brichei</em>, בְּרִיחֵי) were essential for security against invaders. God's...
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(13) **For he hath strengthened.—**An allusion to the new fortifications of the restored city is probable, though the expression is plainly figurative of security and peace.
With the second clause comp. Isaiah 60:17-18.
Jamieson-Fausset-Brown Bible Commentary
PSALM 109 Psa 109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of...
Read full commentary →He maketh peace in thy borders, and filleth thee with the finest of the wheat. He: Heb. Who maketh thy border peace finest: Heb. fat of wheat
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KJV Study Commentary
<strong>He maketh peace in thy borders, and filleth thee with the finest of the wheat.</strong> The Hebrew <em>hassam gevulek shalom</em> (הַשָּׂם גְּבוּלֵךְ שָׁלוֹם) uses <em>shalom</em> (שָׁלוֹם), a rich term meaning peace, wholeness, completeness, and well-being. God establishes (<em>hassam</em>) this comprehensive peace within Israel's <strong>"borders"</strong> (<em>gevulek</em>, גְּבוּלֵךְ)—...
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(14) **Maketh peace.**—Or, *placing as thy border peace.*
**Finest of the wheat.—**Literally, *fat of wheat. *(See Psalm 81:16.)
Jamieson-Fausset-Brown Bible Commentary
**2. For the mouth ... opened--**or, "They have opened a wicked mouth"
**against me--**literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mt 26:59).
He sendeth forth his commandment upon earth: his word runneth very swiftly.
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KJV Study Commentary
<strong>He sendeth forth his commandment upon earth: his word runneth very swiftly.</strong> This verse transitions from agricultural provision to divine communication. The Hebrew <em>hasholéach imrato aretz</em> (הַשֹּׁלֵחַ אִמְרָתוֹ אָרֶץ) uses <em>imrato</em> (אִמְרָתוֹ), meaning His utterance, decree, or spoken word. God's word is not abstract theology but active agent—<em>hasholéach</em> (sen...
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(15) Psalms 33 is still in the poet’s thought, and Psalm 147:6-7 especially; but some extraordinary season of frost seems to have kindled his inspiration, so that he not only elaborates but improves on his model. The word of God is personified as a messenger who runs swiftly forth to do his bidding, at first in binding the earth and sheaves up with frost, and then (Psalm 147:18) in suddenly thawin...
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3. (Compare Psa 35:7; 69:4).
He giveth snow like wool: he scattereth the hoarfrost like ashes.
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KJV Study Commentary
<strong>He giveth snow like wool: he scattereth the hoarfrost like ashes.</strong> The psalmist now illustrates God's swift word (v. 15) through weather phenomena. The Hebrew <em>hanoten sheleg katzamer</em> (הַנֹּתֵן שֶׁלֶג כַּצָּמֶר) compares <strong>"snow"</strong> (<em>sheleg</em>, שֶׁלֶג) to <strong>"wool"</strong> (<em>tzamer</em>, צָמֶר)—both white, soft, and insulating. Wool was familiar t...
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(16) **Like wool.**—Both in whiteness and fleecy texture. “The snow falls in large flakes, equal in size to a walnut, and has more resemblance to locks of wool than it has in our country” (Niven, *Biblical Antiq., *p. 21).
“A spice quam densum tacitarum vellus aquarum Defluat.
MART., *Ep. iv. 3*.
Jamieson-Fausset-Brown Bible Commentary
4-5. They return evil for good (compare Psa 27:12; Pr 17:13).
**I give myself unto prayer--**or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
He casteth forth his ice like morsels: who can stand before his cold?
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KJV Study Commentary
<strong>He casteth forth his ice like morsels: who can stand before his cold?</strong> The Hebrew <em>mashlik qarcho kefittim</em> (מַשְׁלִיךְ קַרְחוֹ כְפִתִּים) uses <em>mashlik</em> (casts, hurls) and <em>kefittim</em> (morsels, fragments), depicting God throwing hailstones or ice fragments like someone scattering bread crumbs. The image conveys both ease (God effortlessly disperses ice) and pow...
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(17) **Morsels.**—Or, *crumbs. *(Genesis 18:5; Judges 19:5.) Doubtless the allusion is to hail.
Jamieson-Fausset-Brown Bible Commentary
4-5. They return evil for good (compare Psa 27:12; Pr 17:13).
**I give myself unto prayer--**or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.
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KJV Study Commentary
<strong>He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.</strong> This verse resolves the harshness of winter (vv. 16-17) through divine word and wind. The Hebrew <em>yishlach devaro veyamsem</em> (יִשְׁלַח דְּבָרוֹ וְיַמְסֵם) repeats the verb "send" from v. 15—God's word both freezes (implicitly) and thaws. The verb <em>veyamsem</em> (and He melts them)...
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**6. over him--**one of his enemies prominent in malignity (Psa 55:12).
**let Satan stand--**as an accuser, whose place was the right hand of the accused (Zec 3:1, 2).
He sheweth his word unto Jacob, his statutes and his judgments unto Israel. his word: Heb. his words
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KJV Study Commentary
<strong>He sheweth his word unto Jacob, his statutes and his judgments unto Israel.</strong> The psalm transitions from God's universal providence (weather, creation) to His particular revelation to Israel. The Hebrew <em>maggid devarav leYa'akov</em> (מַגִּיד דְּבָרָיו לְיַעֲקֹב) uses <em>maggid</em> (declares, makes known), emphasizing God's initiative in revelation. <strong>"Jacob"</strong> and...
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(19) **Jacob . . . Israel.**—As in the other two pieces into which the psalm divides (Psalm 147:6-11), the thought passes from the grandeur of God revealed in nature to the divine protection and favour accorded to Israel.
Jamieson-Fausset-Brown Bible Commentary
7. The condemnation is aggravated when prayer for relief is treated as a sin.
He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the LORD.
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KJV Study Commentary
The final verse of Psalm 147 concludes the psalm and transitions toward the cosmic praise of Psalm 150: 'He sendeth forth his commandment upon earth: his word runneth very swiftly.' The phrase 'sendeth forth his commandment' (meshallach imrato) portrays God's word as an agent executing divine will. The metaphor of the word 'running swiftly' (ratz me'od) anthropomorphizes divine action as rapid and...
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(20) **Any nation.**—This boast in Israel’s peculiar and exclusive privilege may be compared with Deuteronomy 4:7; Deuteronomy 32:32-41.
**Judgments.**—Here plainly not manifestations of wrath; but, as so frequently in Psalms 119, the display of righteousness towards Israel.
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
8. The opposite blessing is long life (Psa 91:16; Pr 3:2). The last clause is quoted as to Judas by Peter (Ac 1:20).
**office--**literally, "charge," Septuagint, and Peter, "oversight" [1Pe 5:2].