Exegetical and Hermeneutical Commentary of Psalms 147:7
Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:
7. sing praise] Make melody unto our God with harp, as Psa 98:5 a.
Fuente: The Cambridge Bible for Schools and Colleges
7 11. A renewed call to praise Jehovah for His beneficence, and to recognise the conditions of His favour.
Fuente: The Cambridge Bible for Schools and Colleges
Sing unto the Lord with thanksgiving – Accompany the praise of God – the expression of worship – with a grateful remembrance of the past. The one will aid the other, and the two will constitute acceptable and proper worship. The first word here means properly to answer, or respond; and the idea would seem to be, that we are to make a suitable response or answer to the manifold layouts which we have received at the hand of God.
Sing praise upon the harp unto our God – On the word harp, see the notes at Isa 5:12. The harp was an instrument commonly employed in divine worship. See the notes at Psa 33:2 : Praise the Lord with harp. Compare Psa 43:4; Psa 49:4; Psa 57:8; Psa 71:22.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Sing unto the Lord] enu, sing a responsive song, sing in parts, answer one another.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
7-9. His providence suppliesbountifully the wild animals in their mountain homes.
Sing . . . Lordliterally,”Answer the Lord,” that is, in grateful praise to Hisgoodness, thus declared in His acts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Sing unto the Lord with thanksgiving,…. These are the words of the psalmist unto the Israelites, according to Aben Ezra and Kimchi; but may be an exhortation to all men, especially good men; who are capable of observing the following things concerning providential goodness and special grace, on account of which they are called upon to “sing unto the Lord”: or to “answer” q; to sing alternately, or by responses; the word is used for singing, Ho 2:15; see Ex 15:21; and intends vocal singing, as the next clause instrumental singing, as Kimchi observes. However, the Lord is the object of it, to whom praise is to be sung for all the great and good things done by him, and that “with thanksgiving” to God for them; which, though a distinct thing from singing, and may be done without it, as in prayer; yet singing ought never to be without that; see Eph 5:19;
sing praise upon the harp unto our God; an instrument of music used in the times of the Old Testament; an emblem of the heart, and of making melody in it to the Lord: the hearts of believers are the harps of God, on and with which they sing unto him, when they sing aright, and these are in proper tune.
q “respondete”, Montanus, Cocceius; “alternis canite”, Tigurine version, Piscator, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
With Psa 147:7 the song takes a new flight. signifies to strike up or sing in honour of any one, Num 21:27; Isa 27:2. The object of the action is conceived of in as the medium of it (cf. e.g., Job 16:4). The participles in Psa 147:8. are attributive clauses that are attached in a free manner to . signifies to prepare, procure, as e.g., in Job 38:41 – a passage which the psalmist has had in his mind in connection with Psa 147:9. , as being the causative of a verb. crescendi , is construed with a double accusative: “making mountains (whither human agriculture does not reach) to bring forth grass;” and the advance to the thought that God gives to the cattle the bread that they need is occasioned by the “He causeth grass to grow for the cattle” of the model passage Psa 104:14, just as the only hinting , which is said of the young of the raven (which are forsaken and cast off by their mothers very early), is explained from in Job loc. cit. The verb brev ehT .tic .col boJ ni , (cf. ), is still more expressive for the cry of the raven, , Sanscrit karava , than that ; and signify directly to implore incessantly, without taking any refusal. Towards Him, the gracious Sustainer of all beings, are the ravens croaking for their food pointed (cf. Luk 12:24, “Consider the ravens”), just like the earth that thirsts for rain. He is the all-conditioning One. Man, who is able to know that which the irrational creature unconsciously acknowledges, is in the feeling of his dependence to trust in Him and not in himself. In all those things to which the God-estranged self-confidence of man so readily clings, God has no delight ( , pausal form like ) and no pleasure, neither in the strength of the horse, whose rider imagines himself invincible, and, if he is obliged to flee, that he cannot be overtaken, nor in the legs of a man, upon which he imagines himself so firm that he cannot be thrown down, and which, when he is pursued, will presumptively carry him far enough away into safety. , Arab. saq , is the leg from the knee to the foot, from Arab. saqa , root sq , to drive, urge forward, more particularly to urge on to a gallop (like curs, according to Pott, from the root car, to go). What is meant here is, not that the strength of the horse and muscular power are of no avail when God wills to destroy a man (Psa 33:16., Amo 2:14.), but only that God has no pleasure in the warrior’s horse and in athletic strength. Those who fear Him, i.e., with a knowledge of the impotency of all power possessed by the creature in itself, and in humble trust feel themselves dependent upon His omnipotence – these are they in whom He takes pleasure ( with the accusative), those who, renouncing all carnal defiance and self-confident self-working, hope in His mercy.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Sing The exiles are not only happy in their return, but they see mercy and goodness in the prospect of rain from heaven and fruitful seasons of future food and gladness.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 147:7. Sing unto the Lord with thanksgiving Hebrew, Answer to the Lord in praise. “Sing alternately;” which may fairly be supposed to be the sense intended by the prophet, as it was the ancient practice to sing alternately. The precentor beginning with the voice, it was usual for the instruments to follow to the same tune and key. See Fenwick, and particularly Bishop Lowth’s 19th Prelection.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 147:7 Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:
Ver. 7. Sing unto the Lord ] Heb. answer, that is, sing by turns, as Hos 2:15 Deu 31:21 . Or, answer God’s goodness by thankfulness and obedience.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 147:7-11
7Sing to the Lord with thanksgiving;
Sing praises to our God on the lyre,
8Who covers the heavens with clouds,
Who provides rain for the earth,
Who makes grass to grow on the mountains.
9He gives to the beast its food,
And to the young ravens which cry.
10He does not delight in the strength of the horse;
He does not take pleasure in the legs of a man.
11The Lord favors those who fear Him,
Those who wait for His lovingkindness.
Psa 147:7-11 As the first strophe began with praise (Piel imperative), this one (Psa 147:7-11) begins with singing.
1. sing – BDB 777, KB 854, Qal imperative
2. sing praises – BDB 274, KB 273, Piel imperative
The object of this singing is YHWH and His great acts.
1. as sustainer of creation and the normal cycles of nature (cf. Psa 104:10-17)
a. clouds
b. rain
c. plant growth
d. food for animals (cf. Psa 104:27 b; Psa 136:25)
2. who He does not trust and who He does
a. negative (cf. Psa 33:16-17)
(1) military power (i.e., the horse)
(2) strength of men (lit. legs)
b. positive
(1) those who fear (see Special Topic: Fear [OT] ) Him
(2) those who wait on His lovingkindness (see Special Topic: Lovingkindness [hesed] )
Psa 147:9 b The UBS Text Project (p. 1176) mentions a cultural proverb which asserted that ravens do not feed their young well (cf. Job 38:41), but here it is asserted that the compassionate provider God does!
It may also be significant that the raven (BDB 788) was considered an unclean bird (cf. Lev 11:15) but God still cares for them!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Psa 147:7-11
Psa 147:7-11
DIVISION II
Briggs’ summary: The congregation is summoned to sing and play to Him who sends the rain upon the earth for the service of man (Psa 147:7-8), who provideth for the animals, but especially delights in those that fear Him (Psa 147:9-11).
“Sing unto Jehovah with thanksgiving;
Sing praises upon the harp unto our God,
Who covereth the heavens with clouds,
Who prepareth rain for the earth,
Who maketh grass to grow upon the mountains,
Who giveth to the beast his food,
And to the young ravens which cry.
He delighteth not in the strength of the horse:
He taketh no pleasure in the legs of man.
Jehovah taketh pleasure in them that fear him,
In those that hope in his lovingkindness.”
“Sing unto Jehovah, etc.” (Psa 147:7). This, as in all three divisions is the introduction.
“Clouds … rain … grass to grow upon the mountains” (Psa 147:8). The picture here is that of the beginning of the rainy season. In the long hot periods of Palestine, all of the vegetation tends to dry up and become brown; and nothing could be more welcome to people suffering from such arid heat than the appearance of clouds and the prospect of rain, after which the grass will flourish even on the high hills.
“He giveth to the beast his food, and to the young ravens that cry” (Psa 147:9). In Psalms 145, we commented on the wonder of God’s feeding his entire creation for countless centuries, maintaining them perpetually upon the earth. See comment there.
“He delighteth not in the strength of the horse: he taketh no pleasure in the legs of a man” (Psa 147:10). These clauses are parallel, presenting the same thought in different words. The question that Leupold raised regarding this is, “How could God be impressed with the strength of a horse? God created him!
Furthermore, for the same reason, God is not impressed either with the strong leg of a man nor the beautiful leg of a woman. He made both! The big lesson here concerns men and their abilities.
“Not only hath the Lord no pleasure in any man’s legs, but not in any man’s brains, nor in any man’s wit, nor in any man’s tongue, regardless of how eloquent, nor in any man’s wealth, no matter how great; but, “The Lord taketh pleasure in them that fear him.
Rhodes’ comment on this is also true: “God does not delight in the physical strength of either animal or man; he takes pleasure in those who respond to him in reverence and hope.
Briggs applied this verse as a reference to, “The chief means of gaining victory over enemies, which in those times was usually won by strong horses and strong men. Delitzsch gave the meaning here as, “The strength of the horse and muscular power are of no avail when God wills to destroy a man.
E.M. Zerr:
Psa 147:7. As a rule when the Psalmist suggests the use of a musical instrument in service to God, it is as an accompaniment for singing.
Psa 147:8. Heaven in this connection refers to the first of the 3 heavens, the region of the atmosphere. The verse is concerned with the operation of God through nature in producing rain. Grass to grow upon the mountains suggest the power of God in producing the blessing independent of man, since he does not live there as a rule.
Psa 147:9. The blessings of providence are for the use of dumb creatures, even though they are not capable of engaging in productive pursuits. (Mat 6:26.)
Psa 147:10. Both the horse and men are parts of God’s great plan of this earth. However, they are instruments only in His hands, not that God could not work alone.
Psa 147:11. While God does not need the assistance of feeble man, yet He loves the one who has fear or respect for the divine source of his existence.
Fuente: Old and New Testaments Restoration Commentary
Psa 47:6, Psa 47:7, Psa 68:32, Psa 92:1-3, Psa 95:1, Psa 95:2, Psa 107:21, Psa 107:22, Exo 15:20, Exo 15:21, Rev 5:8-10
Reciprocal: Act 14:17 – and gave Eph 5:19 – making Rev 7:12 – thanksgiving Rev 14:2 – harpers
Fuente: The Treasury of Scripture Knowledge
Psa 147:7-9. Sing unto the Lord with thanksgiving Hebrew, , literally, answer to the Lord in praise. Sing alternately, which may fairly be supposed to be the sense intended by the psalmist, as it was the ancient practice to sing alternately. Celebrate in this way, with your thankful songs, the infinite power, wisdom, and goodness of God. Sing praise upon the harp Let instruments of music accompany your voices, and exert your utmost ability in his praise. Who covereth the heaven with clouds Which, though they darken the air, and intercept the beams of the sun, yet contain and distil those refreshing dews and showers which are necessary to render the earth fruitful. Who By the rain which descends on them; maketh grass to grow upon the mountains Even the high mountains, which man neither takes care of, nor could water; and gives that grass to the wild beasts that inhabit them, for which man neither does nor can make any provision. And feeds the young ravens which cry Which, in their way, call upon him for sustenance. And surely this watchful care of the Divine Providence over all creatures, speaks the same language to us which God made use of to Joshua, and which the apostle hath applied to Christians; I will never leave thee nor forsake thee, Jos 1:5; Heb 13:5. For He who provides food for the wild beasts, will never leave the lambs of his flock destitute; and he who feeds the young of the unclean ravens when they cry, and, as it were, ask a supply of their wants from him, will not, in the day of dearth and calamity, forsake the meek and harmless dove that mourns continually in prayer before him. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. God’s objects of delight 147:7-11
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 147:7 is a call to praise similar to Psa 147:1. Psa 147:8-9 picture God providing for His creatures through the operations of His providence. The psalmist may have mentioned young ravens (Psa 147:9) because they are especially vulnerable. Ravens do not provide for their young as other birds do. They are very selfish (cf. 1Ki 17:4-6). Nevertheless God takes care of baby ravens.