Exegetical and Hermeneutical Commentary of Psalms 148:14
He also exalteth the horn of his people, the praise of all his saints; [even] of the children of Israel, a people near unto him. Praise ye the LORD.
14. Israel’s special ground for praise.
And he nath lifted up a horn for his people] He has once more given to Israel dignity and power. For the metaphor cp. Psa 75:4; Psa 89:17; Psa 89:24; Psa 92:10, note.
The rendering of P.B.V., he shall exalt, is that of the LXX, , and is adopted by some critics. But the tense expresses accomplished fact more naturally than confident anticipation.
the praise of all his saints ] Lit. a praise for all his beloved; best taken in apposition to the preceding clause to mean that this national restoration is a theme of praise for all the members of the covenant people. The words may however be in apposition to the subject of the verb, and refer to Jehovah: He who is the praise &c.: cp. Deu 10:21, “He is thy praise.” So the LXX, paraphrased in P.B.V., “all his saints shall praise him.”
a people near unto him ] Jehovah was ‘near’ to Israel (Deu 4:7; Psa 145:18); and Israel, as “a kingdom of priests” (Exo 19:6), stood in a unique relation of nearness to Jehovah. Cp. Psa 65:4, note; Num 16:5; Jer 30:21. That relation, which seemed to have been interrupted by the Exile, has now been restored: Jehovah once more dwells in the midst of His people in the city of His choice.
This verse is quoted verbatim in the Hebrew text of Sir 51:12 (15). See p. 777.
Fuente: The Cambridge Bible for Schools and Colleges
He also exalteth the horn of his people – He gives them power and prosperity. See the notes at Psa 89:17 : And in thy favor our horn shall be exalted. Compare Psa 92:10; Psa 112:9.
The praise of all his saints – That is, he has raised up praise for all his saints; or, has given them occasion for praise. He has so blessed them with special mercies as to make praise especially appropriate for them.
Even of the children of Israel, a people near unto him – whom he admits to his presence as his friends; whom he regards as his own. See the notes at Eph 2:13; compare the notes at Act 2:39.
Praise ye the Lord – Hallelu-jah. Let all unite in his praise.
Fuente: Albert Barnes’ Notes on the Bible
Psa 148:14
A people near unto Him.
Believers near to God
I. The position of the people near to God, or the relationship indicated by nearness.
1. A legal nearness. Made nigh by the blood of Christ.
2. A covenant relationship. A solemn mutual pledge, sealed at the Cross.
3. A filial relationship. Not more certainly will affection be felt in the heart of both parent and child among the families of men than in the Abba Father of the believing soul, and the tender pity of Gods gracious bosom.
4. A mystical union between Christ and the soul. All His becomes yours, and yours becomes His.
5. Partakers of the Divine nature.
II. The privileges of the people near to God. What shall we say to that protection which this nearness ensures to your soul, seeing that the place of your defence shall be the munitions of rocks, that your bread shall be given you, and your water shall be sure? Jehovah is like a wall of fire about His people. What shall we say of that provision made for you in this wilderness, where every possible want of the body and the soul meets its full and perpetual supply in the riches of Divine goodness, which are all pledged to you by the love and faithfulness of your covenant God? What shall we say of the promises exceeding great and precious, made to all collectively, and to one by one personally. What shall we say of providences, all arranged by wisdom which never errs, and love which never fails, and controlled by power that is never weary, so as most effectually to promote the salvation of your souls?
III. The transforming efficacy of this nearness to God. See how it will and must operate from principles necessarily at work.
1. There is the solemnity of your position. If Gods nearness be fairly and fully recognized, if He be seen as He is, and you seen as you are, in the light of His purity, will you, can you, dare you be contented to remain in the corruption of nature?
2. There is admiration of Gods character. Let His character be seen and felt as revealed in the way of pardoning sin by the Cross in infinite power and wisdom, holiness and truth, all displayed in sweet harmony and ineffable glory, while mercy casts her bright radiance over them all to assure the trembling sinner, and constrain him to draw nigh; then can you see all thee perfections engaged on the side of the sinner, engaged to sanctify and save his soul, and feel not a lofty admiration of the beauty of the Lord?
3. But admiration begets desire. If we feel admiration for any person, do we not wish to make him a friend? The moment that admiration of anything ceases, desire to have and enjoy it ceases too. But the beauty of the Lord is manifested to your faith just that you may feel the kindlings of desire to be His, and to be like Him in His loveliness.
4. But surely the soul that has such desires will frequently, solemnly, and closely commune with this infinitely lovely and blessed God. Such communion gives a consciousness of the reality of Divine things, and is fitted to stir you up and spur you on in the effort to become like your God. It thus necessarily leads to–
5. Imitation. This is the end of the process, imitation of God manifest in the flesh. His Word will make you wise. His truth will render you truthful. His justice will move you to rectitude. His sovereignty will make and keep you lowly. His purity will lead you to holiness of heart. His mercy and pity will make you tender, and loving, and gentle. (John Walker.)
Nearness to God
I. In what respects true believers are near to God.
1. The awful breach is healed, and they are reconciled. The separating wall of sin is broken down, and they have boldness and access with confidence to Him who would otherwise be a consuming fire.
2. The power of sin is subdued, and they are near as to union and likeness. Nearness, as to the former, is by the blood of Christ: the latter is by the influences of the Holy Spirit.
3. They are near as to communion and fellowship. Jacob had his Bethel, David his hill Mizar, and Paul, though sometimes pressed out of measure, had also his raptures in the third heavens (Isa 12:1).
4. They are near to Him in a way of endearment, being precious in His sight. They are near to His heart, and to His eye, and His ear is open to their complaints.
5. They are so near to Him that they will soon be with Him–at home, and at rest. Faith gives you an interest in the Divine favour, and death will bring you to the full enjoyment of it. Your warfare shall be accomplished, and the victory complete.
II. The reasons why this nearness is matter of exultation and joy.
1. This nearness is lasting: those who are thus brought near to God shall be for ever near.
2. Those who are near to God have God also near to them. He will guide, protect, and comfort His people amidst all their difficulties and dangers.
3. They have blessings and privileges which none else can enjoy. They may hear from Him, and He from them; may contemplate His glorious majesty, and commune with Him, as it were, face to face.
4. Being near to God, they are also near to heaven. Improvement–
(1) How vain are all our hopes of happiness without God (Psa 73:27).
(2) Let us be reconciled to those providences which tend to bring us near. The severest trials are often among the means which God employs to bring us to Himself.
(3) Let nearness to God be the object sought after in every holy duty, both public and private. We may as well be in Geshur as at Jerusalem, unless we see the Kings face.
(4) Not only let us desire to be brought near in a way of interest, but to keep near in a way of communion. This will soften afflictions, heighten our mercies, fortify us against the fear of death, and be our best preparative for heaven.
(5) If the Lords people be near and dear to Him, let them be so to us. (B. Beddome, M. A.)
The privilege of dwelling near to God
Communion with Christ is the happiest life. If you gained all the world, and did not lose your soul, but only lost the light of Christs countenance for a few days, you would make a poor bargain. There is heaven in every glance of His eye. There is infinite joy in every word of His mouth when He speaks comfortably to His servants. Go not away from Him. Be like Miltons angel, who lived in the sun. Abide in Christ, and let His words abide in you. Closer, closer, closer, this is the way to spiritual wealth. To follow afar off, and live at a distance from Christ, even if it does not make your soul to perish, yet it will wither up your joys, and make you feel an unhappy man, an unhappy woman. (C. H. Spurgeon.)
.
Psa 149:1-9
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. He also exalteth the horn] Raises to power and authority his people.
The praise] Jehovah is the subject of the praise of all his saints.
A people near unto him.] The only people who know him, and make their approaches unto him with the sacrifices and offerings which he has himself prescribed. Praise ye the Lord!
O what a hymn of praise is here! It is a universal chorus! All created nature have a share, and all perform their respective parts.
All intelligent beings are especially called to praise him who made them in his love, and sustains them by his beneficence. Man particularly, in all the stages of his being – infancy, youth, manhood, and old age: all human beings have their peculiar interest in the great Father of the spirits of all flesh.
He loves man, wheresoever found, of whatsoever colour, in whatever circumstances, and in all the stages of his pilgrimage from his cradle to his grave.
Let the lisp of the infant, the shout of the adult, and the sigh of the aged, ascend to the universal parent, as a gratitude-offering. He guards those who hang upon the breast; controls and directs the headstrong and giddy, and sustains old age in its infirmities; and sanctifies to it the sufferings that bring on the termination of life.
Reader, this is thy God! How great, how good, holy merciful, how compassionate! Breathe thy soul up to him; breathe it into him; and let it be preserved in his bosom till mortality be swallowed up of life, and all that is imperfect be done away.
Jesus is thy sacrificial offering; Jesus is thy Mediator. He has taken thy humanity, and placed it on the throne! He creates all things new; and faith in his blood will bring thee to his glory! Amen! hallelujah!
The beautiful morning hymn of Adam and Eve, (Paradise Lost, book v., line 153, c.,) –
“These are thy glorious works, Parent of good
Almighty, thine this universal frame,” c.
has been universally admired. How many have spoken loud in its praises, who have never attempted to express their feelings in a stanza of the hundred and forty-eighth Psalm! But to the rapturous adorers of Milton’s poetry what is the song of David, or this grand music of the spheres! Know this, O forgetful man, that Milton’s morning hymn is a paraphrase of this Psalm, and is indebted to it for every excellency it possesses. It is little else that the psalmist speaking in English instead of Hebrew verse.
ANALYSIS OF THE HUNDRED AND FORTY-EIGHTH PSALM
The psalmist calls upon the whole creation to he instrumental in praising God. By which he shows, –
I. His ardent desire that God be praised. As if creatures, endowed with reason, were too few, therefore he calls on inanimate things to join and be heralds of his wondrous works.
II. His intention what he would and could have done.
III. That what could be done should be done.
IV. That all really do praise him in their kind and manner.
This Psalm is disposed into excellent distribution.
1. He calls upon celestial creatures in general; 2. In particular. 1. On angels: “Praise ye the Lord from the heavens,” c. Ye of celestial order. 2. “Praise him in the heights,” &c. The heavens above. 3. “Praise him, all his hosts,” &c. Which in St. Luke are called the heavenly host.
2. “Praise ye him, sun, moon, and stars.” Though not with the voice, yet by your beauty, motion, light, efficacy, &c.
He mentions the whole body of the heavenly orbs.
1. “Praise him, ye heavens of heavens,” &c. The highest state of bliss.
2. “And ye waters,” &c. All the orbs above the air, in Scripture called heavens and the waters that are above the firmament.
And in the two next verses he gives the reason.
1. “He commanded,” &c. They are his creatures, therefore, –
2. “He hath established them,” &c. They are incorruptible.
From the heavens he now descends to the earth, air, water, &c.: “Praise the Lord from the earth,” &c. All ye elementary substances.
1. “Ye dragons.” Whales, great fishes.
2. “All deeps.” All kinds of waters.
3. “Fire and hail,” &c. Meteors, &c.
4. “Mountains and hills,” &c.
5. “Fruitful trees,” &c. Trees fit to build with and fruit-trees.
6. “Beasts and all cattle.” Both wild and tame.
7. “Creeping things,” &c. Worms and serpents.
8. “And all flying fowls.”
And, lastly, he cites all mankind to praise God.
1. “The highest kings,” &c. They who command, and they who obey.
2. “Princes, and all judges,” &c. All inferior magistrates.
3. “Both young men and maidens.” Both sexes.
4. “Old men and children,” – all ages: “Let them praise the name of the Lord.”
And for this reason: –
1. “For his name is excellent alone.” No name is so sublime and worthy.
2. “His glory is above the earth and heaven.” All good comes from him.
The prophet concludes this Psalm with God’s goodness to the Church, which furnishes him with another reason: –
1. He also “exalts the horn,” &c. The power and glory of his people.
2. “He is the praise,” &c. The Guide of Israel.
3. “Even of the children of Israel,” &c. A people consecrated to God. All which is to be understood not merely of Israel according to the flesh, but God’s spiritual Church. Now those who are true Israelites, and those especially, he excites to sing, –
“Hallelujah! Praise ye the Lord!”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Exalteth the horn of his people, to wit, above the horns of all the people in the world, in respect of their spiritual and eternal privileges, as it here follows.
The horn in Scripture doth commonly note strength, victory, glory, and felicity, as Deu 33:17, and everywhere.
The praise; either,
1. He is the praise, as God is called, Deu 10:21, to wit, the God of their praise, as Psa 119:1, the chiefest object and matter of it: or,
2. Which is the praise; which work of God in exalting their horn is their glory, and maketh them praiseworthy, or obligeth and provoketh them in a singular manner to perform this great duty of praising God, which is so generally neglected by others. Near unto him, by special relation, and friendship, and covenant, and by familiar intercourses; God manifesting his face and favour to them, and they frequently and solemnly approaching into his presence, and worshipping him at his footstool.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. exalteth the hornestablishedpower (Psa 75:5; Psa 75:6).
praise ofor literally,”for”
his saintsthat is,occasions for them to praise Him. They are further described as “Hispeople,” and “near unto Him,” sustaining by covenantedcare a peculiarly intimate relation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He also exalteth the horn of his people,…. Which is done when he increases their strength, their spiritual strength especially; makes them strong in the Lord, in his grace, and in the power of his might; when their dominion and authority is enlarged, and victory given over all their enemies; particularly when the kingdom under the whole heaven shall be given to them, and when they shall reign with Christ on earth; for this phrase denotes the honourable as well as the safe state of the people of God; the horn being an emblem of power, authority, and dominion, on; the Targum renders it, the glory of his people; see Ps 75:10. Some interpret this of Christ the Horn of David, the Horn of salvation, and the author of it, Ps 132:17; who is King over his people, as a horn signifies; and is the strength, safety, and security of them; has gotten them the victory over all their enemies, and is now exalted in heaven at the right hand of God, and that “for his people” g, as it may be rendered; he is both raised up and exalted for them;
the praise of all his saints; that is, the Lord is the object of the praise of all his saints, to whom he has showed favour and kindness, and on whom he has bestowed the blessings of his grace; it is matter of praise that they are saints, set apart by God the Father, sanctified by the blood of Christ, and by the Spirit of God; and that their horn is exalted, or they raised to dignity and honour; and that Christ is raised and lifted up as an horn for them, 1Co 1:30 Lu 1:68;
[even] of the children of Israel; not literal but spiritual Israel, such who are Israelites indeed, whether Jews or Gentiles;
a people near unto him; in respect of union, being one with him, in the bond of everlasting love; in respect of relation, being near akin, he their father, they his children, not by creation only, but by adopting grace; and Christ their near kinsman, nay, their father, brother, head, and husband; in respect of access unto him, which they have through Christ, with boldness and confidence, being made nigh and brought near by the blood of Christ; in respect of communion and the enjoyment of his gracious presence; and in respect of inhabitation, God, Father, Son, and Spirit, dwelling in them, and making their abode with them: or, as it may be rendered, “the people of his near one” h; that is, of Christ, who is near to God his Father, is one with him, was with him from everlasting, was as one brought up with him, yea, lay in his bosom, drew nigh to him as the surety of his people, and offered himself a sacrifice to him as their Priest, and now is set down at his right hand as their King; and where he also appears for them, is their advocate, and ever lives to intercede for them;
praise ye the Lord: even all creatures, especially his saints, his people, the children of Israel, the last spoken of.
g “cornu populo suo”, Pagninus, Montanus, Tigurine version, Cocceius, Michaelis. h “populo propinqui sui”, Cocceius, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
14. And hath exalted the horn, etc. As we saw in the former Psalm, that the perfections of God are to be seen more conspicuously in the Church than in the constitution of the world at large, the Psalmist has added this sentence, as to the Church being protected by the divine hand, and armed with a power against all enemies which secures its safety in every danger. By the horn, as is well known, is meant strength or dignity. Accordingly the Psalmist means that God’s blessing is apparent in his Church and among his chosen people, inasmuch as it only flourishes and is powerful through his strength. There is a tacit comparison implied between the Church of God and other hostile powers, for it needs divine guardianship as being exposed on all sides to attack. Hence the Psalmist infers that praise is to all the merciful ones of God, for they have ground given them in the singular goodness of his condescension both for self-congratulation and praise. In calling the children of Israel a people near unto God, he reminds them of the gracious covenant which God made with Abraham. For how came the nearness, except in the way of God’s preferring an unknown despised stranger to all nations? Nor are we to seek the cause of the distinction elsewhere than in the mere love of God. Though all the world equally belongs to God, he graciously discovered himself to the children of Israel, and brought them near to him, strangers as they were from God, even as are the whole race of Adam. Hence the words of Moses —
“
When the Most High divided to the nations their inheritance, and distributed the peoples, he stretched forth his line to Jacob.” (Deu 32:8.)
He is to be considered, therefore, as pointing out the cause why God hath extended such signal blessings to a single people, and a people poor and despised — his adoption of them to himself.
Fuente: Calvin’s Complete Commentary
(14) He hath . . .Render, and he hath raised a horn for his people. Praise is for all His saints, for the sons of Israel, a people near Him.
The raising of the horn evidently implies some victory, or assurance of victory, which, no doubt, gave the first impulse for this song of praise. (See Introduction). For the figure see Note, Psa. 75:4-5.
The verse is a repetition of a frequent statement of the Psalms. While poetically all the universe, inanimate as well as animate, all men, heathen as well as Hebrews, can be called to sing hallelujah, it remains as it has ever been, the covenant privilege of Israel. This explanation disposes at once of the charge which has been brought against this verse of narrowing a grand universal anthem, and ending the psalm with an anti-climax.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. He also exalteth the horn of his people a people near unto him The climax of Jehovah’s works, and of the praise due, is at length reached. Above created nature, above nations, above all human ranks of age or honour, near to the heart of God, stands the Church, the spiritual Israel, the fruit of his redeeming love. The allusion supposes Israel to have been recently exalted to honour from abasement. The language suits the restoration from captivity. The event astonished the nations, and became the theme of a “new song” of praise. Thus the moral government and redemption will for ever stand out the distinguishing glory of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 749
GODS PEOPLE NEAR UNTO HIM
Psa 148:14. A people near unto Him.
THE Psalmist, wrapt in ecstasy, is here calling upon the whole creation to praise God. He addresses himself to all creatures in heaven and in earth, rational and irrational, animate and inanimate, to render to their Creator that honour of which they are capable. Last of all he addresses the saints, whose horn God has exalted with peculiar honour, to abound in this duty; to which, indeed, they are called far more than even the angels themselves. The angels may well magnify his name, for forming them so holy, for making them so happy, and especially for preserving them from falling; when myriads, as high and holy and happy as themselves, fell from their first estate, and plunged themselves into irretrievable and endless woe. But they cannot speak of Redeeming Love. They know nothing of pardon; of pardon bought with blood; and that blood the blood of Gods co-equal, co-eternal Son. They know nothing of a righteousness wrought out for them by God in their own nature: and hence it is observable, that, in heaven, whilst the redeemed stand round about the throne, the angels stand round about the elders, and consequently at a greater distance from their God. This was intimated by the admission of the Children of Israel into the courts of the Temple; whilst no Gentile, of whatever rank, or under any pretext whatever, was admitted there, except into the court especially assigned to them. This was intended to shadow forth that spiritual nearness to God which his saints alone can either enjoy or conceive. They alone, of all the children of men, answer to the description given in the text; they are near to him,
I.
By relation
[God has from eternity chosen them in Christ Jesus, and predestinated them to the adoption of children by Jesus Christ to himself [Note: Eph 1:4-5.]. In due season he called them by his word, and begat them by the incorruptible seed, the word of God; so that they are actually partakers of the divine nature [Note: 2Pe 1:4.]; and are, in the most strict and comprehensive sense, sons and daughters of the Lord Almighty. He has yet further united them by faith to his only-begotten Son; so that they are become one with him, one in nature, members of his body, even of his flesh and of his bones [Note: Eph 5:30.]: yea, and one spirit with him too; for he that is joined to the Lord is one spirit [Note: 1Co 6:17.].
Of all this, not one syllable can be spoken by the world at large: it is all the peculiar and exclusive privilege of the saints; who, from having been strangers and foreigners, like others, have been made fellow-citizens with the saints, and of the household of God [Note: Eph 2:19.].]
But they are also near to him,
II.
By choice
[It is certainly true, that they have not chosen God; but God, in the first instance, chose them [Note: Joh 15:16.]. It is true, also, that they have been drawn by the Father himself to the state in which they stand [Note: Joh 6:44.]. They have, however, been drawn, not as stocks and stones, but with the cords of a man, and with the bands of love [Note: Hos 11:4.]; and they have been made a willing people in the day of Gods power [Note: Psa 110:3.]. They no more serve God by compulsion, than they served Satan. They were free agents in their former state; and they are so still. They come to God in Christ, and offer up their whole selves to him as living sacrifices, holy and acceptable to God as a reasonable service [Note: Rom 12:1.]. They wish to be entirely and altogether his, sanctified wholly unto him in body, soul, and spirit [Note: 1Th 5:23.]. Were it in their power, they would have every thought of their hearts captivated to the obedience of Christ [Note: 2Co 10:5.]. This they would account perfect freedom: it is the freedom and felicity of heaven; and every approach to it they regard as a heaven upon earth. Could they attain their perfect wish, they would be ever with, and altogether like, him; being holy, as he is holy; and perfect, as he is perfect.]
In consequence of this choice, they are also near to him,
III.
By habit
[They live as ever in his presence, and as seeing Him who is invisible [Note: Heb 11:27.]. When they lie down to rest, they commit themselves altogether to his care. When they wake in the morning, they are still with him [Note: Psa 139:18.], and he is present to their minds. With him they hold sweet converse, not only in the stated seasons of prayer, but throughout the day. They set him always before them; and whether they eat or drink, or whatever they do, they do it to the glory of his name. In him they live and move and have their being. They walk with him, even as Enoch did [Note: Gen 5:24.]; consulting him in all their doubts, relying on him in all their difficulties, and receiving both good and evil at his hands. So intimate and continued is their fellowship with him, that they dwell in God, and God in them; they are one with him, and he with them [Note: Joh 6:56; Joh 14:23.]. In a word, Christ liveth in them, and is their very life; so that it is no longer they that live, but Christ that liveth in them; so entirely do they live the life which they now live in the flesh, by faith in the Son of God, who hath loved them, and given himself for them [Note: Gal 2:20.]. To them, in a measure, is the Paradisiacal state restored; so that they walk altogether, as it were, in the light of Gods countenance [Note: Psa 89:15.].]
Improvement
1.
What cause, then, have the saints for gratitude!
[Are you brought to this state? Remember in what state you once were: you were once as far from God as any of the human race are at this hour; and you would have been as far from him as hell itself, with an impassable gulph between you, if he had not mercifully interposed by the blood of his Son, and the operations of his Spirit, to prevent it [Note: Eph 2:13.]. When, therefore, you look at others of the human race, and see the difference which Divine Grace has made between you, say, Why me, Lord? why me? You cannot but see that some are taken, and others left [Note: Mat 24:40-41.]: and you can trace this to no cause but the sovereign grace of God. Are you then taken? O! admire and adore the grace of God; and let your adoration be such as is observed amongst the heavenly hosts: they fall upon their faces, whilst they sing [Note: Rev 7:11.]. Do ye likewise so: let there be no self-preference or self-complacency in you; but let God be magnified, and your souls be abased in the dust.]
2.
What cause have they, too, for shame!
[It is surprising that persons thus highly favoured should ever be found at a distance from God. But the very best of men have hearts bent to backslide from God, and to start aside, even as a deceitful bow [Note: Hos 7:16; Hos 11:4.]. Who amongst you, Brethren, is not sensible of this? You can know little of your own hearts, if you do not see it; and little of Gods grace, if you do not bitterly lament it. Ah! be ashamed, that ever your desires after God should languish, or your delight in him abate. Stir up yourselves, Brethren, and beg of God to quicken you; that you may correspond fully with the description in my text, and be at all times a people near to him. See how he complains of you in relation to this matter: O that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries. I would have fed them also with the finest of the wheat; and with honey out of the rock would I have satisfied them [Note: Psa 81:13-14; Psa 81:16.]. Yes; you cannot but know whence it is that your strength is so small, and that your consolations are so few. It is altogether owing to your not walking more closely with God: for, if you were near to him, as you should be, your souls should overflow with all manner of good; according to that promise which he has given, The faithful man shall abound with blessings [Note: Pro 28:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Lastly, he calls upon the people of God, the Israel of Jehovah, concerning whom the Lord hath said, This people have I formed for myself, they shall show forth my praise, Isa 43:21 . And here, Reader, I pray you not only to observe the Israel of God, but the God of his Israel. Jesus is the horn of his people. And Jesus is the praise of all his saints. And if his people are near to him, as they are indeed, most near, and most dear, yet this only is in Jesus: One with him, they are near unto the Lord: they are brought nigh in his blood: they are his treasure, his jewels, his chosen, his redeemed. And well may they be called upon to praise him: for if they should hold their peace, the very stones might cry out, Luk 19:40 .
REFLECTIONS
STAND still, my soul, stand still, and ponder well the weighty claims there are upon thee in this blessed Psalm. All creation, indeed, may well praise God, for God hath created, formed, and arranged them all in the beautiful and regular order in which they stand. But what can be the song of creation, compared to that of redemption, which thou art called upon to sing? God hath sent his Son to redeem thee, to save, thee, and to bring thee into everlasting fellowship, and the enjoyment of his presence and favor, in and through the blood and righteousness of his dear Son! Jesus hath died for thee, arisen for thee, answered for thee, justified thee, clothed thee, fed thee, blessed thee, and loved thee, and will love and bless thee forever. And God the Spirit hath opened to thee his precious communications of grace; quickened thee, given thee a new life in Christ, united thee to the ever blessed Jesus; and is, and will be forever, taking of the things of Jesus, to bless thee in Jesus, and to make thee a suited vessel for his glory in time, and to all eternity! Are these then the blessings of Jehovah, with which thou art distinguished? Art thou indeed among, and of the number of that people, which this Psalm records; a people near unto Him; or dwelling alone, as they are elsewhere called? Oh! think then, how thou shouldest live to his glory, to his praise, in his fear, in his love, who hath called thee out of darkness into his marvellous light! I charge it upon thee, my soul, this day, that thou live only to his praise; and that every act of thine be to his glory. Precious Lord Jesus! help me to praise thee, and to live a life of hallelujahs upon earth, until I come to shout them aloud in thy presence forever!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 148:14 He also exalteth the horn of his people, the praise of all his saints; [even] of the children of Israel, a people near unto him. Praise ye the LORD.
Ver. 14. He also exalteth the horn ] i.e. He graceth them singularly.
A people near unto him
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
saints = favoured ones, or beloved.
children = sons.
near unto Him. The reference is to Leviticus and its leading thought. See Lev 10:3; Lev 21:21; and Compare Psa 65:4.
Fuente: Companion Bible Notes, Appendices and Graphics
exalteth: Psa 75:10, Psa 89:17, Psa 92:10, Psa 112:9, 1Sa 2:1, Luk 1:52
the praise: Psa 145:10, Psa 149:9, Luk 2:32, Rev 5:8-14
a people: Exo 19:5, Exo 19:6, Deu 4:7, Eph 2:13, Eph 2:17, Eph 2:19, 1Pe 2:9
Reciprocal: Deu 26:19 – high above Deu 28:1 – will set 1Sa 2:10 – exalt 1Ch 16:29 – the glory Psa 9:11 – Sing Psa 30:4 – Sing Psa 75:4 – Lift Psa 76:1 – his Psa 96:8 – the glory Psa 132:17 – will I make Psa 135:19 – General Isa 33:13 – ye that are near Isa 55:6 – while he is near Jer 17:14 – thou Eze 16:7 – excellent ornaments Eze 29:21 – I cause 2Co 2:14 – which
Fuente: The Treasury of Scripture Knowledge
NEAR UNTO GOD
A people near unto Him. Praise ye the Lord.
Psa 148:14
There was a time when we could not take these words to ourselves. We were not a people near unto God. Our sins had separated us from God, and we had no idea that we had gone so far from God until we tried to come back again to God. The prodigal had no idea he had gone into such a far country until he tried to come back to his father. But whilst he was yet a great way off the father saw him, ran, fell upon his neck and kissed him. And now we who once were afar off are made nigh by the blood of Christ. And I trust we can take up the words of the Psalmist, and say we are a people near unto Him. Praise ye the Lord.
I want to suggest two simple questions for our consideration. First, how are we brought near to God? And, secondly, how near, practically, have we been brought?
I. How are we brought near?How were we brought near to God? We are brought nigh by the blood of Christ. Now this is true both objectively and subjectively. It is true objectively. The only power which will save us is the Cross of our Lord Jesus Christ. There is only one old Gospel, that Jesus Christ died for our sins, according to the Scripture. He died, the just for the unjust, that He might bring us to God. It was God Himself upon yonder Cross of Calvary, in the person of the Incarnate Son, bearing our sins in His own Body upon the tree. This is the only truth which will not only satisfy my heart and conscience, but my intellect also. And as that is true objectively, so is it true subjectively, for I thus judge that if He died for me, then I must be dead to all the world beside, that I should live only henceforth unto Him.
II. How near have we been brought?But, then, let us spend a few moments upon the second question. If it is by the blood of Christ that we are brought near to God, how near, practically have you and I been brought to God? Do you know what it is to be brought near to God, so near that we lose sight of everything else, and God alone is the great reality in your life, and God speaks to you, and as God speaks to you you tremble? This nearness of impression is very solemn, it is not something to be treated lightly; and yet the nearness of impression is not enough. You stood up at your Confirmation, and in answer to the Bishops question you said I do, and you meant it. You were not a hypocrite. That day was one of the most solemn in your life. As you look back upon it now, alas! it is like one of those broken columns in our cemeteriesit snapped asunder. And yet it is not enough. We must get nearer to God than that; nearer than the nearness of impression. The nearness of communion is very precious, when you are brought so near God that you are able to look right through the clouds and see His presence, and His hand over you, and you eat and drink in the presence of God. Do you remember the first time you knelt there at the rail? It was a very solemn moment. I almost wish that all our communions were as solemn as that first communion. As you knelt there it almost seemed as if Gods hand was hovering in blessing over your head. The nearness of communion is very precious, but you must get nearer than that. Can you wait for God when everything is dark, when you do not even get an answer to your prayers; when you have to stand absolutely alone, with no human friend beside you; when the heavens seem to be as brass above you; can you wait near God? A man who can wait near God like that must be a brave man. And yet God calls you to come nearer still. He called Moses to the very top of the hill, and there He spake to Moses as a man speaketh to his friend. I would ask you to note this, that as He spake with Moses, the fashion of Moses countenance was changed, and he came down from the mountain having caught something of the reflection of the glory of God. Thus may it be with us.
Canon E. A. Stuart.
Fuente: Church Pulpit Commentary
148:14 He also exalteth the {h} horn of his people, the praise of all his saints; [even] of the {i} children of Israel, a people near unto him. Praise ye the LORD.
(h) That is, the dignity, power and glory of his Church.
(i) By reason of his covenant made with Abraham.