Psalm 147:20 Komentář

This is another psalm of praise. Some think it was penned after the return of the Jews from their captivity; but it is so much of a piece with Ps. 145 that I rather think it was penned by David, and what is said (Psa 147:2, Psa 147:13) may well enough be applied to the first building and fortifying of Jerusalem in his time, and the gathering in of those that had been out-casts in Saul's time. The Septuagint divides it into two; and we may divide it into the first and second part, but both of the same import. I. We are called upon to praise God (Psa 147:1, Psa 147:7, Psa 147:12). II. We are furnished with matter for praise, for God is to be glorified, 1. As the God of nature, and so he is very great (Psa 147:4, Psa 147:5, Psa 147:8, Psa 147:9, Psa 147:15-18). 2. As the God of grace, comforting his people (Psa 147:3, Psa 147:6, Psa 147:10, Psa 147:11). 3. As the God of Israel, Jerusalem, and Zion, settling their civil state (Psa 147:2, Psa 147:13, Psa 147:14), and especially settling religion among them (Psa 147:19, Psa 147:20). It is easy, in singing this psalm, to apply it to ourselves, both as to personal and national mercies, were it but as easy to do so with suitable affections.

INTRODUCTION TO PSALM 147 This psalm is thought to be written by David, and according to Theodoret predicts the return of the Jews from Babylon, and the rebuilding of Jerusalem by Zerubbabel, which seems to be grounded on Psa 147:2; though the words there agree well enough with the times of David; hence the title in the Septuagint, Ethiopic, Arabic, and Syriac versions, and Apollinarius, is as the preceding; the Syriac adds, "concerning Zerubbabel and Joshua the priest, and Ezra, who were solicitous and diligent in building Jerusalem.'' Aben Ezra and other Jewish writers think it foretells the future rebuilding of Jerusalem, and the restoration of the Jews from their present captivity, and refer it to the times of the Messiah; and so far it may be right, that it respects Christ and the praise of him, on account of his nature and works; and may take in the conversion of the Jews. It seems to be written by the same person, and on the same account, as the preceding psalm.

He hath not dealt so with any nation,.... Or "every nation" (b); or all the nations under the heavens; only with the Jewish nation: these only for many hundreds of years were favoured with the divine revelation, with the word and ordinances of God; with the law, and with the Gospel, and with the service and worship of God; as well as with promises and prophecies of Christ, and good things to come by him. These were not communicated to anyone nation or body of people besides them; only now and then, to one here and there among the Gentiles: the Gospel was first preached to them at the coming of Christ, and after them to the Gentiles, when rejected by them; and as for his judgments, they have not known them; by which are meant, not the providential dispensations of God, which are unsearchable, and past finding out, till made manifest; nor punishments inflicted on wicked men, unobserved by them; but the word of God, and the ordinances of it, which the Gentile world for many ages were unacquainted with; see Psa 19:9; praise ye the Lord: as literal Israel had reason to do, for those distinguishing instances of his favour and goodness; and as the spiritual Israel of God everywhere have; and particularly our British ones, who are highly favoured with the privileges of having the word of God purely and powerfully preached, and his ordinances truly and duly administered; at least in some parts of it, and that more than in any other nation under the heavens. (b) "omni genti", Pagninus, Montanus, Gejerus; "omni nationi", V. L. Next: Psalms Chapter 148

"He has not done so to the whole race" [Psalm 147:20]. Let none deceive you: it is not announced to any nation, this judgment of God; namely, how the righteous and the unrighteous suffer, how all suffer for their deserts, how the righteous themselves are freed by the grace of God, not in their own merits. This is not announced to the whole race, but only to Jacob, only to Israel. What then do we, if He has not announced it to the whole race, but only to Jacob, only to Israel? Where will we be? In Jacob. "He has not manifested His judgments to them." To whom? To all nations. How then are the "snows" called, when the crystal is melted? How are the nations called, now Paul is justified? How, save to be in Jacob? The wild olive is cut off from its stock, to be grafted into the olive: now they belong to the olive, no longer ought they to be called nations, but one nation in Christ, the nation of Jacob, the nation of Israel...What is Israel? "Seeing God." Where shall he see God? In peace. What peace? The peace of Jerusalem; for, says he, "He has set peace for your borders." There shall we praise: there shall we all be one, in One, unto One: for then, though many, we shall not be scattered.