Psalmen 147:1

The Hallelujah, as in Psa 135:3, is based upon the fact, that to sing of our God, or to celebrate our God in song (זמּר with an accusative of the object, as in Ps 30:13, and frequently), is a discharge of duty that reacts healthfully and beneficially upon ourselves: "comely is a hymn of praise" (taken from Psa 33:1), both in respect of the worthiness of God to be praised, and of the gratitude that is due to Him. Instead of זמּר or לזמּר, Psa 92:2, the expression is זמּרה, a form of the infin. Piel, which at least can still be proved to be possible by ליסּרה in Lev 26:18. The two כּי are co-ordinate, and כּי־נעים no more refers to God here than in Psa 135:3, as Hitzig supposes when he alters Psa 147:1 so that it reads: "Praise ye Jah because He is good, play unto our God because He is lovely." Psa 92:2 shows that כּי־טוב can refer to God; but נעים said of God is contrary to the custom and spirit of the Old Testament, whereas טוב and נעים are also in Psa 133:1 neuter predicates of a subject that is set forth in the infinitive form. In Psa 147:2 the praise begins, and at the same time the confirmation of the delightful duty. Jahve is the builder up of Jerusalem, He brings together (כּנּס as in Ezekiel, the later wozd for אסף and קבּץ) the outcasts of Israel (as in Isa 11:12; Isa 56:8); the building of Jerusalem is therefore intended of the rebuilding up, and to the dispersion of Israel corresponds the holy city laid in ruins. Jahve healeth the heart-broken, as He has shown in the case of the exiles, and bindeth up their pains (Psa 16:4), i.e., smarting wounds; רפא, which is here followed by חבּשׁ, also takes to itself a dative object in other instances, both in an active and (Isa 6:10) an impersonal application; but for שׁבוּרי לב the older language says נשׁבּרי לב, Psa 34…

Here, I. The duty of praise is recommended to us. It is not without reason that we are thus called to it again and again: Praise you the Lord (Psa 147:1), and again (Psa 147:7), Sing unto the Lord with thanksgiving, sing praise upon the harp to our God (let all our praises be directed to him and centre in him), for it is good to do so; it is our duty, and therefore good in itself; it is our interest, and therefore good for us. It is acceptable to our Creator and it answers the end of our creation. The law for it is holy, just, and good; the practice of it will turn to a good account. It is good, for 1. It is pleasant. Holy joy or delight are required as the principle of it, and that is pleasant to us as men; giving glory to God is the design and business of it, and that is pleasant to us as saints that are devoted to his honour. Praising God is work that is its own wages; it is heaven upon earth; it is what we should be in as in our element. 2. It is comely; it is that which becomes us as reasonable creatures, much more as people in covenant with God. In giving honour to God we really do ourselves a great deal of honour. II. God is recommended to us as the proper object of our most exalted and enlarged praises, upon several accounts. 1. The care he takes of his chosen people, Psa 147:2. Is Jerusalem to be raised out of small beginnings? Is it to be recovered out of its ruins? In both cases, The Lord builds up Jerusalem. The gospel-church, the Jerusalem that is from above, is of this building. He framed the model of it in his own counsels; he founded it by the preaching of his gospel; he adds to it daily such as shall be saved, and so increases it. He will build it up unto perfection, build it up as high as heaven. Are any of his people outcasts? Have they made themselve…

Ps 147 The psalmist calls for the Lord to be praised for restoring and blessing Zion, caring for the poor, displaying his power over nature, and revealing himself to his people. 147:1 This verse is a call to worship.