Praise ye God, etc. Though the benefits he speaks of are such as God extends to all men indiscriminately, it is plain that he addresses more especially God’s people, who alone behold his works in an enlightened manner, whereas stupidity and blindness of mind deprive others of their understanding. Nor is his subject confined to the common benefits of God, but the main thing which he celebrates is his mercy, as shown to his chosen people. That the Church may address itself to the praises of God with more alacrity, he states that this kind of exercise is good, delightful, and pleasant, by which he indirectly censures a sin which is all but universal of becoming wearied at the very mention of God, and counting it our highest pleasure to forget both God and ourselves, that we may give way to unrestrained indulgence. To teach men to take a delight in this religious exercise, the Psalmist reminds them that praise is comely, or desirable. For the term נאוה, navah, may be rendered either way.

2. Jehovah building up, etc. He begins with the special mercy of God towards his Church and people, in choosing to adopt one nation out of all others, and selecting a fixed place where his name might be called upon. When he is here called the builder of Jerusalem, the allusion is not so much to the outward form and structure, as to the spiritual worship of God. It is a common figure in treating of the Church to speak of it as a building or temple. The meaning is, that the Church was not of human erection, but formed by the supernatural power of God; for it was from no dignity of the place itself that Jerusalem became the only habitation of God in our world, nor did it come to this honor by counsel, industry, effort or power of man, but because God was pleased to consecrate it to himself. He employed the labor and instrumentality of men indeed in erecting his sanctuary there, but this ought never to take from his grace, which alone distinguished the holy city from all others. In calling God the former and architect of the Church, his object is to make us aware that by his power it remains in a firm condition, or is restored when in ruins. Hence he infers that it is in his power and arbitrament to gather those who have been dispersed. Here the Psalmist would comfort those miserable exiles who had been scattered in various quarters, with the hope of being recovered from their dispersion, as God had not adopted them without a definite purpose into one body. As he had ordered his temple and altar to be erected at Jerusalem, and had fixed his seat there, the Psalmist would encourage the Jews who were exiles from their native country, to entertain good hope of a return, intimating that it was no less properly God’s work to raise up his Church when ruined and fallen down, than to found it at first. It was not, therefore, the Psalmist’s object directly to celebrate the free mercy of God in the first institution of the Church, but to argue from its original, that God would not suffer his Church altogether to fall, having once founded it with the design of preserving it for ever; for he forsakes not the work of his own hands. This comfort ought to be improved by ourselves at the present period, when we see the Church on every side so miserably rent asunder, leading us to hope that all the elect who have been adjoined to Christ’s body, will be gathered unto the unity of the faith, although now scattered like members torn from one another, and that the mutilated body of the Church, which is daily distracted, will be restored to its entireness; for God will not suffer his work to fail.

In the following verse he insists upon the same truth, the figure suggesting that though the Church labor under, and be oppressed by many diseases, God will speedily and easily recover it from all its wounds. The same truth, therefore, is evidently conveyed, under a different form of expression — that the Church, though it may not always be in a flourishing condition, is ever safe and secure, and that God will miraculously heal it, as though it were a diseased body.

4. Numbering the multitude, etc. As the gathering together of the people of whom the Psalmist spoke might appear to be an impossibility, there seems some ground for the opinion of those who think that he confirms it in this verse. The connection they give to the Psalmist’s words is this — that as it is at least not more difficult to gather men together who are outcast and scattered, than to number the stars, there was no reason why the wandering exile Israelites should despair of their return, provided they should resort with one consent to God as their only head. There is some probability, too, in the conjecture that the Psalmist may allude to that promise —

“Look now towards the stars of heaven, if thou canst tell them,
so shall thy seed be.” (Genesis 15:5.)

But as the Psalmist immediately afterwards treats of the order of things in nature generally, the simplest rendering, I think, is to understand this verse with reference to the admirable work of God to be seen in the heavens, where we behold his matchless wisdom, in regulating, without one degree of aberration, the manifold, complex, winding courses of the stars. To each of them he assigns its fixed and distinct office, and in all the multitude there is no confusion. He therefore exclaims immediately — Great is God, and boundless, both in power and understanding. We learn from this that there cannot be greater folly than to make our judgment the measure of God’s works, displaying in these, as he often does, his incomprehensible power and wisdom.

6. Raising up, etc. The ascription of this to God fitly tends to confirm our hope under affliction, and prevent our souls from fainting under the cross. From this we may infer that although our fathers who lived under the Law were more gently dealt with, they knew something at least of that warfare with which God daily exercises us, in order to make us seek our true rest elsewhere than in this world. Should a doubt steal upon the minds of those who have been brought under heavy afflictions, as to the forthcoming of that help which God has promised to extend, let the truth recur to our remembrance, that we are brought low that God may lift us up again. And if upon seeing the prosperity of the wicked we are smitten and inflamed with envy, let the words of the Psalmist come into our mind, That they are lifted up that they may be cast down into destruction. When he speaks of their being cast down even to the earth, there can be no doubt that he passes an indirect censure upon their pride which leads them to exalt themselves on high, as if they belonged to some superior order of beings.