Jerusalem, and Zion, the holy city, the holy hill, are here called upon to praise God, Psa 147:12. For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. "Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise." Jerusalem and Zion must praise God,

I.For the prosperity and flourishing state of their civil interests, Psa 147:13, Psa 147:14. 1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zac 2:5. 2. For the increase of their people. This strengthens the bars of the gates as much as any thing: He hath blessed thy children within thee, with that first and great blessing, Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord (Isa 61:9), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed. 3. For the public tranquillity, that they were delivered from the terrors and desolations of war: He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared. He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, it is in the borders, the marches of a country; the frontier-towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for. 4. For great plenty, the common effect of peace: He filleth thee with the finest of the wheat - wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat (Deu 32:14) and exported it to the countries abroad, as appears, Eze 27:17. The land of Israel was not enriched with precious stones nor spices, but with the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion.

II.For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us.

1.In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God (Psa 147:15): He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power. God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily. His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luk 17:24. Angels, who carry his word and fulfil it, fly swiftly, Dan 9:21.

2.In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power.

(1)Frosts are from God. With him are the treasures of the snow and the hail (Job 38:22, Job 38:23), and out of these treasures he draws as he pleases. [1.] He giveth snow like wool. It is compared to wool for its whiteness (Isa 1:18), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow. [2.] He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Psa 78:47. [3.] He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread. [4.] When we see the frost, and snow, and ice, we feel it in the air: Who can stand before his cold? The beasts cannot; they retire into dens (Job 37:8); they are easily conquered then, Sa2 23:20. Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen 8:22. And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath?

(2)Thaws are from God. When he pleases (Psa 147:18) he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he causes the wind, the south wind, to blow, and the waters, which were frozen, flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not contend for ever, but renews the face of the earth. As he remembered Noah, and released him (Gen 8:1), so he remembers the earth, and his covenant with the earth, Sol 2:11, Sol 2:12. This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, Joh 3:8); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself.

III.For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty (Psa 147:14), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was, 1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but God showed his word unto Jacob, and by that word he made known to them his statutes and judgments. It is a great mercy to any people to have the word of God among them; for faith comes by hearing and reading that word, that faith without which it is impossible to please God. 2. A distinguishing mercy, and upon that account the more obliging: "He hath not dealt so with every nation, not with any nation; and, as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature." Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let Israel therefore praise the Lord in the observance of these statutes. Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes.

He giveth snow like wool,.... For colour as white as wool; so the Targum and Kimchi: and for the manner of its falling, lightly and gently as a lock of wool; which for its thinness and fineness it also resembles. Hence the ancients used to call snow , "woolly water" (t); and Martial (u) gives it the name of "densum veilus aquarum", "a thick fleece of waters": so another poet (w) calls clouds flying fleeces of wool, to which they sometimes seem like; Pliny (x) calls it the from of the celestial waters. And it is like wool for its usefulness to the earth; for as wool covers the sheep, and clothes made of it cover men, and keep them warm; so snow filling upon the earth covers it and keeps it warm, and secures the wheat and other fruits of the earth from the injuries of the cold: and this lies among the treasures of the Lord, and he brings it out from thence, and commands it to be on the earth; and it is an useful gift of his providence, for which his name is to be praised; see Job 37:6. The Jews have a saying, as Arama observes, that one day of snow is better than five of rain. In the third year of Valens and Valentinianus, with the Atrebates (a people in the Netherlands), real wool fell from the clouds, mixed with rain (y). Several blessings of grace are signified by this figure; as pardon of sin, the justifying righteousness of Christ, and the efficacy of the word of God, Psa 51:7;

he scattereth the hoar frost like ashes; which is the dew congealed by the intense cold of the air in the night season (z): this for its colour looks like ashes, and for its infinite number of particles may be compared to them; which are spread here and there, and everywhere; over gardens, fields, lands, herbs, plants, and trees, as if they were strewed with ashes. And to hot ashes it may be compared, because of its burning nature, shrivelling up leaves, herbs, and plants, as if burnt; hence called "pruina" in the Latin tongue (a). The manna is compared to this for its smallness, Exo 16:14; which was typical of Christ, the hidden manna, and of the ministry of the Gospel; little, mean, and contemptible, in the eyes of carnal men; torturing and tormenting to them, as the fire that came out of the mouths of the witnesses; and is the savour of death unto death to some, while it ii the savour of life unto life to others.

(t) Eustathius in Dionys. Perieget. p. 91. (u) Epigram. l. 4. Ep. 3. (w) Aristoph. Nubes, p. 146. (x) Nat. Hist. l. 17. c. 2. (y) Orosii Hist. l. 7. c. 32. p. 131. (z) lsidor. Origin. l. 13. c. 10. (a) "Frigora nec tantum cana concreta pruina", Virgil. Georgic. l. 2. v. 376.

God's Word, as a swift messenger, executes His purpose, for with Him to command is to perform (Gen 1:3; Psa 33:9), and He brings about the wonders of providence as easily as men cast crumbs.