Psalms · Chapter 148

Verse 1. Praise ye the Lord from the heavens] The Chaldee translates, “Praise the Lord, ye holy creatures from the heavens. Praise him, ye armies of supreme angels. Praise him, all ye angels who minister before him.” השמים מנ min hashshamayim signifies whatever belongs to the heavens, all their inhabitants; as xrah מנ min haarets, Psalm 148:7, signifies all that belongs to the earth, all its inhabitants and productions.

Verses 1, 2. Praise ye the Lord — Bishop Lowth, speaking of the origin of this divine ode, observes, “that it had its birth from the most pleasing affections of the human soul, joy, love, admiration.” “If we contemplate man,” says he, “newly created, such as the sacred Scriptures exhibit him to us, endued with the perfect power of reason and speech; neither ignorant of himself nor of God; conscious of the divine goodness, majesty, and power; no unworthy spectator of the beautiful fabric of the universe, the earth, and the heavens; can we suppose that, at the sight of all these things, his heart would not so burn within him, that his mind, carried away by the warmth of his affections, would, of its own accord, pour itself forth in the praise of his Creator, and glow into that impetuosity of speech, and that exultation of voice, which almost necessarily follows such emotions of mind. This seems to have been exactly the case with the contemplative author of this beautiful Psalm, wherein all created things are called upon to celebrate together the glory of God. Praise ye the Lord, &c., a hymn which our Milton, by far the most divine of poets, after the sacred ones, hath most elegantly imitated, and very aptly given to Adam in paradise: see Paradise Lost, book 5. verse 153, &c. Indeed, we can scarcely conceive rightly of that primeval and perfect state of man, unless we allow him some use of poetry, whereby he might worthily express, in hymns and songs, his piety and affection toward God.” See the 25th Prelection. Praise the Lord from the heavens — Let his praises be begun by the host of heaven, which he particularly expresses in the following verses. Praise him in the heights — In those high and heavenly places. Praise ye him, all his angels — He invites the angels here, and inanimate creatures afterward, to praise God, not as if the former needed, or the latter were capable of receiving his exhortation, but only by a poetical figure, the design whereof was, that men, by this means, might be more excited to this duty. Praise him, all his hosts — The angels, as in the former clause, called hosts, here and 1 Kings 22:19, on account of their vast number, excellent order, and perfect subjection to their general the Lord of hosts.

1. Praise ye the Lord—Hebrew, Hallelujah. The praise of Jehovah is in the intelligent and devout rehearsal of his acts, in their wisdom, power, and goodness. From the heavens—His abode and throne, from whence come all deliverances. Thus, Psalm 18:16: “He sent from above, he took me,” etc. Psalm 102:19, 20, etc. The address is to them that stand around the throne of God. In the heights—This is undoubtedly to be taken tropically for the highest ranks of glory and honour. In this sense God is “most high,” (Psalm 56:2; Micah 6:6,) and the dignitaries of earth are called the “high ones” that are “on high,” Isaiah 24:21. The psalmist begins his call for praise with those highest in rank and dignity, without specifying the kind of beings intended. In the next verse he distinguishes them by a general classification.

Verses 1, 2. Praise ye the Lord — Bishop Lowth, speaking of the origin of this divine ode, observes, “that it had its birth from the most pleasing affections of the human soul, joy, love, admiration.” “If we contemplate man,” says he, “newly created, such as the sacred Scriptures exhibit him to us, endued with the perfect power of reason and speech; neither ignorant of himself nor of God; conscious of the divine goodness, majesty, and power; no unworthy spectator of the beautiful fabric of the universe, the earth, and the heavens; can we suppose that, at the sight of all these things, his heart would not so burn within him, that his mind, carried away by the warmth of his affections, would, of its own accord, pour itself forth in the praise of his Creator, and glow into that impetuosity of speech, and that exultation of voice, which almost necessarily follows such emotions of mind. This seems to have been exactly the case with the contemplative author of this beautiful Psalm, wherein all created things are called upon to celebrate together the glory of God. Praise ye the Lord, &c., a hymn which our Milton, by far the most divine of poets, after the sacred ones, hath most elegantly imitated, and very aptly given to Adam in paradise: see Paradise Lost, book 5. verse 153, &c. Indeed, we can scarcely conceive rightly of that primeval and perfect state of man, unless we allow him some use of poetry, whereby he might worthily express, in hymns and songs, his piety and affection toward God.” See the 25th Prelection. Praise the Lord from the heavens — Let his praises be begun by the host of heaven, which he particularly expresses in the following verses. Praise him in the heights — In those high and heavenly places. Praise ye him, all his angels — He invites the angels here, and inanimate creatures afterward, to praise God, not as if the former needed, or the latter were capable of receiving his exhortation, but only by a poetical figure, the design whereof was, that men, by this means, might be more excited to this duty. Praise him, all his hosts — The angels, as in the former clause, called hosts, here and 1 Kings 22:19, on account of their vast number, excellent order, and perfect subjection to their general the Lord of hosts.

2. Angels—The highest order of holy created beings in heaven, who immediately war on God. Hosts—Hebrew, Sab’aoth; literally, armies. The title primarily applies to the national army of Israel, whose captain and leader was God. Hence, the frequent title, “God of hosts,” or armies. The idea of the word is not merely that of multitude, but of order, organization, and active martial service. The psalmist seems to use it here for the inhabitants of heaven generally, under whatsoever title they may be revealed to us—as of angel, archangel, seraph, cherub, principality, or power. As he mentions the “stars” in verse 3, it would seem they were not here included in the Sab’aoth, as they often are.

Verse 3. Praise ye him, sun and moon] The meaning of this address and all others to inanimate nature, is this: Every work of God’s hand partakes so much of his perfections, that it requires only to be studied and known, in order to show forth the manifold wisdom, power, and goodness of the Creator.

Stars of light] The brightest and most luminous stars: probably the planets may be especially intended.

Verses 3, 4. Praise him, sun and moon, &c. — You were adored by the blind heathen for gods; you are but his creatures, and therefore would be obliged, if you were capable of it, to worship and praise him for your glorious light and powerful influences. “The material heavens, through their various regions,” says Dr. Horne, “with the luminaries placed in them, and the waters sustained by them, though they have neither speech nor language, and want the tongue of men, yet, by their splendour and magnificence, their motions and their influences, all regulated and exerted according to the ordinance of their Maker, do, in a very intelligible and striking manner, declare the glory of God; they call upon us to translate their actions into our language, and copy their obedience in our lives; that so we may, both by word and deed, glorify, with them, the Creator and Redeemer of the universe.” Praise him, all ye stars of light — Which bespangle the firmament, and constantly burn and shine to his glory, attracting, night after night, and from age to age, the attention, and exciting the admiration of every nation, and kindred, and tongue, and people. Praise him, ye heavens of heavens — Ye highest and most glorious heavens, the place of God’s throne, and glorious presence, as this expression seems to mean, Deuteronomy 10:14; 1 Kings 8:27: or, rather, the starry heavens, which also may be so called, because they are above the air, which is often called heaven in the Scriptures. And ye waters — Ye clouds, that be above the heavens — Above a part of them, above the aerial heavens: of which see note on Genesis 1:7.

3. Having spoken of the highest heaven, with its celestial dignitaries, the author descends to the region of the visible heavens. Sun, moon… stars— The Hebrews were not acquainted with the relative distances of the heavenly bodies; and had they been, it were impossible to give a better classification, for our sun is but a star, and the stars are but suns. The language is comprehensive of all planetary and stellar worlds. Still descending toward our earth, he calls upon the waters that be above the heavens. These, according to the Hebrew meteorology, were above the lower heavens, that is, above the [yqr, (rakia,) “firmament,” (Genesis 1:6-8,) in the superior region of the atmosphere. Here ends the enumeration of strictly celestial existences. They are called upon to praise God as their Creator. For he commanded, and they were created—The instantaneousness of the act of creation was a cause of wonder, adoration, and praise. It is the sublimest conception of power that ever entered the human mind. See on Genesis 1, and Psalm 33:6, 9.

V. 4. Heavens of heavens-Ye highest heavens, the place of God’s throne. Waters-Ye clouds which are above a part of the heavens.

Verse 4. Heavens of heavens] Heavens exceeding heavens. Systems of systems extending as far beyond the solar system, as it does beyond the lowest deeps. The endless systematic concatenation of worlds. Ye waters that be above the heavens.] This refers to Genesis 1:7, where see the notes. Clouds, vapours, air, exhalations, rain, snow, and meteors of every kind.

Verses 3, 4. Praise him, sun and moon, &c. — You were adored by the blind heathen for gods; you are but his creatures, and therefore would be obliged, if you were capable of it, to worship and praise him for your glorious light and powerful influences. “The material heavens, through their various regions,” says Dr. Horne, “with the luminaries placed in them, and the waters sustained by them, though they have neither speech nor language, and want the tongue of men, yet, by their splendour and magnificence, their motions and their influences, all regulated and exerted according to the ordinance of their Maker, do, in a very intelligible and striking manner, declare the glory of God; they call upon us to translate their actions into our language, and copy their obedience in our lives; that so we may, both by word and deed, glorify, with them, the Creator and Redeemer of the universe.” Praise him, all ye stars of light — Which bespangle the firmament, and constantly burn and shine to his glory, attracting, night after night, and from age to age, the attention, and exciting the admiration of every nation, and kindred, and tongue, and people. Praise him, ye heavens of heavens — Ye highest and most glorious heavens, the place of God’s throne, and glorious presence, as this expression seems to mean, Deuteronomy 10:14; 1 Kings 8:27: or, rather, the starry heavens, which also may be so called, because they are above the air, which is often called heaven in the Scriptures. And ye waters — Ye clouds, that be above the heavens — Above a part of them, above the aerial heavens: of which see note on Genesis 1:7.

Verse 4. Ye heavens of heavens. This is the phrase of Solomon, in his prayer at the dedication of the temple, and is equivalent to the whole expanse of heaven. The ancients had not our astronomical terms, and names of natural history; yet there is much grandeur in their ideas, and majesty in their language. They speak of the garments of light, and of thick darkness, as a pavilion; of the Almighty as laying the beams of his chambers in the waters, and balancing the earth on its poles.—The version of Mr. Merrick, who has profited from George Buchanan’s Latin version, which all Europe has admired, will gratify the reader. Begin, my soul, th’ exalted lay,

Let each enraptured thought obey,

And praise th’ Almighty’s name:

Lo, heaven and earth, and seas and skies,

In one melodious concert rise,

To swell th’ inspiring theme.

Ye fields of light, celestial plains,

Where gay transporting beauty reigns,

Ye scenes divinely fair;

Your Maker’s wondrous power proclaim,

Tell how he formed your shining frame,

And breathed the fluid air.

Ye angels, catch the thrilling sound,

While all th’ adoring thrones around,

His boundless mercy sing;

Let every listening saint above,

Wake all the tuneful soul of love,

And touch the sweetest string.

Join, ye loud spheres, the vocal choir;

Thou dazzling orb of liquid fire,

The mighty chorus aid:

Soon as grey evening glides the plain,

Thou moon, protract the melting strain,

And praise him in the shade.

Thou heaven of heavens, his vast abode,

Ye clouds proclaim your forming God,

Who called yon worlds from night;

“Ye shades, dispel,” th’ Eternal said;

At once th’ involving darkness fled,

And nature sprung to light.

Whate’er a blooming world contains,

That wings the air, that skims the plains,

United praise bestow:

Ye dragons, sound his awful name

To heaven aloud; and roar acclaim,

Ye swelling deeps below.

Let every element rejoice:

Ye thunders burst with awful voice,

To him who bids you roll;

His praise in softer notes declare,

Each whispering breeze of yielding air,

And breathe it to the soul.

To him, ye graceful cedars bow;

Ye towering mountains, bending low,

Your great Creator own:

Tell, when affrighted nature shook,

How Sinai kindled at his look,

And trembled at his frown.

Ye flocks that haunt the humble vale,

Ye insects fluttering on the gale,

In mutual concourse rise;

Crop the gay rose’s vermeil bloom,

And waft its spoils, a sweet perfume,

In incense to the skies.

Wake, all ye mountain tribes and sing;

Ye plumy warblers of the spring,

Harmonious anthems raise

To him who shaped your finer mould,

Who tipped your glittering wings with gold,

And tuned your voice to praise.

Let man, by nobler passions swayed,

The feeling heart, the judging head,

In heavenly praise employ;

Spread his tremendous name around,

Till heaven’s broad arch rings back the sound,

The general burst of joy.

Ye, whom the charms of grandeur please,

Nursed on the downy lap of ease,

Fall prostrate at his throne;

Ye princes, rulers, all adore;

Praise him, ye kings, who makes your power

An image of his own.

Ye fair, by nature formed to move,

Oh praise th’ eternal Source of love,

With youth’s enlivening fire:

Let age take up the tuneful lay,

Sigh his blessed name, then soar away,

And ask an angel’s lyre.

Verse 5. He commanded, and they were created.] He spake the word expressive of the idea in his infinite mind; and they sprang into being according to that idea.

Verses 5, 6. Let them praise the name of the Lord — “Who hath set forth his most transcendent wisdom, power, and magnificence in such a variety of stupendous works, that there is not the smallest of them, but ministers such matter of praise and admiration to those who attentively consider them, that they cannot but wish, with the psalmist here, that every one of them were able to tell us how much skill he hath shown in its contrivance; or that we were able to find it out and comprehend it.” He commanded, and they were created — They owe their existence wholly to his will and pleasure. He hath also established them for ever and ever — To the end of the world. They are, by his superintending and watchful providence, constantly preserved and continued. He made a decree, &c. — “That is, prescribed rules to the heavens, the stars, and other creatures, as to their situation, motion, and influence; which, though inanimate, they never transgress.” — Dodd.

V. 6. Established-He hath made them constant and incorruptible, not changeable, as the things of the lower world. A decree-Concerning their continuance.

Verse 6. He hath also stablished them] He has determined their respective revolutions, and the times in which they are performed, so exactly to show his all-comprehensive wisdom and skill, that they have never passed the line marked out by his decree, nor intercepted each other in the vortex of space, through revolutions continued for nearly 6000 years.

Verses 5, 6. Let them praise the name of the Lord — “Who hath set forth his most transcendent wisdom, power, and magnificence in such a variety of stupendous works, that there is not the smallest of them, but ministers such matter of praise and admiration to those who attentively consider them, that they cannot but wish, with the psalmist here, that every one of them were able to tell us how much skill he hath shown in its contrivance; or that we were able to find it out and comprehend it.” He commanded, and they were created — They owe their existence wholly to his will and pleasure. He hath also established them for ever and ever — To the end of the world. They are, by his superintending and watchful providence, constantly preserved and continued. He made a decree, &c. — “That is, prescribed rules to the heavens, the stars, and other creatures, as to their situation, motion, and influence; which, though inanimate, they never transgress.” — Dodd.

6. He hath also stablished them—He hath constituted them. The heavenly bodies are here referred to. God has not only created—brought into existence—but he has firmly established the order and relation of all things in one vast harmonious system. He hath made a decree which shall not pass—Literally, He hath made a law they shall not transgress. So the word rendered “pass” often means. God’s laws in nature furnish the most perfect model of order and stability. From a world to an atom, nature never transgresses or passes beyond them. Miracles are not an exception. They only prove that nature is obedient to her Lord.

V. 7. Dragons-Either serpents, which hide in the deep caverns of the earth; or whales, and other sea-monsters, which dwell in the depths of the sea.

Verse 7. Praise the Lord from the earth] As in the first address, he calls upon the heavens and all that belong to them; so here, in this second part, he calls upon the earth, and all that belong to it.

Ye dragons] תנינים tanninim, whales, porpoises, sharks, and sea-monsters of all kinds.

And all deeps] Whatsoever is contained in the sea, whirlpools, eddies, ground tides, with the astonishing flux and reflux of the ocean. Every thing, in its place and nature, shows forth the perfections of its Creator.

Verse 7. Praise the Lord from the earth, ye dragons, and all deeps — “From heaven above the psalmist descends to the deep beneath, which, while it proclaims the power, observes the laws and decrees of him who made it, and poured it abroad. And the same may be said of its enormous inhabitants, which are under the command of Jehovah, and of none but him.” By dragons here, we may either understand serpents, which abide in the deep caverns or holes of the earth; or, rather, whales, crocodiles, and other sea monsters, which dwell in the depths of the sea, or of rivers, and are often intended by the word µynynt, here rendered dragons.

7. Praise the Lord from the earth—Here begins the second division of the psalm. Having summoned the celestial beings and worlds to the grand chorus of the universe, the author now calls upon the earth. But he reverses the order. In the former he began with the highest heavens; in the latter, with the lowest depths. Dragons, and all deeps—Sea monsters and all unfathomed abysses of the ocean.

V. 8. Fire-Lightnings and other fireworks of the air. Vapour-Or, fumes: hot exhalations. Fulfilling his word-Executing his commands, either for the comfort or punishment of the inhabitants of the earth.

Verse 8. Fire, and hail; snow, and vapours] All kinds of meteors, water, and fire, in all their forms and combinations. And air, whether in the gentle breeze, the gale, the whirlwind, the tempest, or the tornado; each accomplishing an especial purpose, and fulfilling a particular will of the Most High.

Verse 8. Fire — Lightning, thunderbolts, fiery meteors, in which God shows his wonderful power, lighting up those powerful flames, even in cold regions, which are far removed from subterraneous fires. And the noise and stupendous effects of these fires, and especially of thunder and lightning, are such, that they have been justly termed, the voice of God, and the arrows of the almighty. Hail, snow, and vapour — It is really wonderful, that from the same places where the hot lightnings flash, and from whence the thunderbolts are thrown, hail and snow should also descend: nor could this possibly happen, but by the power and wisdom of that Being that can effect every thing. The word rycyq, here rendered vapour, signifies fumes, or hot exhalations, as cold exhalations are comprehended under the title of snow; and both of them, arising from the earth, are here fitly mentioned as belonging to it. Stormy wind — Which is of very great use in vehemently agitating the air, and thereby keeping it from stagnating and becoming unwholesome. But the expression, hr[s jwr, ought, perhaps, rather to be rendered whirlwind, a wind which moves in a spiral direction, as well as horizontally, and is exceedingly rapid and impetuous: see on Job 37:9. This also wonderfully displays the power of God. Fulfilling his word — Going forth as so many messengers to execute his commands and effect his purposes, either of mercy for the comfort, or of judgment for the punishment of the inhabitants of the earth. And they all praise and glorify God after their manner, while they accomplish his pleasure.

8. Fire, and hail; snow, and vapor—It is not clear that “fire” refers exclusively to lightning, which in Palestine “often strikes and causes damage,” (Schwarz,) or that “vapour” means smoke, and not vapory clouds. The writer is noticing the most prominent and fearful accompaniments of a tropical storm, and the phenomena are classed as terrestrial (verse 7) because the sensible effects are realized by the dwellers on the earth. Hail and snow were the more formidable as the dwellings and clothing of the people generally offered but a frail protection against the cold. See Psalm 147:17. Stormy wind—Another imposing force in nature, indicating the power of God. Tempestuous winds are a common accompaniment of the winter rains. Fulfilling his word—Though in appearance the stormy winds are lawless and capricious, governed according to no fixed order, they are still subject to the immediate will and beneficent purposes of God. To the psalmist all seeming discord is— “——harmony not understood;

All partial evil, universal good.”

Verse 9. Mountains, and all hills] Whether primitive, secondary, or alluvial; of ancient or recent formation, with all their contents, quarries, mines, and minerals. But what a profusion of wisdom and skill is lavished on these! To instance only in the different metals, earths, and minerals; especially the precious stones.

Fruitful trees] yrp x[ ets peri, fruit trees of all kinds. And all cedars] Every kind of forest tree. The formation of the fruits, their infinitely varied hues and savours, proclaim the unsearchable wisdom and goodness of God: not less so, the growth, structure, and various qualities and uses of the forest trees.

Verses 9, 10. Mountains, and all hills — These are of great use in the earth. From them descend the running streams into the valleys, without which animals could not live. On the mountains grow those vast trees which are necessary for daily use in various ways; and on the hills and mountains is herbage for vast multitudes of cattle, whereby men are supplied with food and clothing. And all cedars — Under the name of cedars, as being the chief, seems to be included all kinds of trees which do not bear fruit. A little reflection will show how much it is a subject for praise to God that he hath furnished us with so many kinds of trees; some of which produce for us the most delicious, the most wholesome, and most useful fruits; others supply us with materials for building our habitations and ships, whereby we trade to all parts of the world; and for making our household goods, and various kinds of tools and instruments. If all these were wanting to us, we could hardly subsist; and if but a great part of them were wanting, we should lead a much more laborious and unpleasant life than we do. Beasts, and all cattle — Let the wild beasts also of the forest, and all the cattle that feed in the fields, furnish matter of praise to him who hath shown his manifold wisdom and diffusive goodness in and by them all. And, certainly, whoever considers to how many useful and beneficial purposes of life they are employed, in one way or another, must see and acknowledge that they furnish a powerful motive for praise to the great Creator, for the vast multitude and various kinds of them, which he hath formed and subjected to the dominion of man. Creeping things — Including many animals in the waters, as well as in the land; and flying fowl — In the various forms, capacities, and instincts of which, as well as in the beautiful plumage of many of them, and the ample provision made for them all, much of the wisdom, power, and goodness of the Creator is manifested.

9, 10. If the classifications in these verses are not scientific, modernly considered, they are comprehensive, and not without reason. Mountains—As awakening thoughts of God through the emotions of sublimity, grandeur, and awe. Hills—For their beauty and utility covered with flocks and fertile fields. Fruitful trees, and all cedars—The division of all trees into fruitbearing and non-fruitbearing is very natural in a country where fruit is a staple reliance for support. As natural is it to place the princely cedar as the representative of the latter class. Beasts… all cattle— “Beasts,” here, stand for wild animals, and “cattle” for tame or domestic ones. Creeping things, and flying fowl—Classified according to a principle of contrariety as to spheres of life and modes of motion, but all showing the varied wisdom of God.

Verse 10. Beasts] hyjh hachaiyah, wild beasts of every kind. All cattle] hmhb behemah, all domestic animals; those used for the service of the house, and those for agricultural purposes. Creeping things] All the class of reptiles, from the boa constrictor, that can combat, kill, and swallow whole the royal tiger, to the cobra de manille, a poisonous reptile as small as a fine needle; with those still smaller animals that are found in water, and require the power of the microscope to bring them to view. In the production, preservation, habits, and properties of all these, there is a profusion of wisdom and economy that would require ages to exhibit.

Flying fowl] The structure of fowls is astonishing; and the exact mathematical manner in which flying fowls swim the air, and steer their course wheresoever they will; the feathers, and their construction, with the muscles which give them motion; strike the observer of nature with astonishment and delight.

Verses 9, 10. Mountains, and all hills — These are of great use in the earth. From them descend the running streams into the valleys, without which animals could not live. On the mountains grow those vast trees which are necessary for daily use in various ways; and on the hills and mountains is herbage for vast multitudes of cattle, whereby men are supplied with food and clothing. And all cedars — Under the name of cedars, as being the chief, seems to be included all kinds of trees which do not bear fruit. A little reflection will show how much it is a subject for praise to God that he hath furnished us with so many kinds of trees; some of which produce for us the most delicious, the most wholesome, and most useful fruits; others supply us with materials for building our habitations and ships, whereby we trade to all parts of the world; and for making our household goods, and various kinds of tools and instruments. If all these were wanting to us, we could hardly subsist; and if but a great part of them were wanting, we should lead a much more laborious and unpleasant life than we do. Beasts, and all cattle — Let the wild beasts also of the forest, and all the cattle that feed in the fields, furnish matter of praise to him who hath shown his manifold wisdom and diffusive goodness in and by them all. And, certainly, whoever considers to how many useful and beneficial purposes of life they are employed, in one way or another, must see and acknowledge that they furnish a powerful motive for praise to the great Creator, for the vast multitude and various kinds of them, which he hath formed and subjected to the dominion of man. Creeping things — Including many animals in the waters, as well as in the land; and flying fowl — In the various forms, capacities, and instincts of which, as well as in the beautiful plumage of many of them, and the ample provision made for them all, much of the wisdom, power, and goodness of the Creator is manifested.

9, 10. If the classifications in these verses are not scientific, modernly considered, they are comprehensive, and not without reason. Mountains—As awakening thoughts of God through the emotions of sublimity, grandeur, and awe. Hills—For their beauty and utility covered with flocks and fertile fields. Fruitful trees, and all cedars—The division of all trees into fruitbearing and non-fruitbearing is very natural in a country where fruit is a staple reliance for support. As natural is it to place the princely cedar as the representative of the latter class. Beasts… all cattle— “Beasts,” here, stand for wild animals, and “cattle” for tame or domestic ones. Creeping things, and flying fowl—Classified according to a principle of contrariety as to spheres of life and modes of motion, but all showing the varied wisdom of God.

Verse 11. Kings of the earth] As being representatives of the Most High; and all people-the nations governed by them. Princes, as governors of provinces, and all judges executing those laws that bind man to man, and regulate and preserve civil society; praise God, from whom ye have derived your power and influence: for by him kings reign. And let the people magnify God for civil and social institutions, and for the laws by which, under him, their lives and properties are preserved.

Verses 11, 12. Kings of the earth, and all people — “After the whole creation hath been called upon to praise Jehovah, man, for whom the whole was made; man, the last and most perfect work of God; man, that hath been since redeemed by the blood of the Son of God incarnate, is exhorted to join and fill up the universal chorus of heaven and earth, as being connected with both worlds, that which now is, and that which is to come. Persons of every degree, of each sex, and of every age; kings, whose power God hath made an image of his own, and who are the suns of their respective systems; judges, and magistrates of all kinds, who derive their power, as the moon and planets do their light, from its original source; young men and maidens, in the flower of health, strength, and beauty; old men, who have accomplished their warfare, and are going out of life; children, who are just come into it, and see every thing new before them; all these have their several reasons for praising the Lord.” — Horne.

11, 12. The human family is here called upon, as such, to praise God. They alone of all the creatures inhabiting the earth are endued with intelligence to trace all existence to its primal cause and ultimate ends. Man, as the high priest of nature, is to offer the incense of praise for all the inferior creatures of God. The earth, with all its irrational tribes, was made in anticipation of man, through whose appreciative reason alone the fullest praise of the visible earth and heavens ascends. Kings… people… princes… judges— In looking upon universal human society, governments, nationalities, first strike the view. Officers of government represent God in their functions. It is fit they should lead the people in praise. Young men… maidens; old men… children—Families, with their varied grades of youth, age, and childhood appear next.

Verse 12. Both young men, and maidens] Who are in the bloom of youth, and in the height of health and vigour; know that God is your Father; and let the morning and energy of your days be devoted to him. Old men, and children] Very appropriately united here, as the beginning and conclusion of life present nearly the same passions, appetites, caprices, and infirmities: yet in both the beneficence, all-sustaining power, and goodness of God are seen.

Verses 11, 12. Kings of the earth, and all people — “After the whole creation hath been called upon to praise Jehovah, man, for whom the whole was made; man, the last and most perfect work of God; man, that hath been since redeemed by the blood of the Son of God incarnate, is exhorted to join and fill up the universal chorus of heaven and earth, as being connected with both worlds, that which now is, and that which is to come. Persons of every degree, of each sex, and of every age; kings, whose power God hath made an image of his own, and who are the suns of their respective systems; judges, and magistrates of all kinds, who derive their power, as the moon and planets do their light, from its original source; young men and maidens, in the flower of health, strength, and beauty; old men, who have accomplished their warfare, and are going out of life; children, who are just come into it, and see every thing new before them; all these have their several reasons for praising the Lord.” — Horne.

11, 12. The human family is here called upon, as such, to praise God. They alone of all the creatures inhabiting the earth are endued with intelligence to trace all existence to its primal cause and ultimate ends. Man, as the high priest of nature, is to offer the incense of praise for all the inferior creatures of God. The earth, with all its irrational tribes, was made in anticipation of man, through whose appreciative reason alone the fullest praise of the visible earth and heavens ascends. Kings… people… princes… judges— In looking upon universal human society, governments, nationalities, first strike the view. Officers of government represent God in their functions. It is fit they should lead the people in praise. Young men… maidens; old men… children—Families, with their varied grades of youth, age, and childhood appear next.

V. 13. Above-Above all the glories which are in earth and in heaven.

Verse 13. Let them] All already specified, praise the name of Jehovah, because he excels all beings: and his glory, as seen in creating, preserving, and governing all things, is l[ al, upon or over, the earth and heaven. All space and place, as well as the beings found in them, show forth the manifold wisdom and goodness of God.

Verses 13, 14. Let them praise, &c. — Let them acknowledge and celebrate the wisdom, goodness, and power of the Lord; for his name alone is excellent — For how great soever any other beings may be, there is none equal to him, whose most excellent majesty infinitely surpasses that of all other beings; and whose glory is above the earth and heaven — Above all that the earth or heaven can utter of him. He also exalteth the horn of his people — And so great is God’s condescension unto us, the children of Israel, that he takes a peculiar care of us, hath bestowed upon us many peculiar benefits, and raised us to the highest pitch of honour, especially to this, that he hath brought us more near to himself than any other people upon the earth, and hath placed among us a visible token of his presence: we therefore are under peculiar obligations to praise him for his singular kindness.

V. 14. The horn-In scripture commonly denotes strength, victory, glory, and felicity.

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.

Verses 13, 14. Let them praise, &c. — Let them acknowledge and celebrate the wisdom, goodness, and power of the Lord; for his name alone is excellent — For how great soever any other beings may be, there is none equal to him, whose most excellent majesty infinitely surpasses that of all other beings; and whose glory is above the earth and heaven — Above all that the earth or heaven can utter of him. He also exalteth the horn of his people — And so great is God’s condescension unto us, the children of Israel, that he takes a peculiar care of us, hath bestowed upon us many peculiar benefits, and raised us to the highest pitch of honour, especially to this, that he hath brought us more near to himself than any other people upon the earth, and hath placed among us a visible token of his presence: we therefore are under peculiar obligations to praise him for his singular kindness.

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.