1. Praise Jehovah from the heavens He seems here to include the stars as well as the angels, and, therefore, heaven itself, the air, and all that is gendered in it; for afterwards a division is made when he first calls upon angels, then upon the stars, and the waters of the firmament. With regard to the angels, created as they were for this very end — that they might be instant in this religious service, we need not wonder that they should be placed first in order when the praises of God are spoken of. Accordingly, in that remarkable vision which Isaiah describes, (Isa 6:3,) the cherubim cry out — “Holy, holy, holy, Lord God of Hosts.” And in several other places of Scripture the angels are represented as praising God by such ascription’s. How, then, can zeal like theirs stand in need of exhortations? Or, if they require to be incited, what can be more unseemly than that we, who are so sluggish in the service, should assume the part of exhorting them to their duty? David, then, who did not equal the angels in zeal, but came far behind them, was not qualified to be an exhorter to them. But neither did this enter into his purpose; he would simply testify that it was the height of his happiness and desire to join in sacred concert with elect angels in praising God. And there is nothing unreasonable that, in order to stir himself up in the praises of God, he should call as companions upon the angels, although these run spontaneously in the service, and are fitter to lead the way. He calls them, in the second part of the verse — the armies of God; for they stand always ready to receive his orders. “Ten thousand times ten thousand surround his throne,” as Daniel says, (Dan 7:10.) The same name is applied also to the stars, both because they are remarkable for the order which maintains among them, and because they execute with inconceivable quickness the orders of God. But the angels are here called armies, upon the same account as elsewhere principalities and powers, inasmuch as God exerts his power by their hands.
3. Praise him, ye sun and moon This passage gives no countenance to the dream of Plato, that the stars excel in sense and intelligence. Nor does the Psalmist give them the same place as he had just assigned to angels, but merely intimates that the glory of God is everywhere to be seen, as if they sang his praises with an audible voice. And here he tacitly reproves the ingratitude of man; for all would hear this symphony, were they at all attent upon considering the works of God. For doth not the sun by his light, and heat, and other marvelous effects, praise his Maker? The stars when they run their course, and at once adorn the heavens and give light to the earth, do they not sound the praises of God? but as we are deaf and insensible, the Psalmist calls upon them as witnesses to reprove our indolence. By the heavens of heavens he no doubt means the spheres. Eclipses, and other things which we observe, plainly show both that the fixed stars are above the planets, and that the planets themselves are placed in different orbits. (297) The excellency of this contrivance the Psalmist justly commends, speaking expressly of the heavens of heavens; not as if there were really more heavens than one, but to extol the matchless wisdom which God has shown in creating the heavens; for the sun, moon, and stars are not confusedly mixed together, but each has its own position and station assigned to it, and their manifold courses are all regulated. As under the name of the heavens he comprehends the air, or at least all the space from the middle region of the air upwards, he calls rains, the waters above the heavens There is no foundation for the conjecture which some have made, that there are waters deposited above the four elements; and when the Psalmist speaks of these waters as being above, he clearly points at the descent of the rain. It is adhering too strictly to the letter of the words employed, to conceive as if there were some sea up in the heavens, where the waters were permanently deposited; for we know that Moses and the Prophets ordinarily speak in a popular style, suited to the lowest apprehension. It would be absurd, then, to seek to reduce what they say to the rules of philosophy; as, for example, in the passage before us, the Psalmist notes the marvelous fact that God holds the waters suspended in the air, because it seems contrary to nature that they should mount aloft, and also, that though fluid they should hang in vacant space. Accordingly it is said elsewhere, that they are held there as enclosed in bottles. (Psa 33:7.) The Psalmist has borrowed the form of expression from Moses, who says — “that the waters were divided from the waters.” (Gen 1:6.)
(297) “Que les estoilles sont plus haut que les planetes, et qu’icelles planetes sont situees en divers cercles ou spheres.” — Fr.
5. Let them praise the name, etc. As he speaks of things wanting intelligence, he passes to the third person, from which we infer that his reason for having spoken in the second person hitherto, was to make a deeper impression upon men. And he asks no other praise than that which may teach us that the stars did not make themselves, nor the rains spring from chance; for notwithstanding the signal proofs we constantly have before our eyes of the divine power, we with shameful carelessness overlook the great author. He says emphatically — for He Himself created, intimating that the world is not eternal, as wicked men conjecture, nor made by a concourse of atoms, but that this fair order of things which we see, suddenly sprang forth upon the commandment of God. And, speaking of the creation, he adds what is even more worthy of observation, that he gave that law to them which remains inviolable. For many, while they grant that the world was made by God, lapse from this into the senseless notion that now the order of nature stands of itself, and that God sits idle in the heavens. The Psalmist very properly insists, therefore, that the works of God above us in the heavens were not only made by him, but even now move forward at his disposal; and that not only was a secret power communicated to them at first, but while they go through their assigned parts, their operation and ministry to their various ends is dependent upon God.
7. Praise Jehovah, etc. He now comes to the lower parts of the world; although deviating at the same time from the exact order, he mixes up such things as are produced in the air — lightning’s, snow, ice, and storms. These should rather have been placed among the former class, but he has respect to the common apprehension of men. The scope of the whole is, that wherever we turn our eyes we meet with evidences of the power of God. He speaks first of the whales; for, as he mentions the abysses or deeps immediately afterwards, I have no doubt that by תנינים, tanninim, he means fishes of the sea, such as whales. It is only reasonable to think that matter for praising God should be taken from the sea, which is fraught with so many wonders. He then ascends to hail, snows, and storms, which he says fulfill the word of God; for it is not by an effect of chance that the heavens are clouded, or that a single drop of rain falls from the clouds, or that the thunders rage, but one and all of these changes depend upon the secret will of God, whether he will show his goodness to the children of men in irrigating the earth, or punish their sins by tempest, hail, or other calamities. The passage contains instruction of various kinds, as, for example, that when dearth impends, however parched the earth may be by long continued heat, God can promptly send rain which will remove the drought at his pleasure. If from incessant rains, on the other hand, the seed rot in the ground, or the crops do not come to maturity, we should pray for fair weather. If we are alarmed by thunder, we are taught to pray to God, for as it is he who sends it in his anger, so he can still all the troubled elements. And we are not to take up the narrow view of this truth which irreligious men advocate, that things in nature merely move according to the laws impressed upon them from the beginning, while God stands by idle, but are to hold firmly that God watches over his creatures, and that nothing can take place without his present disposal, as we have seen, Psa 104:4. that
“he maketh the winds his messengers,
and his ministers a flaming fire.”
11. Kings of the earth, etc. He now turns his address to men, with a respect to whom it was that he called for a declaration of God’s praises from creatures, both above and from beneath. As kings and princes are blinded by the dazzling influence of their station, so as to think the world was made for them, and to despise God in the pride of their hearts, he particularly calls them to this duty; and, by mentioning them first, he reproves their ingratitude in withholding their tribute of praise when they are under greater obligations than others. As all men originally stand upon a level as to condition, the higher persons have risen, and the nearer they have been brought to God, the more sacredly are they bound to proclaim his goodness. The more intolerable is the wickedness of kings and princes who claim exemption from the common rule, when they ought rather to inculcate it upon others and lead the way. He could have addressed his exhortation at once summarily to all men, as indeed he mentions peoples in general terms; but by thrice specifying princes he suggests that they are slow to discharge the duty, and need to be urged do it. Then follows a division according to age and sex, to show that all without exception are created for this end, and should unitedly devote their energies to it. As to old men, the more God has lengthened out their lives the more should they be exercised in singing his praises; but he joins young men with them, for though they have less experience from continued habit, it will be inexcusable if they do not acknowledge the great mercy of God in the vigor of their lives. In speaking of girls or virgins, the particle גם, gam, also, is not merely expletive, but added to make the words more emphatical, conveying the truth that even the young women who are not so liberally educated as the male sex, being considered as born for domestic offices, will omit their duty if they do not join with the rest of the Church in praising God. It follows that all from the least to the greatest are bound by this common rule.
14. And hath exalted the horn, etc. As we saw in the former Psalm, that the perfections of God are to be seen more conspicuously in the Church than in the constitution of the world at large, the Psalmist has added this sentence, as to the Church being protected by the divine hand, and armed with a power against all enemies which secures its safety in every danger. By the horn, as is well known, is meant strength or dignity. Accordingly the Psalmist means that God’s blessing is apparent in his Church and among his chosen people, inasmuch as it only flourishes and is powerful through his strength. There is a tacit comparison implied between the Church of God and other hostile powers, for it needs divine guardianship as being exposed on all sides to attack. Hence the Psalmist infers that praise is to all the merciful ones of God, for they have ground given them in the singular goodness of his condescension both for self-congratulation and praise. In calling the children of Israel a people near unto God, he reminds them of the gracious covenant which God made with Abraham. For how came the nearness, except in the way of God’s preferring an unknown despised stranger to all nations? Nor are we to seek the cause of the distinction elsewhere than in the mere love of God. Though all the world equally belongs to God, he graciously discovered himself to the children of Israel, and brought them near to him, strangers as they were from God, even as are the whole race of Adam. Hence the words of Moses —
“When the Most High divided to the nations their inheritance, and distributed the peoples, he stretched forth his line to Jacob.” (Deu 32:8.)
He is to be considered, therefore, as pointing out the cause why God hath extended such signal blessings to a single people, and a people poor and despised — his adoption of them to himself.
1. Praise Jehovah from the heavens He seems here to include the stars as well as the angels, and, therefore, heaven itself, the air, and all that is gendered in it; for afterwards a division is made when he first calls upon angels, then upon the stars, and the waters of the firmament. With regard to the angels, created as they were for this very end — that they might be instant in this religious service, we need not wonder that they should be placed first in order when the praises of God are spoken of. Accordingly, in that remarkable vision which Isaiah describes, (Isa 6:3,) the cherubim cry out — “Holy, holy, holy, Lord God of Hosts.” And in several other places of Scripture the angels are represented as praising God by such ascription’s. How, then, can zeal like theirs stand in need of exhortations? Or, if they require to be incited, what can be more unseemly than that we, who are so sluggish in the service, should assume the part of exhorting them to their duty? David, then, who did not equal the angels in zeal, but came far behind them, was not qualified to be an exhorter to them. But neither did this enter into his purpose; he would simply testify that it was the height of his happiness and desire to join in sacred concert with elect angels in praising God. And there is nothing unreasonable that, in order to stir himself up in the praises of God, he should call as companions upon the angels, although these run spontaneously in the service, and are fitter to lead the way. He calls them, in the second part of the verse — the armies of God; for they stand always ready to receive his orders. “Ten thousand times ten thousand surround his throne,” as Daniel says, (Dan 7:10.) The same name is applied also to the stars, both because they are remarkable for the order which maintains among them, and because they execute with inconceivable quickness the orders of God. But the angels are here called armies, upon the same account as elsewhere principalities and powers, inasmuch as God exerts his power by their hands.
3. Praise him, ye sun and moon This passage gives no countenance to the dream of Plato, that the stars excel in sense and intelligence. Nor does the Psalmist give them the same place as he had just assigned to angels, but merely intimates that the glory of God is everywhere to be seen, as if they sang his praises with an audible voice. And here he tacitly reproves the ingratitude of man; for all would hear this symphony, were they at all attent upon considering the works of God. For doth not the sun by his light, and heat, and other marvelous effects, praise his Maker? The stars when they run their course, and at once adorn the heavens and give light to the earth, do they not sound the praises of God? but as we are deaf and insensible, the Psalmist calls upon them as witnesses to reprove our indolence. By the heavens of heavens he no doubt means the spheres. Eclipses, and other things which we observe, plainly show both that the fixed stars are above the planets, and that the planets themselves are placed in different orbits. (297) The excellency of this contrivance the Psalmist justly commends, speaking expressly of the heavens of heavens; not as if there were really more heavens than one, but to extol the matchless wisdom which God has shown in creating the heavens; for the sun, moon, and stars are not confusedly mixed together, but each has its own position and station assigned to it, and their manifold courses are all regulated. As under the name of the heavens he comprehends the air, or at least all the space from the middle region of the air upwards, he calls rains, the waters above the heavens There is no foundation for the conjecture which some have made, that there are waters deposited above the four elements; and when the Psalmist speaks of these waters as being above, he clearly points at the descent of the rain. It is adhering too strictly to the letter of the words employed, to conceive as if there were some sea up in the heavens, where the waters were permanently deposited; for we know that Moses and the Prophets ordinarily speak in a popular style, suited to the lowest apprehension. It would be absurd, then, to seek to reduce what they say to the rules of philosophy; as, for example, in the passage before us, the Psalmist notes the marvelous fact that God holds the waters suspended in the air, because it seems contrary to nature that they should mount aloft, and also, that though fluid they should hang in vacant space. Accordingly it is said elsewhere, that they are held there as enclosed in bottles. (Psa 33:7.) The Psalmist has borrowed the form of expression from Moses, who says — “that the waters were divided from the waters.” (Gen 1:6.)
(297) “Que les estoilles sont plus haut que les planetes, et qu’icelles planetes sont situees en divers cercles ou spheres.” — Fr.
5. Let them praise the name, etc. As he speaks of things wanting intelligence, he passes to the third person, from which we infer that his reason for having spoken in the second person hitherto, was to make a deeper impression upon men. And he asks no other praise than that which may teach us that the stars did not make themselves, nor the rains spring from chance; for notwithstanding the signal proofs we constantly have before our eyes of the divine power, we with shameful carelessness overlook the great author. He says emphatically — for He Himself created, intimating that the world is not eternal, as wicked men conjecture, nor made by a concourse of atoms, but that this fair order of things which we see, suddenly sprang forth upon the commandment of God. And, speaking of the creation, he adds what is even more worthy of observation, that he gave that law to them which remains inviolable. For many, while they grant that the world was made by God, lapse from this into the senseless notion that now the order of nature stands of itself, and that God sits idle in the heavens. The Psalmist very properly insists, therefore, that the works of God above us in the heavens were not only made by him, but even now move forward at his disposal; and that not only was a secret power communicated to them at first, but while they go through their assigned parts, their operation and ministry to their various ends is dependent upon God.
7. Praise Jehovah, etc. He now comes to the lower parts of the world; although deviating at the same time from the exact order, he mixes up such things as are produced in the air — lightning’s, snow, ice, and storms. These should rather have been placed among the former class, but he has respect to the common apprehension of men. The scope of the whole is, that wherever we turn our eyes we meet with evidences of the power of God. He speaks first of the whales; for, as he mentions the abysses or deeps immediately afterwards, I have no doubt that by תנינים, tanninim, he means fishes of the sea, such as whales. It is only reasonable to think that matter for praising God should be taken from the sea, which is fraught with so many wonders. He then ascends to hail, snows, and storms, which he says fulfill the word of God; for it is not by an effect of chance that the heavens are clouded, or that a single drop of rain falls from the clouds, or that the thunders rage, but one and all of these changes depend upon the secret will of God, whether he will show his goodness to the children of men in irrigating the earth, or punish their sins by tempest, hail, or other calamities. The passage contains instruction of various kinds, as, for example, that when dearth impends, however parched the earth may be by long continued heat, God can promptly send rain which will remove the drought at his pleasure. If from incessant rains, on the other hand, the seed rot in the ground, or the crops do not come to maturity, we should pray for fair weather. If we are alarmed by thunder, we are taught to pray to God, for as it is he who sends it in his anger, so he can still all the troubled elements. And we are not to take up the narrow view of this truth which irreligious men advocate, that things in nature merely move according to the laws impressed upon them from the beginning, while God stands by idle, but are to hold firmly that God watches over his creatures, and that nothing can take place without his present disposal, as we have seen, Psa 104:4. that
“he maketh the winds his messengers,
and his ministers a flaming fire.”
11. Kings of the earth, etc. He now turns his address to men, with a respect to whom it was that he called for a declaration of God’s praises from creatures, both above and from beneath. As kings and princes are blinded by the dazzling influence of their station, so as to think the world was made for them, and to despise God in the pride of their hearts, he particularly calls them to this duty; and, by mentioning them first, he reproves their ingratitude in withholding their tribute of praise when they are under greater obligations than others. As all men originally stand upon a level as to condition, the higher persons have risen, and the nearer they have been brought to God, the more sacredly are they bound to proclaim his goodness. The more intolerable is the wickedness of kings and princes who claim exemption from the common rule, when they ought rather to inculcate it upon others and lead the way. He could have addressed his exhortation at once summarily to all men, as indeed he mentions peoples in general terms; but by thrice specifying princes he suggests that they are slow to discharge the duty, and need to be urged do it. Then follows a division according to age and sex, to show that all without exception are created for this end, and should unitedly devote their energies to it. As to old men, the more God has lengthened out their lives the more should they be exercised in singing his praises; but he joins young men with them, for though they have less experience from continued habit, it will be inexcusable if they do not acknowledge the great mercy of God in the vigor of their lives. In speaking of girls or virgins, the particle גם, gam, also, is not merely expletive, but added to make the words more emphatical, conveying the truth that even the young women who are not so liberally educated as the male sex, being considered as born for domestic offices, will omit their duty if they do not join with the rest of the Church in praising God. It follows that all from the least to the greatest are bound by this common rule.
14. And hath exalted the horn, etc. As we saw in the former Psalm, that the perfections of God are to be seen more conspicuously in the Church than in the constitution of the world at large, the Psalmist has added this sentence, as to the Church being protected by the divine hand, and armed with a power against all enemies which secures its safety in every danger. By the horn, as is well known, is meant strength or dignity. Accordingly the Psalmist means that God’s blessing is apparent in his Church and among his chosen people, inasmuch as it only flourishes and is powerful through his strength. There is a tacit comparison implied between the Church of God and other hostile powers, for it needs divine guardianship as being exposed on all sides to attack. Hence the Psalmist infers that praise is to all the merciful ones of God, for they have ground given them in the singular goodness of his condescension both for self-congratulation and praise. In calling the children of Israel a people near unto God, he reminds them of the gracious covenant which God made with Abraham. For how came the nearness, except in the way of God’s preferring an unknown despised stranger to all nations? Nor are we to seek the cause of the distinction elsewhere than in the mere love of God. Though all the world equally belongs to God, he graciously discovered himself to the children of Israel, and brought them near to him, strangers as they were from God, even as are the whole race of Adam. Hence the words of Moses —
“When the Most High divided to the nations their inheritance, and distributed the peoples, he stretched forth his line to Jacob.” (Deu 32:8.)
He is to be considered, therefore, as pointing out the cause why God hath extended such signal blessings to a single people, and a people poor and despised — his adoption of them to himself.
The Psalmist exhorteth the celestial, the terrestrial, and the rational creatures to praise God.
THIS too is a psalm of praise; in which the author calls upon heaven and earth, with all that is in them, to praise God. The last verse seems to shew that it was occasioned by some victory granted to his people. Many expositors have thought that David composed this psalm when his kingdom was in a very flourishing condition, and when God had given him rest from all his enemies. See Psa 148:14 and 2Sa 7:1. Bishop Lowth, speaking of the origin of the ODE, observes, that it had its birth from the most pleasing affections of the human soul, joy, love, admiration. If we contemplate man in his state of innocence, 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 its 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, under the inspiration of the Holy Spirit, 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, has most elegantly imitated, and very aptly given to Adam in Paradise. (See Paradise Lost, book 5: ver. 153, &c. and Bishop Newton's notes). Indeed we can scarcely conceive rightly of that primoeval 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 towards God. See the 25th Prelection.
Psa 148:3. Praise ye him, sun and moon- The Psalmist proceeds to call upon the inanimate part of the creation, as well as upon all living creatures, to praise 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 shewn in their contrivance; or that we were able to find it out and fully comprehend it. Thus the Psalmist is to be understood, when he calls upon all creatures to praise the Lord. By the expression of heavens of heavens, in the next verse, is not meant, as usually, the highest heaven, the place of God's throne; but here, after the sun, moon, and stars of light, by which the whole body and sphere of the heavens are signified, follow next the heavens of heavens, and the waters above the heavens; where, as, in all reason, heavens of heavens, are but the highest of those heavens, above some part of which the waters are to be placed; so, in case the waters be no higher than that region of air where the clouds are, the uppermost regions of the body of air must be resolved to be what is here meant by the heavens of heavens.
Psa 148:6. He hath also established them- That is, the creatures before mentioned, are, by God's 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.
Psa 148:7. Praise the Lord from the earth- Praise the Lord, ye [or ye creatures] of the earth; ye sea-animals, or crocodiles, or whales, &c. And so the first verse should be rendered, praise the Lord, ye [or ye inhabitants] of the heavens; which are first enumerated, and then from this verse, the inhabitants of the earth. See Delaney's Life of David, book 1: chap. 17.
REFLECTIONS.-1st, The Psalmist calls on heaven to begin the hallelujah, and earth must echo back the sound.
1. The heavens, and angelic hosts who them inhabit, the first of God's creation, who in the heights of glory nearest approach his throne of light inaccessible, are addressed, as those who with the most exalted praises should lead the song. Not that these bright spirits are backward to the work, or silent, day or night, in the delightful service; but the Psalmist would express the fervency of his own desires, that God should be glorified by the highest and noblest of his creatures; and would stir up himself and others to the work, which is the happiness and employment of all these sons of God in glory. Note; We in nothing more resemble angels, than when we sing the high praises of our God.
2. Not only the intellectual beings of the upper world, but the creatures void of reason, must shew forth his praise. Those orbs of light, that shed on this earth their benign influences; the sun, the moon, and glittering stars, shine audibly, and in the ear of enlightened reason proclaim aloud the glory of their great Creator. Praise him, ye heaven of heavens; and, ye waters that be above the heavens, divided by the firmament from the waters beneath, all must praise the name of the Lord; for by his power they were made, by his providence they are upheld, and their duration is fixed by him.
2nd, From the celestial world and upper regions the Psalmist descends to this terrestrial globe, from which a tribute of praise should ascend from every creature, whether intelligent, irrational, or inanimate.
1. The sea and its inhabitants are called on to praise the Lord. The dragons, or whales, and all deeps; the shoals of fish that swim beneath the waters, from the least unto the greatest, declare their Maker's work.
2. The meteors of the sky, and exhalations, fire, hail, snow, vapours, stormy winds, all fulfil his word, go forth at his bidding, and are stayed at his command.
3. The earth, and all that dwell therein; mountains, hills, fruitful trees, and cedars; creatures though inanimate, rise up to praise him; while every beast of the forest, the lowing herds, the bleating flocks, and every reptile, and every flying fowl, join in their adoration, all admirably suited for the station they fill, and corresponding with their Maker's great design.
4. The rational creatures, endowed with speech, that as the tongue of this lower world they might present the tribute of all the creatures, are enjoined to raise the song. High and low, rich and poor, young and old, of either sex, must unite their praises. None so great as to be excused, none so low as to be despised, from lisping infancy to decrepit age. And reason good there is for so doing; for his name alone is excellent; none like him, none to compare with him: his glory is above the earth and heaven, exalted far above all blessing and praise which the creatures in both can render.
5. From his Israel he hath especial demands of gratitude. They are his people, exalted to the highest state of dignity, even to be called saints, and brought near unto him, in a covenant of grace through the Redeemer; admitted into a state of communion with him, and enjoying the distinguishing tokens of his favour; and therefore most justly doth he deserve to be their praise, the great and glorious object of it in time and in eternity. Amen. Hallelujah.
