1 Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights.   2 Praise ye him, all his angels: praise ye him, all his hosts.   3 Praise ye him, sun and moon: praise him, all ye stars of light.   4 Praise him, ye heavens of heavens, and ye waters that be above the heavens.   5 Let them praise the name of the LORD: for he commanded, and they were created.   6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass.

      We, in this dark and depressed world, know but little of the world of light and exaltation, and, conversing within narrow confines, can scarcely admit any tolerable conceptions of the vast regions above. But this we know,

      I. That there is above us a world of blessed angels by whom God is praised, an innumerable company of them. Thousand thousands minister unto him, and ten thousand times ten thousand stand before him; and it is his glory that he has such attendants, but much more his glory that he neither needs them, nor is, nor can be, any way benefited by them. To that bright and happy world the psalmist has an eye here, Psa 148:1; Psa 148:2. In general, to the heavens, to the heights. The heavens are the heights, and therefore we must lift up our souls above the world unto God in the heavens, and on things above we must set our affections. It is his desire that God may be praised from the heavens, that thence a praising frame may be transmitted to this world in which we live, that while we are so cold, and low, and flat, in praising God, there are those above who are doing it in a better manner, and that while we are so often interrupted in this work they rest not day nor night from it. In particular, he had an eye to God’s angels, to his hosts, and calls upon them to praise God. That God’s angels are his hosts is plain enough; as soon as they were made they were enlisted, armed, and disciplined; he employs them in fighting his battles, and they keep ranks, and know their place, and observe the word of command as his hosts. But what is meant by the psalmist’s calling upon them, and exciting them to praise God, is not so easy to account for. I will not say, They do not heed it, because we find that to the principalities and powers is known by the church the manifold wisdom of God (Eph. iii. 10); but I will say, They do not need it, for they are continually praising God and there is no deficiency at all in their performances; and therefore when, in singing this psalm, we call upon the angels to praise God (as we did, Ps. ciii. 20), we mean that we desire God may be praised by the ablest hands and in the best manner,–that we are pleased to think he is so,–that we have a spiritual communion with those that dwell in his house above and are still praising him,–and that we have come by faith, and hope, and holy love, to the innumerable company of angels, Heb. xii. 22.

      II. That there is above us not only an assembly of blessed spirits, but a system of vast bodies too, and those bright ones, in which God is praised, that is, which may give us occasion (as far as we know any thing of them) to give to God the glory not only of their being, but of their beneficence to mankind. Observe,

      1. What these creatures are that thus show us the way in praising God, and, whenever we look up and consider the heavens, furnish us with matter for his praises. (1.) There are the sun, moon, and stars, which continually, either day or night, present themselves to our view, as looking-glasses, in which we may see a faint shadow (for so I must call it, not a resemblance) of the glory of him that is the Father of lights, v. 3. The greater lights, the sun and moon, are not too great, too bright, to praise him; and the praises of the less lights, the stars, shall not be slighted. Idolaters made the sun, moon, and stars, their gods, and praised them, worshipping and serving the creature, because it is seen, more than the Creator, because he is not seen; but we, who worship the true God only, make them our fellow-worshippers, and call upon them to praise him with us, nay, as Levites to attend us, who, as priests, offer this spiritual sacrifice. (2.) There are the heavens of heavens above the sun and stars, the seat of the blessed; from the vastness and brightness of these unknown orbs abundance of glory redounds to God, for the heavens of heavens are the Lord’s (Ps. cxv. 16) and yet they cannot contain him, 1 Kings viii. 27. The learned Dr. Hammond understands her, by the heavens of heavens, the upper regions of the air, or all the regions of it, as Ps. lxviii. 33. We read of the heaven of heavens, whence God sends forth his voice, and that a mighty voice, meaning the thunder. (3.) There are the waters that are above the heavens, the clouds that hang above in the air, where they are reserved against the day of battle and war, Job xxxviii. 23. We have reason to praise God, not only that these waters do not drown the earth, but that they do water it and make it fruitful. The Chaldee paraphrase reads it, Praise him, you heavens of heavens, and you waters that depend on the word of him who is above the heavens, for the key of the clouds is one of the keys which God has in his hand, wherewith he opens and none can shut, he shuts and none can open.

      2. Upon what account we are to give God the glory of them: Let them praise the name of the Lord, that is, let us praise the name of the Lord for them, and observe what constant and fresh matter for praise may be fetched from them. (1.) Because he made them, gave them their powers and assigned them their places: He commanded them (great as they are) out of nothing, and they were created at a word’s speaking. God created, and therefore may command; for he commanded, and so created; his authority must always be acknowledged and acquiesced in, because he once spoke with such authority. (2.) Because he still upholds and preserves them in their beings and posts, their powers and motions (v. 6): He hath established them for ever and ever, that is, to the end of time, a short ever, but it is their ever; they shall last as long as there is occasion for them. He hath made a decree, the law of creation, which shall not pass; it was enacted by the wisdom of God, and therefore needs not be altered, by his sovereignty and inviolable fidelity, and therefore cannot be altered. All the creatures that praised God at first for their creation must praise him still for their continuance. And we have reason to praise him that they are kept within the bounds of a decree; for to that it is owing that the waters above the heavens have not a second time drowned the earth.

Fuente: Matthew Henry’s Whole Bible Commentary

Psalms 148

All Creation Called to Praise

Scripture v. 1-14:

This psalm was written to praise the Lord at the rebuilding of Zion. It is a praise-anthem of nature and grace. The psalmist called upon all the universe to praise God as follows:

1. The heavens and her creatures, v. 1-6.

2. The earth and her creatures, v. 7-9.

3. All animal life, v.10.

4. All people, v. 11-13.

5. His people, v. 14.

Verse 1 calls for the heavens, creatures of the heavens, from in the highest part of the heavens, where the angels are, to praise the Lord, in contrast with from earth below, v.7; Psa 9:11; Psa 102:19.

Verse 2 calls his angels, all his hosts (organized bands) to praise the Lord for His greatness, with heavenly praise, Neh 9:6; Luk 2:13; Psa 103:20-21.

Verse 3 calls on the sun, the moon, all the stars of light to praise Him, as the material creatures of heaven, in contrast with the hosts of angels of the highest spiritual realm of heaven, v.2; They praise Him by keeping on shining, Gen 1:16; Psa 65:13; Isa 44:23.

Verse 4 calls on the heavens (lower heavens) or the heavens, and waters that be or exist above the heavens to praise Him, from the three levels of heaven, the angelic, the stars, and the cloud levels, v.2-4; 2Co 12:2; See also 1Ki 8:27; Deu 10:14; Neh 9:6; Gen 1:7.

Verse 5 adds, “Let them praise the name (or honor) of the Lord,” (all six of them as named, v.2-4) “For he commanded and they were created,” Heb 11:3; Gen 1:1. The created owes allegiance to the Creator.

Verse 6 recertifies that he not .only created but also firmly established all these creatures of the heavens for service and honor to Him in His universe, for ever and ever, by a decree that is irrevocable, Jer 33:25; 1Ki 8:56; Psa 33:11.

Verses 7-9 call for all earth to praise the Lord, addressing specifically dragons, and all creatures of the deeps, sea, river and lake monsters, Isa 43:20; Psa 74:13; Fire, hail, snow, vapor, and stormy winds are also called, 2Sa 23:20; Pro 26:1; Pro 20:4; All mountains, hills, fruit bearing trees and cedars are to praise Him, Isa 44:23; 1Ki 4:33; Gen 1:25; Rev 5:11-14.

Verse 10 calls on all animal life to praise Him, as creator and sustainer of all fife in the universe, Gen 1:25; beasts, cattle, creeping and flying things, Gen 1:20; Gen 1:26; Rev 5:13; Psa 150:6.

Verses 11-13 enumerate people, all kinds, ages of people who are to offer praises of “Hallelujah joy” to the Lord, as kings, princes, judges, and all people of the earth, Psa 102:15; Psa 22:27; Young men, maidens, old men and children, are bidden as evidence of His goodness, to offer praise, Act 17:28; Psa 119:9; Psa 34:11; Pro 10:1; For His name alone is exalted in glory, above all that exists in both heaven and earth, Neh 9:5; Exo 24:17; Isa 6:3; Isa 12:4; Php_2:9; Php_3:8; Zec 9:17.

Verse 14 concludes that He also exalteth (continually) the horn or praise of his people, the saints of Israel (his true worship keepers in particular). They are described as, “a people near unto him,” a people who conscientiously keep the order of His law and worship, as He prescribed it, without compromise with the world; Even as the Lord expects His church to do today, 1Co 11:2; Eph 3:21; Heb 10:24-25; Rev 19:8. Let it be. noted that “The saints” of the New Testament are restrictedly the redeemed who are In new covenant work and worship in the New Testament Church, as “the saints” of Israel were restrictedly those who administered His Old Testament Covenant, Jud 1:3; Psa 92:10; Psa 75:10; Exo 19:5; Deu 7:6; Joh 15:16; Joh 15:27; Joh 20:21.

Fuente: Garner-Howes Baptist Commentary

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.

Fuente: Calvin’s Complete Commentary

INTRODUCTION

In this splendid anthem the Psalmist calls upon the whole creation, in its two great divisions (according to the Hebrew conception) of heaven and earth, to praise Jehovah. Things with and things without life, beings rational and irrational, are summoned to join the mighty chorus. The Psalm is an expression of the loftiest devotion, and embraces at the same time the most comprehensive view of the relation of the creature to the Creator. Whether it is exclusively the utterance of a heart filled to the full with the thought of the infinite majesty of God, or whether it is also an anticipation, a prophetic forecast, of the final glory of creation, when, at the manifestation of the sons of God, the creation itself shall also be redeemed from the bondage of corruption (Rom. 8:18-23), and the homage of praise shall indeed be rendered by all things that are in heaven and earth and under the earth, is a question into which we need not enter The former seems to my mind the more probable view; but the other is as old as Hilary, who sees the end of the exhortation of the Psalm to be, Ut ob depulsam sculi vanitatem creatura omnis, ex magnis officiorum suorum laboribus absoluta, et in beato regno tenitatis aliquande respirans, Deum suum et lta prdieat et quieta, et ipsa secundum Apostolum to gloriam beat ternitatis assumpta.

The psalm consists of two equal parts

I. The praise of God in heaven (Psa. 148:1-6).

II. The praise of God on earth (Psa. 148:7-12).Perowne.

GODS PRAISE IN THE HEAVENS

(Psa. 148:1-6)

The opening verse of the Psalm is not to be restricted merely to the angels. It is the prelude comprising all afterwards enumerated, angels, sun, and moon, stars, highest heavens, and waters above the heavens. Notice

I. The praise of God by heavenly beings.

Praise ye Him, all His angels; praise ye Him, all His hosts. His hosts we understand as signifying His angels, as in 1Ki. 22:19. The expression indicates

(1.) Their immense number. The number of them was ten thousand times ten thousand, and thousands of thousands (Rev. 5:11).

(1.) Their disciplined order. Like a vast army they execute the commands of the Lord, their great Leader. The praise which they offer to God is

1. Voluntary. They are intelligent beings, and possess moral freedom; and their worship is free, fervent, and joyous. The hosts of stars praise God without will; the hosts of angels praise Him in full and hearty exercise of their will.

2. Constant. The praise of God is the vital breath of their being. Their worship no interval knows. They have no rest day and night, saying, Holy, holy, holy, &c. And yet they ever rest; for all their service is refreshing and rapturous.

3. Thorough. They praise God with all their powers,with their songs and their services; with their lips and their lives; with their reverent adoration (Isa. 6:2-3), and their ready obedience (Psa. 103:20-21; Dan. 9:21-23).

I. The praise of God by heavenly bodies.

Praise ye Him, sun and moon, &c. (Psa. 148:3-6). The heaven of heavens is the highest heavens. The waters above the heavens are, we think, the clouds. (Comp. Gen. 1:7.) Thus in the first member of Psa. 148:4 the highest region of heaven is spoken of, and in the second member the lowest region of heaven. These heavenly bodies and places are called upon to praise Jehovah because they were,

1. Created by Him. Let them praise the Name of Jehovah; for He commanded, and they were created. How great is the power that created all these, and that with such perfect ease I He merely uttered His commands; and they came at once into existence. (Comp. Gen. 1:3; Psa. 33:6; Psa. 33:9.)

2. Sustained by Him. He hath also stablished them for ever and ever. Perowne: And He made them to stand (fast) for ever and ever. The stability and permanence of the heavenly bodies are owing to the omnipotent will of God. He commands, and they stand fast. By Him all things consist.

3. Governed by Him. He hath made a decree which shall not pass. Perowne: He hath given them a decree, and they transgress it not: lit., And none of them transgresses it; for the verb is in the singular, and therefore distributive. The verb is never used elsewhere of the passing away of a law, but always of the transgression of a law. The law, says Hengstenberg, is the sphere of being which is appointed to each part of creation, and in which it is held by the Divine omnipotence; as, for example, the stars must pursue their course, the upper aud lower waters must remain continually distinct. He has marked out the orbits in which the heavenly bodies move; He has so bound them that they perform their revolutions with unerring accuracy in the very path which He has prescribed. So accurate are their movements that they can be predicted with exact precision; and so uniform, that any succession of ages does not vary or affect them.

In thus fulfilling their course, and answering so perfectly the design of their Creator, they praise Him. As a faithful and masterly rendering of The Messiah is the most eloquent tribute to the splendid genius of Handel; as St. Pauls cathedral is the grandest memorial of Sir Christopher Wren; so the stability and order, the serviceableness and beauty of Gods creations praise Him. They exhibit His power, and wisdom, and goodness, &c. All Thy works shall praise Thee. The heavens declare the glory of God, &c. (See Exposition of Psa. 19:1-6; Psa. 145:10.)

III. The interest of godly men in Gods praise in the heavens.

The devout Psalmist calls upon the heavenly beings and bodies to praise Jehovah. We may not infer from this that they need any incitements from us to awaken their praise to God; but it is an evidence that pious souls would have Him praised universally. When we call upon the angels to praise God, says Matthew Henry, we mean that we desire God may be praised by the ablest hands and in the best manner,that we are sure it is fit He should be so,that we are pleased to think He is so,that we have a spiritual communion with those that dwell in His house above and are still praising Him,and that we have come by faith, and hope, and holy love, to the innumerable company of angels.

GODS PRAISE ON THE EARTH

(Psa. 148:7-14)

Let us consider

I. The variety of Gods praise on earth.

Praise Jehovah from the earth, ye dragons, and all deeps, &c. The Psalmist calls upon every province of our world and every variety of life to celebrate the praise of God. He summons

1. The inorganic creation. Fire and hail, snow and vapour, stormy wind fulfilling His word; mountains and all hills. Mountains and hills are mentioned probably because they are the most conspicuous objects on earth, and rise nearest to the heavens. The stormy wind is named, because in its wild course it seems to spurn all law, and to defy all control, and yet it fulfils the will of God and faithfully performs His behests. The fire is probably the lightning, and the vapour is not mist, but smoke, answering to fire as snow answers to hail.

2. The vegetable creation. Fruitful trees, and all cedars. Fruit-trees are mentioned in distinction from forest trees, and because of their usefulness. The cedars are named because they especially proclaim the creative power of God through their greatness and majesty; on which account they are called the cedars of God in Psa. 80:10.

3. The animal creation. Praise Jehovah from the earth, ye dragons and all deeps. Beasts, and all cattle, creeping things, and flying fowl. The sea-monsters are named in particular, because by their gigantic size they more especially proclaim the omnipotence of Gods creative power. The same end is served by the description of leviathan in the Book of Job. By beasts and all cattle the poet probably intended to set forth wild and tame beasts; those which roam the forests, and those which have been domesticated for the service of man. Creeping things and winged fowl are grouped together for a reason similar to that for which fruitful trees and cedars, and beasts and cattle, are grouped together, to embrace the whole. The expression embraces the loftiest and lowest; those which ascend farthest above the earth, and those which creep upon its surface.

All thesethe whole of the inorganic, of the vegetable, and of the animal creationare summoned by the Psalmist to praise God. According as they fulfil the purposes for which they were created they may be said to unite in the great chorus of praise to God, inasmuch as in their sphere and measure they manifest the power, and wisdom, and goodness of God. (See Exposition of the preceding verses, and of Psa. 19:1-6; Psa. 145:10.)

4. The rational creation. Kings of the earth, and all peoples, &c. (Psa. 148:11-13) Perowne: Man is mentioned last, as the crown of all. The first step (see Psa. 148:7) and the last are the same as in Genesis 1. The Psalmist clearly intends to include all men in His summons to praise God.

(1.) Persons of all ranks. Kings of the earth, and all people; princes, and all judges of the earth. The rulers and the ruled; those who have much authority and those who have none; the high and the low. Those high in position and in authority are under special obligations to praise God, and those in the lowest position are not exempt from this obligation.
(2.) Persons of both sexes. Young men and maidens. Men by their strength and skill, women by their trust and tenderness, &c., must praise God.
(3.) Persons of all ages. Both young men and maidens; old men and children. Those in the morning of life, says Barnes, just entering on their career; just forming their characterwith ardour, elasticity, cheerfulness, hope;let them consecrate all this to God:let all that there is in the buoyancy of their feelings, in the melody of their voices, in their ardour and vigour, be employed in the praise and the service of God. Old men, with what remains of life, and children, with all that there is of joyousnesslet all unite in praising God. Life as it closes, life as it begins, let it all be devoted to God.

As the unreasoning creation praises God unconsciously, the rational creation should praise Him intelligently and voluntarily. By the songs of their voices, by the affections of their hearts, by the adoration of their spirits, and by the obedience of their lives, all men should praise God.

II. The universality of Gods praise on earth.

The Psalmist calls for universal praise. In the first part of the Psalm he summons all the heavens and the heavenly bodies, and in the latter part of the Psalm everything upon earth, to join the grand anthem to the honour of God. The lower ranks of creation never fail to praise God. The material world, with its objects sublimely great or meanly little, as we judge them; its atoms of dust, its orbs of fire; the rock that stands by the seashore, the water that wears it away; the worm, a birth of yesterday, which we trample under foot; the streets of constellations that gleam perennial overhead; the aspiring palm-tree fixed to one spot, and the lions that are sent out free;these incarnate and make visible all of God their natures will admit, and thus they praise Him. Man alone fails in the tribute of praise to God. But this summons to universal praise may be regarded as a declaration of

1. Gods right. The homage of the universe is due to Him.

2. The good mans desire. The cry of the heart of the godly man is, Be Thou exalted, O God, above the heavens; Thy glory above all the earth. Give unto the Lord, O ye kindreds of the people, &c. (Psa. 96:7-9).

3. A fact which will be realised in the future. All the ends of the world shall remember, &c (Ibid. Psa. 22:27). All the earth shall worship Thee, &c. (Ibid. Psa. 66:4). The earth shall be full of the knowledge, &c. (Isa. 11:9). Unto Me every knee shall bow, &c. (Isa. 45:23; Rom. 14:11).

III. The rationality of Gods praise on earth.

It is manifestly and sublimely reasonable that universal worship should be offered to God. The Psalmist adduces certain reasons for praising Him.

1. The glorious majesty of God. Let them praise the Name of Jehovah; for His Name, &c.

(1.) His majesty is supreme. His Name alone is exalted. Who in the heaven can be compared unto Jehovah? &c. (Psa. 89:6)

(2.) His majesty is universal. His glory is above the earth and heaven. As His majesty is universally manifest, His praise also should be universal.
2. The great goodness of God.

(1.) In bestowing prosperity upon His people. He also exalteth the horn of His people,the praise of all His saints. The lifting up of their horn is the bestowment of power and prosperity upon His people. The line, a praise for all His saints, is of doubtful interpretation. Perowne: This may either be

(1) in apposition with the whole previous sentence, viz., the lifting up of the horn is a praise, a glory to His beloved (comp. Isa. 61:3-11; Isa. 62:7); or

(2) in apposition with the subject of the previous verb, God Himself is a praise (i.e., object of praise) to, &c. So the LXX., , Jerome, laus. So the P. B. V. gives the sense: All His saints shall praise Him. The latter seems to us the more probable interpretation. God had so blessed His people that praise to Him was especially binding upon them, and appropriate from them.

(2.) In bringing His people near to Himself. The children of Israel, a people near unto Him. The Israelites were blessed spiritually above other nations. Unto them were committed the oracles of God. Israelites; to whom pertaineth the adoption, and the glory, &c. But now in Christ Jesus ye (Gentiles) who sometimes were far off are made nigh by the blood of Christ. In these things we have the most cogent reasons for praise to God. That man should praise Him is more than reasonable; it is obligatory; it is sacredly binding. Not to praise Him is to manifest an utter want of reverence, and to be guilty of basest ingratitude. Praise ye the Lord.

A SUMMONS TO UNIVERSAL PRAISE

(Psa. 148:11-13)

We regard these verses as suggesting three aspects of Gods revelation of Himself:

I. As adapted to persons of all ranks, and of the most varied duties.

Kings of the earth, and all people; princes, and all judges of the earth. Gods revelation of His mind and will must be adapted to these, or this summons to praise Him would be unreasonable. It is so adapted

1. Because of its provision for the needs which they have in common. Kings and their subjects alike need pardon, long for immortality, &c. God reveals these, and the conditions upon which they may be obtained.

2. Because of its provision for the needs which pertain to their respective ranks and duties. It has messages for both kings and subjects, rich and poor, &c.

II. As adapted to persons of all ages.

Both young men, and maidens; old men, and children. He reveals Himself as moral Governor, wise and kind Father, infallible Guide, abiding and unchanging Friend, &c. Children can understand fatherhood; young men and maidens need guidance; old men can appreciate the Friend that knows neither change nor death; and to all beings of conscience moral government is intelligible.

III. As fitted to inspire the praises of persons of all ranks and ages.

Let them praise the Name of Jehovah; for, &c. Men of all ranks and ages are here called to praise God, because of

1. The incomparable excellence of His character. For His Name alone is exalted.

2. The conspicuous display of His majesty. His glory is above the earth and heaven. And, we may add

3. Because He confers rich and abundant blessings upon persons of all ranks and ages. No man can refuse to praise Him without incurring the guilt of blackest ingratitude. With heart, and voice, and life, let us praise the Lord.

A PEOPLE NEAR UNTO THE LORD

(Psa. 148:14)

A people near unto Him.

I. They are near to Him because they are reconciled to Him by faith in Christ
II. They are near to Him because they live in habitual communion with Him.

III. They are near to Him because they seek conformity to Him.

IV. They are near to Him because they enjoy His protection.

V. They are near to Him because they shall be with Him for ever.George Brooks.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 148

DESCRIPTIVE TITLE

Praise Invoked from All Creation.

ANALYSIS

Stanza I., Psa. 148:1-6, All Things in Heaven called upon to Praise Jehovahfor Reasons Given. Stanza II., Psa. 148:7-14, All Things on Earth, in Like Manner: with a Specification of the Special Mercies and Duties of Israel.

(P.R.I.) Praise ye Yah.

1

Praise ye Yah.[887]

[887] Possibly a repetition of P.R.I. by mistake. But prob. a choirs repetition as suggested in Exposition of previous Psalm.

Praise ye Jehovah from the heavens, praise him in the heights;

2

praise him all ye his messengers,

praise him all ye his hosts;[888]

[888] So read in cod. wh. write host (sing.). Some cod. both read and write hosts (pl.)Gn.

3

praise him sun and moon,

praise him all ye stars of light;

4

praise him ye heavens of heavens,

and ye waters above the heavens:

5

Let them praise the name of Jehovah,

for he commanded and they were created;

6

And he stationed them perpetually to the ages,

a statute he gave and they do not transgress.

7

Praise ye Jehovah from the earth:

sea-monsters[889] and all resounding deeps;

[889] DragonsBr.

8

fire and hail snow and vapour,[890]

[890] Or steam, smoke (Gen. 19:28, Psa. 119:83), alluding probably to phenomena accompanying a thunderstorm in mountain-regionsDr.

blast of tempest executing his word;

9

ye mountains and all hills,

fruit-trees and all cedars;

10

thou wild beast and all cattle,

crawling creature and bird of wing;

11

kings of earth and all peoples,

rulers and all judges of earth;

12

young men yea even maidens,[891]

[891] Or: virgins.

old men together with children:

13

Let them praise the name of Jehovah,

for exalted is his name alone,

his majesty is over earth and heavens;

14

And he hath uplifted a horn for his people,

a theme of praise for all his men of kindness,
for the sons of Israel a people near him.

(Nm.)[892]

[892] See Exposition of 147.

PARAPHRASE

Psalms 148

Praise the Lord, O heavens! Praise Him from the skies!
2 Praise Him, all angels, all the armies of heaven.
3 Praise Him sun and moon, and all you twinkling stars.
4 Praise Him, skies above. Praise Him, vapors high above the clouds.
5 Let everything He has made give praise to Him! For He issued His command, and they came into being;
6 He established them forever and forever. His orders will never be revoked.
7 And praise Him down here on earth, you creatures of the ocean depths.
8 Let fire and hail, snow, rain, wind and weather, all obey.
9 Let the mountains and hills, the fruit trees and cedars,
10 The wild animals and cattle, the snakes and birds,
11 The kings and all the people, with their rulers and their judges,
12 Young men and maidens, old men and children
13 All praise the Lord together. For He alone is worthy. His glory is far greater than all of earth and heaven.
14 He has made His people strong, honoring His godly onesthe people of Israel, the people closest to Him.

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Hallelujas! Yes, praise the Lord!

EXPOSITION

This psalm is remarkable for its universal sweep, its unrivalled grandeur, and its national application. With clearly marked consecutiveness, it appeals first to the heavens (Psa. 148:1) and then to the earth (Psa. 148:7). In the fewest possible words it touches upon all things and beings above and below: poetically investing things with the intelligence of persons, provoking the interesting inquiry how this feature of the psalm is meant to be understood. And yet it finally gravitates to Israel, as the appointed (earthly) leader in the praises of the universe. The filling in of this outline gives occasion for many felicities of order and grouping: the order observed, beginning with the heavens and then descending to the earth, by a reverse movement, ascends again from the earth to the heavens (Psa. 148:13). The grouping shows such subtle methods assetting a species first, i.e., messengers (Psa. 148:2 a), a species of heavenly intelligences, and then hosts (Psa. 148:2 b), including both messengers and attendants (Psa. 103:20-21); and such delightful juxtapositions as young men and maidens, (Psa. 148:12 a) and such charming contrasts as old men and children (Psa. 148:12 b): in the doing of which, resorting to the refinements of a passing compliment to maidenly modesty, by the delicate touch of a yea even; as much as to suggest that, though maidens may characteristically oft remain silent, yet, when Jehovahs praises call on them to join, they need not hesitate to respond; and by the equally delicate together with of the next line, which has the effect of summoning groups of little ones to their grandsires knees. Both order and grouping are honoured by the way in which the breathless enumerations of objects in heaven and on earth are severally followed by deliberately drawn-out and restful reasons why those invoked should respond in praise. In the closing of the first stanza, the permanence of law is made prominent: he commandedhe stationeda statute he gave, leading up to the significant fact, so beneficent in its resultsthey do not transgress. Alas for all concerned, if they did! So used as we are to the beneficent regularities of nature that our minds instinctively shrink from the unimaginable crudities and endless mishaps of chance worlds. They do not transgress! And so the sun knows the place (and the time) of his going into the inch and to the moment; or, if he does not know, we know, for him and of him, that he will not transgress. But when we make the rapid run of the second stanza from monsters to men, we begin to catch glimpses of a still softer light. We are, doubtless, still under the reign of law; but the law is becoming elevated from the law that controls matter to the law that governs mind. And mind perceives the name and fame of Jehovah. The atmosphere in which mind lives is appreciative knowledge. No knowledge in the creature: no name for the Creator. No eye to see: no glory seen, no praise forthcoming: no reciprocal love.

But how of created things that are not endowed with mind? Can they too praise? Yea, in their own way. Unconsciously; or, at best, half-consciously: dependent on Man to interpret their sighings and their songs. As the song of the bird is to the songsters uncomprehended ecstasy, so is the intelligent and sympathetic adoration of man to the instinctive impulse of the bird: its expression and interpretation.

This intimate relation between man who knows Jehovahs name and the creatures beneath him whoso far as we can tellknow it not, is deep-seated in the divinely appointed nature of things. As we voice their joys, they share our sorrows. They not only grow and sing, but they also shudder and groan. The sparrow falls dead, leaving its unprotected brood to perish; but not without our Father. And he has appointed that all creationwhich at present is sighing together and travailing-in-birth throes together until the presentshall, at the manifestation of the sons of God, be freed from the bondage of the decay into (not quite the glory, but) the freedom of the glory of the sons of God (Rom. 8:19-21). But everything in its own order: the Sons of God first, and creation afterwards. Everything in its own order: Israel first, and the nations afterwards. Hence, not by lapse or collapse, this magnificent psalm finds its climax in ISRAEL: prophetically declaring that Israels God hath uplifted a horn for his people, (which constitutes) a theme of praise for all hishasidhimhis men of kindness; the Levites, first; then, as represented by them, all Jehovahs ideal Israelfor the real will yet be transfigured into the ideala people near him, and through whom he can act on the nations (Cp. Intro., Chap. III., Kindness).

Meanwhile, where is the Church? Is that forgotten? Nay: but, throwing our minds back into the time and atmosphere of these songs of Israel before we give our answer, we reply: The Church is at present hidden in God; hidden away from the ages and the generations (Ephesians 3); and, therefore, hidden away from the writers of these psalms. And woe betide us if we exegetically call the Church out of its divine concealment before its time. The presumption of so doing will be avenged at our handsno later on than in the very next psalm (Cp. Intro., Chap. III., Kingdom).

QUESTIONS FOR DISCUSSION

1.

All creation is called upon to express thanks and wonder at the goodness and greatness of our God. Is it happening? Discuss.

2.

God has commanded, stationed, the physical creation. How did it (has it) responded? What lesson for us?

3.

We could not imagine a world of chance and yet this is very much what the evolutionary concept of creation would ask us to believe. Discuss.

4.

The law of the mind is involved in the second stanza of this psalm. Discuss.

5.

There will come a time when all creation will be delivered from the limitations now upon it. Discuss cf. Rom. 8:10-21.

Fuente: College Press Bible Study Textbook Series

(1) From the heavens . . . in the heights.Some would render ye of the heavens, but the parallelism is in favour of the Authorised Version. Heavens and heights in this verse, and angels and hosts in the next, are analogously parallel. The heights contain the heavens (comp. Job. 16:19; Job. 25:2), as the hosts embrace the angels or messengers of God (Jos. 5:14); the larger term being in such case placed synthetically last. The prepositions thus keep their full meaning. From the heavens, or from a choir in the heights, comes the burst of angelic praise.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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, Psa 18:16: “He sent from above, he took me,” etc. Psa 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,” (Psa 56:2; Mic 6:6,) and the dignitaries of earth are called the “high ones” that are “on high,” Isa 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.

Fuente: Whedon’s Commentary on the Old and New Testaments

Psalms 148

Theme – Psalms 148 gives us a foreshadowing of what it will be like in Heaven. There will be praise unto God proceeding from every part of God’s creation. Those who have visited Heaven and returned to earth to testify of its beauty tell us how even the flowers seem to reach up to God in praise to him. The animals also seem to worship him with their chatter. Everything in heaven was created to praise the Lord.

Jack Taylor calls this psalm a roll call for creation to praise the Lord. Psa 148:1-6 tells the heavenly creation to praise the Lord. Psa 148:7-12 tell the earthly creation to praise the Lord. Psa 148:13-14 tell the heavens and the earth to praise the Lord together. [131]

[131] Jack Taylor, “Sermon Series on Praise,” Southcliff Baptist Church, Fort Worth, Texas, September, 1982.

Note the praise that comes from a man’s heart as he sees the revelation of an almighty, eternal God from viewing His creation. Rom 1:19-20 tells us that God is revealed in His creation.

Rom 1:19-20, “Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:”

Psa 148:5  Let them praise the name of the LORD: for he commanded, and they were created.

Psa 148:5 “for he commanded, and they were created” Comments – In the first chapter of Genesis, the Hebrew verbs are in the imperative when God speaks to His creation. Thus, when God speaks, He literally commands, as this Psalms declares.

Gen 1:3, “And God said, Let there be light: and there was light.”

Scripture References – Note a similar verse:

Isa 45:12, “I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded .”

Psa 148:6  He hath also stablished them for ever and ever: he hath made a decree which shall not pass.

Psa 148:6 “he hath made a decree which shall not pass” – Comments – Just as parades, other of man’s organizing have themes, creation’s theme throughout eternity will be “Praise the Lord forever and ever.”

Psa 148:8  Fire, and hail; snow, and vapour; stormy wind fulfilling his word:

Psa 148:8 “Fire, and hail” – Illustrations God rained fire and brimstone upon Sodom and Gomorrah (Gen 19:24). God appeared to Moses in the burning bush (Exo 3:2). God rained down hail and fire upon the Egyptians during the ten plagues (Exo 9:23). God led the children of Israel through the wilderness with a cloud by day and a pillar of fire by night (Exo 13:21). God descended upon Mount Sinai in a cloud of smoke and in fire (Exo 19:18; Exo 24:17). Fire came out from the altar and devoured Nadab and Abihu, the sons of Aaron (Lev 10:2). Fire consumed the rebellious Jews in the wilderness (Num 11:1). Fire consumed two hundred and fifty men that offered incense before the Tabernacle (Num 16:35). Thus, Moses described God as “a consuming fire.” (Deu 4:24). God send giant hailstones down upon the Canaanites during Joshua’s conquest (Jos 10:11). Elijah commanded fire to come down from heaven and consume the troop of soldiers on two occasions (2Ki 1:10; 2Ki 1:12). Fire consumed the sacrifices of Moses (Lev 9:24), Samson’s father Manoah (Jdg 13:18), King David (1Ch 21:26), King Solomon (2Ch 7:1), and Elijah (1Ki 18:38). During the tribulation, God will rain down great hail upon mankind (Rev 16:21).

Gen 19:24, “Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;”

Exo 3:2, “And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.”

Exo 9:23, “And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.”

Exo 13:21, “And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:”

Exo 19:18, “And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.”

Exo 24:17, “And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.”

Lev 10:2, “And there went out fire from the LORD, and devoured them, and they died before the LORD.”

Num 11:1, “And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp.”

Num 16:35, “And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.”

Deu 4:24, “For the LORD thy God is a consuming fire, even a jealous God.”

Jos 10:11, “And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword.”

2Ki 1:10, “And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.”

2Ki 1:12, “And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.”

Lev 9:24, “And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.”

Jdg 13:19, “So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wondrously; and Manoah and his wife looked on. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground.”

1Ch 21:26, “And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.”

2Ch 7:1, “Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house.”

1Ki 18:38, “Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.”

Rev 16:21, “And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.”

Psa 148:8 “stormy wind fulfilling his word” Illustrations Perhaps the greatest example of the stormy wind fulfilling God’s Word is seen in the story of Jonah, where God allowed a great wind to come upon the sea and trouble Jonah’s boat. This wind immediately ceased when Jonah was thrown overboard. Also, an east wind brought the plague of locusts upon the Egyptians (Exo 10:13). God parted the Red Sea with a strong east wind (Exo 14:21).

Exo 10:13, “And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.”

Exo 14:21, “And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.”

Psa 148:14  He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the LORD.

Psa 148:14 “He also exalteth the horn of his people” – Comments – He also raised up a horn for his people, i.e., Jesus (Luk 1:69).

Luk 1:69, “And hath raised up an horn of salvation for us in the house of his servant David;”

God has always exalted a righteous nation (Pro 14:34). God exalted the nation of Israel during the righteous reigns of David and Solomon. During the history of the church, God has exalted Germany, the UK, and the USA during the periods of their righteous leadership.

Pro 14:34, “Righteousness exalteth a nation: but sin is a reproach to any people.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Hallelujah by All Creatures to the God of Salvation.

A song of praise, even more extensive in its scope than the preceding, all heavenly creatures being called upon to join with the beings on earth to give all honor and glory to Jehovah, especially for exalting His people.

v. 1. Praise ye the Lord, the hallelujah being addressed at once to the highest sphere of creation. Praise ye the Lord from the heavens, all the inhabitants of the heavens being called upon to send forth their voices in joyful praise of Jehovah; praise Him in the heights, from the heights of heaven.

v. 2. Praise ye Him, all His angels, the messengers of the supreme Ruler of the universe; praise ye Him, all His hosts, the armies of the God of Sabaoth.

v. 3. Praise ye Him, sun and moon, the largest and most important light-bearers; praise Him, all ye stars of light, created to give light upon the earth.

v. 4. Praise Him, ye heavens of heavens, the very highest heaven, or the fullness of the heavens, as the abode of Almighty God, and ye waters that be above the heavens, beyond the firmament, Gen 1:7.

v. 5. Let them praise the name of the Lord, setting forth in grateful songs His wonderful essence and attributes; for He commanded, and they were created, Gen 1:1-6; Psa 33:6-9.

v. 6. He hath also stablished them forever and ever, firmly set them in their place, subject only to the power of His changing hand; He hath made a decree which shall not pass; for the laws of nature, as fixed by God, are not subject to change at the whim of the creatures, but the stars must pursue their course, the sun must rise at his appointed time, and all other creatures are guided altogether by the will of the Lord, as manifested in the decrees governing all nature. The psalmist now turns to the creatures of the earth.

v. 7. Praise the Lord from the earth, ye dragons, the mighty monsters of the sea, and all deeps, the great oceans;

v. 8. fire and hail; snow and vapors, especially the smoke of volcanoes, all of these being phenomena which impressed the people of Canaan all the more since they occur but rarely in that country; stormy wind fulfilling His word, for even the destructive agencies of nature are subject to His command or go forth only by His permission;

v. 9. mountains and all hills; fruitful trees, those of the orchards, and all cedars, representing the forest trees;

v. 10. beasts, the wild animals, and all cattle, the domestic animals; creeping things, all reptiles and amphibians, and flying fowl;

v. 11. kings of the earth, the individual kings of the various nations, and all people, human beings as divided into nations; princes and all judges of the earth, those in charge of the administration of justice;

v. 12. both young men and maidens; old men and children, men of every age and of both sexes:

v. 13. let them praise the name of the Lord, proclaiming Him as He has revealed Himself in the works of creation; for His name alone is excellent, so exalted that no other name may approach His in excellence, incomparable in majesty; His glory is above the earth and heaven, His glorious testimony of Himself extends beyond the boundaries of the visible world into infinite space, which He fills.

v. 14. He also exalteth the horn of His people, establishing the power of His Church, the praise of all His saints, for His gift of strength tends to the renown of His people, even of the children of Israel, the spiritual Israel, His Church, a people near unto Him, united with Him by the bonds of a wonderful fellowship through faith in His love and mercy. Praise ye the Lord, in preparation of the more perfect praise which will arise when we shall be delivered from the bondage of corruption into the glorious liberty of the children of God, Rom 8:21.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS psalm has been well called “the joy-song of creation.” Israel, having received a signal manifestation of the Divine power (Psa 148:14), calls on all things in heaven and earth to praise Jehovah. In respect of heaven, commencement is made with the angels, from whom the writer descends to the sun and moon, the stars, the spacious firmament, and the clouds that float in it and above it (Psa 148:2-4). In respect of earth, the writer begins with the lowest partsthe deep sea, and the monsters dwelling thereinwhence he makes a sudden ascent to the highest partsthe atmosphere and the manifestations peculiar to itlightning, hail, snow, vapor, stormy wind; hence he again comes back to solid earthmountains, hills, trees, beasts, creeping things, and flying fowl (Psa 148:7-10). Lastly, the discourse touches on man, and calls on him to join in the chorus of jubilation (Psa 148:11-13). Professor Cheyne remarks that “in this psalm and in the De Profundis we seem to touch the opposite ends of the gamut of emotion.” In the one we have the dirge of the Church; in the ether, its “Hallelujah Chorus.” Metrically, two strophes of six verses each (Psa 148:1-6, Psa 148:7-12) are followed by one of two (Psa 148:13, Psa 148:14), assigning the motive for the entire psalm.

Psa 148:1

Praise ye the Lord. Praise ye the Lord from the heavens; i.e. beginning at the heavens, making them the primary source from which the praises are to be drawn (comp. Psa 148:7). Praise him in the heights; in excelsis (Vulgate). In the upper tenons, or the most exalted regions of his creation.

Psa 148:2

Praise ye him, all his angels (comp. Psa 103:20, Psa 103:21). As the angels occupy the first rank in creation, and have the most to praise God for, they are fitly called upon to commence the song of jubilation. The praises of God must form their chief occupation through all eternity. Praise ye him, all his hosts; rather, all his host. In the “host of God” are included beings of inferior rank to angels”ministers of his that do his pleasure” (Psa 103:21).

Psa 148:3

Praise ye him, sun and moon. Objects of worship to most heathen nations, but here called upon to join in the chorus of praise to God. Praise him, all ye stars of light; i.e. ye brilliant stars, that light up the heaven at night.

Psa 148:4

Praise him, ye heavens of heavens; i.e. “ye highest heavens” (comp. Deu 10:14; 1Ki 8:27; Psa 68:33). And ye waters that be above the heavens (comp. Gen 1:7). The clouds are probably intended.

Psa 148:5

Let them praise the Name of the Lord. Frequent changes of person, when no doubt can arise as to the meaning, are a sort of Hebrew idiom. They give liveliness and variety. For he commanded, and they were created (Gen 1:3, Gen 1:6, Gen 1:9, Gen 1:11, Gen 1:14, Gen 1:15, etc.). All creation sprang into being at the word of God (Psa 33:8).

Psa 148:6

He hath also established them forever and ever (comp. Psa 89:37). The expression, “forever and ever,” must not be pressed. It means “for all time”while heaven and earth endurebut does not imply an absolute perpetuity. He hath made a decree which shall not pass; rather, which shall not pass away (see the Revised Version; and comp Gen 8:22; Jer 31:35, Jer 31:36; Jer 33:25).

Psa 148:7

Praise the Lord from the earth. The counterpart of the clause in Psa 148:1, “Praise ye the Lord from the heavens.” Earth must join with heaven in the praise of God. Ye dragons; or, “ye sea-monsters” (comp. Psa 74:13, where the same word is used). Hengstenberg translates by “whales;” but all the greater sea-animals are probably included. And all deeps. The extreme “ocean depths” are meant”lower deeps,” in certain parts of what was commonly known as “the great deep” (Psa 36:6).

Psa 148:8

Fire and hail. By “fire,” in this combination, we must understand “lightning,” or rather the various electrical phenomena accompanying storms in the East, which are sometimes very strange and terrible. Snow and vapors; rather, vapor. The mist so often accompanying snowstorms is probably the “vapor” intended. Stormy wind fulfilling his word (comp. Psa 107:25).

Psa 148:9

Mountains, and all hills. The later psalmists are great admirers of” mountains.” Perhaps the fiat and monotonous Babylonian plains led them to appreciate the beauties of a landscape like that of Palestine (comp. Psa 83:14; Psa 114:4, Psa 114:6; Psa 144:5; Psa 147:8). Fruitful trees; rather, fruit trees; literally, trees of fruit. The Babylonian palms may have swept across the writer’s remembrance; but probably the vine, the olive, and the fig, which were among the chief glories of Palestine, were in his mind principally. And all cedars. Babylonia had had no “cedars.” When the exiles returned, the beauty of the cedar broke upon them as a sort of new revelation.

Psa 148:10

Beasts, and all cattle. There is a gradual ascentfrom inanimate to animate things, from the “beasts” of the field to domesticated animals; from such animals to man (Psa 148:11, Psa 148:12). Creeping things (comp. Gen 1:24, Gen 1:25, Gen 1:30; Psa 104:25). And flying fowl; literally, bird of wing. The intention is to include, under a few heads, all animate creation.

Psa 148:11

Kings of the earth, and all people; rather, all peoples; or, all nations. Princes, and all judges of the earth. “Kings,” “princes,” and “judges” represent the upper classes of society; “peoples,” or “nations,” all the remainder. Together, they include the whole race of mankind.

Psa 148:12

Both young men, and maidens; old men, and children. All mar. bind, i.e; of each sex and of every age. The obligation to praise God lies upon all.

Psa 148:13

Let them praise the Name of the Lord. This is the burden of the entire psalm (see especially Psa 148:5, and comp. Psa 148:1-4, Psa 148:7, and Psa 148:14). For his Name alone is excellent; or, “exalted” (comp. Psa 8:1; Isa 12:4). The exaltation of God’s Name is effected mainly by the praises which his rational creatures render to him. His glory is above the earth and heaven. (On God’s “glory,” see Psa 8:1; Psa 19:1; Psa 57:5, Psa 57:11; Psa 63:2; Psa 89:17, etc.) “Earth and heaven” is an unusual phrase; the terms are commonly inverted. Here, perhaps, the order may be accounted for by the law of climax. “His glory is not only above the earth, but even above the heavens.”

Psa 148:14

He also exalteth the horn of his people. Great as God is, his greatness does not separate him from his human creatures. On the contrary, it makes the union between himself and them closer. His might enables him to confer benefits on his peopleto “exalt their horn;” i.e. to increase their glory and their strength, and set them up above their enemies. The praise of all his saints. The construction is doubtful. Some regard “praise” as in apposition with “horn,” and understand that God, by exalting the “horn” (power) of his saints, exalts also their “praise” or “renown.” Others imagine an ellipse, and translate, “Praise belongs to all his saints” (Kay); or, “Seemly is praise for all his saints” (Cheyne). Even of the children of Israel, a people near unto him. The “children of Israel” are nearer to God than others, since he has taken them to himself as his own peculiar people, and both “draws nigh” to them (Psa 69:11), and draws them near to him (Jer 30:21). Praise ye the Lord (comp. Psa 148:1).

HOMILETICS

Psa 148:1-14

The tribute of creation.

The psalmist writes in a very jubilant strain; his mood is that of exultation. The sunshine of prosperity is on his path, and consequently the spirit of sacred joy is in his heart, and words of praise upon his lips. He calls upon the whole universe to pay its tribute of praise to Jehovah. This includes

I. THE HEAVENLY INTELLIGENCES. (Psa 148:2.) It is in full accord with all that we read in both the Old and the New Testament that we think of the angels of God of every rank and order (Col 1:16) as uniting in the high offices of adoration and thanksgiving. They, with their loftier intelligence, their nearer access, and their larger experience of the Divine goodness, must have a deeper and fuller sense than we have of the greatness and excellency of God.

II. ALL INANIMATE CREATION. Things in heaven (Psa 148:3, Psa 148:4), and things on earth (Psa 148:7-10). All these things were created by his power (Psa 148:5), are sustained at his word (Psa 148:6), are regulated and kept within their bounds by his laws (Psa 148:6), discharge the varied offices he has given them to fulfill (Psa 148:8), and thus they speak his praise. Even the fire and hail, which seem to be principally destructive, and even the stormy wind, which seems to be uncontrolled and capricious, do the Divine bidding and contribute their part in the service of nature.

III. ALL MANKIND. (Psa 148:11, Psa 148:12.)

(1) Those who are accustomed to receive honor rather than to bestow it (Psa 148:11)kings and judges of the earth;

(2) those whose hearts are full of earthly hopes and loves, and whose lives are crowded with all pleasurable activities:

(3) those who have tasted the sweets and enjoyed their portion of earthly life, to whom little is left but quietude and endurance;

(4) those whose minds are only just opening to the thought of the spiritual and the Divine, young men and maidens, old men and children;all mankind should look up from earth to heaven, from those about them to the Father of their spirits, and sing his praise with reverent lip. No human life is at all complete without praise; no human character deserves esteem in which reverence and gratitude do not form an essential part. But above all others, so far as our knowledge goes, are to be counted

IV. HIS REDEEMED ONES. (Psa 148:14.) Israel had been humbled; its “horn” had been degraded to the very dust; it had lost its heritage; it had dwelt in a “strange land” of servitude, far from the house and the home of God. Now it had been restored. Jerusalem had been rebuilt; its walls again surrounded it; its worship had revived; the ransomed of the Lord had returned; it was once more a people “near” to Jehovah, gathering in his house, and realizing his near presence with them. Let Israel lift up its voice of praise above every other. We, too, are God’s redeemed ones. From the bondage of sin we have been restored; we have been redeemed not with silver or gold, but “with the precious blood of Christ;” we have been brought out “into the glorious liberty of the children of God; ‘ we have been raised up to “sit in heavenly places in Christ Jesus” (Eph 2:6); we have such hopes in our heart as the psalmist sang not of; we are a people “near” in every sense to our God and Savior, having freest access to his presence and very dear to his heart. What praise should come from our lips, from our souls, from our lives!

HOMILIES BY R. TUCK

Psa 148:1-5

Nature’s praise-voices.

In this psalm, as in all the poetry of the Old Testament, there is nothing of the idea of something Divine in nature, or even of a Divine voice speaking through nature; all beings are simply creatures, knowing and praising him who made them. All nature has reason to praise the Creator who called it into being, and gave it its order so fair and so established, and poetically the universe may be imagined full of adoring creatures. With the psalmist’s point of view that of Wordsworth should be carefully compared. To a Hebrew the conception of a spirit in nature would have been at least germinal idolatry. What we have to keep in view, in reading the nature-psalms, is that kind of impression which high and sublime things universally make on all simple soulson ordinary men, not on the unusual poet. In these verses the nature-things that are above us are wholly in the psalmist’s view. And the great things of the firmamentsun, moon, stars, clouds, lightnings, etc.produce an impression on men everywhere which is unique. The same impression is never produced by anything on the earth; not even by awe-inspiring mountains, or wild wind-driven sons. There is a quietness of impression from nature’s above things. The movements are so restfully sublime, so steadily continuous. Nothing ever disturbs them; sun and moon and stars go on their way, no matter what happens in the earth-spheres. In all ages, and still, the impression of nature’s above things is the impression of God. The untutored savage feels it as truly as the devout Christian. That impression made man find in the sun the presentation of God to human apprehension. But it is to be specially noticed that the impression of God which nature’s above things bring to us, excites us to praise him. The awe it brings draw us near to him; the revelation of him that it makes to us satisfies us in him, fills us with joy in him, so that we must praise.R.T.

Psa 148:6

The permanence of natural law.

“He hath also stablished them for ever and ever.” The permanence of natural law is not really any scientific discovery of modern date. It is the commonplace of thoughtful apprehension of facts in all ages. It is the basis of confidence on which man’s enterprises have always rested. What is peculiar to modern times is the persistent effort to get law separated from God, to prove that law exists, but that it never had a lawgiver, and that now, for its working, there is no law-controller. Old Testament saints saw in the permanence of natural law the considerate working of the living God for the good of his creatures.

I. THE PERMANENCE OF ALL NATURAL LAWS. The truth is only true when permanence is seen to apply to the entire sphere of natural law. It is here that the philosopher constructs an imperfect argument. He affirms that permanence attaches to all laws that are cognizable by the senses. But have we any right to say that the sphere of natural law is limited to what we can, under our present conditions, and with our present faculties, apprehend? This may be tried by conceiving that we had seven senses instead of five. The other two senses would reveal to us the working of natural laws which we are wholly unable to apprehend under our present conditions. And the operation of those natural laws may explain what we now have to call the miraculous. And this has further to be seen: The permanence of natural law is consistent with the interworking of law; the action of one qualifying the action of another, as when by my will I raise my arm, which gravitation would pull down. The unknown natural laws are continually crossing and modifying the known, but always harmoniously.

II. THE PERMANENCE OF ALL MORAL LAWS. It has yet to be taken into full account that the natural laws include the moral; and that nature can never be explained until the influence on it of God’s will and man’s is recognized The moral is as natural for man as the natural is for nature; and the moral is as permanent and absolute as we can conceive the natural to be. But all law is in the adjustment and harmonizing of the law-controller.R.T.

Psa 148:7, Psa 148:8

The praise-voices of nature-forces.

How poet-souls recognize the voices of nature may be illustrated by Milton’s lines-

“His praise, ye winds, that from four quarters blow,
Breathe soft or loud; and wave your tops, ye pines,
With every plant, in sign of worship wave!”

What is peculiar to the psalmist is his recognizing signs of will in nature. He conceives of “stormy wind fulfilling his Word,” voluntarily fulfilling it, and so an image of himself. It is a blending of poetic and pious feeling that thus leads man to make of nature a mirror in which he sees himself.

I. MAN PUTTING HIMSELF INTO THINGS. When we are impressed with anything in nature, we, in a sort of unconscious way, say to it, “If I were you, how should I feel, and what should I do?” And then we represent it to ourselves as actually feeling what we should feel, and doing what we should do. In this way the psalmist calls on the winds to praise God, because that is what he would do if he were the wind; and he calls on the wind to fulfill God’s Word, because that is what he would do if he were the wind. This is man’s interpreting of nature, which is never any more than interpreting himself in the terms of nature. But manifestly this putting of ourselves into things belongs exclusively to the poetic and the pious souls. To most men nature is but a satisfaction of artistic sensibilities: all that can be observed is the beautiful in form and color. It is but the sublime side of this truth to say that God puts himself into nature to show himself to us, as we put ourselves into nature to show ourselves to him.

II. MAN INFLUENCING HIMSELF BY SEEING HIMSELF IN THINGS. Introspection is neither healthy nor effective. A man must put himself outside himself; must find a mirror of himself, and see himself in the mirror. And what he thus sees is always himself as he should be. So the projection of himself is an inspiration to himself. The psalmist seas this in the one matter of obedience. Projecting himself into the stormy wind, he is inspired to the “fulfilling of God’s Word.”R.T.

Psa 148:11-13

The leaders of the nature-choir.

The Church appears as the choir-leader of the universe. “Both sexes and all ages are summoned to the blessed service of song. Those who usually make merry together are to be devoutly joyful together; those who make up the ends of families, that is to say, the elders and the juveniles, should make the Lord their one and only End. Old men should, by their experience, teach the children to praise; and children, by their cheerfulness, should excite old men to sing. There is room for every voice at this concert; fruitful trees and maidens, cedars and young men, angels and children, old men and judges,all may unite in this oratorio. None, indeed, can be dispensed with: for perfect psalmody we must have the whole universe aroused to worship, and all parts of creation must take their parts in devotion” (C.H.S.).

I. MAN BELONGS TO NATURE. That wondrous inbreathing through which man became a “living soul” did not separate man, or make him a distinct being from nature. This mistaken conception is too often encouraged. Man belongs to nature. His senses bear relation to this nature-sphere. He is subject to all the nature-conditions of the creatures around him. Shares pleasure and pain with them. Needs food as they do. Has the passions they have. He can lead the nature-choir as one of the choir.

II. MAN LEADS NATURE. It is in the line of modern evolution teachings to point out that man bodily is the crown of creation; and that man, when his possibilities are all fully developed, will be the crown of creation in the highest and most sublime sense. In praise-power man is supreme. In every choir there are leading voices; in every orchestra leading instruments. This place man occupies. As the chorus of creation rises to God, he hears the thrilling tones of those who were made in his image and redeemed by his grace.

III. MAN FINDS VOICE FOR NATURE. And so puts intelligence, character, tone, heart, into it. As some exquisite solo that seems to carry to our souls all the body of orchestral sound, so manredeemed manfinds voice for God, voice in which is pathos, praise, devotion, love, which translates for God the whole mass of praise that rises from all creation.R.T.

Psa 148:14

Praise inspired by personal experience.

“And he hath lifted up the horn of his people, the praise of all his saints.” The figure of the horn is a familiar one, and need not be again explained. What is noticeable here is that the supreme subject of praise for man is God‘s personal dealing with him in the sphere of his moral and religious life. This we refer to as a man’s personal experience.

I. PRAISE INSPIRED BY THE PERSONAL EXPERIENCE OF GOD‘S PROVIDENCE. In this man’s praise is common with the praise of all creation and all creatures. All have their being from God; all are sustained in their places in God; all have their movements directed by God; all have their wants supplied by God; all are helped to fulfill their mission by God. “All thy works praise thee, in all places of thy dominion.” And yet here man stands out in front of all creation, because he knows that he is, in his willfulness, a disturbing element in God’s providence; and so has an altogether fuller sense of the wonder-working of a providence which can remedy and restore, as well as sustain and provide. And besides this general view, each man should have such a particular impression of God’s workings and overrulings in his actual life-experience, as would be for him the constant inspiration of fresh praise and trust. And the experiences of the individual may be illustrated by the experience of God‘s people Israel, whose horn he had so often “lifted up.”

II. PRAISE INSPIRED BY THE PERSONAL EXPERIENCE OF GOD‘S GRACE. Illustrate by John Newton, who, when reproved for his testimony and his joy in Christ, replied, “How can the old blasphemer be silent!” It is here that redeemed man passes out of the sphere of nature, and out of the sphere of ordinary humanity. God has “brought him out of the miry pit and horrible clay, and put a new song in his mouth.” And to him all life is but a repetition of the restorings and deliverings which is ever calling forth fresh songs to him who “redeemeth our soul from destruction.”R.T.

HOMILIES BY C. SHORT

Psa 148:7-14

The Creator and his creatures.

“The psalmist calls upon the whole creation, in its two great divisions of heaven and earth, to praise God. Things with and things without life, things rational and irrational, are summoned to join the mighty chorus. The psalm is an expression of the loftiest devotion, and embraces the most comprehensive view of the relation of the creature to the Creator.”

I. IRRATIONAL CREATURES OF THE SEA, LAND, AND AIR ARE BIDDEN INTO THE CHORUS OF PRAISE. (Psa 148:7, Psa 148:10.) From the monsters of the sea to the creeping things of the earth. All life, in its various forms, owes itself to the creative life of God. All creatures, after their own manner, are an echo and reflection of the glory of God; and by sympathy we link them with us in the praise of God.

II. MATERIAL THINGS PRAISE GOD BY THEIR OBEDIENCE TO THE DIVINE LAW. (Psa 148:8, Psa 148:9.) “Stormy wind,” that seems far from the control of law, is really obedient to it; like all the other elements”fire and hail, snow and vapor” (Psa 107:25). All fruitful life, “and all cedars”examples of majesty and beautytestify to the power and goodness of God. All things are alive to the man of religious sympathies.

III. ALL RANKS OF HUMAN BEINGS ARE SUMMONED TO PRAISE GOD.

“Kings and all their subjects.
Princes and judges of the earth;
Young men and maidens,
Old men and children.”

Each rank, each class, has its own theme and reason for praise and worship.

IV. THE GROUNDS OF PRAISE.

1. General. His Name is greater, more exalted, than the heavens and the earth.

2. Special. God has raised his people from deep degradation, and filled them with powers and exultation. “A people near unto him.”S.

Fuente: The Complete Pulpit Commentary

Psalms 148.

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.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 148

1Praise ye the Lord.

Praise ye the Lord from the heavens:
Praise him in the heights.

2Praise ye him, all his angels:

Praise ye him, all his hosts.

3Praise ye him, sun and moon.

Praise him, all ye stars of light.

4Praise him, ye heavens of heavens,

And ye waters that be above the heavens.

5Let them praise the name of the Lord:

For he commanded, and they were created.

6He hath also stablished them for ever and ever:

He hath made a decree which shall not pass.

7Praise the Lord from the earth,

Ye dragons, and all deeps:

8Fire, and hail; snow, and vapour;

Stormy wind fulfilling his word:

9Mountains, and all hills;

Fruitful trees, and all cedars;

10Beasts, and all cattle;

Creeping things, and flying fowl:

11Kings of the earth, and all people;

Princes, and all judges of the earth:

12Both young men, and maidens;

Old men, and children:

13Let them praise the name of the Lord:

For his name alone is excellent;
His glory is above the earth and heaven.

14He also exalteth the horn of his people,

The praise of all his saints:

Even of the children of Israel, a people near unto him.

Praise ye the Lord.

EXEGETICAL AND CRITICAL

Contents and Composition.All heavenly creatures are to praise from heaven the name of Jehovah (Psa 148:1-4), for God has created them, and granted to them perpetual existence, within firmly established limits (Psa 148:5-6). And all earthly creatures are to do the same from earth (Psa 148:7-12), because Jehovah is exalted alone above everything in heaven and upon earth, and has exalted His peculiar people (Psa 148:13-14).

The two halves are in structure and course of thought parallel throughout, except that each of the last two verses consists of three lines. In the former half the praise is to be directed to God as the Creator and the Lord of nature; in the latter as the Controller of the destinies of all creatures, and as the God of help and salvation for His people. The individualizing of the departments of creation and instancing of creatures that exist in each, illustrate the all-comprehensiveness of Gods dominion, and the universal obligation to praise God, which lies naturally upon every creature, after its kind and according to the manner of its special sphere of life. The poetical figure of personification is not unusual in the Prophets and Psalms. Delitzsch thinks that the Psalm is intended to set forth the truth that the glorious transformation of nature in connection with the transformation of mankind, through the Church, shall become a clear mirror of the Divine glory, and a living, thousand-tongued hymn of praise. But this idea is imported into the text; for in the first half the ground of praise is different from that presented in the second, and nowhere is there any allusion to the universal significance which the experiences of the Church have with relation to the whole of created life. The comparison with Rom 8:18 f., and the related passages in Isaiah is not quite suitable. The conjecture that the Psalm was composed at the accession of Aristobulus to the throne, B. C. 107 (Hitzig), is far-fetched. [The view assigned above to Delitzsch has been held from an early period. It was held by Hilary (quoted by Perowne) in a somewhat different form. On the beauty of this and of similar Hebrew anthems, see Isaac Taylor, Spirit of the Hebrew Poetry, pp. 157, 158.J. F. M.]

Psa 148:1-6. Heights are here the heights of heaven (Job 16:19; Job 25:2; Job 31:2), as the place whence the praise issues forth. It is not the Church above (Delitzsch) that is named thereafter; but the angels are mentioned first as messengers of God, then the host of heaven generally, one portion of which comprises the angels (Jos 5:14; 1Ki 22:10), and the other the stars (Deu 4:19). The latter may be alluded to here in connection with the sun and moon, but they are elsewhere (e.g.Job 38:7) also connected with the angels. Next the heavens of heavens (Deu 10:14; 1Ki 8:27; Neh 9:6; Psa 68:34; Sir 16:18) are introduced. This expression does not apply to the third (2Co 12:2) or the seventh (Rabbins) heaven, but is equivalent to the heights of the heights, the highest and sublimest parts. Finally, the water above the heavens, after Gen 1:7, is invoked. The Septuagint have inserted in Psa 148:5 b. the second member of Psa 33:6. The heavenly bodies and the angels are not to change the positions which God has assigned them, but retain them for ever (Psa 111:8), nor overstep the limits imposed upon them. This thought is given in Job 14:5; Job 38:10; Jer 5:22; Psa 104:9 (Delitzsch, Hupfeld). That God does not interfere with this law, is expressed in a different manner in Jer. 30:31; Jer 33:20 (Hitzig). That the law does not pass away, but is eternal (Septuagint, Itala, Jerome, Kimchi, Maurer, Ewald), is proper to the thought, but does not agree with the usage of , when employed with . [Hengstenberg: The law is, according to the parallel passages, the sphere of being, which is appointed to each part of the creation, and in which it is held by the Divine omnipotence; as, for example, the stars must pursue their course, the upper and lower waters must remain continually distinct.J. F. M.] [Translate Psa 148:7 a.: Yea, sea monsters, etc.]

Psa 148:7-12. The vapor (Psa 148:8) is not mist, as the vapor of the heights (Rabbins, Geier, et al., De Wette), but smoke answering to fire [as snow to hail.J. F. M.] The cedars (Psa 148:9) represent the forest-trees in distinction from fruit-trees. The birds (Psa 148:10) have the same appellation as in Deu 4:17, comp. Gen 8:14; Eze 39:17.

Psa 148:13-14. The exaltation of Gods name is single, incomparable (Isa 2:11; Psa 72:18 [E. V.: His name is excellent]. His glorious testimony of Himself is above heaven and earth (Psa 8:2). Psa 148:14 b. does not mean that the exaltation of the horn, i.e., the gift of strength and power tends to the renown of his people (Isa 61:11; Isa 62:7), as though were the second object (Hengstenberg), but that it is the subject of the praise of God on the part of the saints (Septuagint, Jerome, Kimchi, Luther, Calvin), who are the people near to God as His kingdom and inheritance, the holy (Deu 4:7) and priestly (Lev 10:3) nation.

HOMILETICAL AND PRACTICAL

He who knows the majesty of God, is not only to acknowledge it, and submit himself to it, but also to proclaim what he knows and maintains concerning it.The Creator and Lord of the universe is also the Deliverer and Helper of His people; hence it is the highest duty of the Church to set forth to the world how great a blessing it is to be near to God.Unreasoning creatures praise God by their being, upon which the law of the Divine will is impressed; what they do unconsciously, we are to do intelligently and voluntarily, and while we give to God the glory that is His due, obtain blessing for ourselves.

Starke: Men should not be turned away from God by inferior creatures, but be stirred up to know and praise Him. No creature is so great and none so small, as that it should not animate and encourage them to His praise.When God commands the inferior creatures, they execute His bidding at once; man alone is disobedient and refractory.The third petition of the Lords prayer is offered up by many, but very few seek to act in accordance with it.A blind man does not know how to make the right use of those things that are the most beautiful to the sight, and an unenlightened man may gaze upon the greatest works of nature and not think once of God, their almighty Creator.All created things must serve believers, if we only have the favor of God; but all creation must be opposed to us, if God is angry.No period of life should be spent without praising God, who portions out His blessings during them all.Kings and princes should be Gods praise, and all in authority His glory, for they are Gods vicegerents.If we are to continue to praise God rightly, we must be truly united to Him and come near to Him.

Frisch: Gods creatures have a threefold voice. The first is: accept, O man! the blessings which thy Creator conveys to thee through us. The second is: render, O man! to Him the thanks that are due. The third is: beware, O man, lest thou give occasion to our Creator, by sin and ingratitude towards Him, to employ us against thee.Taube: When men find engraved everywhere the royal signature of God, they may be expected to learn that the name of the Lord alone is exalted. But this is given only to those who have the deeper, the profoundest experience in their own hearts of Jehovahs name, of the revelation of salvation, of the mercy of redemption. And such mercy is experienced by Israel, the people near to God, through long paths of humiliation, and yet blessed paths of grace.

[Matt. Henry: When, in singing this Psalm, we call upon the angels to praise God, as we did in Psa 103:20, we mean that we desire God to be praised by the ablest hands, and in the best manner, and that we have a spiritual communion with those that dwell in His house above, and are still praising Him, and that we are come, by faith, hope, and holy love, to the innumerable company of angels, Heb 12:22.All the creatures that praised God at first for their creation, must praise Him still for their continuance. And we have reason to praise Him that they are kept within the bounds of a decree, for to that it is owing that the waters above the heavens have not a second time drowned the earth.Those that will not fulfil Gods word, but rise up in rebellion against it, show themselves to be more violent and head-strong than the stormy winds; for they fulfil it.Barnes (Psa 148:12): Those in the morning of life; just entering upon their career; just forming their character; with ardor, elasticity, cheerfulness and hope: let them consecrate all this to God; let all that is in them of the buoyancy of their feelings, of the melody of their voices, of their ardor and vigor, be employed in the praise and service of God. Old men, with what remains of life, and children, with all that there is of joyousnesslet all unite in praising God. Life as it closes, and life as it begins, let it all be devoted to God.J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

Here is a farther continuation of the same hymn of praise. The Psalmist, in a beautiful gradation, calls upon all creation to join the song.

Psa 148:1

The inspired writer, after opening the Psalm with Halleluiah, sets himself in order to call upon all ranks of creation to join with him in praise. He begins with the heavens themselves, those inanimate parts of God’s system. Here (saith he) let Jehovah be praised. And most certainly they do praise him. Psa 19:1-6 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 148

St. Bernard of Clairvaux thus describes the death of his brother Gerard: ‘Who could ever have loved me as he did? He was a brother by blood, but far more in the faith. God grant, Gerard, that I may not have lost thee, but that thou hast only gone before me; for, of a surety, thou hast joined those whom, in thy last night below, thou didst invite to praise God, when suddenly, to the surprise of all, thou, with a serene countenance and cheerful voice, didst commence chanting that Psalm, “Praise ye the Lord from the heavens; praise Him in the heights. Praise ye Him, all his angels; praise ye Him, all his hosts.” At that moment, O my brother, the day dawned on thee, though it was night to us; the night to thee was all brightness. Just as I reached his side, I heard him utter aloud those words of Christ, “Father, into Thy hands I commend my spirit!” Then repeating the verse over again, and resting on the word Father, Father! he turned to me and smiling said, “O how gracious of God to be the Father of men, and what an honour for men to be His children!”

References. CXLVIII. 1. J. M. Neale, Sermons on Passages of the Psalms, p. 318. CXLVIII. 3. Archdeacon Sinclair, Words from St. Paul’s, p. 20.

The Weather

Psa 148:8

This verse tells us what God wants us to think about that most frequent of topics of conversation, the weather. The weather brings us into contact, immediate contact, with the forces of Nature. Here is a verse that strikes the keynote, true now, true then, always to be true.

I. The Will of God And what is the first word whenever we think of the weather? God has brought into existence in this universe of ours forces of two kinds, forces that can disobey His will, such as the forces that we call human nature, and forces that cannot disobey His will; such are the forces that make for the weather. So whenever we realize what a storm, thunder, lightning, mist, fog, and rain, are doing, we are realizing what is going on among agents that cannot help doing what they do we are witnessing the direct action of God, forces that are fulfilling His Word.

II. Therefore, No Grumbling. What is the second thought? It is a very practical conclusion, which we see to be a good one very plainly, though I quite admit it is not very easy to fall in with it. Do not let us ever grumble at the weather, do not let us ever grumble at anything that we cannot absolutely help, because if our will does not come in, why then it is God’s will. I shall never forget the remark of an old Scottish gamekeeper, a good, old-fashioned Presbyterian. Some sportsmen were grumbling at the weather, and one of them went a step further and was cursing the weather; and the old gamekeeper said reverently, in a tone that the man could not help hearing, ‘It wets the sods and fills the burns, and it’s God’s will’. The weather, and any other inevitable thing, is God’s will.

III. An Ideal. The third thought is this. Let us take the weather as our ideal. Is that a lowering of ideals that we who have a will of our own should wish that we were like forces that have no will? That depends upon how we use the power given to us. If mankind always used the free will which we have, to a certain extent, so as to make us act far better than the forces of Nature, of course it would be a Divine conception of existence; but, alas, you need not live more than a single day in any place on the face of this world to find out that we have not made good use of our will! We have sinned, we are full of negligences and ignorances, forgetfulness of God’s law. The best thing we can do is to ask of God, ‘Make me subservient to Thy will, make my will Thine. I want to be like those forces of Nature who have not a will of their own, fulfilling Thy word.’ It is the highest ideal to be in God’s hands, to know that you are in God’s hands. It makes a strong life, a life that brings influence to bear on the men and women of one’s generation.

IV. Storms and their Results. The last thought I have time for is this: Observe results of the weather upon the physical world round about. Observe the result of every kind of weather, stormy weather, stress of weather, upon the face of Nature. Terrible storms, what we call catastrophes, sometimes gradually work upon the Nature upon which these forces are exerted that which is very striking, grand, and beautiful for us to see. From one point of view, in human nature, though the changes have sometimes come gradually and sometimes suddenly, these scenes of beauty would not have been there had it not been for the wind and storms and vapours fulfilling God’s Word. If we are yielded up to God’s will, every stress and every strain of trial is just helping to carve out, moulding and modelling a life that shall be beautiful in God’s service.

Psa 148:8

Ruskin says: ‘The snow, the vapour, and the stormy wind fulfil His word. Are our acts and thoughts lighter and wilder than these that we should forget it?’

Youth and Age

Psa 148:12-13

The young have special needs of their own which the Gospel must recognize if it is to be of any use to them; and the mature or aged, in like manner, have their own special wants, which cannot be met by the provision made for the young, but can only be satisfied by a Gospel which understands and sympathizes with them.

I. For the young He has the Gospel of Living; for the old the Gospel of Dying. A considerable proportion of those who have passed middle life have, by repeated experiences, been made acquainted with death. If you speak to them about it, you awaken a hundred tragic and tender memories, every one of which constrains them to prepare to meet their God. It is of life the young mind thinks, not of death. It must mingle with the warm rush of the healthy blood and keep time with the beating of the bounding heart. But is there not a response to this in the Gospel of Christ? Is it not preeminently a gospel of life? There is nothing else about which it is more constantly speaking, ‘I am come,’ said Christ, ‘that ye might have life, and that ye might have it more abundantly’.

II. To the young Christ brings the Gospel of Inspiration; to the old the Gospel of Consolation. Youth looks around on the world in which it finds itself, and notes its defects with a fresh and inevitable glance. It burns to put them right. Christ taught the individual to realize his dignity as an immortal being; and the life He condemned most severely was that which accomplishes nothing. There is nothing too small to be done to the honour of God. The New Testament is from beginning to end a record of how men who were nothing in themselves became princes of thought and action through the inspiration of Christ.

III. For the young Christ has the Gospel of Giving; for the old the Gospel of Receiving. Christ has a cause on earth which can only be carried on by the energy of those who are willing to devote themselves to His service. He is not here any longer to carry on His cause Himself; He has left it to the charge of those who are willing to act in His name. It needs courage, initiative, sacrifice; it needs the lives of men. This appeal comes home especially to the young. There is a work you can do for Him in youth that none can do in old age.

J. Stalker, The Four Men, p. 178.

References. CXLVIII. 12. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. iv. p. 285. S. Gregory, How to Steer a Ship, p. 113. H. Jones, Christian World Pulpit, vol. xxviii. p. 70.

The Religious Life of Young People

Psa 148:12-13

It is scarcely superfluous to ask, What is religion? for we cannot strive too earnestly for clear conception of such great terms. Definitions of religion are innumerable, but I think it would not be easy to excel that of Dr. Agar Beet, who states it as ‘such conception of the unseen as makes for righteousness’. No part of your manifold life is so precious as your religious life. All else is moulded by it.

I. Characteristics of the Religion of Young People. Whilst in one sense religion is the same in men and women of all ages, in another sense it varies according to years. The essence is one, the expression differs. Even among young people religion is marked by variety. It is the glory of Christianity that it is adaptive to individuality. It helps to make each of you himself, herself. Intellectual inquiry is a usual mark of young people’s religion. Their heart is set to know the reason of things. As we grow older most of us are less anxious for explanations. Age tolerates mystery. Youth resents it. Young people’s religion is a religion of gladness. A mournful piety can never meet the needs of youth. Enthusiasm is a precious feature of the young people’s religion. The august and winsome truth of godliness together with its cheering experiences kindle the ardour of youth. They fire the heart with the flame of Jehovah.

II. Temptations of the Religion of Young People. Young religionists are liable to over-criticalness. Everything is put under microscopic tests. There is ample room for legitimate criticism, but never seek to afford space for pedantic criticism. Hyper-sensitiveness often vitiates youthful religion. It is well to have due sensitiveness, but if it degenerate into touchiness it becomes a curse to ourselves and to our friends.

III. Advantage of the Religion of Young People. Reasons might be multiplied why young men and women should dedicate themselves to God’s service. They have the advantage of physical strength. It is easier to be a Christian in health than in sickness. They have also mental alertness and freshness. Their potencies of mind, consecrated unreservedly, may be used for God and man. The religion of youth has the accumulated experience of the past to profit by. The universal past waits to enrich your future. That you live in this privileged age gives you an immense religious advantage. The means of being good and doing good are multiplied to an unprecedented extent.

IV. Obligations of the Religion of Young People. Your religion must be reflective. In all your thoughts let your God be. Let your religion be intensely Biblical. Make God’s Book your book. Prayer must strongly mark your Christian life. Nothing must arrest your devotions. Your religion must be a religion of service. The Church needs you, and the world needs you.

Dinsdale T. Young, Messages for Home and Life, p. 123.

References. CXLVIII. 12, 13. W. Brock, Midsummer Morning Sermons, p. 58. G. Dawson, Sermons on Daily Life and Duty, p. 64.

A People Near Unto Him

Psa 148:14

There was a time when we could not take these words to ourselves. We were not a people near unto God. Our sins had separated us from God, and we had no idea that we had gone so far from God until we tried to come back again to God. The prodigal had no idea he had gone into such a far country until he tried to come back to his father. But whilst he was yet a great way off the father saw him, ran, fell upon his neck, and kissed him. And now we who once were far off are ‘made nigh by the blood of Christ’.

I. How are we Brought Near? How are we brought near to God? We are brought nigh by the blood of Christ. Now this is true both objectively and subjectively. It is true objectively. The only power which will save us is the Cross of our Lord Jesus Christ. I know there are those who will tell you there is nothing objective in the Cross of our Lord Jesus Christ; that that Cross was simply a manifestation of God’s love, and that any idea of a sacrifice or an atonement for sin must be entirely put upon one side, for, unless we are willing to do so, we shall drive all thinking men to unbelief. There is only one old Gospel, that Jesus Christ died for our sins, according to the Scripture. He died ‘the just for the unjust, that He might bring us to God’.

II. How Near have we been Brought? If it is by the Blood of Christ that we are brought near to God, how near, practically, have you and I been brought to God? Let me bring you to the Old Testament picture of that wonderful scene which is portrayed for us in Exodus XIX. and following chapters. God descends upon Mount Sinai. You may regard that mountain as a very pivot of the earth today, for God is there. And I want you in your thought to draw four concentric circles round about that mountain. And as we press through one circle to another, I want you to ask yourselves, Have I reached that point of nearness to God? The outermost circle is described in Exo 19:16-17 , ‘And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount.’ And when they heard God speaking to them it seemed as if the very earth trembled beneath the very breath of God. No wonder all the people trembled; no wonder Moses never allowed them to forget that day. Again and again in Deuteronomy he reminds them that they were brought so nigh unto God ‘that the Lord spake unto you out of the midst of the fire’. Those people were brought very near to God when God spake to them, and His Voice reverberated in the very inmost souls. Do you know what it is to be brought thus near to God, so near that we lose sight of everything else, and God alone is the great reality in your life, and God speaks to you, and as God speaks to you you tremble? This nearness of impression is very solemn, it is not something to be treated lightly; and yet the nearness of impression is not enough. This very people who stood there and trembled, and lifted up their hands in despair and said, ‘All that the Lord hath said will we do, and be obedient,’ went away, and in a few days afterwards were dancing and playing round about the camp. And is not it so sometimes with ourselves? If you know what it is to get on the top of the hill with God, there will be a change in your life, in your character. As you come down to your daily life, there will be unselfishness, there will be consideration for others, there will be a spirit of self-sacrifice, a spirit of gentleness and a spirit of love, which will so overflow your very life and character that men will know that you are a man who is living in very close intimate communion with Jesus Christ.

References. CXLVIII. 14. G. Brooks, Outlines of Sermons, p. 138. CXLVIII. International Critical Commentary, vol. ii. p. 538.

Fuente: Expositor’s Dictionary of Text by Robertson

The Grand Doxology

Psalms 146-150

How could the Book of Psalms end but in this way? Psalms cannot end in prose. Whether the arrangement is mechanical or inspired, it is the best possible. There is a fitness of things, and that fitness is realised in this peroration. It is as if a great broad river had suddenly become a resounding cascade; these five psalms are the final cataract. The Psalmist will have everything pressed into the choir. He will not have a small band. He ranges creation through, and brings everybody and everything into the orchestra. There goes out from him a great sound, “Praise ye the Lord.” Not only will he deliver this exhortation, he will exemplify what he means, and therefore he continues, “Praise the Lord, O my soul.” We must be on fire ourselves if we would set other people on fire. “While I live will I praise the Lord: I will sing praises unto my God while I have any being.” He will have all instruments pressed into this service. He knows all the instruments by name; he says, There are three sorts of instruments at least: the wind instruments, which a man seems to play with his soul “the Lord breathed into his nostrils the breath of life,” and with that heaven-given afflatus the truly praising soul addresses itself to the instrument; and there are stringed instruments as the harp and lute to which a man speaks through his hands, the soul running out at the finger-tips; there are also percussive instruments which a man must smite, as the drum, and the tambourine, the cymbals, the triangles, and instruments many. So he would have skilled fingers that know how to operate upon stringed instruments, and skilled strong fingers and hands quite a muscular service to make the drum throb, and take a share in this offering of hallelujah and acclaim unto God. He must have read all the Psalms before he wrote these five. He seems to have written all the Psalms as well as read them. There is a way of reading a book, which is the next best thing to having written it. To hear the book well read, to hear your own letter well uttered! There is an authorship of reading. It would seem as if this man had taken up all the great psalms and had rewritten them in his heart, and had come out at last with an appropriate conclusion.

In these five psalms we have great burst of praise. The instruments were made for the psalms. Everything was made for the Church. Perversions many there have been, and probably will be, but they are perversions, and must be recognised and stigmatised as such. No bad man has a right to any instrument of music. He holds it by no right that can be established in the court of equity; he does not know how to handle that thing of beauty, he does not know how to speak to that secret of sweet sounds. There is nothing more horrible than that a blaspheming man should sing at a sacred concert. There is no irony so unpardonable. Christian men should not support it. Christian service should be rendered by Christian people. For a man who has been guilty of anything that is vilely wrong to sing in any of the great oratorios is a lie seven times told; a black and most pestilent thing quite a horrible outrage to taste, to decency, to the genius of piety. Some have supposed that the Psalmist really did not desire to have all these instruments, but that he is simply struggling or working his way towards a great human appeal, namely, Praise ye the Lord: especially let Israel praise the Lord; he is simply trying to construct a great altar of Hebrew music. Grammatically that may be partly right; in a narrow sense of the terms, the Psalmist may have been fixing his thoughts wholly upon the human temple, and when he calls for a universal song his universe may have been restricted to Israel. Some men do not know the meaning of their own words. Great religious utterances have to be interpreted to the speakers themselves. Isaiah might profitably listen to a modern discourse upon his own prophecies, and be told what he meant when he used his own mother-tongue. I prefer, therefore, to take the larger construction, and to believe that the Psalmist was seeking to press everything into God’s service. He saw that the universe itself is silent music, a dumb poem, a most marvellous miracle in the expression of fitness, interdependence, harmony. Said he, This great universe wants but one little spark to fall upon it, and the whole will rise as if in flames of praise. Man has nothing to do in the way of improving the universe. Poor man! he can but take a little part of the universe to pieces, and call it science. He cannot improve the rotundity of the earth, he cannot add a beam to the moon. The Psalmist, looking upon these things from a great height, said, All this means something more than has yet been articulated: this silence is supreme eloquence, this is all that prose can do: God is waiting for the man whom he will inspire with the spirit of poetry, and if that man will let fall one short syllable on this miracle of prose it will become poetry infinite, ineffable. It will be a sad thing when a man can tell all he means. Do not believe that the grammarian can exhaust the Bible. Do not entertain the thought that the Bible-writers knew one ten-thousandth part of what they were writing about. They were instruments, they were the clerks of God, they were but scribes hired to do the work of human education. All things are tending in the direction of universal praise. If this were mere reverie, we might applaud it as such, and dismiss it; but all through these five concluding psalms there runs a line of sternest logic, boldest, truest, sweetest reasoning. This is so with the whole Bible. All its flowers are grown upon rocks; far below the fecundant soil lies the stable masonry. The flowers are thousands upon thousands, squared and cubed, and then redoubled and multiplied again; but under all there lies the base of truth.

Shall we join this praise? Which God shall we worship in song? The Psalmist says, I will give you his full address: this is the God “which made heaven, and earth, the sea, and all that therein is.” That is force, energy: how can I blow the instrument, or strike the string, or smite the drum in praise of force, though it be set out in strong typography on the printed page? Then saith the Psalmist, You have interrupted me, that is not the full address of the Most High; he but begins there, the continuance thereof is this, “Which keepeth truth for ever: which executeth judgment for the oppressed.” That is majesty, moral, spiritual, sublime. We might raise a tremulous hymn to such a Personality, but we should almost have to look down whilst we sang the adoring psalm. But, said the Psalmist, you have interrupted me, that, is not the full address of the Most High “Which giveth food to the hungry:” now he is domestic, companionable, approachable. “The Lord openeth the eyes of the blind:” now how tender, gentle, pitiful!” The Lord raiseth them that are bowed down:” then he is almost like one of them. “Praise ye the Lord.” Certainly! we must. We can adore majesty, and run away from it because it may overpower us by its intolerable sublimity, but if God feed the hungry, open the eyes of the blind, and raise them that are bowed down, we can look at him in the face whilst we are singing his hymns. But, saith the Psalmist, that is not all: “The Lord preserveth the strangers:” why, we are all strangers when we are two miles from the beaten track. “He relieveth the fatherless and widow:” what! the God of suns and constellations and universes on which no measuring-line has been laid, does he care for the widow and the orphan in their affliction? “Praise ye the Lord.” Here is an end of ecstasy. This is no sentimental rapture; this is a reply, praise answering love, a glorious consent, a concert which the universe approves. Herein must our musical education be perfected. An impious singer ought to be frowned down, avoided, and left desolate. It will be a sad thing when we admire the music and neglect the sentiment. The choir constituted by the Psalmist is a choir of appreciative, grateful, responsive hearts. Nor can he get away altogether from this line of annotation. He puts the same thought in many different ways. He does not neglect the majesty of the Lord; he represents the Lord as telling the number of the stars, and calling them all by their names; as covering the heaven with clouds, preparing rain for the earth, making grass to grow upon the mountains: he represents God as giving snow like wool, scattering the hoarfrost like ashes, casting forth his ice like morsels, and coming upon the universe with a cold before which it perishes. Then he runs parallel with all this, a line more than golden, a line more than loving: “Great is our Lord, and of great power: his understanding is infinite:” hear how the trumpets blare and roar as they utter that glorious sentiment! Now “he healeth the broken in heart, and bindeth up their wounds.” The Lord is the doctor of the family, the physician of the soul; as if neglecting the stars awhile, he comes down to human hearts.

Let us not then say that the Psalmist is a mere contemplatist or rhapsodist; he is a man who recognises the providential side of life, and will have a hymn appropriate thereto. If we made our providences the beginning of our psalms our psalms would never end. “He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him.” “The Lord taketh pleasure in his people; he will beautify the meek with salvation.” This is the providential aspect. Here is God working in human history. Here the Lord is building his own monument of love, and writing his own memorial of tender mercy, and the Psalmist calls us around this memorial and this monument that we may join him in holy rapturous song. We should count our family mercies before we determine where our hymn shall begin and end. We are poor reckoners if we begin with our disadvantages. We do not mean to end well; we are trying, however subtly or unconsciously, to get up a case against the goodness and mercy of God. We should begin at the other end: with the sunshine and the music, with all little things and great things that make up the best aspect of our home-life. Then when the Psalmist says, “I am going to sing,” we shall say, So am I: let us sing together that we may create an opportunity for others; let us announce our intention far and wide, and mayhap some will sing as followers who could not well begin the holy tune themselves. Thus praise becomes contagious, thus song begets song, until the whole universe is full of melody. There are some who have never sung. By the term “sung” we do not here mean anything that is technical or mechanical. There is a singing without words, there is a silent singing; there is a way of singing by sympathy. Sometimes people think they are not singing unless they can hear their own voices; certainly to uplift the voice is one way of singing: some can sing better through sympathy, they feel that others are expressing what they wanted to say, and in the expression of others they find rest and joy. Whether in this way or in that, every man should sing. Every man should recognise the providences of God. You were brought low, and he helped you; you were in the jungle of a tremendous thicket, and he relieved you; you were trying to thread your way through a labyrinth, and you found yourself coming back again and again upon your own steps, and he gave you the clue, and in an hour or two you were out at the wicket-gate free again, and you met the Psalmist there; for that Psalmist stands for us at every turn in life, and he said, “Praise ye the Lord;” and if you had not instantly answered in song, personal or sympathetic, you would have proved yourself unworthy of the divine deliverance.

The Psalmist indicates a retributive element in the service of praise: “Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron.” These words have been fruitful of oppression. They have been misused by nearly all sections of the Church. No one section can blame another, saying, “You have perverted these words,” because we are all in one condemnation. We have mistaken fury for reasoning: we have forgotten that the democracy is heathenism, if it be not educated and morally inspired. It is not our business to strike off the ears of men, nor to throw chains upon kings, and fetters of iron upon nobles. They have to come down that is written in the books that cannot be burned but they must come down otherwise; not by violence, but by the uplifting of the general mass of the people; so there shall not be so much a coming down of some as the raising up of all; then the new democracy shall be the true aristocracy. Let us beware of religious oppression above all other. No one man, as we have often seen, has all the truth, nor ought to set himself up as the papal administrator of all that is right and wrong in intellectual beliefs. This man has part of the truth, and his brother has another part; they should meet, and mutually contribute; and the third man should add his share, and every other man contribute his quota, that from the sum-total of humanity we may get the sum-total of the revelation of God. You do not improve your oppression by singing to it. You do not make murder less murder because you dance your way to the scene of execution. Keep the high praises of God for holy hearts and holy mouths.

Fuente: The People’s Bible by Joseph Parker

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XV

PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE

The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).

The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.

The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]

The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .

Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.

The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).

Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.

The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .

The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.

The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:

Mercy and truth are met together;

Righteousness and peace have kissed each other.

The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.

Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.

The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).

The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.

The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.

There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.

QUESTIONS

1. How many and what psalms were ascribed to Asaph?

2. Who presided over the Levitical singers in the time of David?

3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?

4. What is the problem of Psa 73 , and what its solution?

5. What psalms are attributed to the sons of Korah?

6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?

7. What parallel to these two psalms do we find in modern literature?

8. What psalms were ascribed to Solomon?

9. What is the theme of Psa 72 ?

10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?

11. When was Psa 127 written and what the application as a part of the Pilgrim group?

12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.

13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?

14. What is their application to Judah at this time?

15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?

16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?

17. Which psalm shows the silence of the exile period and why?

18. Which one shows their brightening of hope?

19. Explain Psa 85:10 .

20. Give three characteristics of Psa 119 .

21. What use was made of Psalms 146-150?

22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.

23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.

24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 148:1 Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights.

Ver. 1. Praise the Lord ] And again, “Praise ye the Lord”; and so often, in this the rest of the hallelujatical psalms. In praising God the saints are unsatisfiable, and would be infinite (as his perfections are infinite), so that they make a circle (as one phraseth it), the beginning, middle, and end whereof is hallelujah.

From the heavens: praise him in the heights] Or, high places. As God in framing the world began above and wrought downward, so doth the psalmist in this his exhortation to all creatures to praise the Lord.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“Praise ye Jah.” Here praise is called for from the heaven, and every one and thing connected, the praise of Jehovah’s name; so from the earth and all below, rising up to the kings and all peoples, of every age, sex, and degree, to praise His name set in His people, His holy or godly ones, beyond question Israel’s sons. The church reigns with Him Who reigns over all the rest, the universe.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 148:1-6

1Praise the Lord!

Praise the Lord from the heavens;

Praise Him in the heights!

2Praise Him, all His angels;

Praise Him, all His hosts!

3Praise Him, sun and moon;

Praise Him, all stars of light!

4Praise Him, highest heavens,

And the waters that are above the heavens!

5Let them praise the name of the Lord,

For He commanded and they were created.

6He has also established them forever and ever;

He has made a decree which will not pass away.

Psa 148:1-6 The verb praise (BDB 237, KB 248) dominates this Psalm. Each of the three strophes begins with it. Psa 148:1-4 contains all Piel imperatives, as does Psa 148:7; Psa 148:14.

This first strophe focuses on above the earth things (cf. Psa 103:19-22).

1. from the heavens (BDB 1029) – this refers to the atmosphere above the earth; see SPECIAL TOPIC: HEAVEN , also note Psa 69:34; Psa 96:11; Isa 44:23; Isa 49:13

2. in the heights (BDB 928) – this is parallel to heavens

3. all His angels (BDB 521) – this refers to the conscious servants of God (cf. Psa 103:20); they are not said to be created in any specific OT text, but their inclusion here strongly suggests that, Col 1:16 also strongly assumes this truth

There are three Special Topics related to angels:

a. SPECIAL TOPIC: THE ANGEL OF THE LORD

b. Special Topic: Angels and Demons

c. Special Topic: Angelic Levels in Paul’s Writings

4. all His hosts (BDB 838) – this term is used in two senses

a. in military contexts it refers to a heavenly army of angels

b. in an astral worship context it refers to the lights in the sky (i.e., sun, moon, stars, comets) which were thought to be gods who affected human life; notice a could relate to Psa 148:2 a or b could relate to Psa 148:3 (cf. Psa 103:21)

5. sun and moon – these are the greater lights of Gen 1:14-16; both were worshiped in the ANE; see SPECIAL TOPIC: MOON WORSHIP

6. all stars of light – see note at Psa 147:4

7. highest heaven – see Special Topic: The Heavens and the Third Heaven

8. the waters that are above the heavens – this alludes to Gen 1:6-8; God controls the ancient waters; see Special Topic: Waters

Psa 148:5 a Let them praise This is a Piel imperfect used in a jussive sense. It would denote a call to prayer/praise to the Creator (cf. Psa 148:5-6).

The name stands for YHWH Himself. See Special Topic: The Name of YHWH .

Psa 148:5 b This alludes to creation by the spoken word of Genesis 1 (cf. Psa 33:6; Psa 33:9; Heb 11:3).

Psa 148:6 This is a hyperbolic statement of the permanency of this planet and its seasons (cf. Jer 31:35-36; Jer 33:20; Jer 33:25). We know from 2Pe 3:7; 2Pe 3:10-12 that the polluted, fallen creation shall be cleansed. From science, moderns know that we live in a violent, unstable universe. This solar system is not eternal. These are faith statements of God’s eternality (cf. Psa 93:1; Psa 96:10 d) and His promises that those who know Him will be with Him!

forever and ever See Special Topic: Forever (‘olam) .

NASB, NKJVa decree which will not pass away

NRSVhe fixed their bounds, which cannot be passed

NJBby an unchanging decree

This phrase can refer to

1. God’s decree/plans (cf. Psa 33:11)

2. God’s fixed boundaries of the land/sea/rivers (cf. Job 38:8-11; Psa 104:9; Jer 5:22)

The verb pass over, pass through, pass on, pass away (BDB 716, KB 778, Qal imperfect) obviously has a wide semantic field which can support #1 or #2.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

The third of the last five Hallelujah Psalms. The LEVITICUS Psalm. Compare Psa 148:14 with Lev 10:3.

Praise ye THE LORD. Hallelu-JAH. App-4.

the LORD. Hebrew. Jehovah.with ‘eth = Jehovah Himself. App-4.

heights. As in Job 16:19; Job 25:2.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 148:1-14 :

Praise ye the LORD from the heavens: praise him from the heights. Praise him, all ye his angels: praise him, all his hosts. Praise ye him, sun, moon: stars of light. The heavens of heavens, the waters that are above the heavens. Let them praise the name of the LORD: for he commanded, and they were created ( Psa 148:1-5 ).

So, first of all, the calling forth for praise unto God by all of His created hosts: the angels, the hosts, the stars, and planets, and the universe.

He also has established them for ever and ever: and he has made a decree which shall not pass. Praise the LORD from the earth, ye dragons, and all deeps: Fire, and hail; snow, vapors; stormy wind fulfilling his word: Mountains, hills; fruitful trees, and cedars: Beasts, and all cattle; creeping things, and flying fowl: Kings of the earth, and all the people; princes, and all the judges of the earth: Both young men, maidens; old men, children: Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven. He also exalts the horn of his people, the praise of all his saints; even the children of Israel, a people near unto him. Praise ye the LORD ( Psa 148:6-14 ). “

Fuente: Through the Bible Commentary

We will first read a short Psalm inciting all to praise the Lord, and then we will read part of the first chapter of Lukes Gospel, specially noticing Marys song of praise. It is a blessed thing to indulge our holy gratitude, and to let it have speech in sacred psalm and song. Praise is the end of prayer and preaching. It is the ear of the wheat: it is Gods harvest from all the seed of grace that he has sown.

Psa 148:1. Praise ye the LORD.

Hallelujah!

Psa 148:1. Praise ye the LORD from the heavens:

Begin the song, ye holy angels before the throne; lead us in praise, O ye glorified spirits above!

Psa 148:1. Praise him in the heights.

Sing aloud, ye that sit at Gods right hand in the heavenly places; let the highest praises be given to the Most High

Psa 148:2-3. Praise ye him, all his angels: praise ye him all his hosts. Praise ye him, sun and moon: praise him, all ye stars of light.

Shine out his glory. Ye are but dim reflections of his brightness; yet, praise ye him.

Psa 148:4. Praise him, ye heaven of heavens, and ye waters that be above the heavens.

Stored up there for mans use and benefit. Ye clouds that look black to us, and yet are big with blessings, praise ye the Lord. See, beloved, how the song comes down from the praises of the angels nearest the throne, to the glorified saints, then to the sun, and moon, and stars, and the clouds that float in the firmament of heaven.

Psa 148:5-6. Let them praise the name of the LORD: for he commanded, and they were created. He hath also established them for ever and ever: he hath made a decree which shall not pass.

Or, pass away. Now the psalmist begins at the bottom, and works up to the top.

Psa 148:7. Praise the LORD from the earth, ye dragons, and all deeps:

Right down there, however low the caverns may be, let the strange creatures that inhabit the secret places in the very bottoms of the mountains and the depths of the seas, let them send out the deep bass of their praise.

Psa 148:8-10. Fire, and hail; snow, and vapor; stormy wind fulfilling his word: Mountains, and all hills; fruitful trees, and all cedars: Beasts, and all cattle; creeping things, and flying fowl:

If you cannot praise God by soaring up like eagles, if you feel more like the creeping things of the earth, still praise him. There is something very pleasant in the spiritual allusion that grows out of this verse. You who seem like poor worms of the dust, or insects of an hour, can yield your little need of praise to God.

Psa 148:11-14. Kings of the earth, and all people; princes, and all judges of the earth: Both young men, and maidens; old men, and children: Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven. He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him.

They ought to sing best and most sweetly, because they are nearest to his heart. Let the redeemed of the Lord say so. If all other tongues are silent, let them praise the Lord.

Psa 148:14. Praise ye the LORD.

The Psalm ends, as it began, with Hallelujah! Praise ye the Lord.

This exposition consisted of readings from Psalms 148; and Luk 1:5-35; Luk 1:46-56.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 148:1-14

Psa 148:1-14

THE WHOLE CREATION IS INVOKED TO PRAISE JEHOVAH!

“Praise ye Jehovah.

Praise ye Jehovah from the heavens:

Praise him in the heights.

Praise ye him, all his angels:

Praise ye him all his host.

Praise ye him, sun and moon:

Praise him all ye stars of light.

Praise him, ye heavens of heavens,

And ye waters that are above the heavens.

Let them praise the name of Jehovah;

For he commanded, and they were created.

He hath also established them forever and ever:

He hath made a decree which shall not pass away.

Praise Jehovah from the earth,

Ye sea monsters in all deeps;

Fire and hail, snow and vapor;

Stormy wind, fulfilling his word;

Mountains and all hills;

Fruitful trees and all cedars;

Beasts and all cattle;

Creeping things and flying birds;

Kings of the earth and all peoples;

Princes and all judges of the earth;

Both young men and virgins;

Old men and children:

Let them praise the name of Jehovah;

For his name alone is exalted.

And he hath lifted up the horn of his people,

The praise of all his saints;

Even of the children of Israel, a people near unto him.

Praise ye Jehovah.”

There is not a word in this psalm which appears to us as needing any comment. Just as it stands, it is one of the most thrilling songs ever written. Kirkpatrick’s immortal hymn, “Hallelujah! Praise Jehovah”, is nothing more than a poetic arrangement of this psalm set to music; and we submit it here as the most eloquent comment on Psalms 148 that we have ever seen. In this writer’s years as a song director, he frequently led this song, and more than once it became the “theme song” for radio programs conducted by the church. The congregations of worshippers attended by this writer have been singing this song for at least seventy-five years, and we have never heard of anyone who needed it to be explained to him!

Hallelujah! Praise Jehovah

Hallelujah! Praise Jehovah;

From the heavens praise his name;

Praise Jehovah in the highest;

All his angels praise proclaim.

All his hosts together praise him,

Sun and moon and stars on high;

Praise him O ye heaven of heavens,

And ye floods above the sky.

Let them praises give Jehovah!

They were made at his command;

Them forever he established;

His decree shall ever stand.

From the earth, O praise Jehovah,

All ye floods, ye dragons all,

Fire and hail and snow and vapors,

Stormy winds that hear his call.

All ye fruitful trees and cedars,

All ye hills and mountains high,

Creeping things and beasts and cattle,

Birds that in the heavens fly,

Kings of earth, and all ye people,

Princes great, earth’s judges all;

Praise his name young men and maidens,

Aged men and children small.

(the chorus)

Let them praises give Jehovah,

For his name alone is high,

And his glory is exalted

Far above the earth and sky.

– William J. Kirkpatrick

E.M. Zerr:

Psa 148:1. A part of Strong’s definition of praise in the original is “to celebrate.” The outstanding idea in the word is to give God the most respectful attention, and to accord him the credit for all the great and good things ever done or that exist. When dumb or inanimate things are called upon to praise God, it means that God deserves praise because of those things. When a call is made for praise to God, and no specific motive is mentioned, the phrase may be translated “Hallelujah.” This definition of praise will not always be repeated, but attention will be called in the following verses to various creatures who are called upon to praise the Lord, or where things will be named for which he should be praised.

Psa 148:2. The angels were the heavenly messengers or ministers of the Lord; the hosts were those who made up the Lord’s army.

Psa 148:3. The sun, moon and stars were made by the Lord and are of great service to man; for that reason He should be praised.

Psa 148:4. Heavens of heavens is a phrase for the sake of emphasis. ‘Waters above refers to the event recorded in Gen 1:6-7.

Psa 148:5. The word of God was sufficient to bring the parts of the universe into physical existence. This is also the teaching in Psa 33:6-9 and Heb 11:3.

Psa 148:6. About six thousand years have passed since God brought the universe into being. In all of that time there has never been a variation in the revolutions of the earth around its axis, or of its orbital journeys around the sun, except those miraculously caused by the Creator himself, recorded in Jos 10:12-14; 2Ki 20:11.

Psa 148:7. Let praise come from, or because of, the earth. Even the dragons and others of the creatures in the deeps are evidences of the praiseworthy might of God.

Psa 148:8. The storms and other “weather conditions” fulfill the word of God by occurring just as He decreed they should.

Psa 148:9. These are all inanimate things and cannot praise God, yet He should be praised because of them and their benefit to the living creatures of the earth.

Psa 148:10. This verse lists things that are living but are not intelligent, as man, yet they exist by the power of God and for the benefit and control of the human being (Gen 1:26), therefore he should praise the Lord for them.

Psa 148:11. In several verses the writer mentioned inanimate things for which great praise was due to God. He then named some things that are living but not intellectual, and called for praise on account of them. And in the present verse the Psalmist calls upon the intelligent creatures, the ones who have been benefitted by the works of God, to give praise for the same. Even the greatest persons of the earth; kings, princes and judges, are bidden to praise the Lord, for they owe their greatness to Him.

Psa 148:12. No class is exempt from obligation to praise the Lord, and none should desire to be excused from the service if they are appreciative of God’s goodness.

Psa 148:13. Excellent is not merely a term of flattery; it describes a state of actual superiority. The name of the Lord is above all other names. There is only one thing in the universe any higher than the name of the Lord (ch. 138:2).

Psa 148:14. Horn means power and authority. God gave his people a place of power among the nations of the earth because he loved them. This psalm closes with the familiar term, “Hallelujah.”

Fuente: Old and New Testaments Restoration Commentary

This is the psalm of the whole creation. It has two movements indicated by the words From the havens (v. Psa 148:1), and From the Earth (v. Psa 148:7). In the first the scale is a descending one. In the heights to His angels, Sun and moon. Of all of them it is true that He created and established them. In the second the scale is an ascending one, from the deeps and the dragons, through the elements and Nature, to the sentient life, and onward through kings and princes and all human beings. From the heights and depths and all that lies between, praise is to be offered to Jehovah, for His glory is above the earth and heave.

This praise however, in the mind of the singer is to be perfectly expressed through Israel, a people near unto Him. This is an all encompassing note of adoration, which one of our more recent singers has perfectly expressed in the lines:

The whole creation joins in one

To bless the sacred Name

Of Him Who sits upon the Throne, And to adore the Lamb.

Fuente: An Exposition on the Whole Bible

Creations Song of Praise

Psa 148:1-14

The Benedicite in the Book of Common Prayer is based on this psalm. The sacred minstrel is not content that he or his people should have a monopoly of praise. He calls to nature, with her myriad voices, to take up the strain. It is interesting to turn these words from the imperative to the indicative mood, for already the heights and depths around us are vocal. The sun leads the chorus, and the moon plays upon her silver harp. The stars quire to the young-eyed cherubim. The deeps praise for depths of love, the mountains for its height, the fruit trees for its sweetness, while the great forest monarchs, their branches swaying in the wind, clap their hands. Surely the children of God should awake from their lethargy! Can we be redeemed and dumb? Saved and silent? Delivered and made near, and no word of gratitude? Let us, as we read this psalm, remember also that there is a praise note for the fire of tribulation and the hail of abusive scorn. The saints have long ago praised God in the fires. The stormy wind or adversity, no less than the zephyrs of prosperity, fulfills His purpose and deserves our trust.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 148:7

(with Rev 15:3)

The highest forms under which we can now think are art-forms: the proportions of statuary and architecture, the colour of painting and music. The former are limited, and address a mere sense of beauty; but music addresses the heart, and has its vocation amongst the feelings, and covers their whole range. Hence music has been chosen to hold and express our conception of moral perfection. Nor is it an arbitrary choice, but is made for the reasons that music is the utterance of the heart, it is an expression of morality, and it is an infinite language. Before the sneer at heaven as a place of endless song can prevail, it must undo all this stout logic of the human heart. We so represent it because when we frame our conception of heaven or moral perfection we find certain things, and when we look into the nature and operation of music we find the same things; namely, obedience, sympathy, emotion, and adoration.

I. Obedience. The idea that is fastest gaining ground in all departments of thought is that of the reign of law-law always and everywhere, and nothing without its range. But under what art-form shall we express this? for expression we must have. There is an exactness in the laws of harmony that makes obedience to them specially fine and so fit to be a type of it.

The pleasure we feel in music springs from the obedience which is in it, and it is full only as the obedience is entire.

II. Music is, beyond all other arts, the expression and vehicle of sympathy. No other art, no other mode of impression, equals music in its power to awaken a common feeling. The orator approaches it, but he deals chiefly with convictions; and conviction is a slow and hard path to feeling, while music makes a direct appeal. The united action of the full chorus and orchestra is a perfect transcript, down to the last and finest particular, of perfected human society.

III. Music as an expression of feeling is a prophecy of that grander exercise of our nature for which we hope. It is the nature of feeling to express itself. Thought may stay behind silent lips; but when it becomes feeling, it runs to expression. Music is an illustration of this law of our emotions, and is the natural expression of deep feeling. History all along culminates in song. The summits of Jewish history from Miriam to David are vocal with psalms. In some supernal sense, music will be the vocation of humanity when its full redemption is come. The summit of existence is feeling, the summit of character is sympathy, and music is the art-form that links them together.

IV. Music is the truest and most nearly adequate, expression of the religious emotions, and so becomes prophetic of the destiny of man as a religious being. Music is creatively designed for religion, and not for anything else. It lends itself to almost every human feeling, down to the vilest, but always with suppression of its power. It is not until it is used for the expression of that wide range of feeling which we call religious that it discloses its full powers. Music is the art-path to God, in whom we live, and move, and have our being.

T. T. Munger, The Appeal to Life, p. 309.

References: Psa 149:2.-Spurgeon, Sermons, vol. xvi., No. 963; Ibid., Morning by Morning, p. 266. Psa 149:4.-G. Brooks, Outlines of Sermons, p. 98; Sermons for Boys and Girls, p. 115; Spurgeon, Evening by Evening, p. 120.

Psa 148:8

I. “Fulfilling His word.” Somehow or other, then, His word is fulfilled in the devastation and disfigurement of that which His own hands have made; and the agent which inflicts it obeys some law as regular as that which governs the motion of a planet, although with more complex conditions. In the view of Him who sees all that has been, that is, that will be, there is beyond the immediate present the illimitable future; and in some way this present ruin most assuredly is preparing for that future. And, still more, behind the seen and the visible world there is the world invisible and moral; and, in ways which we do not suspect as yet, its high requirements may be, must be, thus provided for.

II. As we pass from the physical and inanimate world and enter the human, the spiritual, and the moral, the storm and wind become metaphorical expressions, having, however, real counterparts in the passions and the agency of man. Here, too, as elsewhere, we watch them fulfilling God’s word. (1) The State is exposed to the storm of invasion and the storm of revolution. (2) The Church is exposed to the storm of persecution and of controversy. (3) The individual life is assailed by outward troubles and by inward storms of difficulty and doubt as to religious truth. Loyalty to known truth is the warrant of endurance among all the trials that may await us, that endurance which transforms the very fiercest blast into tender fulfilment of God’s word of promise to those who are the special objects of His love.

H. P. Liddon, Christian World Pulpit, vol. xxv., p. 25.

Reference: Psa 148:11-13.-Homiletic Quarterly, vol. ii., p. 261.

Psa 148:12

I. Think what it is to praise the Lord. Praise is the heart singing. When the love of our hearts is set on Jesus, the gladness goes with us everywhere: at home or at school, at work or at play.

II. Notice some reasons why we should all thus praise the Lord. (1) Because He has loved us and given Himself for us. (2) We are the only creatures in the world that can praise Him. (3) Praise is the only thing we can give to the Lord. (4) Loving praise is the only thing that can satisfy our loving Lord. (5) Everybody ought to praise the Lord now, because it is the happy work that we shall do in heaven.

M. G. Pearse, Sermons for Children, p. 121.

References: Psa 148:12.-H. Jones, Christian World Pulpit, vol. xxviii., p. 70. Psa 148:12, Psa 148:13.-G. Dawson, Sermons on Daily Life and Duty, p. 64. Psa 148:14.-G. Brooks, Outlines of Sermons, p. 138; Spurgeon, Evening by Evening, p. 261.

Fuente: The Sermon Bible

Praise ye the Lord: Heb. Hallelujah, Psa 89:5, Psa 146:1, Isa 49:13, Luk 2:13, Luk 2:14, Rev 19:1-6

Reciprocal: 2Sa 22:4 – worthy 1Ch 16:31 – Let the heavens Psa 9:11 – Sing Psa 33:6 – By the Psa 34:3 – let us Psa 69:34 – Let Psa 96:11 – the heavens Psa 145:10 – All thy Psa 148:7 – from the earth Psa 149:1 – Praise ye the Lord Isa 42:10 – ye that go Jer 51:15 – hath made Mar 11:10 – in the Eph 3:10 – intent Rev 7:11 – all Rev 10:5 – lifted Rev 12:12 – rejoice

Fuente: The Treasury of Scripture Knowledge

The full praise of heaven and earth.

1. The full praise of heaven and earth is now invoked, beginning with heaven. There is no hint of the human praises which will resound in heaven; except we find it in the blank place left at the commencement, where indeed our place is, and of which the expression “in the heights” may well remind us. God is going to show even to principalities and powers in heavenly places the exceeding riches of His grace and His kindness toward us in Christ Jesus,who are blessed with all spiritual blessings in heavenly places in Christ (Eph 1:7, Eph 1:3). How it should affect our souls to realize that in us the value of the work of Christ is to find fullest expression; as those who are, as angels cannot be, members of Christ Himself, and His joint-heirs. What “joy unspeakable and full of glory” must it awaken in every heart taught by the Holy Ghost to enter beforehand into the place prepared for us, and what worship should not our hearts and lives already pour forth, as we think of it.

Then come the glorious ranks of angels, the constant ministers of God’s blessed will, the “hosts” that range themselves constantly in their appointed places, in intelligent sympathy with the commands they execute.

Then we descend to sun and moon and stars, the material things which, however, by that very fact enter into the sphere of what is visible to us, and become symbols and witnesses of higher things.

In the fourth place we find, according to most, not a further descent, but the contrary; and in this way the “waters that are above the heavens” are considered to be some immense unknown reservoir of waters which lies beyond the firmament. “The Scriptures, from the first page to the last,” says Delitzsch, “acknowledge the existence of celestial waters, to which the rain-waters stand in the relation; as it were, of a finger-post pointing upwards (Gen 1:7).” But the “waters above the firmament” of the fourth day are simply those stored up in the clouds, and can be nothing else; and the connection here, with the general descent in the address otherwise, would make one suppose, what the numerical structure would seem to confirm, that only the earth-heavens are intended in the verse. The use of the expression “heaven of heavens,” however, is a difficulty of which I have no explanation; and the truth may lie in another direction.

The reason for praise is given in the next verses. By Jehovah’s word they were created, and they abide before Him in the place His decree has allotted to them, impossible to be traversed or to fail.

2. We have now the lower sphere of earth, in which the call for praise is as universal. Here we begin with what is strangest and least known; the monsters and the deeps (to which, I suppose, they belong). We have next the contrary and conflicting products of the atmosphere: fire, which, as electricity, is associated with hail; snow, which soon becomes vapor; the stormy wind, which, though it may seem in revolt from established order, none the less does perfectly the will of God. The mountains and hills, on the other hand, are types of solidity; while the trees for the first time introduce us to organized things. We have next fleshly life, -higher, and, in proportion; frailer; and then responsible man; and in his various characters of responsibility. Finally, here, too, the defined places in which they are set in relation to one another, and their time-limits on either hand.

3. All these are called to praise; for Jehovah’s Name is exalted, and He exalts the people that are brought near to Him. Israel are, upon earth, this special people.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 148:1-2. 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. ver. 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 1Ki 22:19, on account of their vast number, excellent order, and perfect subjection to their general the Lord of hosts.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This is another hallelujah psalm of Haggai and of Zechariah the prophets, in which all nature is made the choir, and Jehovah the object of the song.

Psa 148:4. 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 Buchanans 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 Almightys 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 Makers 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. Whateer 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 roses 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 heavens 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 youths enlivening fire: Let age take up the tuneful lay, Sigh his blessed name, then soar away, And ask an angels lyre.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CXLVIII. An Invitation to Bless Yahweh.It is addressed, Psa 148:1-6 to the heavens and all that therein is, Psa 148:7-12 to the earth: Psa 148:13 f. gives the reason for which above all Yahweh is to be praised, viz. for bringing Israel so near to Himself.

Psa 148:4. ye heavens of heavens: to be taken literally as the heavens above the visible sky (cf. 2Co 12:2).

Psa 148:6. Read mg.

Psa 148:14. Translate with an alteration in the pointing, He will raise up (LXX) a horn for his people; praise for all his saints, for the children of Israel, etc. The horn may refer to the Messianic King.

Fuente: Peake’s Commentary on the Bible

PSALM 148

The whole creation, in its two great divisions, heaven and earth, is called to praise the Lord.

(vv. 1-6) The heavens are called to praise the Lord. The great host of angelic beings are called to praise. Then, descending to creation, the sun, moon, and stars of light add their mead of praise. The highest heavens with the clouds above the lower heavens are called to praise. Let the heavens praise the Lord, for He commanded and they were created, He spake and it was done (Psa 33:9). He established the spheres for ever, and decreed their movements from which they will not diverge.

(vv. 7-13) The earth is called to praise the Lord. The sea-monsters and the deep to which they belong; the changing elements, lightning and hail, snow and vapors, and stormy wind fulfilling His Word; the solid mountains and the hills; the trees and animal creation, are all called to praise. Lastly man, the crown of the earthly scene – kings and peoples, men and maidens, old and young – are called to join in praising the One whose Name alone is exalted, and His glory above the earth and heavens.

(v. 14) In all this scene of earthly praise, rising from the children of men, Israel will ever have a special place as a people near unto the Lord. For this high privilege the call goes out to Israel, Praise ye the Lord.

Fuente: Smith’s Writings on 24 Books of the Bible

Psalms 148

Another anonymous psalm stresses the importance of praising God. This one calls on the heavens to praise Him for establishing them, and the earth to bless Him for exalting Israel. Each major section of the psalm begins with a call to worship ("Praise the LORD"), and the whole poem ends with the same call, forming an inclusio. "Praise" appears 13 times in the 14 verses of this psalm.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Praise for establishing the heavens 148:1-6

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The psalmist summoned everything above the earth to praise God. This included the angels as well as the stars, planets, sun, moon, and clouds, to which the writer attributed the ability to praise by personification.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 148:1-14

THE mercy granted to Israel (Psa 148:14) is, in the psalmists estimation, worthy to call forth strains of praise from all creatures. It is the same conception as is found in several of the psalms of the King (Psa 93:1-5; Psa 94:1-23; Psa 95:1-11; Psa 96:1-13; Psa 97:1-12; Psa 98:1-9; Psa 99:1-9; Psa 100:1-5), but is here expressed with unparalleled magnificence and fervour. The same idea attains the climax of its representation in the mighty anthem from “every creature which is in heaven and on the earth, and under the earth and such as are in the sea, and all that are in them,” whom John heard saying, “Blessing and honour and glory and power unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” It may be maintained that this psalm is only a highly emotional and imaginative rendering of the truth that all Gods works praise Him, whether consciously or not. but its correspondence with a line of thought which runs through Scripture from its first page to its last-namely, that, as mans sin subjected the creatures to “vanity,” so his redemption shall be their glorifying-leads us to see prophetic anticipation, and not mere poetic rapture, in this summons pealed out to heights and depths, and all that lies between, to rejoice in what Jehovah has done for Israel.

The psalm falls into two broad divisions in the former of which heaven, and in the latter earth, are invoked to praise Jehovah. Psa 148:1 addresses generally the subsequently particularised heavenly beings. “From the heavens” and “in the heights” praise is to sound: the former phrase marks the place of origin, and may imply the floating down to a listening earth of that ethereal music; the latter thinks of all the dim distances as filled with it. The angels, as conscious beings, are the chorus leaders, and even to “principalities and powers in heavenly places” Israels restoration reveals new phases of the “manifold wisdom of God.” The “host” (or hosts, according to the amended reading of the Hebrew margin) are here obviously angels, as required by the parallelism with a. The sun, moon, and stars, of which the psalmist knows nothing but that they burn with light and roll in silence through the dark expanse, are bid to break the solemn stillness that fills the daily and nightly sky. Finally, the singer passes in thought through the lower heavens, and would fain send his voice whither his eye cannot pierce, up into that mysterious watery abyss, which, according to ancient cosmography, had the. firmament for its floor. It is absurd to look for astronomical accuracy in such poetry as this; but a singer who knew no more about sun, moon. and stars, and depths of space, than that they were all Gods creatures and in their silence praised Him, knew and felt more of their true nature and charm than does he who knows everything about them except these facts.

Psa 148:5-6 assign the reason for the praise of the heavens-Jehovahs creative act, His sustaining power and His “law,” the utterance of His will to which they conform. Psa 148:6 a emphatically asserts, by expressing the “He,” which is in Hebrew usually included in the verb, that it is Jehovah and none other who “preserves the stars from wrong.” “Preservation is continuous creation.” The meaning of the close of Psa 148:6 b is doubtful, if the existing text is adhered to. It reads literally “and [it?] shall not pass.” The unexpressed nominative is by some taken to be the before mentioned “law,” and “pass” to mean cease to be in force or be transgressed. Others take the singular verb as being used distributively, and so render “None of them transgresses.” But a very slight alteration gives the plural verb, which makes all plain.

In these starry depths obedience reigns; it is only on earth that a being lives who can and will break the merciful barriers of Jehovahs law. Therefore, from that untroubled region of perfect service comes a purer song of praise, though it can never have the pathetic harmonies of that which issues from rebels brought back to allegiance.

The summons to the earth begins with the lowest places, as that to the heavens did with the highest. The psalmist knows little of the uncouth forms that may wallow in ocean depths, but he is sure that they too, in their sunless abodes, can praise Jehovah. From the ocean the psalm rises to the air, before it, as it were, settles down on earth. Psa 148:8 may refer to contemporaneous phenomena, and, if so, describes a wild storm hurtling through the lower atmosphere. The verbal arrangement in Psa 148:8 a is that of inverted parallelism, in which “fire” corresponds to “smoke” and “hail” to “snow.” Lightning and hail, which often occur together, are similarly connected in Psa 18:12. But it is difficult to explain “snow and smoke,” if regarded as accompaniments of the former pair fire and hail. Rather they seem to describe another set of meteorological phenomena, a winter storm, in which the air is thick with flakes as if charged with smoke, while the preceding words refer to a summers thunderstorm. The resemblance to the two pictures in the preceding psalm, one of the time of the latter rains and one of bitter winter weather, is noticeable. The storm wind, which drives all these formidable agents through the air, in its utmost fury is a servant. As in Psa 107:25, it obeys Gods command.

The solid earth itself, as represented by its loftiest summits which pierce the air; vegetable life, as represented by the two classes of fruit-bearing and forest trees; animals in their orders, wild and domestic; the lowest worm that crawls and the light-winged bird that soars, -these all have voices to praise God. The song has been steadily rising in the scale of being from inanimate to animated creatures, and last it summons man, in whom creations praise becomes vocal and conscious.

All men, without distinction of rank, age. or sex, have the same obligation and privilege of praise. Kings are most kingly when they cast their crowns before Him. Judges are wise when they sit as His vicegerents. The buoyant vigour of youth is purest when used with remembrance of the Creator; the maidens voice is never so sweet as in hymns to Jehovah. The memories and feebleness of age are hallowed and strengthened by recognition of the God who can renew failing energy and soothe sad remembrances; and the childs opening powers are preserved from stain and distortion, by drawing near to Him in whose praise the extremes of life find common ground. The young mans strong bass, the maidens clear alto, the old mans quavering notes, the childs fresh treble, should blend in the song.

Psa 148:13 gives the reason for the praise of earth, but especially of man, with very significant difference from that assigned in Psa 148:5-6. “His name is exalted.” He has manifested Himself to eves that can see, and has shown forth His transcendent majesty. Mans praise is to be based not only on the Revelation of God in Nature, but on that higher one in His dealings with men, and especially with Israel. This thief reason for praise is assigned in Psa 148:14 and indeed underlies the whole psalm. “He has lifted up a horn for His people,” delivering them from their humiliation and captivity, and setting them again in their land. Thereby He has provided all His favoured ones with occasion for praise. The condensed language of Psa 148:14 b is susceptible of different constructions and meanings. Some would understand the verb from a as repeated before “praise,” and take the meaning to be “He exalts the praise [i.e., the glory] of His beloved,” but it is improbable that praise here should mean anything but that rendered to God. The simplest explanation of the words is that they are in apposition to the preceding clause, and declare that Jehovah, by “exalting a horn to His people,” has given them especially occasion to praise Him. Israel is further designated as “a people near to Him.” It is a nation of priests, having the privilege of access to His presence; and, in the consciousness of this dignity, “comes forward in this psalm as the leader of all the creatures in their praise of God, and strikes up a hallelujah that is to be joined in by heaven and earth” (Delitzsch).

Fuente: Expositors Bible Commentary