Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~882 words.
Matthew Henry. Having breath, let the praises of God perfume our breath; let us be in this work as in our element; let it be to us as the air we breathe in, which we could not live without. The works of his power (Psa 150:2): Praise him for his mighty acts; for his mightinesses (so the word is), for all the instances of his might, the power of his providence, the power of his grace, what he has done in the creation, government, and redemption of the world, for the children of men in general, for his own church and children in particular. 2. Let us often take a pleasure in thinking what glorified saints are doing in heaven, what those are doing whom we have been acquainted with on earth, but who have gone before us thither; and let it not only make us long to be among them, but quicken us to do this part of the will of God on earth as those do it that are in heaven. Since therefore we must shortly breathe our last, while we have breath let us praise the Lord, and then we shall breathe our last with comfort, and, when death runs us out of breath, we shall remove to a better state to breathe God's praises in a freer better air.
John Calvin. But for sanctuary we read rqy, rekia, that is, the expanse of heaven, to which is added the epithet of power, because there we have a proof of the matchless power of God, so that we cannot look to the heavens without being lost in admiration. I do not insist upon the words in the Hebrew signifying the musical instruments; only let the reader remember that sundry different kinds are here mentioned, which were in use under the legal economy, the more forcibly to teach the children of God that they cannot apply themselves too diligently to the praises of God -- as if he would enjoin them strenuously to bring to this service all their powers, and devote themselves wholly to it. That the majesty of God may be duly reverenced, the Psalmist represents him as presiding on his throne in the heavens; and he enlarges upon the same truth in the second verse, celebrating his power and his greatness, which he had brought under our notice in the heavens, which are a mirror in which they may be seen. The number of tubes, as represented on ancient monuments, varies from seven to eleven. [311] Of the Hebrew musical instrument called tsltsl, tsiltel, or "cymbal," as Calvin here renders it, and as it is rendered in the Septuagint and Vulgate, two kinds are here mentioned -- tsltslym, "tsiltelim," or, "cymbals of sound," and "tsiltelim," or "cymbals of jubilation." The specific difference between these two sorts of the same instrument is not accurately marked.
Augustine. “Praise Him in the psaltery and harp.” The psaltery praiseth God from things above, the harp praiseth God from things below; I mean, from things in heaven, and things in earth, as He who made heaven and earth. For it is not psalteries and harps only that have strings: but, because in the psaltery, and harp, on account of the sound from things below and things above, somewhat has been found which can be understood after this distinction, he hath suggested to us to seek some other meaning in the strings themselves: for they too are flesh, but flesh now set free from corruption. Nor do I think that I should pass over what musicians say, that there are three kinds of sounds, by voice, by breath, by striking: by voice, uttered by throat and windpipe, when man singeth without any instrument; by breath, as by pipe, or anything of that sort: by striking, as by harp, or anything of that kind. Turn we to the Lord God, the Father Almighty, and with pure hearts offer to Him, so far as our meanness can, great and true thanks, with all our hearts praying His exceeding kindness, that of His good pleasure He would deign to hear our prayers, that by His Power He would drive out the enemy from our deeds and thoughts, that He would increase our faith, guide our understandings, give us spiritual thoughts, and lead us to His bliss, through Jesus Christ His Son our Lord, who liveth and reigneth with Him, in the Unity of the Holy Spirit, one God, for ever and ever.
Martin Luther. As therefore God ceaseth not, during this short and momentous life, to try and prove his church, by causing her to undergo these many and great offences, temptations, and afflictions, and these most bitter hatreds of Satan and of the word; so he will, as surely, most marvellously and excellently comfort her from heaven, and deliver her, and save her! Because the presence, the power, and the majesty of God are there, where he manifests himself forth by his acts and his wonderful works. This is a Psalm of praise, written for the people of Israel, (to praise God in his holiness, or in his sanctuary): that is, to praise him for that infinite and unequalled mercy, of erecting his sanctuary, his tabernacle, his ark, his mercy-seat among the Israelites; and thereby making Jerusalem the place of his dwelling.
Augustine of Hippo
chapter · Expositions on the Psalms
Psalm CL. Lat. CL.
1. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by the fact that they in all amount to one hundred and fifty, they suggest somewhat even to us, who have not as yet pierced with the eye of our mind the depth of their entire arrangement, whereon we may without being over-bold, so far as God giveth, be able to speak. Firstly, the number fifteen, whereof it is a multiple this number fifteen, I say, signifieth the agreement of the two Testaments. For in the former is observed the Sabbath, which signifieth rest; in the latter the Lord’s Day, which signifieth resurrection. The Sabbath is the seventh day, but the Lord’s Day, coming after the seventh, must needs be the eighth, and is also to be reckoned the first. For it is called the first day of the week, Una Sabbati.
[See p. 181, note 12, supra.—C.]
Rev. i. 20.
Isa. xi. 2.
[He adds: “For in the number of the fishes too which were caught in the nets which were let down after the Resurrection, by the adding of three to one hundred and fifty, we seem to have a kind of suggestion given us, into how many parts that number ought to be divided, namely, that it should contain three fifties. Though there is another account too of that number of fishes, one much more deep and pleasing, namely, that we arrive at the same number, by setting down seventeen in a column, and adding all the numbers from one to seventeen together. But in the number ten is signified the Law, in seven, Grace; for nought fulfilleth the Law save ‘Love (Rom. v. 5) by the Holy Spirit,’ who is set forth under the number seven.”—C.]
2. Now in that some have believed that the Psalms are divided into five books, they have been led by the fact, that so often at the end of Psalms are the words, “so be it, so be it.” But when I endeavoured to make out the principle of this division, I was not able; for neither are the five parts equal one to another, neither in quantity of contents, nor yet even in number of Psalms, so as for each to contain thirty. And if each book end with, “so be it, so be it,” we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of canonical Scripture, where it is said, “For it is written in the book of Psalms,” Acts i. 20.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 8, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
chapter · Expositions on the Psalms
and yet the other be true also, without contravening it. For it may be that there was some custom in Hebrew literature, whereby that is called one book which yet consists of more than one, just as of many churches one church consisteth, and of many heavens one heaven, Ps. cxxi. 2; Gen. i. 8.
Orbem terræ, and orbem terrarum. [But by orbis terræ does he mean “globe”? See p. 365, note 6, supra.—C.]
Acts vii. 42.
Ps. xl. 8. [i.e. the Bible. In the Middle Ages called rather “the Holy Library.”—C.]
3. Whichever then of these is understood, this book, in its parts of fifty Psalms each, gives an answer important and very worthy of consideration. For it seems to me not without significance, that the fiftieth is of penitence, the hundredth of mercy and judgment, the hundred and fiftieth of the praise of God in His saints. For thus do we advance to an everlasting life of happiness, first by condemning our own sins, then by living aright, that, having condemned our ill life, and lived a good life, we may attain to everlasting life. Our predestination is not wrought in ourselves, but in secret with Him, in His foreknowledge. Rom. viii. 30. [See p. 231, supra.—C.]
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 8, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
1 · Expositions on the Psalms
4. “Praise the Lord in His saints,” that is, in those whom He hath glorified: “praise Him in the firmament of His power” (ver. 1). “Praise Him in His deeds of strength;” or, as others have explained it, “in His deeds of power: praise Him according to the multitude of His greatness” (ver. 2). All these His saints are; as the Apostle saith, “But we may be the righteousness of God in Him.” 2 Cor. v. 21.
2 Cor. xiii. 4; Philip. iii. 10.
Rom. vi. 9.
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3 · Expositions on the Psalms
5. “Praise Him in the sound of the trumpet” (ver. 3): on account of the surpassing clearness of note of their praise. “Praise Him in the psaltery and harp.” The psaltery praiseth God from things above, the harp praiseth God from things below; I mean, from things in heaven, and things in earth, as He who made heaven and earth. We have already in another Psalm, See vol. i. p. 312.
[See p. 229, note 1, supra.—C.]
since organ is a Greek word, applied generally, as I have said, to all musical instruments, this instrument, to which bellows are applied, is called by the Greeks by another name: but it being called organ is rather a Latin and conversational usage. When then he saith, “on the strings and organ,” he seemeth to me to have intended to signify some instrument which hath strings. For it is not psalteries and harps only that have strings: but, because in the psaltery, and harp, on account of the sound from things below and things above, somewhat has been found which can be understood after this distinction, he hath suggested to us to seek some other meaning in the strings themselves: for they too are flesh, but flesh now set free from corruption. And to those, it may be, he added the organ, to signify that they sound not each separately, but sound together in most harmonious diversity, just as they are arranged in a musical instrument. For even then the saints of God will have their differences, accordant, not discordant, that is, agreeing, not disagreeing, just as sweetest harmony arises from sounds differing indeed, but not opposed to one another.
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5 · Expositions on the Psalms
6. “Praise Him on the well-sounding cymbals, praise Him on cymbals of jubilation” (ver. 5). Cymbals touch one another in order to sound, and therefore are by some compared to our lips. But I think it better to understand that God is in a manner praised on the cymbal, when each is honoured by his neighbour, not by himself, and then honouring one another, they give praise to God. But lest any should understand such cymbals as sound without life, therefore I think he added, “on cymbals of jubilation.” For “jubilation” that is, unspeakable praise, proceedeth not, save from life. Nor do I think that I should pass over what musicians say, that there are three kinds of sounds, by voice, by breath, by striking: by voice, uttered by throat and windpipe, when man singeth without any instrument; by breath, as by pipe, or anything of that sort: by striking, as by harp, or anything of that kind. None then of these kinds is omitted here: for there is voice in the choir, breath in the trumpet, striking in the harp, representing mind, spirit, body, [The tripartite nature of man recognised. See A.N.F. vol. iii. p. 474.—C.]
Prayer of St. Augustin.
Which he was wont to use after his Sermons and Lectures.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to Him, so far as our meanness can, great and true thanks, with all our hearts praying His exceeding kindness, that of His good pleasure He would deign to hear our prayers, that by His Power He would drive out the enemy from our deeds and thoughts, that He would increase our faith, guide our understandings, give us spiritual thoughts, and lead us to His bliss, through Jesus Christ His Son our Lord, who liveth and reigneth with Him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 8, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)
Martin Luther
chapter · A Manual of the Book of Psalms
This is a Psalm of praise, written for the people of Israel, (to praise God in his holiness, or in his sanctuary): that is, to praise him for that infinite and unequalled mercy, of erecting his sanctuary, his tabernacle, his ark, his mercy-seat among the Israelites; and thereby making Jerusalem the place of his dwelling. For God dwelt in that place, the city of Jerusalem, as in the heaven of his habitation. Hence other prophets call that people “the heavens,” and the place of the habitation, of the name, and of the word of God. Because the presence, the power, and the majesty of God are there, where he manifests himself forth by his acts and his wonderful works.
The Psalmist then mentions many musical instruments, which were used by the people of Israel in their worship, according to the appointed ceremonies of the Levitical worship and priesthood. But among Christians and the people of the New Testament, the trumpet, psaltery, the harp, the timbrels, are the gospel itself in the ministration of the word.
CONCLUDING ADMONITION.
I would, in conclusion, have all godly souls (whom Satan, without ceasing, harasses with temptations,) to bear in mind that all the laudatory Psalms, or Psalms of thanksgiving, are also promises of God, designed to lift up, to sustain, and to refresh afflicted consciences, and to furnish them with arguments against the devil; assuring them that God is the God of peace, of life, of consolation, and not the God of misery, cruelty, and damnation. For when David and other saints thus joyfully, and with all possible abundance of expression, praise God, they thereby show forth unto all the afflicted, that God never forsakes his own in their temptations, but pities all such; and that he gives them breathing-times in their conflicts, succours them in their distresses, beholds their contrite hearts, gives them in due time an end of their afflictions, delivers them from all evils, and oft-times most sweetly and marvellously comforts them.
Wherefore, every thanksgiving in the Psalms, is at the same time, a promise of grace, and a sweet doctrine to the tempted and the afflicted: because thereby is shown, by the example of David and of others, that God regardeth the afflicted, heareth all that call upon him, and giveth peace unto them in all the various afflictions under which they labour.
Source · Public Domain (tr. Henry Cole, London: Seeley and Burnside, 1837; Project Gutenberg #75892: Public domain in the USA)
chapter · A Manual of the Book of Psalms
Learn thou well then how to gather, throughout the book of Psalms, the blessed argument against the devil, contained in the words, “PRAISE YE THE LORD!” It was this that comforted David himself while praising God: for they are not the dead that praise the Lord, nor they that are swallowed up of sorrow, nor they that go down into hell!
As therefore God ceaseth not, during this short and momentous life, to try and prove his church, by causing her to undergo these many and great offences, temptations, and afflictions, and these most bitter hatreds of Satan and of the word; so he will, as surely, most marvellously and excellently comfort her from heaven, and deliver her, and save her!
All, therefore, that believe, how many soever they be, and how many or great soever their afflictions, are ever lifted up by the consolations of God. And hence God will comfort us also, and all saints; and he will open our mouths to praise him; that Satan may be confounded in all his devices and in all his works, and that Jesus Christ, the Lord our God, may be glorified! who, with the Father and the Holy Spirit, liveth and reigneth, One God, blessed for evermore. Amen.
THE PRINTER
TO THE GODLY READER, GREETING.
Behold, we here present unto thee, good Reader, the summary Commentary of Doctor Martin Luther, collected from his mouth by those that heard him, with all possible care and diligence. We could scarcely obtain leave from the holy author to edit this commentary in his name: because he felt that many things were wanting in this extemporaneous explication, which a diligent writing down might have rendered more perfect and more clear. But as he was satisfied that the sense and substance of each Psalm were every where faithfully given, and that a very important part of the true religion was here copiously handled; he was, under these assurances, the more willing to overlook any thing that might be wanting in the way of greater correctness, and loftier language and expression.
Source · Public Domain (tr. Henry Cole, London: Seeley and Burnside, 1837; Project Gutenberg #75892: Public domain in the USA)
chapter · A Manual of the Book of Psalms
We hope, therefore, that this our labour will not be unacceptable to the lovers of the Holy Scriptures and divine things. For they will here see how blessedly this great man opened and taught the word of God, and what his only aim and object were therein. And they will also be the better enabled to judge of the writings of others. For while others devote all their labours, pains, and aims, to thrust their books upon the world; they never, in those books, touch in the least upon those things which form the substance of the true religion! Reader, farewell! May thy soul be blessed by our labour!
PRINTED BY L. AND G. SEELEY, THAMES DITTON, SURREY.
Source · Public Domain (tr. Henry Cole, London: Seeley and Burnside, 1837; Project Gutenberg #75892: Public domain in the USA)
Matthew Henry
chapter
The first and last of the psalms have both the same number of verses, are both short, and very memorable. But the scope of them is very different: the first psalm is an elaborate instruction in our duty, to prepare us for the comforts of our devotion; this is all rapture and transport, and perhaps was penned on purpose to be the conclusion of these sacred songs, to show what is the design of them all, and that is to assist us in praising God. The psalmist had been himself full of the praises of God, and here he would fain fill all the world with them: again and again he calls, "Praise the Lord, praise him, praise him," no less than thirteen times in these six short verses. He shows, I. For what, and upon what account, God is to be praised (Psa 150:1, Psa 150:2), II. How, and with what expressions of joy, God is to be praised (Psa 150:3-5). III. Who must praise the Lord; it is every one's business (Psa 150:6). In singing this psalm we should endeavour to get our hearts much affected with the perfections of God and the praises with which he is and shall be for ever attended, throughout all ages, world without end.
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1–6
We are here, with the greatest earnestness imaginable, excited to praise God; if, as some suppose, this psalm was primarily intended for the Levites, to stir them up to do their office in the house of the Lord, as singers and players on instruments, yet we must take it as speaking to us, who are made to our God spiritual priests. And the repeated inculcating of the call thus intimates that it is a great and necessary duty, a duty which we should be much employed and much enlarged in, but which we are naturally backward to and cold in, and therefore need to be brought to, and held to, by precept upon precept, and line upon line. Observe here,
I. Whence this tribute of praise arises, and out of what part of his dominion it especially issues. It comes, 1. From his sanctuary; praise him there. Let his priests, let his people, that attend there, attend him with their praises. Where should he be praised, but there where he does, in a special manner, both manifest his glory and communicate his grace? Praise God upon the account of his sanctuary, and the privileges which we enjoy by having that among us, Eze 37:26. Praise God in his holy ones (so some read it); we must take notice of the image of God as it appears on those that are sanctified, and love them for the sake of that image; and when we praise them we must praise God in them. 2. From the firmament of his power. Praise him because of his power and glory which appear in the firmament, its vastness, its brightness, and its splendid furniture; and because of the powerful influences it has upon this earth. Let those that have their dwelling in the firmament of his power, even the holy angels, lead in this good work. Some, by the sanctuary, as well as by the firmament of his power, understand the highest heavens, the residence of his glory; that is indeed his sanctuary, his holy temple, and there he is praised continually, in a far better manner than we can praise him. And it is a comfort to us, when we find we do it so poorly, that it is so well done there.
II. Upon what account this tribute of praise is due, upon many accounts, particularly, 1. The works of his power (Psa 150:2): Praise him for his mighty acts; for his mightinesses (so the word is), for all the instances of his might, the power of his providence, the power of his grace, what he has done in the creation, government, and redemption of the world, for the children of men in general, for his own church and children in particular. 2. The glory and majesty of his being: Praise him according to his excellent greatness, according to the multitude of his magnificence (so Dr. Hammond reads it); not that our praises can bear any proportion to God's greatness, for it is infinite, but, since he is greater than we can express or conceive, we must raise our conceptions and expressions to the highest degree we can attain to. Be not afraid of saying too much in the praises of God, as we often do in praising even great and good men. Deus non patitur hyperbolum - We cannot speak hyperbolically of God; all the danger is of saying too little and therefore, when we have done our utmost, we must own that though we have praised him in consideration of, yet not in proportion to, his excellent greatness.
III. In what manner this tribute must be paid, with all the kinds of musical instruments that were then used in the temple-service, Psa 150:3-5. It is well that we are not concerned to enquire what sort of instruments these were; it is enough that they were well known then. Our concern is to know, 1. That hereby is intimated how full the psalmist's heart was of the praises of God and how desirous he was that this good work might go on. 2. That in serving God we should spare no cost nor pains. 3. That the best music in God's ears is devout and pious affections, non musica chordula, sed cor - not a melodious string, but a melodious heart. Praise God with a strong faith; praise him with holy love and delight; praise him with an entire confid…
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John Calvin
1
Psalm 150:1-6
1. Praise God in his sanctuary: praise him in the firmament of his power. 2. Praise him in, his might; praise him for the plenitude of his greatness. 3. Praise him with sound of trumpet, [306] praise him with psaltry and harp. 4. Praise him with timbrel [307] and pipe, [308] praise him upon chords, [309] and the organ. [310] 5. Praise him upon cymbals of sound, praise him upon cymbals of jubilation [311] 6. Whatsoever breathes, let it praise God. Hallelujah.
1. Praise God in his sanctuary. This psalm in general commends the spiritual worship of God, which consists in sacrifices of praise. By the sanctuary there is little doubt that heaven is here meant, as is often the case elsewhere. The second clause is exegetical, for the same thing is repeated. But for sanctuary we read rqy, rekia, that is, the expanse of heaven, to which is added the epithet of power, because there we have a proof of the matchless power of God, so that we cannot look to the heavens without being lost in admiration. As to the interpretation which some give -- Praise God, ye angels who inhabit the heavens, and ye men who dwell under the firmament, it is forced and unnatural; for the Psalmist, in order to awaken men who grow languid in God's praises, bids them lift their eyes towards the heavenly sanctuary. That the majesty of God may be duly reverenced, the Psalmist represents him as presiding on his throne in the heavens; and he enlarges upon the same truth in the second verse, celebrating his power and his greatness, which he had brought under our notice in the heavens, which are a mirror in which they may be seen. If we would have our minds kindled, then, to engage in this religious service, let us meditate upon his power and greatness, which will speedily dispel all such insensibility. Though our minds can never take in this immensity, the mere taste of it will deeply affect us. And God will not reject such praises as we offer according to our capacity.
3. Praise him with sound of trumpet. I do not insist upon the words in the Hebrew signifying the musical instruments; only let the reader remember that sundry different kinds are here mentioned, which were in use under the legal economy, the more forcibly to teach the children of God that they cannot apply themselves too diligently to the praises of God -- as if he would enjoin them strenuously to bring to this service all their powers, and devote themselves wholly to it. Nor was it without reason that God under the law enjoined this multiplicity of songs, that he might lead men away from those vain and corrupt pleasures to which they are excessively addicted, to a holy and profitable joy. Our corrupt nature indulges in extraordinary liberties, many devising methods of gratification which are preposterous, while their highest satisfaction lies in suppressing all thoughts of God. This perverse disposition could only be corrected in the way of God's retaining a weak and ignorant people under many restraints, and constant exercises. The Psalmist, therefore, in exhorting believers to pour forth all their joy in the praises of God, enumerates, one upon another, all the musical instruments which were then in use, and reminds them that they ought all to be consecrated to the worship of God.
6. Whatever breathes, etc. As the word nsmh, neshamah, means breath, or blowing, and whatever is animate, or breathes, the words may be extended to every kind of living creatures, as we have seen in the preceding psalms that the declaration of God's praises is assigned even to things wanting intelligence. But as men exclusively are often meant under the name of "flesh," so we may very well suppose that the words have reference here to men, who, although they have vital breath in common with the brute creation, obtain by way of distinction the name of breathing, as of living creatures. I am led to think this for the following reason: As yet the Psalmist has addressed himself in his exhortations to the people…
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