Psalms 147:12–148:14

Psalm 147:15-20 15. While he sends forth his word to the earth, his word runneth very swiftly. 16. Who giveth snow like wool, [293] and scattereth the hoar frost as ashes. 17. He casteth forth his ice like morsels: [294] before his cold who can stand? [295] 18. He shall send his word, and shall melt them: his breath shall blow, the waters shall flow. 19. He announces his words to Jacob, his edicts and his judgments to Israel. 20. He hath not done so to every nation, and his judgments he hath not showed them. Hallelujah. 15. While he sends forth, etc. He again touches upon some instances of the operation of God, everywhere to be seen in the system of nature. And as the changes which take place in the air, and upon the earth, and which should be considered evidences of his power, may perhaps be regarded by the world as the effect of chance, the Psalmist, before proceeding to speak of the snow, hoar frost, and ice, expressly declares, that earth is governed by his power and control. The sending forth of his word is nothing else than the secret influence by which he regulates and governs all things, for without his orders and appointment no movement could take place among the elements, nor could they be borne, now one way and now another, upon their own spontaneous impulse without his foregoing secret decree. He says, that his word runneth quickly, because, when once God has intimated his will, all things concur to carry it into effect. If we do not hold fast by this principle, however acutely we may investigate second causes, all our perspicacity will come to nothing. It is thus that Aristotle, for example, has shown such ingenuity upon the subject of meteors, that he discusses their natural causes most exactly, while he omits the main point of all, upon which the merest child, at least having any religion, has the superiority over him. He must have little discernment who, in the sudden snows and hoar-frosts, does not perceive how quickly the word of God runs. If, then, we would avoid a senseless natural philosophy, we must always start with this principle, that everything in nature depends upon the will of God, and that the whole course of nature is only the prompt carrying into effect of his orders. When the waters congeal, when the hail spreads through the air, and hoar frosts darken the sky, surely we have proof how effectual his word is. But if all these wonders produce no effect upon most men, at least the piercing cold which benumbs our bodies, should force us to recognize the power of God. When the heat of the sun scorches us in summer, and again, upon the succession of winter, all things are bound up, such a change as this, which must have appeared incredible had we not been accustomed to it, cries out loudly that there is a being who reigns above. 19. He announces his words to Jacob, etc. Here it is another word that is spoken of than what was formerly mentioned; for God speaks in a different way to the insensate works of his hands, which he silently subordinates to his will by secret laws impressed upon them, than he does to men who are endued with understanding, for these he teaches with articulate language, that they may obey him intelligently and with consent. Although the blessings formerly mentioned are not to be depreciated, they fall far short of this, that he has condescended to be the teacher of his chosen people, by communicating to them that religious doctrine which is a treasure of everlasting salvation. How little would it avail the Church that it were filled with the perishing enjoyments of time, and protected from hostile violence, did not its hope extend beyond this world. This, accordingly, is the grand proof of his love, that he has set before us in his word the light of eternal life. On this account it is appropriately mentioned here as the crowning part of true solid happiness. And let us learn from this, that we should not only receive the doctrine of God with reverential and holy obedience, but embrace it with affection, for we can conceive of nothing more delightful and desirable than that God should undertake our salvation, and give testimony of this by stretching out his hand to bring us to himself. For this is the design with which the doctrine has been given to us, that amidst the thick darkness of this world, and the devious errors into which Satan misleads the children of men, the great Father of us all may by it cast a foregoing light upon our path before gathering us to the inheritance of heaven. We are to notice, that the part which was sustained by Moses and the Prophets according to divine appointment is here ascribed to God himself, for we only put due honor upon the doctrine of religion, and estimate it at its proper worth when we rise to the consideration of God, who, in using the instrumentality of men, still claims to be considered our chief and only teacher. Thus its due majesty is assigned to the word from the person of its author. Again, he enhances the mercy shown by stating a comparison, intimating that this had not been done for other nations For if it be asked why God preferred one people to others, this pre-eminence will certainly lead us to gratuitous election as its source, since we will find that the children of Israel did not differ from others in any excellency attaching to themselves, but because God passed by others and condescended to adopt them into his favor. Footnotes: [293] We learn from Chardin in a manuscript note on this passage, as quoted by Harmer in his Observations, that towards the Black Sea, in Iberia and Armenia, and therefore he imagines in other countries also, "the snow falls in flakes as big as walnuts; but not being either hard or very compact, it does no other harm than presently to cover and overwhelm the traveller." The inspired writer had probably seen flakes of equal size on the mountains of Judea; and this would suggest to his mind the strikingly appropriate figure, "He giveth his snow like wool." [294] Walford translates, "He casteth down his ice in hail-stones." "The expression, like morsels,'" says he, "is a literal version of the Hebrew, but it gives so imperfect and obscure a representation of the meaning, as to induce the substitution which is here found. There can be no doubt but that hail is the thing intended: in this the critics are unanimous. It is most likely that the Hebrew term, which is translated morsels,' means small pieces of some substance, which we cannot now determine." [295] "The cold is sometimes extremely severe and even mortal in Palestine and the neighboring countries. Fulchirius Carnotensis, as cited by Mr. Harmer, saw the cold prove deadly to many. Jacobus de Vitriaco informs us, that the same thing happened to many of the poorer people, engaged in an expedition in which he himself was concerned, against Mount Tabor: they had suffered severely the preceding days by cold; but on the 24th of December it was so sharp that many of the poor people, and of the beasts of burden, actually died. Albertus Acquensis tells us the same thing happened to thirty of the people that attended King Baldwin I., in the mountainous districts of Arabia by the Dead Sea, where they had to conflict with horrible hail, with ice, and unheard of snow and rain.' These citations, as Harmer appositely remarks, may remove our wonder at such passages as that here commented on, in a hymn composed in those warmer climates." -- Mant. Footnotes: [289] In the Hebrew text, and in the Chaldee and Vulgate versions, this Psalm is without a title, but in the Septuagint it is assigned to the days of Haggai and Zephaniah, the title being -- Allelouia Angaiou kai Zachariou; and this may be regarded as a probable reference. In Psalm 147:2 and Psalm 147:13 there seems to be an allusion to the rebuilding of Jerusalem. Bishop Horsley entitles it -- "Thanksgiving of the returned captives. Perhaps composed for a Pentecost or Feast of Trumpets, after the Restoration." "Eben Ezra, and other Jewish writers, think that it foretells the future rebuilding of Jerusalem, and the restoration of the Jews from their present captivity, and refer it to the times of Messiah." -- Dr. Gill.

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

This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone (Deu 4:32-34) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah. Next: Psalms Chapter 148

17. “Praise in unison, O Jerusalem, thy God” (ver. 12). Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens, gathered from all sides into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. For what wilt thou then do, O Jerusalem? Surely toil and groaning will pass away. What wilt thou do? wilt thou plough, or sow, or plant vines, or make voyages, or trade? What wilt thou do? Will it still be thy duty to be engaged in the works thou now doest, good though they are, and spring from mercy? Consider thy numbers, consider on all sides thy company: see whether any hungers, for thee to give bread to; see whether any thirsts, for thee to give a cup of cold water to; see whether any is a stranger, for thee to take in; see whether any is sick, for thee to visit; see whether any is at strife, for thee to reconcile him; see whether any is dying, for thee to bury him. What then wilt thou do? “Praise in unison, O Jerusalem, thy God.” Behold, this is thy business. As is wont to be said in inscriptions, “Use it and be happy.” Utere felix. This and other like expressions seem, from Morcelli, Opera Epigraphica, vol. i. p. 415, to have been usual in inscriptions upon cups and like works of art, probably when given as presents. 18. Be ye Jerusalem; remember of whom it is said, “Lord, in Thy city their image Thou shalt bring to nought.” Ps. lxxiii. 20. A play on the double meaning of the word munus, which, meaning literally “a gift,” is also used in a special sense for “as how of gladiators.” Unum. 1 Cor. x. 17. Unum. Unus. 19. Wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth “visions of peace;” Sion meaneth “watching.” Speculatio. Spectacula. There is better reading in some mss.: fortè for fronte, “or they happen to know them.” Ps. xi. 5.

20. He saith, “He hath made strong the bars of thy gates” (ver. 13). The making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, “He hath made strong the bolts Seras. Matt. xxiv. 12. 21. “He hath blessed thy children within thee.” Who? He “who hath set peace as thy borders.” How ye all exult! [Here were applauses. The Donatists were warlike.—C.] 22. What ye cried out a while ago at the very mention of peace, ye cried from longing: your cry was from thirst, not from fulness; for there will be perfect righteousness where will be perfect peace. Now we hunger and thirst after righteousness. “They shall be filled.” Matt. v. 6.

23. “Who sendeth forth His Word to the earth” (ver. 15). Behold, on earth we toil, weary, fainting, sluggish, cold: when should we be raised up to the fat of wheat that satisfieth, did not He send His Word to the earth, whereby we were weighed down, to the earth, whereby we were hindered from returning? He sent His Word, He deserted us not even in the wilderness, He rained manna from heaven. “Who sendeth forth His Word to the earth;” and to earth His Word came. How? or what is His Word? “Even unto swiftness His Word runneth.” He said not, “His Word is swift,” but, “His Word runneth even unto swiftness.” Let us understand, my brethren: He could not have chosen a better word. He who is hot grows hot by heat, he who is cold grows cold by cold, he who is swift becometh swift by swiftness.…To what degree then doth it run? “Even to swiftness.” Increase as much as you will the swiftness of the Word, and say, It is as swift as this or that, as birds, as the winds, as the Angels; is any of these as great as swiftness itself, “even unto swiftness”? What is swiftness itself, brethren? It is everywhere; it is not in part. This belongeth to the Word of God, not to be in part, to be everywhere by Himself the Word, whereby He is “the Power of God and the Wisdom of God,” 1 Cor. i. 24. Wisd. viii. 1.

24. We then are burdened by the sluggishness of this cold body, and the bonds of this earthly and corruptible life; have we no hope of receiving “the Word,” which “runneth even unto swiftness”? or hath abandoned us, though by the body we are depressed to the lowest depths? Did not He predestinate us, before we were born in this mortal and sluggish body? He then, who predestinated us, gave snow to the earth, even ourselves. For now let us come to those somewhat obscure verses of the Psalm, let those entanglements begin to be unrolled. Behold, we are sluggish on this earth, and are as it were frozen here. And just as happens to the flakes of snow, for they freeze above, then fall down; so as love groweth cold, human nature falleth down to this earth, and involved in a sluggish body becometh like snow. But in that snow are predestined sons of God. For, “He giveth snow like wool” (ver. 16). What is “like wool”? It meaneth, of the snow which He hath given, of these, who are as yet slow in spirit and cold, whom He hath predestinated, He is about to make somewhat. For wool is the material of a garment: when we see wool, we look on it as a sort of preparation for a garment. Therefore since He hath predestinated these, who at present are cold and creep on earth, and as yet glow not with the spirit of love (for as yet He speaketh of predestination), God hath given these as a sort of wool: He is about to make of them a garment. Rightly did the “raiment” of Christ “shine” on the mountain, “like snow.” Matt. xvii. 2. Eph. v. 27. 25. “He scattereth mist like ashes.” “He scattereth,” saith the Psalmist, “mist like ashes.” Who? He “who giveth snow like wool.” For whom He predestined, He calleth to repentance; for “whom He predestined, them He also called.” But “ashes” are connected with repentance. Hear Him calling to repentance, when He upbraided certain cities, saying, “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works which have been done in you had been done in Tyre and Sidon, they had long ago repented in dust and ashes.” Matt. xi. 21. Job xxx. 19, Vulg. Gen. xviii. 27.

26. “Who sendeth His crystal like morsels of bread” (ver. 17). We need not spend our toil again in saying what crystal is. We have already said it, and I do not think that ye, beloved, have forgotten it. What is then, “He sendeth His crystal like morsels of bread”? What is “crystal”? It is very hard, it is very tightly congealed; it can not, like snow, be easily melted. Snow, hardened by many years’ duration, and by the succession of ages, is called “crystal,” and this “He sendeth like morsels of bread.” What meaneth this? They were too hard, no longer fit to be compared to snow, but to crystal; but they too are predestinated and called, and some of them even so as to feed others, to be useful to others also. And what need is there to enumerate many, whom we happen to know, this one and that one? Every one when he thinks can recall to mind how hardened and obstinate some of those whom he knows have been, how they have struggled against the truth; yet now they preach the truth, they have been made morsels of bread. Who is that one Bread? “We being many,” saith the Apostle, “are one Body in Christ;” Rom. xii. 5. 1 Cor. x. 17. Philip. iii. 5, 6. Acts xxii. 20. 27. Thus then we see “the snow, the mist, the crystal:” it is good that He blow and thaw them. For if He blow not, if He Himself thaw not the hardness of this ice, “in the face of His cold who shall stand?” He abandoneth a sinner, behold, He calleth him not; behold, He openeth not his perception; behold, He poureth not in grace; let the man thaw himself, if he can, from the ice of folly. He cannot. Wherefore can he not? “In the face of His cold who shall stand?” Behold him then growing harder, and saying, “O wretched man that I am! who shall deliver me from the body of this death?” Behold, I am growing cold, behold, I am growing hard, what heat shall thaw me that I may run? “Who shall deliver me from the body of this death?.…In the face of His cold who shall stand?” And who shall free himself, if God abandon him? Who is it that freeth? “The grace of God, through Jesus Christ our Lord.” Rom. vii. 24, 25. 1 Tim. i. 13. 1 Tim. i. 16. John vii. 37. John iv. 14.

28. “Announcing His Word unto Jacob, His Righteousnesses and Judgments unto Israel” (ver. 19). What “Righteousnesses,” what “Judgments”? Because whatever mankind had suffered here before, when it was “snow” and “mist” and “crystal,” it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, “Before I was troubled I went wrong.” Ps. cxix. 67. Ps. cxix. 71. Gen. xxxii. 24, etc. Matt. xi. 12. difficulty hold, what we so easily lose? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold: he will hold firmly, what he has only held after toil. These His judgments therefore God manifested to Jacob and Israel.…

29. “He hath not done so to the whole race” (ver. 20). Let none deceive you: it is not announced to any nation, this judgment of God; namely, how the righteous and the unrighteous suffer, how all suffer for their deserts, how the righteous themselves are freed by the grace of God, not in their own merits. This is not announced to the whole race, but only to Jacob, only to Israel. What then do we, if He hath not announced it to the whole race, but only to Jacob, only to Israel? Where will we be? In Jacob. “He hath not manifested His judgments to them.” To whom? To all nations. How then are the “snows” called, when the crystal is melted? How are the nations called, now Paul is justified? How, save to be in Jacob? The wild olive is cut off from its stock, to be grafted into the olive: now they belong to the olive, no longer ought they to be called nations, Gentes.

Praise the Lord, O Jerusalem,.... The inhabitants of it, as Kimchi; not Jerusalem in a literal sense, for this respects future time, as Aben Ezra; the world to come, the times of the Messiah: and intends the spiritual Jerusalem, as Arama; that which is free, the mother of us all; the Gospel church, and the members of it; which have great reason to praise the Lord, for their special blessings and peculiar privileges; see Galatians 4:26; praise thy God, O Zion; not the house and family of David, as R. Obadiah; nor the priests and Levites in the temple, as others; but the same as before, the church and people of God; the Mount Zion God has loved and chose for his habitation; the city of our solemnities in Gospel times; the perfection of beauty and joy of the whole earth; whose God and King is Christ; and whom Zion and all her children should praise, being her incarnate God, Immanuel, God manifest in the flesh. With this verse, the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, begin the psalm.

For he hath strengthened the bars of thy gates,.... Of Jerusalem, of Zion the church of God. Gates are for the letting in of persons into the city of our God; which are Christ, faith in him, and a profession of it; see Isaiah 26:1, "bars" are for the security of those that, are in it, and to keep out the enemy: and these, "strengthened", denote the utmost safety of the true members of Christ and his church; who have nothing to fear from their spiritual enemies, sin, law, Satan, the world, death, and hell: God is on their side; Christ is the munition of rocks unto them the Holy Spirit is in them, who is greater than he that is in the world; and angels are guards about them; all which is matter of praise, and a sufficient reason for it; he hath blessed thy children within thee; multiplied them and made them fruitful, increased the number of them; even the spiritual children of the church, brought forth to Christ by her; born in her, through the ministry of the Gospel; and brought up by her, with the ordinances of it. These in the first times of the Gospel were very numerous, and will be so again in the latter day, like the drops of the morning dew; and are and will be blessed with all spiritual blessings, with pardoning, justifying, adopting, and sanctifying grace, and with eternal life; for which the Lord's name is to be praised.

He maketh peace in thy borders,.... Which are usually most infested by enemies, It may denote the universality of peace throughout the land, in all the parts and borders of it; and be understood of the outward peace of the church with her enemies, and of the abundance and continuance of it in the latter day; and of that concord and harmony that shall be among the members of it; and also of that inward spiritual conscience peace each enjoy through believing; and which is in and from Christ, and flows from his blood and righteousness, applied for pardon and justification; and is another reason for praising the Lord; and filleth thee with the finest of the wheat; or, "fat of the wheat" (s); the best of it; see Deuteronomy 32:14; which is the choicest of grain, and makes the best of bread, and especially the finest flour of it; and to be filled and satisfied with this, or to have enough of it, is a great temporal blessing. Here it may be understood spiritually of the Gospel, which may be compared to wheat, and the finest of it, for its excellency and purity, for its solidity and substantiality; with which the chaff of human doctrine is not to be mentioned, Jeremiah 23:28; and for its salutary nourishing and strengthening virtue; and especially of Christ, the sum and substance of it, sometimes compared to a corn of wheat, John 12:24; for his superior excellency to all others, and the purity of his nature; for his great fruitfulness, and for being suitable food to his people; the bread of life, for which he is prepared by his sufferings and death; which may be signified by the beating out of the corn, and grinding the wheat, and making it into bread, fit for use: and for this spiritual food believers are abundantly thankful, and have reason to praise the Lord. (s) "adipe", Montanus, Pagninus, Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.

He sendeth forth his commandment upon earth,.... Which Kimchi interprets of rain, which causes the wheat to grow; since afterwards mention is made of snow, and of hoar frost and ice. Aben Ezra understands it of the decree of God, which he executes on earth. The Targum, of the "Memra", or Word of the Lord; the essential Word, the Messiah; whom the Lord sent on earth to perform the great work of redemption and salvation; and who came speedily, and tarried not when the fulness of time was come, as follows. It may design God's word of providence, which answers to his word of power in the first creation of all things; and which orders everything done in the earth, and is instantly obeyed; which agrees with Psalm 147:18. Or rather the word of the Gospel; the doctrines and ordinances of divine revelation, agreeably to Psalm 147:19; and so may have respect to the mission of the apostles of Christ, and ministers of the word, to go into all the earth, and preach the Gospel to every creature; his word runneth very swiftly; so the Gospel did in the first times of it, like lightning, from one end of the heaven to the other; the words of it went into all the world, and the sound of it unto the ends of the earth; it had a free course, and was glorified: and so it will in the latter day, when many shall run to and fro, and knowledge shall be increased; see Romans 10:18.

He giveth snow like wool,.... For colour as white as wool; so the Targum and Kimchi: and for the manner of its falling, lightly and gently as a lock of wool; which for its thinness and fineness it also resembles. Hence the ancients used to call snow , "woolly water" (t); and Martial (u) gives it the name of "densum veilus aquarum", "a thick fleece of waters": so another poet (w) calls clouds flying fleeces of wool, to which they sometimes seem like; Pliny (x) calls it the from of the celestial waters. And it is like wool for its usefulness to the earth; for as wool covers the sheep, and clothes made of it cover men, and keep them warm; so snow filling upon the earth covers it and keeps it warm, and secures the wheat and other fruits of the earth from the injuries of the cold: and this lies among the treasures of the Lord, and he brings it out from thence, and commands it to be on the earth; and it is an useful gift of his providence, for which his name is to be praised; see Job 37:6. The Jews have a saying, as Arama observes, that one day of snow is better than five of rain. In the third year of Valens and Valentinianus, with the Atrebates (a people in the Netherlands), real wool fell from the clouds, mixed with rain (y). Several blessings of grace are signified by this figure; as pardon of sin, the justifying righteousness of Christ, and the efficacy of the word of God, Psalm 51:7; he scattereth the hoar frost like ashes; which is the dew congealed by the intense cold of the air in the night season (z): this for its colour looks like ashes, and for its infinite number of particles may be compared to them; which are spread here and there, and everywhere; over gardens, fields, lands, herbs, plants, and trees, as if they were strewed with ashes. And to hot ashes it may be compared, because of its burning nature, shrivelling up leaves, herbs, and plants, as if burnt; hence called "pruina" in the Latin tongue (a). The manna is compared to this for its smallness, Exodus 16:14; which was typical of Christ, the hidden manna, and of the ministry of the Gospel; little, mean, and contemptible, in the eyes of carnal men; torturing and tormenting to them, as the fire that came out of the mouths of the witnesses; and is the savour of death unto death to some, while it ii the savour of life unto life to others. (t) Eustathius in Dionys. Perieget. p. 91. (u) Epigram. l. 4. Ephesians 3. (w) Aristoph. Nubes, p. 146. (x) Nat. Hist. l. 17. c. 2.((y) Orosii Hist. l. 7. c. 32. p. 131. (z) lsidor. Origin. l. 13. c. 10. (a) "Frigora nec tantum cana concreta pruina", Virgil. Georgic. l. 2. v. 376.

He casteth forth his ice like morsels,.... Divided like morsels, as the Targum; cut into pieces, like morsels of bread. This seems to have respect to hail stones, which sometimes fall like pieces of ice, and are very prejudicial to the fruits of the earth: this was one of the ten plagues of Egypt; and whereby also many of the Canaanites were destroyed in the times of Joshua, Exodus 9:23; and there is an exceeding great storm of hail yet to come, very dreadful; see Revelation 16:21. This is expressive of the wrath, vengeance, and judgments of God upon men, by which he is known in various perfections of his nature; as his power, justice, and holiness, for which he is celebrated, Isaiah 30:30; who can stand before his cold? which he has purposed and promised shall be; for he has said, that "cold and heat shall not cease, as long as the earth remains"; and which he appoints and orders to be, for "by the breath of God frost is given", Genesis 8:22; and this is sometimes and in some places so very vehement, that it is intolerable; men are obliged to keep within doors, to make them fires, and put on more clothes; and the "hands" of every man are sealed up from business; even "the beasts go into their dens, and remain in their places", or get what shelter they can; see Job 37:7. And if there is no standing before his cold, who can stand before the heat of his anger, or his furious wrath and indignation, when it is poured out like fire? see Psalm 76:7.

He sendeth out his word, and melteth them,.... The snow, the hoar frost, and ice: this he does by a word of his, who can freeze the earth and waters, and thaw them at his pleasure; by ordering the sun to break forth with great heat, or rain to fall in great plenty; of both which Kimchi interprets his word; as well as by causing a warm wind to blow, as follows, he causeth his wind to blow, and the waters to flow: the south wind particularly; then the waters, which were still and motionless, flow as before, or more abundantly. Thus the hearts of men in a state of nature are like frozen earth or waters; they are cold, and without the heat of love, and affection to God and Christ, and spiritual things; they are as hard as a stone, and without any motion or desire after things divine and heavenly: but when the Lord sends his word, attended with a divine power and efficacy, it breaks and melts them; when the south wind of the blessed Spirit blows upon them, or his grace becomes effectual in convincing them of sin, righteousness, and judgment; and when the sun of righteousness arises on them with healing in his wings; with which being warmed, they are loosened, and flow to the Lord and his goodness for all spiritual blessings.

He showeth his word unto Jacob,.... From the things of nature and providence, the psalmist passes to the blessings of grace and goodness; for which the Lord is to be praised, particularly for his word and ordinances. The Targum interprets this of the words of the law; and indeed the law, or decalogue, was given only to the Israelites, the posterity of Jacob; as also the ceremonial and judicial laws; and even the whole Scripture, the oracles of God, were committed to them in a very peculiar manner: all which distinguished them from the Gentiles, and gave them the preference to them; see Deuteronomy 4:6, Romans 3:1. But the Gospel part of the word is also included; the word of grace, peace, reconciliation, righteousness, eternal life, and salvation, which was first published to the Jews: it was "shown" unto them, for it cannot be known by any without a revelation; the Gospel, and the things of it, are hidden things to natural men, and could never have been discerned by any, had they not been shown by the Lord; as they are externally in the ministration of the word, and internally and effectually by the Spirit of God; who is the Spirit of wisdom and revelation in the knowledge of divine things; his statutes and his judgments unto Israel; the ordinances of divine worship under the former dispensation, which were peculiar to literal Israel; and those of the Gospel dispensation, which belong to the spiritual Israel, Jews and Gentiles; and which are shown and directed to in the word, to be observed by them; and both the Gospel and the ordinances of it are instances of divine favour, for which the Lord is to be praised.

He hath not dealt so with any nation,.... Or "every nation" (b); or all the nations under the heavens; only with the Jewish nation: these only for many hundreds of years were favoured with the divine revelation, with the word and ordinances of God; with the law, and with the Gospel, and with the service and worship of God; as well as with promises and prophecies of Christ, and good things to come by him. These were not communicated to anyone nation or body of people besides them; only now and then, to one here and there among the Gentiles: the Gospel was first preached to them at the coming of Christ, and after them to the Gentiles, when rejected by them; and as for his judgments, they have not known them; by which are meant, not the providential dispensations of God, which are unsearchable, and past finding out, till made manifest; nor punishments inflicted on wicked men, unobserved by them; but the word of God, and the ordinances of it, which the Gentile world for many ages were unacquainted with; see Psalm 19:9; praise ye the Lord: as literal Israel had reason to do, for those distinguishing instances of his favour and goodness; and as the spiritual Israel of God everywhere have; and particularly our British ones, who are highly favoured with the privileges of having the word of God purely and powerfully preached, and his ordinances truly and duly administered; at least in some parts of it, and that more than in any other nation under the heavens. (b) "omni genti", Pagninus, Montanus, Gejerus; "omni nationi", V. L.

strengthened . . . gates--or, means of defense against invaders,

maketh . . . borders--or, territories (Gen 23:17; Isa 54:12). filleth thee, &c.--(Compare Margin).

morsels--used as to food (Gen 18:5), perhaps here denotes hail.

Considering that this earth, and the atmosphere that surrounds it, are the very sediment of the universe, it concerns us to enquire after those considerations that may be of use to reconcile us to our place in it; and I know none more likely than this (next to the visit which the Son of God once made to it), that even in this world, dark and as bad as it is, God is praised: Praise you the Lord from the earth, Psa 148:7. As the rays of the sun, which are darted directly from heaven, reflect back (though more weakly) from the earth, so should the praises of God, with which this cold and infected world should be warmed and perfumed. I. Even those creatures that are not dignified with the powers of reason are summoned into this concert, because God may be glorified in them, Psa 148:7-10. Let the dragons or whales, that sport themselves in the mighty waters (Psa 104:26), dance before the Lord, to his glory, who largely proves his own omnipotence by his dominion over the leviathan or whale, Job 41:1, etc. All deeps, and their inhabitants, praise God - the sea, and the animals there - the bowels of the earth, and the animals there. Out of the depths God may be praised as well as prayed unto. If we look up into the atmosphere we meet with a great variety of meteors, which, being a king of new productions (and some of them unaccountable), do in a special manner magnify the power of the great Creator. There are fiery meteors; lightning is fire, and there are other blazes sometimes kindled which may be so called. There are watery meteors, hail, and snow, and the vapours of which they are gendered. There are airy meteors, stormy winds; we know not whence they come nor whither they go, whence their mighty force comes nor how it is spent; but this we know, that, be they ever so strong, so stormy, they fulfil God's word, and do that, and no more than that, which he appoints them; and by this Christ showed himself to have a divine power, that he commanded even the winds and the seas, and they obeyed him. Those that will not fulfil God's word, but rise up in rebellion against it, show themselves to be more violent and headstrong than even the stormy winds, for they fulfil it. Take a view of the surface of the earth (Psa 148:9), and there are presented to our view the exalted grounds, mountains and all hills, from the barren tops of some of which, and the fruitful tops of others, we may fetch matter for praise; there are the exalted plants, some that are exalted by their usefulness, as the fruitful trees of various kinds, for the fruits of which God is to be praised, others by their stateliness, as all cedars, those trees of the Lord, Psa 104:16. Cedars, the high trees, are not the fruitful trees, yet they had their use even in God's temple. Pass we next to the animal kingdom, and there we find God glorified, even by the beasts that run wild, and all cattle that are tame and in the service of man, Psa 148:10. Nay, even the creeping things have not sunk so low, nor do the flying fowl soar so high, as not to be called upon to praise the Lord. Much of the wisdom, power, and goodness of the Creator appears in the several capacities and instincts of the creatures, in the provision made for them and the use made of them. When we see all so very strange, and all so very good, surely we cannot but acknowledge God with wonder and thankfulness. II. Much more those creatures that are dignified with the powers of reason ought to employ them in praising God: Kings of the earth and all people, Psa 148:11, Psa 148:12. 1. God is to be glorified in and for these, as in and for the inferior creatures, for their hearts are in the hand of the Lord and he makes what use he pleases of them. God is to be praised in the order and constitution of kingdoms, the pars imperans - the part that commands, and the pars subdita - the part that is subject: Kings of the earth and all people. It is by him that kings reign, and people are subject to them; the princes and judges of the earth have their wisdom and their commission from him, and we, to whom they are blessings, ought to bless God for them. God is to be praised also in the constitution of families, for he is the founder of them; and for all the comfort of relations, the comfort that parents and children, brothers and sisters, have in each other, God is to be praised. 2. God is to be glorified by these. Let all manner of persons praise God. (1.) Those of each rank, high and low. The praises of kings, and princes, and judges, are demanded; those on whom God has put honour must honour him with it, and the power they are entrusted with, and the figure they make in the world, put them in a capacity of bringing more glory to God and doing him more service than others. Yet the praises of the people are expected also, and God will graciously accept of them; Christ despised not the hosannas of the multitude. (2.) Those of each sex, young men and maidens, who are accustomed to make merry together; let them turn their mirth into this channel; let it be sacred, that it may be pure. (3.) Those of each age. Old men must still bring forth this fruit in old age, and not think that either the gravity or the infirmity of their age will excuse them from it; and children too must begin betimes to praise God; even out of the mouth of babes and sucklings this good work is perfected. A good reason is given (Psa 148:13) why all these should praise the name of the Lord, because his name alone is excellent and worthy to be praised; it is a name above every name, no name, no nature, but his, has in it all excellency. His glory is above both the earth and the heaven, and let all inhabitants both of earth and heaven praise him and yet acknowledge his name to be exalted far above all blessing and praise. III. Most of all his own people, who are dignified with peculiar privileges, must in a peculiar manner give glory to him, Psa 148:14. Observe, 1. The dignity God has put upon his people, even the children of Israel, typical of the honour reserved for all true believers, who are God's spiritual Israel. He exalts their horn, their brightness, their plenty, their power. The people of Israel were, in many respects, honoured above any other nation, for to them pertained the adoption, the glory, and the covenants, Rom 9:4. It was their own honour that they were a people near unto God, his Segulla, his peculiar treasure; they were admitted into his courts, when a stranger that came nigh must be put to death. They had him nigh to them in all that which they called upon him for. This blessing has not come upon the Gentiles, through Christ, for those that were afar off are by his blood made nigh, Eph 2:13. It is the greatest honour that can be put upon a man to be brought near to god, the nearer the better; and it will be best of all when nearest of all in the kingdom of glory. 2. The duty God expects from them in consideration of this. Let those whom God honours honour him: Praise you the Lord. Let him be the praise of all his saints, the object of their praise; for he is a praise to them. He is thy praise, and he is thy God, Deu 10:21. Some by the horn of his people understand David, as a type of Christ, whom God has exalted to be a prince and a Saviour, who is indeed the praise of all his saints and will be so for ever; for it is through him that they are a people near to God.

Psalm 148:7-10 7. Praise Jehovah! ye creatures from the earth, [298] dragons, [299] and all deeps. 8. Fire and hail, snow and ice, breath of the storm doing his word. 9. Mountains, and all hills; fruitful tree, and all cedars. 10. Wild beasts, and all cattle; reptile, and winged fowl. 7. Praise Jehovah, etc. He now comes to the lower parts of the world; although deviating at the same time from the exact order, he mixes up such things as are produced in the air -- lightning's, snow, ice, and storms. These should rather have been placed among the former class, but he has respect to the common apprehension of men. The scope of the whole is, that wherever we turn our eyes we meet with evidences of the power of God. He speaks first of the whales; for, as he mentions the abysses or deeps immediately afterwards, I have no doubt that by tnynym, tanninim, he means fishes of the sea, such as whales. It is only reasonable to think that matter for praising God should be taken from the sea, which is fraught with so many wonders. He then ascends to hail, snows, and storms, which he says fulfill the word of God; for it is not by an effect of chance that the heavens are clouded, or that a single drop of rain falls from the clouds, or that the thunders rage, but one and all of these changes depend upon the secret will of God, whether he will show his goodness to the children of men in irrigating the earth, or punish their sins by tempest, hail, or other calamities. The passage contains instruction of various kinds, as, for example, that when dearth impends, however parched the earth may be by long continued heat, God can promptly send rain which will remove the drought at his pleasure. If from incessant rains, on the other hand, the seed rot in the ground, or the crops do not come to maturity, we should pray for fair weather. If we are alarmed by thunder, we are taught to pray to God, for as it is he who sends it in his anger, so he can still all the troubled elements. And we are not to take up the narrow view of this truth which irreligious men advocate, that things in nature merely move according to the laws impressed upon them from the beginning, while God stands by idle, but are to hold firmly that God watches over his creatures, and that nothing can take place without his present disposal, as we have seen, Psalm 104:4 that "he maketh the winds his messengers, and his ministers a flaming fire." Footnotes: [298] "Laudate Iehovam e terra." -- Lat. "Louez le Seigneur, vous creatures de la terre." -- Fr. [299] "Ou, balenes." -- Fr. marg. "Or, whales."

Psalm 148:11-14 11. Kings of the earth, and all peoples; princes, and all judges of the earth. 12. Young men, and also virgins; old men, with children. 13. Let them praise the name of Jehovah: for exalted is his name only, his praise is above the earth and the heavens. 14. And he hath exalted the horn of his people: praise is to all his merciful ones, to the children of Israel, a people which is near to him. Hallelujah. 11. Kings of the earth, etc. He now turns his address to men, with a respect to whom it was that he called for a declaration of God's praises from creatures, both above and from beneath. As kings and princes are blinded by the dazzling influence of their station, so as to think the world was made for them, and to despise God in the pride of their hearts, he particularly calls them to this duty; and, by mentioning them first, he reproves their ingratitude in withholding their tribute of praise when they are under greater obligations than others. As all men originally stand upon a level as to condition, the higher persons have risen, and the nearer they have been brought to God, the more sacredly are they bound to proclaim his goodness. The more intolerable is the wickedness of kings and princes who claim exemption from the common rule, when they ought rather to inculcate it upon others and lead the way. He could have addressed his exhortation at once summarily to all men, as indeed he mentions peoples in general terms; but by thrice specifying princes he suggests that they are slow to discharge the duty, and need to be urged do it. Then follows a division according to age and sex, to show that all without exception are created for this end, and should unitedly devote their energies to it. As to old men, the more God has lengthened out their lives the more should they be exercised in singing his praises; but he joins young men with them, for though they have less experience from continued habit, it will be inexcusable if they do not acknowledge the great mercy of God in the vigor of their lives. In speaking of girls or virgins, the particle gm, gam, also, is not merely expletive, but added to make the words more emphatical, conveying the truth that even the young women who are not so liberally educated as the male sex, being considered as born for domestic offices, will omit their duty if they do not join with the rest of the Church in praising God. It follows that all from the least to the greatest are bound by this common rule. 14. And hath exalted the horn, etc. As we saw in the former Psalm, that the perfections of God are to be seen more conspicuously in the Church than in the constitution of the world at large, the Psalmist has added this sentence, as to the Church being protected by the divine hand, and armed with a power against all enemies which secures its safety in every danger. By the horn, as is well known, is meant strength or dignity. Accordingly the Psalmist means that God's blessing is apparent in his Church and among his chosen people, inasmuch as it only flourishes and is powerful through his strength. There is a tacit comparison implied between the Church of God and other hostile powers, for it needs divine guardianship as being exposed on all sides to attack. Hence the Psalmist infers that praise is to all the merciful ones of God, for they have ground given them in the singular goodness of his condescension both for self-congratulation and praise. In calling the children of Israel a people near unto God, he reminds them of the gracious covenant which God made with Abraham. For how came the nearness, except in the way of God's preferring an unknown despised stranger to all nations? Nor are we to seek the cause of the distinction elsewhere than in the mere love of God. Though all the world equally belongs to God, he graciously discovered himself to the children of Israel, and brought them near to him, strangers as they were from God, even as are the whole race of Adam. Hence the words of Moses -- "When the Most High divided to the nations their inheritance, and distributed the peoples, he stretched forth his line to Jacob." (Deuteronomy 32:8.) He is to be considered, therefore, as pointing out the cause why God hath extended such signal blessings to a single people, and a people poor and despised -- his adoption of them to himself. Footnotes: [296] Milton, in his Paradise Lost, (Lib. 5. line 53, etc.,) has elegantly imitated this Psalm, and put it into the mouth of Adam and Eve as their morning hymn in a state of innocency.

The perpetuity of the frame of nature is, of course, subject to Him who formed it. a decree . . . pass--His ordinances respecting them shall not change (Jer 36:31), or perish (Job 34:20; Psa 37:36).

The call on the earth, as opposed to heaven, includes seas or depths, whose inhabitants the dragon, as one of the largest (on leviathan, see on Psa 104:26), is selected to represent. The most destructive and ungovernable agents of inanimate nature are introduced.

fulfilling his word--or, law, may be understood of each. Next the most distinguished productions of the vegetable world.

fruitful trees--or, "trees of fruit," as opposed to forest trees. Wild and domestic, large and small animals are comprehended.

Let them--all mentioned. excellent--or, exalted (Isa 12:4). his glory--majesty (Psa 45:3). above the earth and heaven--Their united splendors fail to match His.

exalteth the horn--established power (Psa 75:5-6). praise of--or literally, "for" his saints--that is, occasions for them to praise Him. They are further described as "His people," and "near unto Him," sustaining by covenanted care a peculiarly intimate relation. Next: Psalms Chapter 149

3. “Praise ye the Lord from heaven” (ver. 1). As though he had found things in heaven holding their peace in the praise of the Lord, he exhorteth them to arise and praise. Never have things in heaven held their peace in the praises of their Creator, never have things on earth ceased to praise God. But it is manifest that there are certain things which have breath to praise God in that disposition wherein God pleaseth them. For no one praiseth aught, save what pleaseth him. And there are other things which have not breath of life and understanding to praise God, but yet, because they also are good, and duly arranged in their proper order, and form part of the beauty of the universe, which God created, though they themselves with voice and heart praise not God, yet when they are considered by those who have understanding, God is praised in them; and, as God is praised in them, they themselves too in a manner praise God. [Homo Naturæ minister et interpres.—Bacon. The “Hymn of the Three Children” was in his mind: it became very early one of the hymns of the Church.—C.] 4. “Praise ye the Lord from heaven: praise Him in the high places.” [In excelsis.—C.]

5. “Praise Him, all ye angels of His, praise Him, all His powers” (ver. 2). “Praise Him, sun and moon; praise Him, all ye stars and light” (ver. 3). “Praise Him, ye heaven of heavens, and waters that are above the heavens” (ver. 4). “Let them praise the Name of the Lord” (ver. 5). When can he unfold all in his enumeration? Yet he hath in a manner touched upon them all summarily, and included all things in heaven praising their Creator. And as though it were said to him, “Why do they praise Him? what hath He conferred on them, that they should praise Him?” he goeth on, “for He spake, and they were made; He commanded, and they were created.” No wonder if the works praise the Worker, no wonder if the things that are made praise the Maker, no wonder if creation praise its Creator. In this Christ also is mentioned, though we seem not to have heard His Name.…By what were they made? By the Word? John i. 1, 2.

6. “He hath established them for the age, and for age upon age” (ver. 6). All things in heaven, all things above, all powers and angels, a certain city on high, good, holy, blessed; from whence because we are wanderers, we are wretched; whither because we are to return, we are blessed in hope; whither when we shall have returned, we shall be blessed indeed; “He hath given them a law which shall not pass away.” What sort of command, think ye, have things in heaven and the holy angels received? What sort of command hath God given them? What, but that they praise Him? Blessed are they whose business is to praise God! They plough not, they sow not, they grind not, they cook not; for these are works of necessity, and there is no necessity there. They steal not, they plunder not, they commit no adultery; for these are works of iniquity, and there is no iniquity there. They break not bread for the hungry, they clothe not the naked, they take not in the stranger, they visit not the sick, they set not at one the contentious, they bury not the dead; for these are works of mercy, and there there is no misery, for mercy to be shown to. O blessed they! Think we that we too shall be like this? Ah! let us sigh, let us groan in sighing. And what are we, that we should be there? mortal, outcast, abject, earth and ashes! But He, who hath promised, is almighty.…

7. Let him then turn himself to things on earth too, since he hath already spoken the praises of things in heaven. “Praise ye the Lord from the earth” (ver. 7). For wherewith began he before? “Praise ye the Lord from heaven:” and he went through things in heaven: now hear of things on earth. “Dragons and all abysses.” “Abysses” are depths of water: all the seas, and this atmosphere of clouds, pertain to the “abyss.” Where there are clouds, where there are storms, where there is rain, lightning, thunder, hail, snow, and all that God willeth should be done above the earth, by this moist and misty atmosphere, all this he hath mentioned under the name of earth, because it is very changeable and mortal; unless ye think that it raineth from above the stars. [See A.N.F. vol. vii. p. 57.—C.] and all commotions which arise from the disturbance of the atmosphere, those who watch carefully see that they happen here, in this lower part of the universe.…Thou seest then what kind all these things are, changeable, troublous, fearful, corruptible: yet they have their place, they have their rank, they too in their degree fill up the beauty of the universe, and so they praise the Lord. He turns then to them, as though He would exhort them too, or us, that by considering them we may praise the Lord. “Dragons” live about the water, come out from caverns, fly through the air; the air is set in motion by them: “dragons” are a huge kind of living creatures, greater there are not upon the earth. Therefore with them he beginneth, “Dragons and all abysses.” There are caves of hidden waters, whence springs and streams come forth: some come forth to flow over the earth, some flow secretly beneath; and all this kind, all this damp nature of waters, together with the sea and this lower air, are called abyss, or “abysses,” where dragons live and praise God. What? Think we that the dragons form choirs, and praise God? Far from it. But do ye, when ye consider the dragons, regard the Maker of the dragon, the Creator of the dragon: then, when ye admire the dragons, and say, “Great is the Lord who made these,” then the dragons praise God by your voices.

8. “Fire, hail, snow, ice, wind of storms, which do His word” (ver. 8). Wherefore added he here, “which do His word”? Many foolish men, unable to contemplate and discern creation, in its several places and rank, performing its movements at the nod and commandment of God think that God doth indeed rule all things above, but things below He despiseth, casteth aside, abandoneth, so that He neither careth for them, nor guideth, nor ruleth them; but that they are ruled by chance, how they can, as they can: and they are influenced by what they say sometimes to one another: e.g. “If it were God that gave rain, would He rain into the sea? What sort of providence,” they say, “is this? Getulia is thirsty, and it rains into the sea.” They think that they handle the matter cleverly. One should say to them, “Getulia does at all events thirst, thou dost not even thirst.” For good were it for thee to say to God, “My soul hath thirsted for Thee.” Ps. cxliii. 6; Ps. lxiii. 1; Matt. v. 6. 9. It was in thought of this that the spirit of the Prophet added the words, “which do His word.” Think not then that these things are moved by chance, which in every motion of theirs obey God. Whither God willeth, thither the fire spreads, thither the cloud hurries, whether it carry in it rain, or snow, or hail. And wherefore doth the lightning sometimes strike the mountain, yet strikes not the robber?…Perhaps He yet seeketh the robber’s conversion, and therefore is the mountain which feareth not smitten, that the man who feareth may be changed. Thou also sometimes, when maintaining discipline, smitest the ground to terrify a child. Sometimes too He smiteth a man, whom He will. But thou sayest to me, Behold, He smiteth the more innocent, and passeth over the more guilty. Wonder not; death, whencesoever it come, is good to the good man. And whence dost thou know what punishment is reserved in secret for that more guilty man, if he be unwilling to be converted? Would not they rather be scorched by lightning, to whom it shall be said in the end, “Depart into everlasting fire”? Matt. xxv. 41.

10. Then he mentioneth, that they may praise the Lord, “mountains and hills, fruitful trees and all cedars” (ver. 9): “beasts and all cattle, creeping things, and winged fowls” (ver. 10). Then he goeth to men; “kings of the earth and all people, princes and all judges of the earth” (ver. 11): “young men and maidens, old men and young, let them praise the Name of the Lord” (ver. 12). Ended is the praise from heaven, ended is the praise from earth. “For His Name only is exalted” (ver. 13). Let no man seek to exalt his own name. Wilt thou be exalted? Subject thyself to Him who cannot be humbled. “His confession is in earth and heaven” (ver. 14). What is “His confession”? Is it the confession wherewith He confesseth? No, but that whereby all things confess Him, all things cry aloud: the beauty of all things is in a manner their voice, whereby they praise God. The heaven crieth out to God, “Thou madest me, not I myself.” Earth crieth out, “Thou createdst me, not I myself.” How do they cry out? When thou regardest them, and findest this out, they cry out by thy voice, they cry out by thy regard. Regard the heavens, it is beautiful: observe the earth, it is beautiful: both together are very beautiful. He made them, He ruleth them, by His nod they are swayed, He ordereth their seasons, He reneweth their movements, by Himself He reneweth them. All these things then praise Him, whether in stillness or in motion, whether from earth below or from heaven above, whether in their old state or in their renewal. When thou seest all these things, and rejoicest, and art lifted up to the Maker, and gazest on “His invisible things understood by the things which are made,” Rom. i. 20. Matt. v. 45. His wings;” Mal. iv. 2. Wisd. v. 6. 11. “An hymn to all His Saints.” Know ye what an hymn is? It is a song with praise of God. If thou praisest God and singest not, thou utterest no hymn: if thou singest and praisest not God, thou utterest no hymn: if thou praisest aught else, which pertaineth not to the praise of God, although thou singest and praisest, thou utterest no hymn. An hymn then containeth these three things, song, and praise, and that of God. Praise then of God in song is called an hymn. What then meaneth, “An hymn to all His Saints”? Let His Saints receive an hymn: let His Saints utter an hymn: for this is what they are to receive in the end, an everlasting hymn.…

Praise ye the Lord,.... Or, hallelujah: which, in some versions, and with some interpreters, is the title of the psalm; expressive of the subject matter of it, the praise of the Lord; and is an exhortation of all creatures to it; praise ye the Lord from the heavens; that is, those that are of the heavens; let their praises of the Lord, of his perfections, works, and benefits, resound from thence; the angels of heaven particularly, who have their habitation and residence there, and sometimes descend from thence on special business, by the order and appointment of their great Creator and Master: so the Targum, "praise the Lord, ye holy creatures from heaven.'' Though some take the phrase, "from heaven", to be descriptive of the Lord, the object of praise, who is the Lord from heaven; the character of Christ, the second Adam, 1 Corinthians 15:47; who is from above; came down from heaven to do the will of God; and was in heaven, as to his divine Person, while here on earth in human nature, working out the salvation of men; for which he justly deserves the praise of all in heaven and in earth. But as all creatures are distinguished in this psalm into celestial and terrestrial, called upon to praise the Lord; this seems to be the general character of the celestial ones, persons, bodies, and things; as the phrase "from the earth", Psalm 148:7, includes all in the terraqueous globe; praise him in the heights; either in the highest heavens where he dwells, or with the highest notes of praise that can be raised; see Psalm 149:6. The Targum is, "praise him, all the hosts of angels on high:'' or the high hosts of angels: but these are particularly mentioned in Psalm 148:2.

Praise ye him, all his angels,.... The Targum adds, who minister before him: the ministering spirits, the angels of Jehovah, even of Christ, who are his creatures, and at his command; and whom he sends forth to minister to others, Hebrews 1:7. And great numbers there are of them, thousands and tens of thousands, yea, an innumerable company; and all of them are under obligation to praise the Lord for their creation: for invisible spirits, as well as visible bodies, even the celestial thrones, dominions, principalities, and powers, were created by him, by Christ, Colossians 1:16. And for their preservation in their beings, and confirmation in that happy estate in which they were created; being chosen and secured in Christ, the head of all principality and power, and so stood while others fell: and also for the various excellent powers, and faculties and properties, they are endowed with; they excel in strength, are possessed of great agility and swiftness; have a large share of knowledge, of things natural, civil, moral, spiritual, and evangelical; are perfectly holy, and without sin; and happy in the enjoyment of God, in whose presence they always are, and whose face they continually behold; and will ever remain in this state, being immaterial and immortal beings. And as praise is their duty, it is their work; in this they were employed at the creation of all things, then these sons of God and morning stars sang and shouted for joy; and at the incarnation of Christ, when they worshipped him; at the conversion of every sinner; and frequently join the church in this service, and will be concerned in it to all eternity: and when the psalmist calls upon them to engage in it, it does not suppose that they were deficient in it, or backward to it, or that he had any authority over them to require it of them; but it shows his great desire that the Lord might be praised by the noblest creatures, and in the best manner that could be, and how much his heart was in this work; and he does it to stir up himself and others the more unto it, from this consideration; that if those heavenly creatures should praise the Lord, then much more such as he and others, who were so very unworthy of the divine favours, and so much beholden to the Lord for them; praise ye him, all his hosts; meaning either the angels as before, sometimes called the hosts of heaven, and the heavenly host; there being armies and legions of them, and these encamping about the saints in a military way; see 2 Kings 19:35; or else the celestial bodies, the sun, moon, and stars, as follow, sometimes called the host of heaven; and who are represented as militant, Genesis 2:1, 2 Kings 21:3.

Praise ye him, sun and moon,.... The sun praises the Lord, the Creator of it, by doing the work constantly it is appointed to do; to rule by day, and give light and heat to the earth, and the inhabitants of it; and so is the cause of man's praising the Lord for the benefits they receive from it; for its enlightening, warming, and refreshing rays; and for the precious fruits brought forth by it and so the moon likewise doing its office, ruling by night, and reflecting the light of the sun upon the earth, and producing precious fruits, also praises its Maker, and is the occasion, of others praising him; see Psalm 136:1; praise him, all ye stars of light; which are very beneficial in the night season, especially to mariners and travellers, and shed their benign influences upon the earth and things in it; which are a means of praising the Lord, and in their way they do it, Psalm 136:1. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read it, "stars and light", wrongly; the stars are luminous bodies, and shine in their own light (c), though the moon with a borrowed light from the sun. (c) Macrob. in Somn. Scipion. l. 1. c. 19, 20.

Praise him, ye heaven of heavens,.... All the heavens, the airy and starry heavens; and the third heaven, the residence of God, angels and saints: these are made by the Lord, and declare the glory of his power, wisdom, and goodness, and show forth his handiwork, Psalm 19:1. A voice was heard from heaven, praising Jehovah the Son, when on earth in our nature; a cloud of the lower heavens received him when he went from hence, and in the clouds thereof he will come again: the highest heavens opened to receive him, and will retain him until the restitution of all things; and from hence he will descend to judge the world in righteousness, Matthew 3:16; and ye waters that be above the heavens; divided by the firmament from the waters below; and are no other than the thick clouds, in which the waters are bound up, and not rent, but at the pleasure of God, Genesis 1:7; so Seneca (d) calls the clouds the celestial waters. And these give men occasion to praise the Lord, that those vast bodies of water that are over their heads are not let down in such large quantities upon them as would destroy them; and that are carried about from place to place, and let down and gentle showers, to water and refresh the earth, and make it fruitful, so that it brings forth food for man and beast. The Targum is, "ye waters, that by the Word (of the Lord) hang above the heavens;'' in which is displayed the glory of amazing power, wisdom, and goodness. The most ancient Syrians and Arabians were thoroughly persuaded, that beyond the bounds of the visible heavens there was a great sea, without any limits; which some (e) suppose to be the waters here meant. (d) Nat. Quaest. l. 3. c. 23. (e) Vid. Steeb. Coelum Sephirot. Heb. c. 7. s. 3. p. 126, 127. and Gregory's Works, p. 110.

Let them praise the name of the Lord,.... Set forth the glory of the nature and perfections of God, and celebrate the praise of them; even all celestial creatures, the angels, the hosts of heaven, the sun, moon, and stars; the heavens, and the haven of heavens, and the waters above them; and that for the following reasons; for he commanded, and they were created; they are all his creatures, and therefore should praise him: he is the "Father of spirits", of angelic spirits, as well as the spirits of men; and the "Father of lights", of all the luminaries of the heavens; and he has made the heavens themselves, and all their hosts, and the firmament dividing the waters above and below; and all this by an almighty "fiat", at a word of command; he spoke, and they came into being at once, Hebrews 12:9, James 1:17.

He hath also stablished them for ever and ever,.... The angels are made immortal, and shall never die; and they are confirmed in their state of happiness by Christ, and shall always continue in it; the hosts of heaven being created by him, consist in him, and will remain as long as the world does; hence the duration and never-failing state of other things, even of good men and their felicity, are expressed by them; see Psalm 72:5; he hath made a decree which shall not pass; concerning those creatures and their duration, which shall never pass away, or be frustrated or made void; but shall always continue and have its sure and certain effect; see Jeremiah 31:35; and is true of every decree of God, which is eternal and not frustrable, and is always fulfilled, Isaiah 14:27.

Praise the Lord from the earth,.... Let his praise resound from all creatures on earth, and reach him in the highest heavens; this phrase comprehends all terrestrial beings afterwards particularly mentioned; all in the terraqueous globe, all that arise from it, are upon it, or within it; ye dragons, and all deeps; either land dragons, or rather sea dragons, the water or sea being the proper place of them, Psalm 44:19; these, as cruel, as poisonous, and pernicious as they are, are made to honour and praise the Lord, Isaiah 43:20; and such as are mystically signified by, them, as Satan, tyrannical and persecuting princes, and antichristian ones, as Pharaoh king of Egypt, Rome Pagan and Papal; out of whom the Lord has or will get himself praise in the deliverance of his people from them, and in the destruction of them, and in the confessions they have been obliged to make of him, Revelation 12:3; these seem to be set in contrast with the angels. The word is used for the great whales the Lord made, which are thought to be the same with the "leviathan" of Job; of whom so many things are said, which declare the power and wisdom of God in the formation of it, Genesis 1:21, &c. and these may be put for the innumerable creatures in the sea, which in their way show forth the praise and glory of God, Psalm 102:24; as "all deeps" do, deep waters, especially the depths of the sea, and the inhabitants of them; where the wonders of God are to be seen, and give occasion to those that go down to the sea in ships to praise his name, Psalm 107:23.

Fire, and hail,.... These, and what follow in this verse, are in the air, but are what are exhaled or drawn up from the earth or water; "fire" is lightning, which is very swift in its motion, and powerful in its effects; this is the fire which consumed Sodom and Gomorrah, and the cities of the plain; which in Elijah's time came down and destroyed the captains and their fifties; and which attended the Lord's appearance on Mount Sinai; when "the voice of his thunder was in the heaven, the lightnings lightened the world, and the earth trembled and shook", Psalm 77:18; and by which the power, majesty, and glory of God are greatly displayed; see Psalm 29:3; "hail", which is water frozen in the air and congealed; this was one of the plagues of Egypt; and with hailstones many of the Canaanites were slain in the times of Joshua; and by these God has shown his power, and has got himself praise from his people by destroying their enemies, though they have blasphemed his name on account of them, as they will when the great hailstorm of all shall fall, Revelation 16:21; snow, and vapour; the former is a gift of God, and very beneficial to the earth, and the cause of praise and thankfulness to God; See Gill on Psalm 147:16; the word (f) for "vapour" signifies smoke, and is what rises out of the earth like smoke, as Kimchi and Ben Melech observe; and is hot and dry, and forms lightnings and winds, and has its place among things that occasion praise; stormy wind fulfilling his word; which is raised up by a word of his command; he creates it, brings it out of his treasures, holds it in his lists, and lets it go out at his pleasure to fulfil his will; either, as at some times in a way of mercy, as to dry up the waters of the flood, to make a way for Israel through the Red sea, to bring quails to them in the wilderness, and rain to the land of Israel in Ahab's time; and sometimes in a way of judgment, to drown Pharaoh and his host in the Red sea, to break the ships of Tarshish, to fetch Jonah the disobedient prophet back, and to distress him afterwards; see Psalm 107:25; to do all this is an argument of divine power, and a proof of deity, as it is of our Lord's, Matthew 8:27. The Septuagint, Vulgate Latin, and Arabic versions, read it in the plural number, "which do his word"; referring it not to the stormy wind only, but to fire and hail, snow and vapour; but the Hebrew text restrains it to the stormy wind. (f) "vapor seu fumus", Piscator, Muis, Gejerus.

Mountains, and all hills,.... Which are originally formed by the Lord, and set fast by his power and strength; these are the highest parts of the earth, and are very ornamental and useful; they include all in them and upon them, the trees and herbage that grow upon them, gold, silver, brass, and iron in them; all very beneficial to mankind, and afford matter of praise to God for them; see Isaiah 55:12; fruitful trees, and all cedars; trees bearing fruit are the fig trees, pomegranates, vines, and olives, with which the land of Canaan abounded; and such as bear lemons, oranges, plums, pears, apples, cherries, &c. which produce fruit for the use, pleasure, and delight of man, and so a means of praising God: and "cedars", the trees of the Lord which he hath planted; though they bear no fruit, yet very useful in building, and were of great service in the temple at Jerusalem; and which are put for all others of like usefulness, and minister just occasion of praise; see Psalm 96:12.

Beasts, and all cattle,.... Wild and tame; the beasts of the field, and the cattle on a thousand hills, which are all the Lord's, made, supported, and supplied by him; he gives them their food and drink, which they wait for and receive from him, and in their manner praise him for the same; and these are useful to men for labour or for food, and therefore should praise the Lord for them; see Isaiah 43:20; creeping things, and flying fowl: of "creeping things" some belong to the sea and others to the land; see Psalm 104:25; and there is not the least creature on the sea or land, the meanest reptile or worthless worm, but is of such exquisite workmanship as gives praise and glory to the Creator; and so do every fly and every insect, as well as "flying fowl" of the greatest size, as the eagle, vulture, &c. these, though they fly in the air, had their original from the waters, Genesis 1:20.

Kings of the earth, and all people,.... The order of the creation is pretty much observed throughout the whole of this account; and as man was made last of all, so here he is called upon last to praise the Lord; and the chief among men are begun with, "the kings of the earth", of the several nations of the earth divided into kingdoms, over which some are set as supreme: and these have reason to praise the Lord, who has raised them to such dignity, for promotion comes not by chance, but by the Lord, who sets up kings and puts them down at his pleasure; and also for those gifts bestowed upon them, qualifying them for government, for it is by him kings reign and princes decree justice; and likewise for the preservation of them, for it is he that gives salvation to kings, and continues them for usefulness, notwithstanding all plots and conspiracies against them, Psalm 144:9; see Psalm 75:6; "and all people"; their subjects, as they should submit unto them and pray for them, so should praise the Lord on their account, when they rule well, protect and defend them in their persons, property, and liberties, Proverbs 29:2; princes, and all judges of the earth: the sons of kings, princes of the blood, heirs of the crown; or nobles, ministers of state, counsellors, and, all subordinate magistrates, who are in high places of honour, profit, and trust, and so should praise the Lord, by whom they are brought to such honour; and when they fill up their places, and discharge their trust aright, the people have reason to be thankful for them; and especially for the "judges of the earth", when they are men fearing God and hating covetousness, and impartially minister justice and judgment; see Psalm 2:10.

Both young men, and maidens,.... These should praise the Lord, the one for their strength, the other for their beauty; and both should remember their Creator in the days of their youth, and fear, serve, and worship him; so they will praise and glorify him, as did Obadiah, Josiah, Timothy, and the four daughters of Philip the evangelist; old men, and children; the former have had a large experience of the providential goodness of God, and, if good men, of the grace of God, and are under great obligation to praise the Lord for all that he has done for them; for they have known him that is from the beginning, and have seen many of his wonderful works, which they should not forget to declare to their children, to the honour and glory of God; and even out of the mouth of "children", of babes and sucklings, who have less knowledge, and less experience, God sometimes does ordain strength and perfect praise to himself; see Psalm 8:2; compared with Matthew 21:15.

Let them praise the name of the Lord, His nature and perfections, and celebrate the glory of them; and his wonderful works, and the blessings of his goodness, both of providence and grace; even all the above creatures and things, celestial and terrestrial, for the following reasons; for his name alone is excellent; the name of the Lord is himself, who is excellent in power, wisdom, goodness, truth, and faithfulness, and in all other perfections of his nature; his works, by which he is known, are excellent, both of nature and of grace, and proclaim his glory; his Son, in whom his name is, and by whom he has manifested himself, is excellent as the cedars; and so are all his precious names by which he is called; and such is the Gospel, by which he is notified to the world: nay, the Lord's name is alone excellent; all creature excellencies are nothing in comparison of him, in heaven or in earth, those of angels and men; and therefore should be praised by all, and above all; his glory is above the earth and heaven; there is the glory of celestial and terrestrial bodies, which differ; the glory of the sun, moon, and stars, and of one star from another; but the glory of the divine Being, the Creator of them, infinitely exceeds the glory of them all: his glorious Majesty resides above heaven and earth; the heaven is the throne be sits upon, and the earth the footstool he stands on; and Christ, who is sometimes called his glory, and is the brightness of it, Psalm 63:2; is exalted above every name on earth, and is made higher than the heavens, and so is exalted above all blessing and praise; see Psalm 8:1.

He also exalteth the horn of his people,.... Which is done when he increases their strength, their spiritual strength especially; makes them strong in the Lord, in his grace, and in the power of his might; when their dominion and authority is enlarged, and victory given over all their enemies; particularly when the kingdom under the whole heaven shall be given to them, and when they shall reign with Christ on earth; for this phrase denotes the honourable as well as the safe state of the people of God; the horn being an emblem of power, authority, and dominion, on; the Targum renders it, the glory of his people; see Psalm 75:10. Some interpret this of Christ the Horn of David, the Horn of salvation, and the author of it, Psalm 132:17; who is King over his people, as a horn signifies; and is the strength, safety, and security of them; has gotten them the victory over all their enemies, and is now exalted in heaven at the right hand of God, and that "for his people" (g), as it may be rendered; he is both raised up and exalted for them; the praise of all his saints; that is, the Lord is the object of the praise of all his saints, to whom he has showed favour and kindness, and on whom he has bestowed the blessings of his grace; it is matter of praise that they are saints, set apart by God the Father, sanctified by the blood of Christ, and by the Spirit of God; and that their horn is exalted, or they raised to dignity and honour; and that Christ is raised and lifted up as an horn for them, 1 Corinthians 1:30, Luke 1:68; even of the children of Israel; not literal but spiritual Israel, such who are Israelites indeed, whether Jews or Gentiles; a people near unto him; in respect of union, being one with him, in the bond of everlasting love; in respect of relation, being near akin, he their father, they his children, not by creation only, but by adopting grace; and Christ their near kinsman, nay, their father, brother, head, and husband; in respect of access unto him, which they have through Christ, with boldness and confidence, being made nigh and brought near by the blood of Christ; in respect of communion and the enjoyment of his gracious presence; and in respect of inhabitation, God, Father, Son, and Spirit, dwelling in them, and making their abode with them: or, as it may be rendered, "the people of his near one" (h); that is, of Christ, who is near to God his Father, is one with him, was with him from everlasting, was as one brought up with him, yea, lay in his bosom, drew nigh to him as the surety of his people, and offered himself a sacrifice to him as their Priest, and now is set down at his right hand as their King; and where he also appears for them, is their advocate, and ever lives to intercede for them; praise ye the Lord: even all creatures, especially his saints, his people, the children of Israel, the last spoken of. (g) "cornu populo suo", Pagninus, Montanus, Tigurine version, Cocceius, Michaelis. (h) "populo propinqui sui", Cocceius, Schmidt.

hosts--(compare Psa 103:21).

heavens of heavens--the very highest. waters--clouds, resting above the visible heavens (compare Gen 1:7).

praise the name--as representing His perfections. he commanded--"He" is emphatic, ascribing creation to God alone.

Next all rational beings, from the highest in rank to little children. princes--or, military leaders.