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Psalm 148:1–14

1 Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights. 2 Praise ye him, all his angels: praise ye him, all his hosts.

The psalmist gives the command to praise the Lord. In Hebrew, the phrase is “hallelujah,” which means to celebrate or praise the Lord (Yah in Hebrew is a form of God’s title “Lord”). This phrase is often repeated in Psalms 145–150, occurring more than ten times. Here we end with a crescendo of praise that encompasses the whole known world.

Next, the psalmist calls for praise from the inhabitants of heaven (Heb. shamayim, sha-MAH-yeem); they can praise God in the heights (Heb. marom, mah-ROME). These two terms designate not just the sky or expanse above the earth, but where the ancient Israelites believed God resided with His angels (Heb. mal’ak, mall-AHK) or messengers. Many of these angels, such as the seraphim, existed solely to worship and praise God.

3 Praise ye him, sun and moon: praise him, all ye stars of light. 4 Praise him, ye heavens of heavens, and ye waters that be above the heavens.

Now, the psalmist turns to the celestial bodies in the heavens, personifying the sun, moon, and stars and making them capable of praising God. These celestial bodies were often objects of worship in the ancient Near East. The psalmist reverses what many would see as objects of reverence and puts them in their rightful place—they are made to revere God. They are not literally inanimate objects verbally boasting about God, but signs and evidence of His greatness. By performing their allotted tasks, they point to the power and wisdom of their Creator.

The “heavens of heavens” may refer to the highest or most distant parts unknown to humanity. The expression is superlative—the best part of the heavens—perhaps indicating the part nearest to God. The psalmist here expands the scope of the praise due to God. Praise issues forth to Him from even the farthest reaches. The “waters that be above the heavens” (Genesis 1:7) alludes to the ancient idea of a canopy of water that existed in the sky over the earth. This canopy was thought to be a worldwide blanket of water vapor. Some believe this to be the cause of the worldwide flood in Genesis 7. Although this reference to the canopy or expanse of water is well after the flood, it is well fixed in the mind of the ancient writer as a part of God’s creation.

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

The reason for the heavens and their residents to praise God is His inherent power in creating the universe. The psalmist says that he commanded (Heb. tsavah, tsa-VAH), which means to charge someone to do something. God is sovereign over His creation. He speaks, and creation must obey. Furthermore, He creates ex nihilo or “out of nothing.” He commanded, and they were created (Heb. bara’, bah-RAH). The word has the connotation of cutting out or carving out, meaning to be brought into existence. It is limited to the creative work of God alone, indicating the distinction and superiority of God’s work. Nothing would exist without the power of the sovereign God. This is the reason for them to praise Him.

To further add to God’s greatness, the psalmist tells how creation was just the beginning. The Lord also “stablished them for ever and ever.” The word “stablished” (Heb. ‘amad, ah-MAHD) means to stand. The stars, sun, moon, and the entire heavens are standing in position and fulfilling the purpose God created them for at the dawn of time. God made a decree (Heb. choq, HOKE), or a law, which will never pass (Heb. ‘avar, ah-VAR), or fade away.

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

The psalmist began in the heights, but now he descends to the depths. Whereas before he started the call to praise with the angels, supernatural beings of beauty and perfection, in this verse he points to the great sea creatures or dragons (Heb. tannin, ta-NEEN). These creatures were believed to dwell in the deeps (Heb. tehom, teh-HOME) or the ocean. These creatures were believed to oppose God and His people, and they were greatly feared. The psalmist says there is nothing to fear because even these creatures were created by God and are capable of praising Him.

Even the deeps or depths of the oceans and seas praise God. In ancient times, the sea was viewed as an unstable place. It was the great unknown, associated with chaos and darkness. As such, these places were to be avoided. The psalmist says that even these places are created by God and called to give Him praise.

8 Fire, and hail; snow, and vapours; stormy wind fulfilling his word: 9 Mountains, and all hills; fruitful trees, and all cedars: 10 Beasts, and all cattle; creeping things, and flying fowl:

Here the psalmist involves the whole span of creation. The Lord is sovereign over the elements; they fulfill (Heb. ‘asah, ah-SAH) or accomplish His Word. The sense is that they thoroughly and entirely put into effect the commands that are given. Nothing is outside the range of God and His sovereignty. The mountains, hills, and trees are called to praise Him. The beasts and cattle are called to praise Him. Even the creeping things (Heb. remes, REH-mes) or animals that crawl, such as reptiles, are called to praise Him.

11 Kings of the earth, and all people; princes, and all judges of the earth: 12 Both young men, and maidens; old men, and children: 13 Let them praise the name of the Lord: for his name alone is excellent; his glory is above the earth and heaven.

Next, the psalmist includes humanity in the chorus of praise, including those of high position such as kings, princes, and judges. The greatness of these rulers is outmatched by the glory of the Lord. He is King over everyone. He also directs the call toward the young men and the maidens. Those who are in the prime of life are called to praise Him. Both male and female, elders and children—in other words, all in the community—are called to praise God.

This is because the Lord’s name alone is excellent (Heb. sagav, sah-GAV), meaning to be high and unattainable. The sense is that the Lord’s name is exalted above all other names, and His glory, or hod (Heb. HODE), is above the heavens. The word for glory can be translated as majesty and has the same sense of weight, referring to the quality of awe or reverence it inspires in others. Clearly, the psalmist believes the Lord has no equal.

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

The psalmist ends with an addendum to the reason for joining this chorus of praise. Not only is the Lord’s name excellent and His glory above the heavens, but He also is praised for what He has done for His people. He “exalteth the horn of his people,” which means He has honored His people for their strength. Although the word “horn” (Heb. qeren, KEH-ren) can simply refer to an animal horn, in poetry it carries with it the connotation of power and strength. The One who deserves all the glory and praise has lifted up His people.

This exalting of the horn also shows God’s greatness and glory. This causes His saints (Heb. chasid, kha-SEED), or faithful and holy ones, to praise Him even more. This horn is the reason for the praise of the Children of Israel, a people who are near to Him. These people have experienced His majesty and power and have the most reason to praise the Lord.

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