Psalms

Take-Aways

This hymn of praise to God expresses the intimate connection between God, humanity, and the earth. God’s very “glory and name” are tied to creation, which God entrusts to humanity. The New Interpreters Bible Commentary states, “God’s ‘name’ or reputation is bound up with the human performance of sovereignty. The identity and destiny of God, of humanity, and of creation are inextricably intertwined. Theology, anthropology, and ecology are inseparable.” What an awesome responsibility to be entrusted with the very glory of God. The psalm also holds in tension humanity’s complex position in the cosmological order. It affirms humanity’s nobility while reminding us of our insignificance. Who has not stared into the vast starry night and thought how small we are? Yet, we are crowned with God’s glory and honour. It is we, above all others, that God has chosen to be God’s representatives on earth and to be partners with God in caring for creation.

The New Interpreters Bible Commentary

That God rules the world has already been proclaimed (vv.1-2), but not (5-8) it is affirmed that humanity has royal status, too–indeed, “a little lower than God” … The attributes with which humans are “crowned” (see 2 Sam 12:30; Ps 21:3; Jer 13:18; Ezek 21:26) are royal ones. Both human kings and God as king possess “glory”… The sovereign God has bestowed sovereignty upon the human creature. This remarkable affirmation is described in different terms in vv. 6-8. The human exercise the kingly function of “dominion” (see NRSV “rule”/”ruler”/”sovereign” in Gen 45:8,26; Judg 8:22-23; 9:2; 2 Sam 23:3; 1 Kgs 4:21) over “all things” (v.6). Although the Hebrew words translated “dominion” differ in v. 6 (Hebrew masal) and Gen 1:26-28 (Hebrew rada), Psalm 8 clearly recalls Genesis 1. The phrase “image of God” does not occur in Psalm 8, but the language and movement of Psalm 8 suggest that humans represent God in the world. This, of course, has profound implications for understanding both God and humanity. God and humans are partners in the care of creation, because God has made the risky choice to share God’s power!

This conclusion is reinforced by the second occurrence of the refrain. Verse 9 is an exact verbal repetition of v.1, but the second occurrence has a fuller sense that is achieved primarily by repetition of the word “all.” When the refrain occurs the second time, it is clear that the majesty of God’s name, which is known “in all the earth,” includes the dominion of humanity, for God has given them dominion over God’s “works” (v.6; cf. v. 4j) by putting “all things under their feet” (v. 6; see v.7). God’s “name” or reputation is bound up with the human performance of dominion, and human dominion is a responsibility that is to be bounded by God’s ultimate sovereignty. The identity and destiny of God, of humanity, and of the creation are inextricably intertwined. Theology, anthropology, and ecology are inseparable.

The psalm is framed by proclamation of God’s sovereignty, and at the center of the psalm (v. 4) is the question that leads to the proclamation of God-given human sovereignty (vv. 5-8). Walter Brueggeman suggests that the crucial interpretive move is to hold the boundaries and the center together. To fail to take seriously the central importance of humanity in God’s plan for the creation is to abdicate the God-given responsibility to be partners with God in caring for the earth (see Ps 115:16). At the same time, it is necessary to recognize that the proclamation of human sovereignty is bounded, both structurally and theologically, by the proclamation of God’s sovereignty. In other words, human sovereignty is derivative. Apart from the limits of God’s sovereign will, the exercise of dominion is in danger of becoming simply human autonomy, or self-rule. As suggested above (see Commentary on Psalms 1;2), the attempt to live beyond the claim of God is the essence of wickedness. In other words, dominion without the recognition of God’s claim on us and on the earth becomes domination. To leave God out of the partnership invites disaster; indeed frightening signs of ecological disaster are all around us, from eroding soil to polluted streams to the possible depletion of the ozone layer. Psalm 8 is thus a reminder “that the God-praising and the earth-caring community are one” (pp 711-712).

Eerdmans Commentary on the Bible

Psalm 8 is a hymn or a song of praise. It is both introduced and concluded with the hymnic phrase “O Lord, our Sovereign, how majestic is your name in all the earth!” This phrase provides the keynote to the reading of the entire psalm. It is the central theme and a summary of what the psalm conveys, namely, that the Lord must be acknowledged and praised as the majestic sovereign.

Apart from the framework (8:1a, 9), the psalm can be divided into the following strophes: vv. 1b-2, 3-4, and 5-8. Although every strophe reflects a particular perspective, each of them has the same purpose, namely to convince the reader the Lord is praiseworthy.

The content of the “hymnic framework” (8:1a, 9) can be summarized as follows: by means of an exclamation (“how . . . “), two aspects are brought to the fore. First, the majesty and sovereign power of the Lord embrace the whole world and all spheres of life, and second, God has a close relationship with his people. He is not a distant God but “our Sovereign.” This theme is elaborated in the remainder of the psalm.
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The second strophe (8: 3-4) underlines the greatness of the Lord by contrasting the size of creation with the insignificance of “human beings.” So great is God that he created the immense firmament and all the heavenly bodies effortlessly, merely by using his “fingers.” In comparison to God, “human beings” or “mortals” are nothing. By using the same Hebrew word with regard to human beings (“what . . . ?” v. 4) that was used earlier with regard to God (“how,” v. 1a) and by stating it as a rhetorical question, human insignificance is accentuated. The lovingkindness of the Lord is demonstrated by his mindfulness of humans in spite of their insignificance.

The poet prefers the use of contrasts to make his point. This preference occurs again in the third strophe (8: 5-8), which contrasts with the preceding one. Whereas the weakness of humans is emphasized in the second strophe, in the third strophe their dignity as representatives of the Lord is placed in the foreground. The Lord is the subject of all the verbs in vv. 5-6. Humans have no authority or dignity in themselves; rather, they receive all their power from God. A striking metaphor, that of a king, is used to describe their responsibility. The lord has crowned human beings with “glory and honor,” God’s won attributes of royalty. Since they are image bearers of God, the Lord has made humans a little less than his divine being. In language reminiscent of Genesis 1, their dominion is described in detail in vv. 7-8. Human beings rule over domestic animals, wild creatures, the birds of the air, the fish of the sea, and all the other creatures of the ocean.

The psalm concludes (8:9) with the same hymnic verse with which it began (v. 1a). The first and the last thought is about the glory of God. In this way the psalm demonstrates that everything points to god and that without doxology there can be no human dignity. Only when human beings are aware of their own insignificance can they recognize the greatness of God and will they be able to represent the Lord in the right way on earth (p 373).

Matthew Henry’s Concise Commentary on the Bible

And for Making Even the Heaving Bodies Useful to Man, Thereby Placing Him but Little Lower Than the Angels

We are to consider the heavens, that man thus may be directed to set his affections on things above. What is man, so mean a creature, that he should be thus honoured! so sinful a creature, that he should be thus favoured! Man has sovereign dominion over the inferior creatures, under God, and is appointed their lord. This refers to Christ. In Heb 2:6 to 8, the apostle, to prove the sovereign dominion of Christ, shows he is that Man, that Son of man, here spoken of, whom God has made to have dominion over the works of his hands. The greatest favour ever showed to the human race, and the greatest honour ever put upon human nature, were exemplified in the Lord Jesus. With good reason does the psalmist conclude as he began, Lord, how excellent is thy name in all the earth, which has been honoured with the presence of the Redeemer, and is still enlightened by his gospel, and governed by his wisdom and power! What words can reach his praises, who has a right to our obedience as our Redeemer?

Take-Aways

With wordless words and speechless speech, heaven and earth proclaim the glory of God. Think what it must have been like for the psalmist who beheld this truth, but had only mere words with which to express it. Everyday, millions of people worldwide utter praises to God and reflect on God’s majesty. How often do we stop to consider that creation may do the same as well? Through all the earth, at every moment creation is reminding us of the glory of God. We only need ears to hear and eyes to see. Psalm 19 ends with the familiar petition, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer.” What could be more acceptable than to meditate on the truth proclaimed by God’s creation?

Calvin’s Commentary on Psalms

http://www.ccel.org/ccel/calvin/calcom08.xxv.i.html

19.1 …He only makes mention of the heavens; but, under this part of creation, which is the noblest, and the excellency of which is more conspicuous, he doubtless includes by synecdoche the whole fabric of the world. There is certainly nothing so obscure or contemptible, even in the smallest corners of the earth, in which some marks of the power and wisdom of God may not be seen; but as a more distinct image of him is engraven on the heavens, David has particularly selected them for contemplation, that their splendor might lead us to contemplate all parts of the world. When a man, from beholding and contemplating the heavens, has been brought to acknowledge God, he will learn also to reflect upon and to admire his wisdom and power as displayed on the face of the earth, not only in general, but even in the minutest plants…When we behold the heavens, we cannot but be elevated, by the contemplation of them, to Him who is their great Creator; and the beautiful arrangement and wonderful variety which distinguish the courses and station of the heavenly bodies, together with the beauty and splendor which are manifest in them, cannot but furnish us with an evident proof of his providence. Scripture, indeed, makes known to us the time and manner of the creation; but the heavens themselves, although God should say nothing on the subject, proclaim loudly and distinctly enough that they have been fashioned by his hands: and this of itself abundantly suffices to bear testimony to men of his glory. As soon as we acknowledge God to be the supreme Architect, who has erected the beauteous fabric of the universe, our minds must necessarily be ravished with wonder at his infinite goodness, wisdom, and power.

The New Interpreters Bible Commentary

Psalm 19 is not anti-science, but it does offer a view of the universe as something more than an object to be studied and controlled. To be sure, nature is not divine, but it is incomprehensible apart from God. In some sense, nature “knows” God (v. 2), and thus it can proclaim God’s sovereignty. In short, like the human who addresses God as “next of kin” (see v. 14, [where redeemer is sometimes translated “next of kin“]), the creation is related to God. On some level, we are all part of the same family. The Hebrew language itself recognizes the family resemblance–the word for “humanity” is Hebrew adam, and the word for “earth”/”ground” is Hebrew adama. The ecological implications of this view of the world are astounding. In God’s ordering of the cosmos, the future of the creature is linked inextricably to the future of creation (Volume IV, p753).

Matthew Henry’s Concise Commentary on the Bible

The Glory of God’s works

The heavens so declare the glory of God, and proclaim his wisdom, power, and goodness, that all ungodly men are left without excuse. They speak themselves to be works of God’s hands; for they must have a Creator who is eternal, infinitely wise, powerful, and good. The counter-changing of day and night is a great proof of the power of God, and calls us to observe, that, as in the kingdom of nature, so in that of providence, he forms the light, and creates the darkness, Isa 45:7, and sets the one against the other. The sun in the firmament is an emblem of the Sun of righteousness, the Bridegroom of the church, and the Light of the world, diffusing Divine light and salvation by his gospel to the nations of the earth. He delights to bless his church, which he has espoused to himself; and his course will be unwearied as that of the sun, till the whole earth is filled with his light and salvation. Let us pray for the time when he shall enlighten, cheer, and make fruitful every nation on earth, with the blessed salvation. They have no speech or language, so some read it, and yet their voice is heard. All people may hear these preachers speak in their own tongue the wonderful works of God. Let us give God the glory of all the comfort and benefit we have by the lights of heaven, still looking above and beyond them to the Sun of righteousness.

Praise is due to you, O God, in Zion; and to you shall vows be performed, O you who answer prayer! To you all flesh shall come. When deeds of iniquity overwhelm us, you forgive our transgressions. Happy are those whom you choose and bring near to live in your courts.

We shall be satisfied with the goodness of your house, your holy temple. By awesome deeds you answer us with deliverance, O God of our salvation; you are the hope of all the ends of the earth and of the farthest seas. By your strength you established the mountains; you are girded with might. You silence the roaring of the seas, the roaring of their waves, the tumult of the peoples. Those who live at earth’s farthest bounds are awed by your signs; you make the gateways of the morning and the evening shout for joy. You visit the earth and water it, you greatly enrich it; the river of God is full of water; you provide the people with grain, for so you have prepared it. You water its furrows abundantly, settling its ridges, softening it with showers, and blessing its growth. You crown the year with your bounty; your wagon tracks overflow with richness. The pastures of the wilderness overflow, the hills gird themselves with joy, the meadows clothe themselves with flocks, the valleys deck themselves with grain, they shout and sing together for joy.

Take-Aways

This psalm praises God for God’s personal relationship with humanity, and it shows us that God’s love extends beyond humanity. God also has a personal relationship with creation. God visits the earth, waters it and enriches it, provides the people with grain, and blesses and softens the ground. Creation responds to God intimately, shouting and singing in joyful praise. Humanity in turn receives from God’s dynamic relationship with creation, and so creation itself enriches humanity’s worship of God. We worship a God whose provision exceeds the bare necessities of what we need – God’s provision is rich, bountiful, overflowing. Yes this God is humanity’s hope – but do we hear the words of this psalm that God is also the hope of the ends of the earth and of the farthest seas? Do we honor the relationship God has with creation, or in thinking about ourselves do we lose sight of it and forget this relationship is bound to our own?

Calvin’s Commentary on Psalms

http://www.ccel.org/ccel/calvin/calcom09.xxxi.ii.html

8 They also that dwell, etc. By the signs referred to, we must evidently understand those signal and memorable works of the Lord which bear the impress of his glorious hand. It is true, that the minutest and meanest objects, whether in the heavens or upon the earth, reflect to some extent the glory of God; but the name mentioned emphatically applies to miracles, as affording a better display of the divine majesty. So striking would be the proofs of God’s favor to his Church, that, as the Psalmist here intimates to us, they would constrain the homage and wonder of the most distant and barbarous nations. In the latter part of the verse, if we take the interpretation suggested by some, nothing more is meant, than that when the sun rises in the morning, men are refreshed by its light; and again, that when the moon and stars appear at night, they are relieved from the gloom into which they must otherwise have been sunk.

9. But while it is the kindness of God to his own people which is here more particularly celebrated as being better known, we are bound, in whatever part of the world we live, to acknowledge the riches of the Divine goodness seen in the earth’s fertility and increase. It is not of itself that it brings forth such an inexhaustible variety of fruits, but only in so far as it has been fitted by God for producing the food of man. Accordingly, there is a propriety and force in the form of expression used by the Psalmist when he adds, that corn is provided for man, because the earth has been so prepared by God; which means, that the reason of that abundance with which the earth teems, is its having been expressly formed by God in his fatherly care of the great household of mankind, to supply the wants of his children.

11. Notice is next taken of the valleys and level grounds, to show that there is no part of the earth overlooked by God, and that the riches of his liberality extend over all the world. The variety of its manifestation is commended when it is added, that the valleys and lower grounds are clothed with flocks, as well as with corn. He represents inanimate things as rejoicing, which may be said of them in a certain sense, as when we speak of the fields smiling, when they refresh our eye with their beauty. It may seem strange, that he should first tell us, that they shout for joy, and then add the feebler expression, that they sing; interposing, too, the intensative particle, אף, aph, they shout for joy, yea, they also sing The verb, however, admits of being taken in the future tense, they shall sing, and this denotes a continuation of joy, that they would rejoice, not only one year, but through the endless succession of the seasons. I may add, what is well known, that in Hebrew the order of expression is frequently inverted in this way.

Eerdmans Commentary on the Bible

In the third strophe (65: 9-13) the poet uses rich imagery and hyperbolic terms to describe how God cares for nature, the plants, people, and the animals. In v. 9 this idea is expressed in general terms; then it is worked out in detail in vv. 10-14: God drenches the earth with rain. He supplies the people with wheat. He is the source of fertility and abundance. Even the wilderness is luxuriantly green, and the livestock are fat. Like the second strophe, this strohe ends with “joy” (v. 13). All of nature bursts into song in praise of God, who crowns “the year . . . with bounty” (v. 11).

It is difficult to determine the exact historical and cultic situation of the psalm. The last strophe in particular (65: 9-13) may well refer to a good rainy season and harvest. Psalm 65 is a stirring hymn of praise in which God – the God whose presence is so strongly felt in the temple – is praised for his forgiveness, his awe-inspiring deeds of salvation toward his people, his creative power, and his loving and abundant care for nature, his people, and the animals (pp 396-397).

Take-Aways

It is right for us to praise God out of gratitude for all that God has given us. In this psalm, God’s role as Creator is given as a reason to offer praise. It is easy for us to forget that creation is an act of grace. It is through grace that we have the animals of the earth, and the birds of the air, and the fish of the sea, as well as the earth, the air, and the sea. What is the appropriate response to this gift of grace? How can we live out that response in our daily lives? Does our current culture of consumption offer proper thanksgiving and praise?

Matthew Henry’s Concise Commentary on the Bible

An Exhortation to Praise God

Whenever we come into God’s presence, we must come with thanksgiving. The Lord is to be praised; we do not want matter, it were well if we did not want a heart. How great is that God, whose the whole earth is, and the fulness thereof; who directs and disposes of all!, The Lord Jesus, whom we are here taught to praise, is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. To him all power is given, both in heaven and earth. He is our God, and we should praise him. He is our Saviour, and the Author of our blessedness. The gospel church is his flock, Christ is the great and good Shepherd of believers; he sought them when lost, and brought them to his fold.

Take-Aways

What is the significance of the psalmist summoning “all the earth” to sing a song to the Lord? In what way can it be said that “the trees of the forest sing for joy?” This psalm clearly portrays creation as delighting in its creator as much as humanity does. Is there anything we can learn from creation’s song? Is humanity’s song to God in any way incomplete without the harmony our fellow creatures supply? Though the pinnacle, humanity is but one part of God’s vast creation. Yet, too often we take a myopic view. We despoil creation without thought or care in order to satisfy our own desires. Instead of tuning in, we mute creation’s song through acts of neglect, negligence, and greed.

Calvin’s Commentary on Psalms

http://www.ccel.org/ccel/calvin/calcom11.iv.ii.html

11 Let the heavens rejoice, and let the earth be glad. With the view of giving us a more exalted conception of the display of God’s goodness in condescending to take all men under his government, the Psalmist calls upon the irrational things themselves, the trees, the earth, the seas, and the heavens, to join in the general joy. Nor are we to understand that by the heavens he means the angels, and by the earth men; for he calls even upon the dumb fishes of the deep to shout for joy. The language must therefore be hyperbolical, designed to express the desirableness and the blessedness of being brought unto the faith of God. At the same time, it denotes to us that God does not reign with terror, or as a tyrant, but that his power is exercised sweetly, and so as to diffuse joy amongst his subjects. The wicked may tremble when his kingdom is introduced, but the erection of it is only the cause of their fear indirectly.

The New Interpreters Bible Commentary

Because God rules the world, it is not sufficient to gather a congregation less than “all the earth” (vv. 1,9). This includes humans, to be sure (see v. 7), but it also includes “the heavens,” “the earth,” itself, “the sea,” “the field,” and “all the trees” (vv. 11-12). The ecumenical and inter-faith implications are profound; we are somehow partners with all the “families of the peoples” (v. 7). The ecological implications are staggering; we humans are somehow partners with oceans and trees and soil and air in glorifying God. The destiny of humankind and the destiny of the earth are inseparable. We–people, plants, and even inanimate entities–are all in this together (see Ps 150:6; Hose 4:1-3; see also Ps 8; 104) (Volume IV, p1066).

Psalm 104

Praise the LORD, O my soul. O LORD my God, you are very great; you are clothed with splendor and majesty. He wraps himself in light as with a garment; he stretches out the heavens like a tent and lays the beams of his upper chambers on their waters. He makes the clouds his chariot and rides on the wings of the wind. He makes winds his messengers, flames of fire his servants. He set the earth on its foundations; it can never be moved. You covered it with the deep as with a garment; the waters stood above the mountains. But at your rebuke the waters fled, at the sound of your thunder they took to flight; they flowed over the mountains, they went down into the valleys, to the place you assigned for them. You set a boundary they cannot cross; never again will they cover the earth. He makes springs pour water into the ravines; it flows between the mountains. They give water to all the beasts of the field; the wild donkeys quench their thirst. The birds of the air nest by the waters; they sing among the branches. He waters the mountains from his upper chambers; the earth is satisfied by the fruit of his work. He makes grass grow for the cattle, and plants for man to cultivate– bringing forth food from the earth: wine that gladdens the heart of man, oil to make his face shine, and bread that sustains his heart. The trees of the LORD are well watered, the cedars of Lebanon that he planted. There the birds make their nests; the stork has its home in the pine trees. The high mountains belong to the wild goats; the crags are a refuge for the coneys. The moon marks off the seasons, and the sun knows when to go down. You bring darkness, it becomes night, and all the beasts of the forest prowl. The lions roar for their prey and seek their food from God. The sun rises, and they steal away; they return and lie down in their dens. Then man goes out to his work, to his labor until evening. How many are your works, O LORD! In wisdom you made them all; the earth is full of your creatures. There is the sea, vast and spacious, teeming with creatures beyond number– living things both large and small. There the ships go to and fro, and the leviathan, which you formed to frolic there. These all look to you to give them their food at the proper time. When you give it to them, they gather it up; when you open your hand, they are satisfied with good things. When you hide your face, they are terrified; when you take away their breath, they die and return to the dust. When you send your Spirit, they are created, and you renew the face of the earth. May the glory of the LORD endure forever; may the LORD rejoice in his works–he who looks at the earth, and it trembles, who touches the mountains, and they smoke. I will sing to the LORD all my life; I will sing praise to my God as long as I live. May my meditation be pleasing to him, as I rejoice in the LORD. But may sinners vanish from the earth and the wicked be no more. Praise the LORD, O my soul. Praise the LORD.

Take-Aways

As with other passages, Psalm 104 emphasizes God’s role as Creator and is a hymn of praise to God for creation. Is it significant that so many people throughout the Bible believed it was important to thank God for creation? Read through the Psalms and consider how many reference God as Creator and why that was important to the author. Psalm 104 portrays the world as a created and unified order. Compared to Psalm 8, humans are mentioned within this order, but not given special attention. Creation is intended to meet their needs, but God is also described as providing for the wild animals, birds and trees. This description of a natural order calls to mind Ecclesiastes 3. Humans go out to work in the day and retire at night “when all the animals of the forest come creeping out.” This psalm also emphasizes that creation is an ongoing act. Not only is God the one who created, God is the one who is creating, the one who is sustaining the earth and the boundaries that were established from the beginning.

For further study of Psalm 104, see the Bible Study “A Satisfied Creation”

Eerdmans Commentary on the Bible

Psalm 104 is a song of praise to God as the creator who made all things in his wisdom, who sustains the entire creation, and who supplies every creature’s needs. Psalm 104 is often called the pearl of the psalter. The best way to appreciate the greatness of this poem and take in its message is simply to sit down and read it.

Numerous exegetes have pointed out the similarities between Psalm 104 and other biblical (esp. Genesis 1) and extrabiblical texts (esp. creation hymns from Egypt and Mesopotamia). It is impossible to determine the exact relationship between Psalm 104 and these texts. What can be said, however, is that the poet of Psalm 104 created a new poem to portray the greatness of God as the creator and the harmony between him and his creation. The psalm offers a comprehensive perspective on the entire cosmos as a meaningful and ordered whole. The literary form and the theological message of the psalm complement one another because the perspective of both is that creation and the lord’s relationship with his creation form a coherent whole.

The injunction to praise with which the psalm begins and ends (cf. 104: 1a, 35b) forms the framework within which the whole psalm should be read. The function of the rest of the psalm is to support these invocations to praise. Although Psalm 104 concentrates chiefly on the creation, it is not merely a description of the creation but primarily a laudation of the creator. It is not only a depiction of nature but also a confession of faith by a poet who contends that the Lord is the Creator who sustains the whole world and is the only true God.

Theophanic language (cf. Ps 18: 7-15) is used in the first strophe (104: 1b-4) to describe God as the omnipotent and illustrious king and triumphant warrior. In the second strophe (vv. 5-9) the emphasis falls on the creative power of the Lord and on the origin of the habitable world. In line with the worldview of the time, the Lord’s creative acts are seen in terms of the partition, ordering, and establishment of the earth. The terminology used here is reminiscent of the chaos struggle of Canaanite mythology, and it is intended to signify that the lord is the victor over the chaotic forces (cf. also Pss 89:9-12 and 93: 3-4).

It becomes clear from the third strophe (104: 10-18) that not only is the Lord the Creator but that he also supplies the needs of his creatures. The water subdued by him now becomes a source of life. The Lord provides water, food, and shelter. He makes provision for the whole realm of nature – plants, animals, and people – and is concerned about all living things.
In the fourth strophe (104: 19-23) the subject is the rhythm of life. God is in command of the day and the night. He has the seasons in his charge. He is in command of all life. The sun and moon, which are deified by some other nations, were made by the Lords to indicate time. Human working rhythms and rhythms of life have been laid down by God.

In the fifth strophe (104: 24-26) the poet expresses his amazement about the variety to be found in creation. God has created everything in his wisdom and given everything a place. The lord is in control of the entire creation, and everything is a sign of his wisdom. The sixth strophe (vv. 27-30) emphasizes that the entire creation is dependent on God. It is God who feeds all creatures and is in control of life and death. The creation and all creatures depend on the Lord for survival and venerate his providence.

In the seventh strophe (104: 31-35) the psalm ends in the same way in which it began, namely, with an injunction to praise. The entire poem is characterized by praise to God for his benevolent act of creation, and this is enhanced by the theophanic description (cf. v. 32 and vv. 2-3). The poet of Psalm 104 does, however, show signs of being aware of the realities of life and of the fact that the harmony expressed in the remainder of the psalm is not always the norm: sinners (v. 35) are a discordant note in the Lord’s creation and should therefore be removed. This curse, which is couched in strongly hyperbolic language, is intended as a warning to all who are out of step with the harmony of creation. The greatness and perfection of the creation inspired the poet of Psalm 104 to write a song of praise to the Lord. All people should react in the same way and should be inspired, furthermore, to maintain the natural order in God’s creation (pp 414-415).

Matthew Henry’s Concise Commentary on the Bible

God’s Majesty in the Heavens, the Creation of the Sea, and the Dry Land

Every object we behold calls on us to bless and praise the Lord, who is great. His eternal power and Godhead are clearly shown by the things which he hath made. God is light, and in him is no darkness at all. The Lord Jesus, the Son of his love, is the Light of the world.

His Provision for all Creatures

When we reflect upon the provision made for all creatures, we should also notice the natural worship they render to God. Yet man, forgetful ungrateful man, enjoys the largest measure of his Creator’s kindness, the earth, varying in different lands. Nor let us forget spiritual blessings; the fruitfulness of the church through grace, the bread of everlasting life, the cup of salvation, and the oil of gladness. Does God provide for the inferior creatures, and will he not be a refuge to his people?

The Regular Course of Day and Night, and God’s Sovereign Power Over All the Creatures

We are to praise and magnify God for the constant succession of day and night. And see how those are like to the wild beasts, who wait for the twilight, and have fellowship with the unfruitful works of darkness. Does God listen to the language of mere nature, even in ravenous creatures, and shall he not much more interpret favourably the language of grace in his own people, though weak and broken groanings which cannot be uttered? There is the work of every day, which is to be done in its day, which man must apply to every morning, and which he must continue in till evening; it will be time enough to rest when the night comes, in which no man can work. The psalmist wonders at the works of God. The works of art, the more closely they are looked upon, the more rough they appear; the works of nature appear more fine and exact. They are all made in wisdom, for they all answer the end they were designed to serve. Every spring is an emblem of the resurrection, when a new world rises, as it were, out of the ruins of the old one. But man alone lives beyond death. When the Lord takes away his breath, his soul enters on another state, and his body will be raised, either to glory or to misery. May the Lord send forth his Spirit, and new-create our souls to holiness. (Ps 104:31-35)

A Resolution to Continue Praising God

Man’s glory is fading; God’s glory is everlasting: creatures change, but with the Creator there is no variableness. And if mediation on the glories of creation be so sweet to the soul, what greater glory appears to the enlightened mind, when contemplating the great work of redemption! There alone can a sinner perceive ground of confidence and joy in God. While he with pleasure upholds all, governs all, and rejoices in all his works, let our souls, touched by his grace, meditate on and praise him.

Take-Aways

How often do we give thanks for the steadfast faithfulness God shows us through creation? How often do we view the fruits of creation as a gift of grace? The psalmist states that part of God’s righteousness is the provision of “food in due season.” This faithfulness is shown to “every living thing” because God meets each of their desires. If God cares enough for all of creation to provide for its every desire, shouldn’t we show it the same regard?

Eerdmans Commentary on the Bible

The second element of which the psalm consists has to do with the reasons why the Lord should be praised. Special emphasis is placed on the following aspects: the unsearchable greatness of the Lord (vv. 3,6); the mighty acts and wondrous works of the Lord (vv. 4-5, 6, 9, 10, 17); the everlasting kingdom of the lord which is emphasized in vv. 11-13, and in v. 1; the Lord’s steadfast love, compassion, mercy, kindness, and graciousness are also important reasons why he should be praised (cf., e.g., vv. 8, 9, 13b); the love of the lord is clearly evinced by his tenderness toward and assistance to those who are in need and who are dependent on him (cf. esp. vv. 14-19). Although the psalm emphasizes that God shows love to and cares for those who are in need, his love is not unconditional. He does preserve those who love him, but he will destroy the wicked. These themes are not detached from one another; indeed, they are interwoven and interact in various ways. In this passage the greatness and power of God are related to his love; his goodness and mercy are not in conflict with his wrath but are the obverse side of the same coin; the kingship of the Lord is mentioned in the same breath as his condescending love toward those who are in need (p 432).

Take-Aways

As with other psalms, Psalm 148 calls upon all of creation to praise God, providing an extensive list of animate and inanimate objects that should give praise (see Take-Aways for Psalm 19 and Psalm 96). Here, the occasion for this praise “from the heavens” and “from the earth” is God’s role as creator (vv. 5-6). Why do the Psalms repeatedly emphasize God’s role as creator? Consider God’s other roles, including righteous judge, redeemer, and savior. Compared with these, how often do we reflect on God as creator? Does such reflection shed any light on how we view ourselves and the rest of creation?

Calvin’s Commentary on Psalms

http://www.ccel.org/ccel/calvin/calcom12.xxxii.i.html

3. Praise him, ye sun and moon This passage gives no countenance to the dream of Plato, that the stars excel in sense and intelligence. Nor does the Psalmist give them the same place as he had just assigned to angels, but merely intimates that the glory of God is everywhere to be seen, as if they sang his praises with an audible voice. And here he tacitly reproves the ingratitude of man; for all would hear this symphony, were they at all attent upon considering the works of God. For doth not the sun by his light, and heat, and other marvelous effects, praise his Maker? The stars when they run their course, and at once adorn the heavens and give light to the earth, do they not sound the praises of God? But as we are deaf and insensible, the Psalmist calls upon them as witnesses to reprove our indolence.

5. Let them praise the name, etc. As he speaks of things wanting intelligence, he passes to the third person, from which we infer that his reason for having spoken in the second person hitherto, was to make a deeper impression upon men. And he asks no other praise than that which may teach us that the stars did not make themselves, nor the rains spring from chance; for notwithstanding the signal proofs we constantly have before our eyes of the divine power, we with shameful carelessness overlook the great author. He says emphatically — for He Himself created, intimating that the world is not eternal, as wicked men conjecture, nor made by a concourse of atoms, but that this fair order of things which we see, suddenly sprang forth upon the commandment of God. And, speaking of the creation, he adds what is even more worthy of observation, that he gave that law to them which remains inviolable. For many, while they grant that the world was made by God, lapse from this into the senseless notion that now the order of nature stands of itself, and that God sits idle in the heavens. The Psalmist very properly insists, therefore, that the works of God above us in the heavens were not only made by him, but even now move forward at his disposal; and that not only was a secret power communicated to them at first, but while they go through their assigned parts, their operation and ministry to their various ends is dependent upon God.

http://www.ccel.org/ccel/calvin/calcom12.xxxii.ii.html

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.

The New Interpreters Bible Commentary

Whereas vv. 1-6 focus on praise “from the heavens” (v.1), vv. 7-14 focus on praise “from the earth” (v.7). As in the first section, a jussive invitation to praise (v. 13a, which is identical to v. 5a) immediately precedes the reasons for praise in vv. 13b-14. By the end of the psalm, the word “praise (Hebrew hillel) has occurred eleven times as a verb and once as a noun. (v. 14). This impressive repetition in itself suggests the inclusivity of praise, which Psalm 148 invites. The intent to be inclusive–indeed, universal–is reinforced by the prepositional phrases in vv. 1,7 (see also NRSV, “above heaven and earth” in v. 13) and by the repetition of “all” in vv. 2-3, 7, 9-11, 14. Then, of course, there is the actual listing of beings (heavenly and earthly) and things (animate and inanimate) that are invited to praise God. The effect of the structure and stylistic features of Psalm 148 is even more inclusive than the climactic final verse of the psalter, for in Psalm 148 it is not just a matter of “everything that breathes” praising God (150:6). Rather, it is also a matter of everything that is praising God.

Not unexpectedly, v. 8 recalls Ps 147:15-18, both in terms of the elements of creation involved and of the creative power of God’s “word.” The list again is reminiscent of Genesis 1-2–”earth” (see Gen 1:1; 2:1,4; the phrase “earth and heaven” occurs only in Gen 2:4 and Ps 147:13); “sea monsters” (see Gen 1:21); “deeps” (see Gen 1:2); “fruit trees” (see Gen 1:11); “wild animals and all cattle, creeping things and flying birds” (see Gen 1:21, 24-25). As in Genesis 1, the culminating focus in Psalm 148 is on humanity (see vv. 11-12). Those whom human beings recognize as sovereign are to acknowledge the ultimate sovereignty of God (v. 11), as are all general categories of people (v. 12). Verse 11 recalls Ps 2:1-2, 10-12, which as the beginning of the psalter calls for recognition of God’s sovereignty (see also Ps 149:5-9). Quite appropriately, the reasons for praise in v. 13b proclaim God’s sovereignty. The word “exalted” (Hebrew sagab) occurs elsewhere in the context of the proclamation of God’s kingship (see Isa 33:5 in the context of 33:17-22), and the word “glory” (Hebrew hod) regularly describes royalty, both human (see Pss 21:5; 45:3) and divine (see Pss 96:6; 145:5). In keeping with the two divisions of the psalm, v. 13b affirms that God’s sovereignty is over “earth and heaven.” In short, God rules the cosmos (Volume IV, p1271).

Eerdmans Commentary on the Bible

Like the other Hallel psalms (146-150), this psalm is introduced (v. 1) and concluded (v. 14) by the imperative “Praise the Lord!” As a hymn this psalm functions therefore to persuade its hearers or readers to praise the Lord. To this end the poet introduces two “choirs” – one to praise the Lord “from the heavens” (vv. 1-6) and the other to praise him “from the earth” (vv. 7-14). The message the poet is conveying is that the entire cosmos must praise the Lord.

The first strophe (148: 1-6) – praising the Lord “from the heavens” – comprises a call to praise (vv. 1-4) and the grounds (vv. 5-6) for praising the Lord. The dominant feature of vv. 1-4 is the seven imperatives. V. 1 tells us that the mighty chorale which the created world must sing to its creator must echo from the highest place in creation – the heavens. In v. 2 a metaphor is used to depict the celestial court in which the sovereign Lord rules, surrounded by his servants. In v. 3 the heavenly bodies are personified. They are seen as the Lord’s servants and called upon to praise him. In the ancient Near East the sun, moon, and stars were often deified; here they are explicitly presented as the Lord’s handiwork and called upon to praise him. V. 4 concludes the imperatives and is a partial echo of v. 1 (cf. “heavens,” v.1, with “heavens” and “highest heavens,” v. 4). In vv. 5-6 grounds are given for the preceding imperatives to praise the Lord. The first reason adduced for praising the Lord is that he created the universe by a mighty word or command. Psalm 148 describes the creation in the same way that Genesis 1 does. The Lord not only created the world but also sustains it and protects it from the powers of chaos. In contrast to other creation stories of the ancient Near East, where creation is said to be accomplished in the midst of conflict, in the biblical story the Lord creates by a mighty word.

The second strophe (148: 7-14) is the second choir in this great recital, this time echoing “from the earth.” This strophe is parallel to the first one in that the imperatives to praise the Lord (vv. 7-12) are followed by grounds for praising him (vv. 13-14). In contrast to the first strophe, where the highest regions of the cosmos were summoned to praise the Lord, this one starts with the depths of the earth. The first to be summoned are the “sea monsters,” which in the creation myths of the ancient Near East had the connotation of being hostile monsters of chaos (cf. Pss 74: 12-14; 89:10). Here they are demythologized, for these majestic monsters are the Lord’s handiwork and are called upon to praise the Creator. The habitat of the monsters (“deeps”) is personified and called upon to praise. These “deeps” or primordial floods also have mythological connotations and are related to powers of chaos (cf. Tiamat in the Babylonian creation myth). The point is that the Lord is not at war with the primeval waters, but that they, too, are summoned to praise him. The natural phenomena of the skies are also called upon to praise the Lord (v. 8): “fire and hail,” “snow and frost,” and “stormy wind.” These dangerous natural forces against which humans are powerless are subject to the Lord and praise him. Terra firma (“the solid earth”) – represented by the voices of the mountains and hills – is likewise enjoined to praise him (v. 9). The vegetable kingdom, the animal realm, and humankind are summoned in ascending order to voice their praise. Starting with the leaders (“kings,” “princes,” “rulers”), the whole of human society – male and female, old and young – is exhorted to praise. Although the summons to praise reaches a climax in the address to humans, it should be noted that human beings are not set apart. They are summoned on a par with the rest of creation to sing in a choir of praise to the Lord. The reasons for the praise are found in vv. 13-14. The grounds advanced for praise are that “his name alone is exalted.” As in the previous strophe, there is a polemical element. The Lord alone is exalted – no other gods can aspire to this. The same universal element is apparent as in the previous strophe: the Lord’s glory extends above heaven and earth, that is to say, everywhere. The expression “above earth and heaven” (v. 13) in a sense fuses the two strophes (cf. “from the heavens,” v.1, and “from the earth, v. 7) into one. V. 14 advances another reason for praising the Lord: “he has raised up a horn for his people.” The horn symbolizes power (cf. Ps. 89:17), and here it probably refers to a specific historical act by the Lord. Most exegetes rightly believe this to be a reference to the deliverance from the exile. Thus the psalm reaches its climax in the invocation of salvation history as grounds for the imperatives to praise the Lord.

Because the Lord has proved himself to be the one and only God – both in creation and in history – universal praise is due to him (p 434).