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In the KJVVerse 16,382 of 31,102
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Commentary on Psalms 148 verses 7–14
7 ¶ Praise the LORD from the earth, ye dragons, and all deeps:
8 Fire, and hail; snow, and vapour; 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:
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.
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.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–14. Public domain.
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Basil of CaesareaAD 379
HOMILIES ON THE HEXAEMERON 3:9
And, even if the waters above the heavens are sometimes invited to praise the common Master of the universe, yet we do not for this reason consider them to be an intellectual nature. The heavens are not endowed with life because they “show forth the glory of God,” nor is the firmament a perceptive being because it “declares the work of his hands.” And, if someone says that the heavens are speculative powers, and the firmament, active powers productive of the good, we accept the expression as neatly said, but we will not concede that it is altogether true. For, in that case, dew, hoarfrost, cold and heat, since they were ordered by Daniel to praise in hymns the Creator of the universe, will be intelligent and invisible natures. The meaning in these words, however, accepted by speculative minds, is a fulfillment of the praise of the Creator. Not only the water that is above the heavens, as if holding the first place in honor because of the preeminence added to it from its excellence, fulfills the praise of God, but, “Praise him,” the psalmist says, “from the earth, you dragons and all you deeps.” So that even the deep, which those who speak allegories relegated to the inferior portion, was not itself judged deserving of rejection by the psalmist, since it was admitted to the general chorus of creation; but even it harmoniously sings a hymn of praise to the Creator through the language assigned to it.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 148:10 extends the Psalmist's grand, cosmic summons to praise, specifically inviting the entirety of the animal kingdom to join the universal chorus. By meticulously listing diverse categories—from wild "beasts" to domesticated "cattle," and from low-crawling "creeping things" to high-flying "fowl"—the verse comprehensively emphasizes the scope of God's creative dominion and the inherent obligation of all living creatures to acknowledge and glorify their Creator through their very existence. This inclusive call underscores the universal nature of divine praise, where every part of creation, by its design and function, silently but powerfully testifies to the wisdom, power, and glory of the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Psalmist employs several powerful literary devices in Psalms 148:10 to convey its profound message of universal praise. The most prominent is Merism, seen in the pairings "beasts, and all cattle" and "creeping things, and flying fowl." By presenting these contrasting yet complementary categories (wild vs. domesticated, ground-dwelling vs. airborne), the Psalmist effectively encompasses the entirety of the animal kingdom, emphasizing the Totality and Inclusivity of God's dominion and the universal scope of praise. Furthermore, the entire psalm, including this verse, utilizes Personification, where inanimate objects and non-rational creatures are given the human capacity for praise. While animals do not consciously worship in a verbal sense, their very existence, intricate design, and fulfillment of their created purpose inherently declare the glory of God. This poetic device serves to magnify the Creator's majesty, demonstrating that even without speech or conscious thought, the natural world offers a continuous, silent hymn of adoration, a perpetual testimony to divine wisdom and power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 148:10 profoundly reinforces the biblical truth that creation itself is a testament to God's glory and an active participant in His praise. The diverse animal kingdom, from the mightiest wild beast to the lowliest insect, exists as a vibrant display of divine wisdom, power, and intricate design. This inherent "praise" from the animal world serves as a perpetual, non-verbal sermon, reminding humanity that if even non-rational creatures reflect God's majesty, how much more should conscious, rational beings offer intentional and heartfelt worship. The verse invites us to see the world not merely as a resource, but as a vast cathedral where every living thing, by its very being, contributes to a cosmic symphony of adoration for the One who made it all, highlighting God's immanence and transcendence in His creation.
REFLECTION AND APPLICATION
Psalms 148:10 is a powerful invitation to cultivate a deeper sense of wonder and reverence for God's creation. In a world often disconnected from the natural environment, this verse calls us to pause and observe the incredible diversity and intricate design of the animal kingdom. Each creature, from the smallest ant to the largest whale, is a masterpiece of divine artistry, silently declaring the wisdom and power of its Maker. Recognizing that even non-verbal animals implicitly praise God by their very existence should stir our hearts to conscious and articulate worship. It challenges us to consider how our lives, endowed with reason, speech, and moral agency, can more fully join this cosmic chorus of adoration, not just passively, but actively and intentionally. Furthermore, understanding God's intimate care and ownership of all creatures—even the sparrows, as Jesus taught in Matthew 10:29—reminds us of our sacred responsibility as stewards of the earth. We are called to protect and care for the animal kingdom as part of our worship and obedience to the Creator, reflecting His benevolent rule over all His handiwork.
Questions for Reflection
FAQ
Why does the Psalmist call non-rational animals to praise God?
Answer: The Psalmist's call for non-rational animals to praise God is primarily a poetic and theological statement, not a literal expectation of verbal worship. It employs personification, a literary device where inanimate objects or non-human entities are given human attributes or actions. Theologically, it emphasizes that all of creation, by its very existence, design, and function, inherently declares the glory, wisdom, and power of its Creator. Animals, by fulfilling their created purpose and displaying their unique characteristics, are seen as offering a continuous, silent testimony to God's majesty. This concept is echoed in Psalm 19:1, which states, "The heavens declare the glory of God; and the firmament sheweth his handywork." It highlights God's universal sovereignty and the idea that His handiwork is so magnificent that even without conscious thought, it points back to Him, compelling all who observe to acknowledge His greatness.
How does this verse relate to humanity's unique role in creation?
Answer: While Psalms 148:10 includes animals in the universal chorus of praise, humanity holds a distinct and elevated role. Animals praise God by their inherent being and design, fulfilling their created purpose. Humanity, however, is uniquely created in God's image (Genesis 1:27) and endowed with reason, speech, and moral agency. This enables us to offer conscious, volitional, and articulate worship. We are called not only to join the cosmic chorus but also to lead it, acting as priests of creation, articulating the praise that the rest of the world implicitly offers. Furthermore, humanity is given the responsibility of stewardship over creation (Genesis 1:28 and Psalm 8:6-8), meaning we are to care for and manage the animal kingdom and the earth, reflecting God's own benevolent rule. Thus, our praise is both a response to creation's testimony and a unique offering of our will and intellect, making us distinct in the symphony of creation's worship.
CHRIST-CENTERED FULFILLMENT
The universal call to praise in Psalms 148:10 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is not merely the recipient of this cosmic praise, but the very agent through whom all these creatures were brought into being. As the Apostle John declares, "All things were made by him; and without him was not any thing made that was made" (John 1:3). Similarly, Paul affirms that "by him were all things created, that are in heaven, and that are in earth, visible and invisible... all things were created by him, and for him" (Colossians 1:16). Therefore, when "beasts, and all cattle; creeping things, and flying fowl" implicitly praise God, they are, in essence, testifying to the creative power and glory of the Son, the Word made flesh. Moreover, Christ's redemptive work extends beyond humanity to the very fabric of creation itself. The "groaning" of creation, awaiting its liberation from the bondage of corruption, is tied to the revealing of the sons of God (Romans 8:22-23), a redemption secured by Christ's atoning sacrifice and resurrection. Ultimately, the grand vision of cosmic worship, where "every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them" offers praise, is directed not only to the Father but also to "the Lamb" (Revelation 5:13). Thus, the praise of the animal kingdom, called for in Psalm 148:10, is a prefigurement of the eschatological reality where all creation acknowledges the supreme Lordship of Christ, the Creator, Sustainer, and Redeemer of all.