TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 148:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
We, in this dark and depressed world, know but little of the world of light and exaltation, and, conversing within narrow confines, can scarcely admit any tolerable conceptions of the vast regions above. But this we know,
I.That there is above us a world of blessed angels by whom God is praised, an innumerable company of them.
Thousand thousands minister unto him, and ten thousand times ten thousand stand before him; and it is his glory that he has such attendants, but much more his glory that he neither needs them, nor is, nor can be, any way benefited by them. To that bright and happy world the psalmist has an eye here, Psa 148:1, Psa 148:2. In general, to the heavens, to the heights. The heavens are the heights, and therefore we must lift up our souls above the world unto God in the heavens, and on things above we must set our affections. It is his desire that God may be praised from the heavens, that thence a praising frame may be transmitted to this world in which we live, that while we are so cold, and low, and flat, in praising God, there are those above who are doing it in a better manner, and that while we are so often interrupted in this work they rest not day nor night from it. In particular, he had an eye to God's angels, to his hosts, and calls upon them to praise God. That God's angels are his hosts is plain enough; as soon as they were made they were enlisted, armed, and disciplined; he employs them in fighting his battles, and they keep ranks, and know their place, and observe the word of command as his hosts. But what is meant by the psalmist's calling upon them, and exciting them to praise God, is not so easy to account for. I will not say, They do not heed it, because we find that to the principalities and powers is known by the church the manifold wisdom of God (Eph 3:10); but I will say, They do not need it, for they are continually praising God and there is no deficiency at all in their performances; and therefore when, in singing this psalm, we call upon the angels to praise God (as we did, Psa 103:20), we mean that we desire God may be praised by the ablest hands and in the best manner, - that we are pleased to think he is so, - that we have a spiritual communion with those that dwell in his house above and are still praising him, - and that we have come by faith, and hope, and holy love, to the innumerable company of angels, Heb 12:22.
II.That there is above us not only an assembly of blessed spirits, but a system of vast bodies too, and those bright ones, in which God is praised, that is, which may give us occasion (as far as we know any thing of them) to give to God the glory not only of their being, but of their beneficence to mankind. Observe,
1.What these creatures are that thus show us the way in praising God, and, whenever we look up and consider the heavens, furnish us with matter for his praises.
(1.)There are the sun, moon, and stars, which continually, either day or night, present themselves to our view, as looking-glasses, in which we may see a faint shadow (for so I must call it, not a resemblance) of the glory of him that is the Father of lights, Psa 148:3. The greater lights, the sun and moon, are not too great, too bright, to praise him; and the praises of the less lights, the stars, shall not be slighted. Idolaters made the sun, moon, and stars, their gods, and praised them, worshipping and serving the creature, because it is seen, more than the Creator, because he is not seen; but we, who worship the true God only, make them our fellow-worshippers, and call upon them to praise him with us, nay, as Levites to attend us, who, as priests, offer this spiritual sacrifice.
(2.)There are the heavens of heavens above the sun and stars, the seat of the blessed; from the vastness and brightness of these unknown orbs abundance of glory redounds to God, for the heavens of heavens are the Lord's (Psa 115:16) and yet they cannot contain him, Kg1 8:27. The learned Dr. Hammond understands her, by the heavens of heavens, the upper regions of the air, or all the regions of it, as Psa 68:33. We read of the heaven of heavens, whence God sends forth his voice, and that a mighty voice, meaning the thunder.
(3.)There are the waters that are above the heavens, the clouds that hang above in the air, where they are reserved against the day of battle and war, Job 38:23. We have reason to praise God, not only that these waters do not drown the earth, but that they do water it and make it fruitful. The Chaldee paraphrase reads it, Praise him, you heavens of heavens, and you waters that depend on the word of him who is above the heavens, for the key of the clouds is one of the keys which God has in his hand, wherewith he opens and none can shut, he shuts and none can open.
2.Upon what account we are to give God the glory of them: Let them praise the name of the Lord, that is, let us praise the name of the Lord for them, and observe what constant and fresh matter for praise may be fetched from them.
(1.)Because he made them, gave them their powers and assigned them their places: He commanded them (great as they are) out of nothing, and they were created at a word's speaking. God created, and therefore may command; for he commanded, and so created; his authority must always be acknowledged and acquiesced in, because he once spoke with such authority.
(2.)Because he still upholds and preserves them in their beings and posts, their powers and motions (Psa 148:6): He hath established them for ever and ever, that is, to the end of time, a short ever, but it is their ever; they shall last as long as there is occasion for them. He hath made a decree, the law of creation, which shall not pass; it was enacted by the wisdom of God, and therefore needs not be altered, by his sovereignty and inviolable fidelity, and therefore cannot be altered. All the creatures that praised God at first for their creation must praise him still for their continuance. And we have reason to praise him that they are kept within the bounds of a decree; for to that it is owing that the waters above the heavens have not a second time drowned the earth.
Historical interpretation
Two Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This is not the time to prove that the Creator did not become the servant of the Word and make the world and to show that the Word became the servant of the creator and prepared the world. For according to the prophet David, “God spoke, and they were made; he commanded, and they were created.” For the uncreated God “commanded” the firstborn of all creation, and “they were created.” This includes not only the cosmos and the things in it, but also all that remains, “whether thrones, or dominations, or principalities or powers; for all things have been created through him and for him, and he is before all things.”
And now that we have thus distinguished the various modes of generation, it will be time to observe how the benevolent provision of the Holy Spirit, in delivering to us the divine mysteries, imparts that instruction that transcends reason by such methods as we can receive. For the inspired teaching adopts, in order to set forth the unspeakable power of God, all the forms of generation that human intelligence recognizes, yet without including the bodily senses attaching to the words. For when it speaks of the creative power, it gives to such an energy the name of generation, because its expression must stoop to our level of understanding. It does not, however, convey thereby all that we include in creative generation, as time, place, the furnishing of matter, the fitness of instruments, the design in the things that come into being. It leaves these and asserts of God in lofty and magnificent language the creation of all existent things, when it says, “He spoke the word, and they were made, He commanded, and they were created.” Again when it interprets to us the unspeakable and transcendent existence of the Only-Begotten from the Father, as the poverty of human intellect is incapable of receiving doctrines that surpass all power of speech and thought, there too it borrows our language and terms him “Son,” a name that our usage assigns to those who are born of matter and nature.
The causes of the beginnings of all things are seeds. And the apostle of the Gentiles has said that the human body is a seed. And so in succession after sowing there is the substance that is needed for the resurrection. But even if there were no substance and no cause, who could think it difficult for God to create people anew whence he will and as he wills. Who commanded the world to come into being out of no matter and no substance? Look at the heaven, behold the earth. Whence are the fires of the stars? Whence the orb and rays of the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the woody groves? Whence are the air diffused around, and the waters, whether enclosed or poured abroad? But if God made all these things out of nothing (for “he spoke, and they were made; he commanded, and they were created”), why should we wonder that which has been should be brought to life again, since we see produced that which had not been?
God has no need of human assistance. God commanded the heavens to come into existence, and it was done. He decided to create the earth, and it was created. Who carried the stones on his shoulders? Who paid the cost? Who helped him with the work? These things were done in a moment. Do you want to know how quickly? “He spoke, and they were made.” If the material universe sprang into being at a word, why should not the dead also rise again at a word?
“For he spoke, and they were made.” For God to have commanded is to have created; the command is creation. He spoke, and they were made, according to that which is written in Genesis: God said, and God created; that is, God the Father gave the command; God the Son created. Someone may say, He is the greater who gives the command, and he is the less to whom it is given. That is what the Arians, the Eunomians and the Macedonians maintain. I answer you, O heretics, in accordance with your own reasoning. You say, the Father is greater because he gives the command, and the Son is less because he is commanded by the Father. If this is in accord with human understanding, answer me: Is it greater to command or to create? I say, “Let a house be made,” and another builds the house. There is nothing great in uttering the words; it is difficult to build the house. He is greater, therefore, who creates than he who gives the command. But that is impious irreverence, for the Son is not greater than the Father. It is just as blasphemous to believe this of the Son against the Father as it is to believe it of the Father against the Son. “For he spoke, and they were made; he commanded, and they were created.” One nature both commands and creates; God gives the order, God fulfills it. A painter bids a painter paint, and the painter paints what he has bid be painted.
"Praise Him, all you angels of His, praise Him, all His powers" [Psalm 148:2]. "Praise Him, sun and moon; praise Him, all you stars and light" [Psalm 148:3]. "Praise Him, you heaven of heavens, and waters that are above the heavens" [Psalm 148:4]. "Let them praise the Name of the Lord" [Psalm 148:5]. When can he unfold all in his enumeration? Yet he has 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 has He conferred on them, that they should praise Him?" he goes on, "for He spoke, 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 1:1-2] How does he show in this Psalm, that all things were made by the Word? "He spoke, and they were made; He commanded, and they were created." No one speaks, no one commands, save by word.
Did it [Gen 1:1] say, “In the beginning,” because it was made first? Or was it impossible for heaven and earth to have been made first among the creatures, if the angels and all the intellectual powers were made first? We must believe that the angels are the creation of God and were made by him. For the prophet included the angels in Psalm 148, when he said, “He commanded, and they were made; he gave the order, and they were created.” But if the angels were made first, we can ask whether they were made in time or before all time or at the start of time. If [they were made] in time, there already was time before the angels were made, and since time itself is also a creature, it turns out that we have to admit that something was made before the angels. But if we say that they were made at the start of time, so that time began with them, we have to say that it is false that time began with heaven and earth, as some claim.
All things that God did not beget of himself but made through his Word, he made not out of things that already existed but out of what did not exist at all, that is, out of nothing. Thus the apostle says, “Who calls those things that are not as though they were.” But it is written more clearly in the book of the Maccabees. “I beseech you, my child, lift your eyes to the heaven and the earth and all that are therein. See and know that God did not make those things out of anything that already existed.” There is also what is written in the Psalms. “He spoke, and they were made.” Clearly he did not beget these things of himself but made them by his Word and command. What he did not beget he made of nothing; for there was nothing else out of which he might have made them. Of him the apostle says most openly, “Since of him and through him and in him are all things.”
After all, what is beyond hoping for from God, to whom nothing is difficult? He does great things just as he does small ones; he raises the dead, just as he creates the living. If a painter can make a mouse with the same art as he makes an elephant—different subjects, one and the same art—how much more God, who “spoke and they were made, commanded and they were created”? What can be difficult for him to make who makes with a word? He created the angels above the heavens with ease, with equal ease the luminaries in the heavens, with equal ease the fishes in the sea, with equal ease the trees and animals on the earth, great things with the same ease as small. It was supremely easy for him to make everything out of nothing—is it astonishing that he gave some old people a son?
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Summary
Psalms 148:5 stands as a pivotal declaration within a grand, universal hymn of praise, asserting that all created entities, particularly the celestial hosts previously invoked, owe their very existence to the direct, authoritative, and efficacious command of the LORD. This verse provides the immutable theological foundation for their ceaseless adoration, establishing God's absolute sovereignty and unparalleled creative power as the ultimate and non-negotiable reason for all of creation to offer Him glory, honor, and worship.
Context
Literary Context
Psalm 148 is a magnificent, cosmic call to worship, forming a central part of the "Hallelujah Psalms" (Psalms 146-150) that joyfully conclude the Psalter. The psalm unfolds as an expansive invitation to praise, systematically moving from the highest heavens down to the earth. Verses 1-4 specifically summon the celestial realm—including the heavens, sun, moon, stars, and "waters above the heavens"—to praise the LORD. Verse 5 then serves as the theological bedrock for this celestial summons, explaining why these heavenly bodies should praise God: their existence is a direct, immediate, and intentional result of His creative command. It masterfully transitions from the who and what of praise (heavenly bodies) to the fundamental why, grounding the universal adoration in divine fiat. The subsequent verses (6-14) broaden this call, extending the invitation to earthly creatures, natural phenomena, and ultimately, humanity, thereby constructing a comprehensive symphony of praise encompassing the entirety of creation.
Historical & Cultural Context
The Psalms, including Psalm 148, were composed within the ancient Israelite context, where the worship of Yahweh, the covenant God of Israel, was profoundly central to both national and individual life. The worldview presented is distinctly monotheistic, standing in stark contrast to the polytheistic cosmologies prevalent among surrounding nations, which often deified natural phenomena like the sun, moon, and stars. For the Israelites, these celestial bodies were not deities to be appeased or worshipped but rather created entities, entirely subservient to the one true God. The foundational concept of God speaking creation into existence (ex nihilo or by divine ordering), as vividly depicted in the creation account in Genesis 1, was a core tenet of their faith. This concept profoundly emphasized God's transcendence, omnipotence, and unique position as the sovereign Lord over all. This psalm would have been integral to communal worship, likely recited or sung in temple services or other gatherings, fostering a deep sense of awe, reverence, and gratitude for God's majestic creative work and His singular authority over the universe.
Key Themes
Psalms 148:5 powerfully articulates several core themes central to the Psalter and broader biblical theology. Firstly, it underscores Divine Creative Power, emphasizing that creation is not a product of chance, an impersonal force, or an evolutionary process, but an immediate, authoritative, and personal act of God's will. The very act of God's command brings forth reality, highlighting His supreme power and absolute authority over all things, a theme profoundly echoed in Genesis 1:3 ("And God said, 'Let there be light,' and there was light") and Psalm 33:9 ("For he spoke, and it came to be; he commanded, and it stood firm"). Secondly, the verse establishes The Basis for Praise, presenting the sheer act of creation as the foundational and compelling reason for all beings to praise the LORD. Everything that exists owes its being, its form, and its function to Him; therefore, its very existence is a continuous testament to His glory and inherently worthy of ceaseless adoration, aligning perfectly with the broader, universal call to worship found throughout Psalm 148. Thirdly, it reinforces God's Sovereignty, demonstrating His absolute control and dominion over creation. His word is not merely a suggestion but a sufficient and irresistible force; it brings forth reality instantly and perfectly, reinforcing God's position as the rightful ruler, sustainer, and ultimate purpose of the universe, a concept consistently affirmed in passages such as Isaiah 40:26 ("Lift up your eyes on high and see: who created these?").
Exposition and Analysis
Key Word Analysis
This primitive root signifies to be clear, to shine, to make a show, to boast, or to celebrate. In the context of worship, particularly as used in the Hallelujah Psalms, it denotes a joyous, often clamorous, and public acclamation of God's greatness and worthiness. It is not merely quiet reverence but an exuberant, sometimes boisterous, declaration of His praiseworthiness, often involving song, dance, or shouting. Here, it implies that creation's very existence, brought forth by divine command, is a continuous, visible, and resounding declaration of God's glory.
This primitive root means to constitute, enjoin, appoint, or give a charge. It denotes an authoritative decree or instruction, a powerful and effective word that carries the full weight of the speaker's authority and intention. It is not a suggestion, a request, or a mere wish, but an absolute, irresistible order that brings about its intended effect without fail or delay. In this verse, it profoundly highlights God's omnipotence and the immediate, non-negotiable nature of His creative act, where His word is sufficient to bring reality into being.
This primitive root signifies to create, to cut down, select, or feed. Crucially, in the Old Testament, when used absolutely (without specifying the material from which something is made), bârâʼ is almost exclusively used with God as the subject. It describes God's unique act of bringing something into existence, often implying creation ex nihilo (out of nothing), or shaping something entirely new and distinct that was not previously there. It emphasizes the divine, unparalleled nature of God's creative work, particularly on a cosmic scale, distinguishing it fundamentally from human making, forming, or fashioning.
Verse Breakdown
"Let them praise the name of the LORD"
This opening clause functions as an imperative command, a fervent and urgent call for the celestial bodies and phenomena previously mentioned in Psalms 148:1-4 (the heavens, sun, moon, stars, and waters above) to offer adoration. "The name of the LORD" (Yᵉhôvâh) signifies His revealed character, His attributes, His very being, and His reputation. To praise His name is to acknowledge, celebrate, and proclaim who He is in all His majesty, power, holiness, and faithfulness. The "them" refers directly and specifically to the entities called to praise in the preceding verses, establishing a direct connection in the psalm's flow.
"for he commanded, and they were created"
This clause provides the irrefutable and foundational theological rationale for the preceding command to praise. The conjunction "for" (כִּי, kî) introduces the reason, explaining the ultimate basis of their existence and thus their obligation to praise. Their very existence, their being, their form, and their function are not accidental or self-originated but are the direct, intentional, and immediate result of God's authoritative word. The sequence "commanded, and they were created" emphasizes the profound immediacy and efficacy of God's creative decree. There is no temporal or causal gap between His powerful word and its perfect fulfillment; His command brings forth reality instantaneously and without effort.
Literary Devices
Psalms 148:5 employs several potent literary devices to convey its profound theological truth and enhance its impact. The most prominent is Divine Fiat, where God's spoken word is presented as the sole, sufficient, and irresistible cause of creation. The concise and powerful phrase "he commanded, and they were created" perfectly exemplifies this, showcasing the immediate and absolute power of God's decree to bring forth existence. This is intrinsically linked to Cause and Effect, where the divine command is the ultimate cause, and the existence of creation is the direct, inevitable, and instantaneous effect, underscoring God's absolute sovereignty and the infallibility of His word. The verse also utilizes Personification implicitly, as it calls inanimate celestial bodies to "praise." While they do not praise in a conscious, volitional sense like humans, their very existence, order, and function are understood as a continuous, silent, yet resounding declaration of God's glory, acting as a perpetual hymn. Furthermore, there is a profound element of Cosmic Scope, as this single verse grounds the praise of the entire vast universe—from the highest heavens to the deepest earth—in a singular, divine act, emphasizing the unity and interconnectedness of all creation under one omnipotent Creator.
Theological and Thematic Connections
Psalms 148:5 profoundly establishes the theological bedrock of creation: God's sovereign word is the ultimate, sole, and immediate source of all existence. This foundational truth asserts that the universe is not a product of chance, an impersonal force, or an accidental outcome, but the deliberate, purposeful, and powerful work of an omnipotent Creator. The immediate and direct link between God's command and creation ("he commanded, and they were created") highlights His absolute authority, unparalleled power, and infinite wisdom, making Him uniquely and supremely worthy of universal adoration. This principle undergirds all biblical theology, affirming God's role as the transcendent Creator, faithful sustainer, and rightful ruler of all things, and provides the primary, non-negotiable reason for all creation, especially humanity made in His image, to offer Him conscious, heartfelt, and continuous praise.
Reflection and Application
Psalms 148:5 calls us to a profound reorientation of our perspective on the world around us and our place within God's grand design. If the vast, inanimate cosmos praises the LORD simply by existing in perfect obedience to His command, how much more should humanity, uniquely made in His image, endowed with reason and volition, and recipients of His boundless grace and redemptive love, offer conscious, intentional, and heartfelt praise? This verse invites us to gaze upon the heavens with renewed awe and wonder, recognizing God's immense power, meticulous design, and unfathomable wisdom displayed in every star, galaxy, and cosmic phenomenon. It challenges us to move beyond a purely utilitarian or scientific view of creation and instead perceive it as a continuous, vibrant declaration of God's glory, prompting us to join this universal chorus of adoration. Understanding that "he commanded, and they were created" provides a profound and unshakeable basis for faith, trust, and worship, affirming God's complete control, purposeful design, and the inherent goodness of all creation. It serves as a powerful reminder that our very breath, our existence, and every blessing are gifts from the One who spoke the entire world into being, compelling us to live lives that consistently reflect His praise and honor.
Questions for Reflection
FAQ
Who are "them" that are commanded to praise the name of the LORD?
In the immediate literary context of Psalm 148, "them" refers specifically and primarily to the celestial bodies and phenomena mentioned in the preceding verses, Psalms 148:1-4. This includes "the heavens," "sun and moon," "all you shining stars," and "you highest heavens and you waters above the heavens." The psalm then expands this initial call to encompass all of creation, from the deepest parts of the earth (sea monsters, fire, hail, snow, mist, stormy wind) to the loftiest human beings (kings, princes, young men, maidens, old men, children), making it a truly universal summons to praise.
Christ-Centered Fulfillment
While Psalms 148:5 speaks profoundly of God's creative power in the Old Testament, the New Testament provides the revelatory insight that this divine command was not executed by an impersonal force, but specifically through the pre-existent Son, Jesus Christ. The Apostle John unequivocally declares in his prologue that in the beginning was the Word, and "all things were made through him, and without him was not anything made that was made" (John 1:3). Similarly, Paul, in his majestic hymn to Christ's supremacy, affirms that "by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). Thus, the "he commanded" of Psalms 148:5 finds its ultimate agent and personal embodiment in Christ, the eternal Word who spoke creation into being. Furthermore, Christ is not only the agent of the original creation but also the one through whom a new creation is brought forth. Just as He commanded and the physical world was created and sustained, so too does He command and bring forth new spiritual life in those who believe, fulfilling the promise of "new creation" in Him (2 Corinthians 5:17). Therefore, the cosmic praise called for in Psalms 148 ultimately redounds to the glory of God the Father through God the Son, the sovereign Creator and the gracious Redeemer.