TRV
Translation
World English Bible Messianic
Praise the LORD from the earth, you great sea creatures, and all depths!
In the KJVVerse 16,379 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.
Augustine of HippoAD 430
Exposition on Psalm 148
Let him then turn himself to things on earth too, since he has already spoken the praises of things in heaven. "Praise ye the Lord from the earth" [Psalm 148:7]. For wherewith began he before? "Praise ye the Lord from heaven:" and he went through things in heaven: now hear of things on earth. "Dragons and all abysses." "Abysses" are depths of water: all the seas, and this atmosphere of clouds, pertain to the "abyss." Where there are clouds, where there are storms, where there is rain, lightning, thunder, hail, snow, and all that God wills should be done above the earth, by this moist and misty atmosphere, all this he has mentioned under the name of earth, because it is very changeable and mortal; unless ye think that it rains from above the stars. All these things happen here, close to the earth. Sometimes even men are on the tops of mountains, and see the clouds beneath them, and often it rains: and all commotions which arise from the disturbance of the atmosphere, those who watch carefully see that they happen here, in this lower part of the universe....You see then what kind all these things are, changeable, troublous, fearful, corruptible: yet they have their place, they have their rank, they too in their degree fill up the beauty of the universe, and so they praise the Lord. He turns then to them, as though He would exhort them too, or us, that by considering them we may praise the Lord. "Dragons" live about the water, come out from caverns, fly through the air; the air is set in motion by them: "dragons" are a huge kind of living creatures, greater there are not upon the earth. Therefore with them he begins, "Dragons and all abysses." There are caves of hidden waters, whence springs and streams come forth: some come forth to flow over the earth, some flow secretly beneath; and all this kind, all this damp nature of waters, together with the sea and this lower air, are called abyss, or "abysses," where dragons live and praise God. What? Think we that the dragons form choirs, and praise God? Far from it. But do ye, when you consider the dragons, regard the Maker of the dragon, the Creator of the dragon: then, when you admire the dragons, and say, "Great is the Lord who made these," then the dragons praise God by your voices.
Augustine of HippoAD 430
Confessions 7.13
For you [God] evil does not exist, and not only for you but for the whole of your creation as well, because there is nothing outside it that could invade it and break down the order that you have imposed on it. Yet in the separate parts of your creation there are some things that we think of as evil because they are at variance with other things. But there are other things again with which they are in accord, and then they are good. In themselves, too, they are good. And all these things that are at variance with one another are in accord with the lower part of creation that we call the earth. The sky, which is cloudy and windy, suits the earth to which it belongs. So it would be wrong for me to wish that these earthly things did not exist, for even if I saw nothing but them, I might wish for something better, but still I ought to praise you for them alone. For all things "give praise to the Lord on earth, monsters of the sea and all its depths; fire and hail, snow and mist, and the storm-wind that executes his decree; all you mountains and hills, all you fruit trees and cedars; all you wild beasts and cattle, creeping things and birds that fly in air; all you kings and peoples of the world, all you that are princes and judges on earth; young men and maids, old men and boys together; let them all give praise to the Lord's name." The heavens, too, ring with your praises, O God, for you are the God of us all. "Give praise to the Lord in heaven; praise him, all that dwells on high. Praise him, all you angels of his, praise him, all his armies. Praise him, sun and moon; praise him, every star that shines. Praise him, you highest heavens, you waters beyond the heavens. Let all these praise the Lord." And since this is so, I no longer wished for a better world, because I was thinking of the whole of creation, and in the light of this clearer discernment I had come to see that though the higher things are better than the lower, the sum of all creation is better than the higher things alone.
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
Psalm 148:7 profoundly expands the psalmist's universal call to worship, extending the divine summons from the celestial hosts to the most formidable, mysterious, and untamed elements of the earthly realm: the "dragons" and "deeps." This verse serves as a powerful declaration of God's absolute sovereignty, asserting that even the chaotic and awe-inspiring forces of nature are inherently subject to His command and are compelled to offer Him praise, thereby contributing to the grand, cosmic symphony of adoration that resonates throughout all creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 148:7 employs several powerful literary devices to convey its message of universal praise. Personification is central, as inanimate or non-rational elements like "deeps" and creatures like "dragons" are addressed directly and commanded to "Praise the LORD," as if they possess the capacity for conscious worship. This rhetorical device imbues creation with a voice, emphasizing that its very existence and function inherently declare God's glory. The pairing of "dragons" and "deeps" also functions as a Merism, a figure of speech in which two contrasting parts represent a whole. Here, these two elements, representing the most formidable and mysterious aspects of the aquatic and subterranean world, stand for the entirety of the earthly waters and their inhabitants. This technique highlights the comprehensive reach of God's dominion. Furthermore, the verse contributes to the overarching Inclusio of Psalm 148, which begins with a call to praise from the heavens and culminates in a call to praise from the earth, demonstrating that all creation, from its highest reaches to its lowest depths, is united in glorifying its Creator.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 148:7 profoundly articulates the biblical truth that God's sovereignty extends over every facet of creation, even those elements perceived as chaotic, untamed, or mysterious. The call for "dragons" and "deeps" to praise the Lord is a powerful theological statement affirming that nothing is outside the Creator's control or purpose. This verse reminds us that creation itself, in its vastness, power, and inherent order, bears witness to the glory of God, serving as a constant, albeit non-verbal, testament to His might, wisdom, and majesty. It challenges any notion that there are forces or realms beyond divine authority, asserting God's absolute dominion over all things, from the celestial to the subterranean.
REFLECTION AND APPLICATION
If the vast, untamed "dragons" and the mysterious "deeps"—elements of creation that operate by instinct and natural law—are called to praise the Lord, how much more should humanity, uniquely created in God's image and endowed with reason, moral agency, and the capacity for conscious relationship, offer Him intentional, heartfelt worship? This verse challenges us to expand our understanding of praise beyond human voices and instruments, recognizing that the entire cosmos is a stage for God's glory. It invites us to cultivate a deeper sense of awe and reverence for the natural world, seeing in its wildness, power, and mystery a reflection of the Creator's infinite might and wisdom. Our praise, then, becomes part of a much larger, universal chorus, joining with all creation in declaring God's glory. This perspective can deepen our appreciation for the natural world and our Creator, inspiring us to care for creation as an act of worship and to find moments of adoration in the most unexpected places, recognizing God's hand in every corner of His magnificent design.
Questions for Reflection
FAQ
What exactly do "dragons" and "deeps" refer to in this verse?
Answer: In Psalm 148:7, "dragons" translates the Hebrew word tanninim (תַּנִּינִים), which does not refer to mythical, fire-breathing creatures but rather to large aquatic animals or sea monsters. This term is used elsewhere in the Old Testament to describe creatures like "great whales" in Genesis 1:21 or a "sea monster" in Ezekiel 29:3. It encompasses the largest and most formidable creatures of the sea, symbolizing the untamed and powerful aspects of creation. "Deeps" (Hebrew: tehom) refers to the vast, dark, and often mysterious depths of the oceans or subterranean waters. Together, "dragons and deeps" represent the entirety of the aquatic and subterranean world, emphasizing God's comprehensive sovereignty over all parts of His creation, even those that appear chaotic or beyond human control.
Why would elements like "dragons" and "deeps" be called to praise God, as they are not sentient beings?
Answer: The call for "dragons" and "deeps" to praise God is an example of poetic personification, a literary device used to emphasize God's absolute sovereignty and the inherent glory of creation. While these elements do not offer conscious, verbal praise like humans or angels, their very existence, their adherence to the laws of nature, and their awe-inspiring power all implicitly declare the greatness and wisdom of their Creator. They fulfill their purpose as created beings, and in doing so, they bring glory to God. This concept is echoed in other biblical passages, such as Psalm 19:1, which states, "The heavens declare the glory of God; and the firmament sheweth his handywork." It underscores that all creation, in its being, testifies to its Maker, reflecting His divine attributes.
CHRIST-CENTERED FULFILLMENT
Psalm 148:7's call for "dragons and deeps" to praise the LORD finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The Old Testament often depicts God as the one who tames the chaos of the waters and establishes dominion over the sea monsters, symbolizing His sovereign power over all forces. In the New Testament, Jesus demonstrates this divine authority not merely by command, but by direct, personal intervention. When He calms the storm on the Sea of Galilee, rebuking the wind and saying to the sea, "Peace, be still!" and immediately there is a great calm, He displays the very power that Psalm 148 attributes to God. This act reveals Him as the Creator God incarnate, whose voice is obeyed by the "deeps" and all their chaotic forces. Furthermore, Colossians 1:16 declares that "by him were all things created, that are in heaven, and that are in earth, of things visible and invisible," explicitly including the "dragons" and "deeps" of creation. Thus, when these elements are called to praise the LORD, they are implicitly called to praise the One through whom and for whom they were made—Jesus Christ. His redemptive work also extends to the renewal of creation, promising a new heaven and a new earth where there will be no more sea, symbolizing the complete vanquishing of all chaos and the full realization of God's peaceful dominion, as foretold in Revelation 21:1.