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Commentary on Psalms 150 verses 1–6
We are here, with the greatest earnestness imaginable, excited to praise God; if, as some suppose, this psalm was primarily intended for the Levites, to stir them up to do their office in the house of the Lord, as singers and players on instruments, yet we must take it as speaking to us, who are made to our God spiritual priests. And the repeated inculcating of the call thus intimates that it is a great and necessary duty, a duty which we should be much employed and much enlarged in, but which we are naturally backward to and cold in, and therefore need to be brought to, and held to, by precept upon precept, and line upon line. Observe here,
I. Whence this tribute of praise arises, and out of what part of his dominion it especially issues. It comes, 1. From his sanctuary; praise him there. Let his priests, let his people, that attend there, attend him with their praises. Where should he be praised, but there where he does, in a special manner, both manifest his glory and communicate his grace? Praise God upon the account of his sanctuary, and the privileges which we enjoy by having that among us, Eze 37:26. Praise God in his holy ones (so some read it); we must take notice of the image of God as it appears on those that are sanctified, and love them for the sake of that image; and when we praise them we must praise God in them. 2. From the firmament of his power. Praise him because of his power and glory which appear in the firmament, its vastness, its brightness, and its splendid furniture; and because of the powerful influences it has upon this earth. Let those that have their dwelling in the firmament of his power, even the holy angels, lead in this good work. Some, by the sanctuary, as well as by the firmament of his power, understand the highest heavens, the residence of his glory; that is indeed his sanctuary, his holy temple, and there he is praised continually, in a far better manner than we can praise him. And it is a comfort to us, when we find we do it so poorly, that it is so well done there.
II. Upon what account this tribute of praise is due, upon many accounts, particularly, 1. The works of his power (Psa 150:2): Praise him for his mighty acts; for his mightinesses (so the word is), for all the instances of his might, the power of his providence, the power of his grace, what he has done in the creation, government, and redemption of the world, for the children of men in general, for his own church and children in particular. 2. The glory and majesty of his being: Praise him according to his excellent greatness, according to the multitude of his magnificence (so Dr. Hammond reads it); not that our praises can bear any proportion to God's greatness, for it is infinite, but, since he is greater than we can express or conceive, we must raise our conceptions and expressions to the highest degree we can attain to. Be not afraid of saying too much in the praises of God, as we often do in praising even great and good men. Deus non patitur hyperbolum - We cannot speak hyperbolically of God; all the danger is of saying too little and therefore, when we have done our utmost, we must own that though we have praised him in consideration of, yet not in proportion to, his excellent greatness.
III. In what manner this tribute must be paid, with all the kinds of musical instruments that were then used in the temple-service, Psa 150:3-5. It is well that we are not concerned to enquire what sort of instruments these were; it is enough that they were well known then. Our concern is to know, 1. That hereby is intimated how full the psalmist's heart was of the praises of God and how desirous he was that this good work might go on. 2. That in serving God we should spare no cost nor pains. 3. That the best music in God's ears is devout and pious affections, non musica chordula, sed cor - not a melodious string, but a melodious heart. Praise God with a strong faith; praise him with holy love and delight; praise him with an entire confidence in Christ; praise him with a believing triumph over the powers of darkness; praise him with an earnest desire towards him and a full satisfaction in him; praise him by a universal respect to all his commands; praise him by a cheerful submission to all his disposals; praise him by rejoicing in his love and solacing yourselves in his great goodness; praise him by promoting the interests of the kingdom of his grace; praise him by a lively hope and expectation of the kingdom of his glory. 4. That, various instruments being used in praising God, it should yet be done with an exact and perfect harmony; they must not hinder, but help one another. The New Testament concert, instead of this, is with one mind and one mouth to glorify God, Rom 15:6.
IV. Who must pay this tribute (Psa 150:6): Let every thing that has breath praise the Lord. He began with a call to those that had a place in his sanctuary and were employed in the temple-service; but he concludes with a call to all the children of men, in prospect of the time when the Gentiles should be taken into the church, and in every place, as acceptably as at Jerusalem, this incense should be offered, Mal 1:11. Some think that in every thing that has breath here we must include the inferior creatures (as Gen 7:22), all in whose nostrils was the breath of life. They praise God according to their capacity. The singing of birds is a sort of praising God. The brutes do in effect say to man, "We would praise God if we could; do you do it for us." John in vision heard a song of praise from every creature which is in heaven, and on the earth, and under the earth, Rev 5:13. Others think that only the children of men are meant; for into them God has in a more peculiar manner breathed the breath of life, and they have become living souls, Gen 2:7. Now that the gospel is ordered to be preached to every creature, to every human creature, it is required that every human creature praise the Lord. What have we our breath, our spirit, for, but to spend it in praising God; and how can we spend it better? Prayers are called our breathings, Lam 3:56. Let every one that breathes towards God in prayer, finding the benefit of that, breathe forth his praises too. Having breath, let the praises of God perfume our breath; let us be in this work as in our element; let it be to us as the air we breathe in, which we could not live without. Having our breath in our nostrils, let us consider that it is still going forth, and will shortly go and not return. Since therefore we must shortly breathe our last, while we have breath let us praise the Lord, and then we shall breathe our last with comfort, and, when death runs us out of breath, we shall remove to a better state to breathe God's praises in a freer better air.
The first three of the five books of psalms (according to the Hebrew division) concluded with Amen and Amen, the fourth with Amen, Hallelujah, but the last, and in it the whole book, concludes with only Hallelujah, because the last six psalms are wholly taken up in praising God and there is not a word of complaint or petition in them. The nearer good Christians come to their end the fuller they should be of the praises of God. Some think that this last psalm is designed to represent to us the work of glorified saints in heaven, who are there continually praising God, and that the musical instruments here said to be used are no more to be understood literally than the gold, and pearls, and precious stones, which are said to adorn the New Jerusalem, Rev 21:18, Rev 21:19. But, as those intimate that the glories of heaven are the most excellent glories, so these intimate that the praises the saints offer there are the most excellent praises. Prayers will there be swallowed up in everlasting praises; there will be no intermission in praising God, and yet no weariness - hallelujahs for ever repeated, and yet still new songs. Let us often take a pleasure in thinking what glorified saints are doing in heaven, what those are doing whom we have been acquainted with on earth, but who have gone before us thither; and let it not only make us long to be among them, but quicken us to do this part of the will of God on earth as those do it that are in heaven. And let us spend as much of our time as may be in this good work because in it we hope to spend a joyful eternity. Hallelujah is the word there (Rev 19:1, Rev 19:3); let us echo to it now, as those that hope to join in it shortly. Hallelujah, praise you the Lord.
The trumpet is the contemplative mind or the mind by which the teaching of the spirit is embraced. The harp is the busy mind that is quickened by the commands of Christ.
"Praise Him in the sound of the trumpet" [Psalm 150:3]: on account of the surpassing clearness of note of their praise. "Praise Him in the psaltery and harp." The psaltery praises God from things above, the harp praises God from things below; I mean, from things in heaven, and things in earth, as He who made heaven and earth. We have already in another Psalm, explained that the psaltery has that board, whereon the series of strings rests that it may give a better sound, above, whereas the harp has it below.
Let us praise him on the psaltery and on the harp, supposing that on the harp we may embrace the wood of the cross and on the psaltery we may maintain the universal confession. The sound is harsh because the confession is not held in unity. Let us praise on timbrel and with dance, when we, firmly set upon a restored way of life, adorn the timbrel of our body with the models of best behavior. Let us praise him on stringed instruments and on the organ as we play the fresh strings that are on our harp, let us also, as with the narrow needs of modesty make melodious sounds to God, cleansing ourselves from all the blight of sin.
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SUMMARY
Psalms 150:3 is a vibrant command within the Psalter's climactic doxology, urging all creation to offer exuberant praise to God through diverse musical expressions. Specifically, it calls for the use of the trumpet, psaltery, and harp, symbolizing both the powerful, declarative aspects of worship and the melodic, contemplative dimensions. This verse underscores the comprehensive and unreserved nature of the adoration due to the Almighty, emphasizing that every available means should be employed to magnify His glorious name.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 150:3 employs several literary devices to amplify its message of comprehensive praise. Repetition is evident in the recurring command "Praise him," which serves as an insistent refrain throughout the psalm, reinforcing the central imperative. Parallelism is also at play, specifically a form of Synonymous Parallelism where the second clause ("praise him with the psaltery and harp") echoes and expands upon the first ("Praise him with the sound of the trumpet"). While not identical, both clauses command praise through musical instruments, broadening the scope of the instruction. Imagery is powerfully invoked through the vivid sounds of the trumpet, psaltery, and harp, allowing the reader to "hear" the vibrant worship being described. Finally, Enumeration (or listing) of specific instruments highlights the diversity and intentionality of the call to worship, suggesting that every available means and talent should be consecrated to God's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 150:3, nestled within the Psalter's grand finale, powerfully articulates the theological truth that God is worthy of all praise, expressed with the utmost enthusiasm and diversity. It underscores that worship is not merely an internal sentiment but an active, outward, and comprehensive response to God's magnificent acts and His inherent greatness. The inclusion of varied instruments signifies that all aspects of human creativity and expression, whether loud and declarative or melodic and contemplative, can and should be consecrated to His glory. This verse invites believers to consider the breadth of their worship, ensuring it is unreserved and reflective of the infinite worth of the One being praised.
REFLECTION AND APPLICATION
Psalms 150:3 serves as a timeless invitation for believers to engage in heartfelt, diverse, and uninhibited worship. It challenges us to move beyond mere perfunctory acts of devotion and to embrace a vibrant, comprehensive expression of praise that utilizes all our gifts and resources. The mention of specific instruments reminds us that God delights in our creativity and in the various ways we can honor Him, whether through music, art, service, or spoken word. It encourages us to consider how we might expand our personal and corporate worship to be more expressive, more passionate, and more inclusive of different forms of adoration. Ultimately, this verse calls us to a life where every breath and every talent is an opportunity to declare God's magnificent worth, echoing the universal call for all creation to praise the Lord.
Questions for Reflection
FAQ
Why does Psalms 150 list so many instruments for praise?
Answer: Psalms 150, and particularly verse 3, lists a variety of instruments to emphasize the comprehensive and universal nature of the praise due to God. The inclusion of both loud, declarative instruments like the trumpet (Hebrew: shôwphâr), and melodic, harmonious instruments like the psaltery (Hebrew: nebel) and harp (Hebrew: kinnôwr), symbolizes that all forms of expression, all human creativity, and all available means should be employed in worship. It suggests that praise should be unreserved, full-bodied, and multifaceted, reflecting the infinite greatness of the Lord who is worthy of every kind of adoration. This diversity also highlights the ancient Israelite understanding that music was integral to both communal and individual worship, from solemn feasts to joyous celebrations, as seen in passages like 1 Chronicles 15:16.
CHRIST-CENTERED FULFILLMENT
While Psalms 150:3 calls for praise through ancient Israelite instruments, its ultimate fulfillment and spiritual resonance are found in Christ. The Old Testament call to praise with instruments foreshadows the new song of redemption that believers sing through the work of Jesus. Our worship, once offered through shadows and types, is now offered in Spirit and truth through the perfect High Priest, Jesus Christ, who has opened the way to the Father (Hebrews 10:19-22). The diverse instruments of praise now find their spiritual counterpart in the diverse gifts and expressions of the Holy Spirit within the body of Christ, all directed towards magnifying His name. As Colossians 3:16 encourages, we are to "teach and admonish one another with all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God." This includes not only musical instruments but also the "fruit of lips that confess His name" (Hebrews 13:15). Ultimately, the crescendo of praise in Psalms 150 looks forward to the heavenly worship described in Revelation 5:9-10, where saints and angels sing a new song to the Lamb, who is worthy of all praise because He "purchased for God persons from every tribe and language and people and nation." Thus, the ancient instruments of praise find their eternal echo in the redeemed voices of those who worship Jesus, the Lamb of God.