Psalms 148

It is a characteristic of this final group of five hallelujah psalms, that in calling the universe, in its utmost bounds and variety of being, to praise Jehovah, the author advances the Church to the forefront of the grand chorus. The God of nature is the God in Zion. No stretch of human thought can transcend the sublime and majestic sweep of the devout author’s imagination, equalled only by the vision of John, as set forth in Revelation 5:11-14. The occasion of the psalm must be correspondingly great with the volume of praise called forth, and is indicated in Psalms 148:14. It is identical with that of the whole group, in which clear allusions to national restoration are made. See Psalms 146:7; Psalms 146:10; Psalms 147:2; Psalms 147:13; Psalms 147:20; Psalms 149:2; Psalms 149:7-9. The greatness of this work is seldom grasped, even by biblical students. The volume of prophecy, history, and lyrics relating to the captivity and restoration, as compared with other periods of Old Testament record, is amazingly full, and the political changes in the nations of Western Asia attending these events, have nothing to surpass them in ancient history. The restoration itself has not a parallel in the history of nations. It was the marvellous work of God. The restoration is also a type and example of what God will do for his Church throughout all ages. Psalms 146, 147, 148, are, in the Septuagint, ascribed to the prophets Haggai and Zechariah.

The psalm before us falls, in its most general division, into three parts: Psalms 148:1-6 contain a call upon celestial being to praise God; Psalms 148:7-13, a like call upon all terrestrial beings; Psalms 148:14 furnishes the reason, namely, his great and special providence toward his Church “the people near unto him.”