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This psalm is a most solemn and earnest call to all the creatures, according to their capacity, to praise their Creator, and to show forth his eternal power and Godhead, the invisible things of which are manifested in the things that are seen. Thereby the psalmist designs to express his great affection to the duty of praise; he is highly satisfied that God is praised, is very desirous that he may be more praised, and therefore does all he can to engage all about him in this pleasant work, yea, and all who shall come after him, whose hearts must be very dead and cold if they be not raised and enlarged, in praising God, by the lofty flights of divine poetry which we find in this psalm. I. He calls upon the higher house, the creatures that are placed in the upper world, to praise the Lord, both those that are intellectual beings, and are capable of doing it actively (Ps 148:1,2), and those that are not, and are therefore capable of doing it only objectively, Ps 148:3-6. II. He calls upon the lower house, the creatures of this lower world, both those that can only minister matter of praise (Ps 148:7-10) and those that, being endued with reason, are capable of offering up this sacrifice (Ps 148:11-13), especially his own people, who have more cause to do it, and are more concerned to do it, than any other, Ps 148:14.
1-6
An Invitation to Praise
简体中文
赞美之邀
¹ 你们要赞美耶和华。从天上赞美耶和华，在高处赞美他。
² 他的众使者都要赞美他，他的诸军都要赞美他。
³ 日头月亮，你们要赞美他；放光的星宿，你们都要赞美他。
⁴ 天上的天和天上的水，你们都要赞美他。
⁵ 愿这些都赞美耶和华的名，因他一吩咐便都造成。
⁶ 他将这些立定，直到永永远远；他定了命，不能废去。
我们在这黑暗低微的世界里，对那光明和升高的世界所知甚少；我们的交往局限于狭小之内，难以对上方那广大的诸天形成任何差强人意的概念。但我们知道，
一、在我们以上有一个蒙福天使的世界，在那里神受赞美——其数目无可数计。「千千服事他，万万侍立在他面前」；他有这等的侍从是他荣耀，他既不需要他们，又不能因他们得益分毫，更是他大得多的荣耀。诗人在此正是仰望那光明快乐的世界（诗148:1,2）。概括地说，他仰望「诸天」，仰望「高处」。诸天就是高处，因此我们必须把灵魂从世界举到天上的神那里，「思念上面的事」。他愿神「从天上」受赞美——愿从那里有赞美的形态传到我们所住的这个世界：当我们如此冷淡、如此低下、如此平庸地赞美神之时，上面有以更好的方式如此行的人；当我们在这事工中常常被打断之时，他们却昼夜不息。具体地说，他仰望神的「使者」、「诸军」，并呼召他们赞美神。神的使者就是他的诸军，此事十分明显：他们一被造便被列队、武装、操练；他差他们争战他的战事，他们守纪律，知道自己的位，并守他的命令如他的诸军。但诗人呼召他们、激发他们赞美神，其意为何，便不那么容易说明。我不说他们不理会这事，因为我们读到「借着教会使天上执政的、掌权的，得知神百般的智慧」（弗3:10）；但我敢说，他们并不需要这事，因为他们不断地赞美神，他们的赞美毫无欠缺；因此当我们唱这篇诗呼召天使赞美神时（如我们前在诗103:20所作），我们的意思是：愿神借着最有能的手、以最好的方式受赞美——想到神如此得赞美，我们便欢喜——我们与那住在他上面的家中、仍不断赞美他的人有属灵的相交——并且我们已借信心、盼望和圣爱来到「不能数计的天使」那里（来12:22）。
二、在我们以上不仅有蒙福之灵的会众，更有巨大光体的体系，在其中神受赞美，即它们（就我们所知）能给我们机会将荣耀归给神——不仅为它们的存在，更为它们对人类的恩惠。请观察，
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这些受造之物是什么——它们这样为我们指明赞美神的道路，每当我们举目思念诸天，便供给我们赞美他的材料。（1）有「日头、月亮和星宿」，或昼或夜不断地呈现在我们眼前，如同镜子，使我们得以在其中看见那位「众光之父」之荣耀的淡影（我必须如此称之，而非相像）（诗148:3）。大的光体——日头和月亮——并不因其大、因其亮，便不赞美他；小的光体——星宿——的赞美也不被轻看。拜偶像的人以日、月、星为他们的神，敬拜它们，事奉受造之物过于造物的主——因受造之物可见，神不可见；但我们惟独敬拜真神，便视它们为与我们一同敬拜的同伴，呼召它们与我们同赞神，又如利未人随伴我们，而我们如祭司献上这属灵的祭。（2）日星之上有「天上的天」，就是蒙福者的所在；这些所未知的广大光体，因着它们的广大和明亮，有丰盛的荣耀归于神，因为「天上的天，都是属耶和华的」（诗115:16），却又「天和天上的天，尚且不足他居住」（王上8:27）。博学的哈蒙德博士解「天上的天」为空气的上层，或空气的全层（如诗68:33）。我们读到「天上的天」，从此「神发出声音，就是大能的声音」，意即雷声。（3）有「天上的水」——就是空中悬挂的云，「为打仗和争战的日子」所「保留」（伯38:23）。我们有理由赞美神——不仅因为这些水没有淹没大地，更因为它们滋润大地、使之结果。迦勒底意译本如此读：「天上的天啊，赞美他；赖那在天上者之话语而有的水啊，赞美他」——因为云的钥匙是神手中的钥匙之一，他开了无人能关，他关了无人能开。
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我们当因这些受造之物以何等缘故将荣耀归给神：「愿这些都赞美耶和华的名」——即愿我们为它们赞美耶和华的名，并察看可从其中不断得着新鲜的赞美题目。（1）因为他造了它们——赐给它们能力，分派它们位置：「他一吩咐」，它们（虽如此大）便从无到有，「便都造成」。神创造，所以可以命令；因为命令过，所以创造了；他的权柄当永远被承认、被顺服，因他曾以如此权柄说话。（2）因为他仍在它们的存在和职分上、它们的能力和运行上扶持保守它们（诗148:6）：「他将这些立定，直到永永远远」——即到时间的末了，一个短暂的永远，却是它们的永远；它们要存到仍需它们之时。他「定了命，不能废去」——创造的律法，由神的智慧制定，故无需更改；由他的主权和不可违的信实制定，故不能更改。一切起初因受造而赞美神的受造物，必仍因其得以延续而赞美他。我们也有理由赞美他，因它们被保守在所定命的界限之内；正因为如此，天上的水才没有第二次淹没大地。
英文原文
An Invitation to Praise
¹ Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights.
² Praise ye him, all his angels: praise ye him, all his hosts.
³ Praise ye him, sun and moon: praise him, all ye stars of light.
⁴ Praise him, ye heavens of heavens, and ye waters that be above the heavens.
⁵ Let them praise the name of the LORD: for he commanded, and they were created.
⁶ He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
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, Ps 148:1,2. 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, Ps 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, Ps 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 (Ps 115:16) and yet they cannot contain him, 1Ki 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 Ps 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 (Ps 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.
7-14
An Invitation to Praise
简体中文
赞美的邀请
⁷ 所有在地上的，大鱼和一切深洋，
⁸ 火与冰雹，雪和云气，成就他命的狂风，
⁹ 大山和小山，结果的树木和一切香柏树，
¹⁰ 野兽和一切牲畜，昆虫和飞鸟，
¹¹ 地上的君王和万民，首领和世上一切审判官，
¹² 少年人和处女，老年人和孩童，
¹³ 都当赞美耶和华的名；因为独有他的名被尊崇；他的荣耀在天地之上。
¹⁴ 他将他百姓的角高举，因此他一切圣民以色列人，就是与他相近的百姓，都赞美他。你们要赞美耶和华。
考虑到这地和环绕它的空气，原是宇宙的渣滓底层，我们便当探求那些可帮助我们与自己在此的地位相和的思考；据我所知，没有什么比这更可能（仅次于神儿子昔日曾亲访此地）——即在这幽暗败坏的世界中，神仍受赞美：「所有在地上的，你们要赞美耶和华」（诗148:7）。正如日光自天直射，又（虽较弱）从地返照，照样神的赞美也当使这寒冷受感染的世界得温暖、得芬芳。
一、连那些没有理性尊严的受造之物，也被召集入这合唱，因为神可借它们得荣耀（诗148:7-10）。愿那在「大水」中嬉戏的「大鱼」（或鲸鱼）（诗104:26），在耶和华面前跳舞归荣耀于他——他在诗41:1等处借他对利维坦或鲸鱼的管辖，充分证明了自己的全能。「一切深洋」与其中的居民，都赞美神——海及其中的动物——地的脏腑及其中的动物。「从地的深处」神可受赞美，也可受祷告。我们若仰望天空，便遇见各样的气象，它们既是一种新生之物（其中有些无可解释），便特别彰显大创造者的权能。有火性的：闪电是火，有时也燃起别种火焰，可如此称。有水性的：「冰雹」「雪」并其所由生的「云气」。有气性的：「狂风」；我们不知其从何来、往何去，不知其大力从何而发、如何耗尽；但有一事我们知道：无论它们何等强劲、何等狂暴，都「成就神的话」，行他所命定的，也不过行他所命定的；基督正是借「斥责风和海」、又「它们服从了他」表明自己有神的权能。那些不肯成就神的话、反而起来背叛的人，比狂风更显出自己暴烈刚愎——因狂风还成就它。让我们看地的表面（诗148:9），便看见高处——「大山和小山」；从其中一些光秃山顶、一些结果的山顶，我们都能得着赞美的内容；又有高大的植物——一些因有用而高，如各类「结果的树木」，我们当为其果子赞美神；另一些因壮丽而高，如「一切香柏树」，那些「耶和华的树」（诗104:16）。高大的香柏树不是结果的树，但即使在神的殿中也有其用。我们再到动物界（诗148:10），便看见神得荣耀——连那野兽（野生的），和「一切牲畜」（驯服的、为人服务的）都如此。不，连「昆虫」也未低到如此之地，连「飞鸟」也未高到如此之高，以至不被呼召去「赞美耶和华」。受造之物各异的才能与本能、为其预备的供应、对它们的使用，都大大显出创造者的智慧、权能与良善。当我们看见这一切如此奇异，又如此美好，我们岂能不怀着惊奇与感恩承认神呢？
二、那些有理性尊严的受造之物，更当运用它来赞美神：「地上的君王和万民」（诗148:11-12）。1. 神当在这些之中、并为这些而得荣耀，正如在较低的受造之物中并为其而得荣耀一样，因为他们的心在主的手中，他随意使用他们。神当在列国的秩序与体制中被赞美——「发号施令的部分」和「服气的部分」：「地上的君王和万民」。君王借他而治，万民服于他们；「世上首领和审判官」的智慧与权柄都从他而来，我们既因他们得福，便当为他们在神面前称颂神。神也当在家庭的体制中被赞美，因他是家庭的创立者；又为亲属之间一切安慰——父母与儿女、弟兄与姊妹彼此之间的安慰——赞美神。2. 神当被这些人所荣耀。愿各等人都赞美神。（1）各阶层的，高低皆然。君王、首领、审判官的赞美被要求；神所加尊荣的人，必须以这尊荣尊荣他，他们所受托的权能、他们在世上所显的声势，使他们比别人更有能力荣耀神、事奉他。但百姓的赞美也被期望，神必恩惠地悦纳；基督不藐视众人的和散那。（2）各性别的，「少年人和处女」——他们惯于一同欢乐；愿他们把嬉笑导入这轨道；愿它圣洁，便可纯净。（3）各年龄的。「老年人」在老年仍当结出这果子，不因老年的严肃或衰弱以为可免；「孩童」也当早早开始赞美神；甚至「婴孩和吃奶的口中」也成全了这善工。此处（诗148:13）有一个好理由，为何这一切都当「赞美耶和华的名」——因为「独有他的名被尊崇」，配得赞美；他的名是超乎万名之名，除了他的名、他的本性之外，没有任何名包含一切卓越。「他的荣耀在天地之上」，愿天地的居民都赞美他，却又承认他的名「远超过一切颂赞与赞美」。
三、他自己的百姓——他们有特殊特权的尊荣——更当以特殊方式将荣耀归他（诗148:14）。请看，1. 神加给他「百姓」——「以色列人」——的尊荣，预表一切真信者——属灵的以色列人——所保留的尊荣。「他高举他们的角」——他们的光辉、丰盛、权能。以色列人在多方面比任何别国更受尊荣，「因为儿子的名分、荣耀、诸约都是他们的」（罗9:4）。他们自己的尊荣便是「与他相近的百姓」——他的「special treasure」；他们可进入他的院，而外人近前必被治死。他们在所求告的一切事上，他有他们相近。这福已借基督临到外邦人——「那远离的人，借他的血已经得亲近了」（弗2:13）。人所能得的至高尊荣，便是被领近到神面前——越近越好；而在荣耀之国里最近之时最佳。2. 神因此所期望他们当尽的本分。神所尊荣的人当尊荣他：「你们要赞美耶和华。」愿他作「他一切圣民赞美的对象」；因为他也是他们的赞美。「他是你所赞美的神」（申10:21）。有人将「他百姓的角」解作大卫，作为基督的预表——神已高举他「作君王、作救主」，他实在是「他一切圣民」的赞美，也必永远如此；因为正是借他，他们才成为「与神相近的百姓」。
英文原文
An Invitation to Praise
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, Ps 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, Ps 148:7-10. Let the dragons or whales, that sport themselves in the mighty waters (Ps 104:26), dance before the Lord, to his glory, who largely proves his own omnipotence by his dominion over the leviathan or whale, Ps 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 (Ps 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, Ps 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, Ps 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, Ps 148:11,12. 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 (Ps 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, Ps 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, Ro 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, De 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.
本篇是对一切受造之物按其所能,发出最庄严最恳切的呼召——要赞美他们的创造主,并彰显他永能和神性那借受造之物所显明之「不可见之事」。诗人借此表达他对赞美之本分极度的爱慕;他以神得赞美为极大满足,极愿神更得多赞美,故尽己所能吸引周围一切人投入此可喜悦之工,甚至一切后来的人——他们的心若不被本诗中神圣诗歌高超的飞翔所举扬扩充以致赞美神,必是极其冷淡僵硬。本篇结构如下:一、他呼召上面的居所——上面世界中的受造之物——赞美主,既有那些有理性、能主动赞美的(诗148:1,2),也有那些无理性、只能客观地作赞美的(诗148:3-6);二、他呼召下面的居所——这下面世界中的受造之物,既有那些只能供献赞美之材的(诗148:7-10),也有那些既有理性、能献此祭的(诗148:11-13),尤其是他自己的百姓——他们比别人更有缘故如此行,也更当如此行(诗148:14)。