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英文原文
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
繁體中文
讚美的邀請
¹ 你們要讚美耶和華！你們要從天上讚美耶和華，在高處讚美他！ ² 他的眾使者啊，都要讚美他！他的諸軍啊，都要讚美他！ ³ 日頭月亮，你們要讚美他！放光的星宿，你們都要讚美他！ ⁴ 天上的天和天上的水，你們都要讚美他！ ⁵ 願這些都讚美耶和華的名！因他一發命令便都造成。 ⁶ 他將這些立定，直到永永遠遠；他定了命，不能廢去。
我們在這黑暗沉鬱的世界中，對那光明、崇高的境界所知甚少；由於活動範圍狹窄，幾乎難以對上頭那廣闊的諸天領域形成任何可容忍的概念。然而我們知道，
一、在我們之上有一個蒙福天使的世界，他們在那裏讚美神，其數目多得不計其數。「事奉他的有千千，在他面前侍立的有萬萬」；擁有這樣的侍從是他的榮耀，但他更大的榮耀在於：他並不需要他們，也不能從他們得到任何益處，過去不能、現在不能、將來也不能詩人在此所仰望的，正是那光明而蒙福的世界（詩 148:1、2）。總的來說，他仰望諸天，仰望高處。諸天就是高處，所以我們必須將靈魂提升到世界之上，歸向在諸天中的神，並思念上面的事。他的心願是神能從諸天受讚美，好使讚美的靈從那裏傳遞到我們所居住的這個世界——當我們在讚美神的事上如此冷淡、低沉、平淡之時，上頭卻有以更美的方式讚美他的人；當我們在這事工中屢遭打斷之時，他們卻晝夜不息。具體而言，他注目於神的眾使者、神的諸軍，並呼召他們讚美神。說神的使者是他的諸軍，這已相當清楚：他們一被造便被編入軍旅、配備軍裝、接受操練；他差遣他們為他爭戰，而他們保持陣列、各守本位、遵從號令，如同他的軍隊。但詩人為何要呼召他們、激勵他們讚美神，這一點卻不容易解釋。我不敢說他們毫不理會，因為我們得知*「為要藉著教會使天上執政的、掌權的，現在得知神百般的智慧」（弗 3:10）；但我敢說，他們並不缺乏這樣的激勵，因為他們不住地讚美神，其事奉毫無任何欠缺。所以當我們唱這詩篇而呼召天使讚美神之時（正如我們在詩 103:20 所作的），我們的意思乃是：我們渴望神能以最能幹的手、以最美好的方式受讚美；我們樂於思想他正是如此被讚美；我們與那些住在他天上居所、仍不斷讚美他的聖徒有屬靈的相交；並且我們已憑信心、盼望與聖潔的愛，來到那「無數的天使」*之中（來 12:22）。
二、在我們之上的，不僅有一群蒙福的靈，還有一個由龐大而明亮的星體所構成的體系，在其中神受讚美——也就是說，它們能給我們機會（就我們對它們有限的認識而言），將其存在、並其對人類的恩惠都歸榮耀給神。請留意，
1. 這些受造物究竟是甚麼，竟如此向我們示範讚美神之路，並且每當我們舉目觀看諸天之時，便為我們提供讚美他的材料。(1) 有日頭、月亮和星宿，它們或晝或夜不斷呈現在我們眼前，如同一面面鏡子，在其中我們可以看到那位*「眾光之父」榮耀的微弱投影（我只能這樣稱呼它，因為那不是一個真正的相似，詩 148:3）。大的光體——日頭和月亮——並不因其太大、太亮而不必讚美他；較小的光體——星宿——其讚美也不被輕看。拜偶像的人將日頭、月亮、星宿當作他們的神來讚美，敬拜事奉那受造之物（因為它可見），過於造物的主（因為他不可見）；但我們這些惟獨敬拜真神的人，卻視它們為同作敬拜的同伴，呼召它們與我們一同讚美他，甚至如同利未人隨侍我們——我們如同祭司獻上這屬靈的祭。(2) 在日頭和星宿之上還有天上的天*，即蒙福者的居所；這些未知的龐大而明亮的星體，因著其浩瀚與光輝，將大量的榮耀歸給神，因為*「天上的天是屬耶和華的」（詩 115:16），然而「天和天上的天，尚且不足他居住」（王上 8:27）。博學的 Hammond 博士認為，此處「天上的天」指的是空氣的上層區域，或其全部區域，如詩 68:33 所言。我們讀到那「天上的天」，「神從其中發出聲音，就是極大的聲音」，所指乃為雷轟。(3) 還有天上的水*，即懸浮在空中的雲彩，它們被保留*「為遭災的時候，就是降怒的日子」（伯 38:23）。我們有理由讚美神：不僅因這些水沒有淹沒大地，更因它們滋潤大地、使之結實纍纍。迦勒底意譯本譯作：「天上的天啊，你們要讚美他；天上的水啊，你們這些倚靠那居於諸天之上者之言語的，都要讚美他」*，因為雲彩的鑰匙正是神手中的鑰匙之一——他開了無人能關，關了無人能開。
2. 我們當因著何故將這些受造物的榮耀歸給神：「願這些都讚美耶和華的名」，也就是說，讓我們為它們的緣故讚美耶和華的名，並留意從中可汲取何等持續而新鮮的讚美之料。(1) 因為他造了它們，賜它們能力、派定它們位置：「他一發命令便都造成」——它們雖大，卻是從無中被召出來的。神既創造，便能命令；因他命令，便如此創造；他的權柄必須永遠被承認並順服，因為他曾一度以這樣的權柄發言。(2) 因為他仍持續托住並保守它們的存在與職分、能力與運行（詩 148:6）：「他將這些立定，直到永永遠遠」，即直到時間的末了——這是一個短暫的永遠，但卻是屬於它們的永遠；只要有需要它們存留的時候，它們就必長存。「他定了命」——就是創造的律法——「不能廢去」；這律法是按神的智慧設立的，故無需更改，也按他的主權與不變的信實設立，故不能更改。一切因受造而起初讚美神的受造物，必因仍被存留而繼續讚美他。我們也有理由讚美他，因它們被限制在一個命令的範圍之內；正是因著這緣故，天上的水才沒有第二次淹沒大地。
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
繁體中文
讚美的呼召
⁷ 在地上，你們要讚美耶和華；你們大魚和一切深淵： ⁸ 火與冰雹，雪與煙霧，成就他命的狂風： ⁹ 大山和小山，結果子的樹木和一切香柏樹： ¹⁰ 野獸和一切牲畜，爬行的昆蟲和飛鳥： ¹¹ 世上的君王和萬民，首領與地上一切審判官： ¹² 少年人和處女，老年人和孩童： ¹³ 願這些都讚美耶和華的名；因為獨有他的名被尊崇；他的榮耀在天地之上。 ¹⁴ 他也提拔了他百姓的角，就是他一切聖民的讚美，就是與他相近的以色列人。你們要讚美耶和華。
我們所在的這個地球以及環繞它的這層大氣，可說是整個宇宙最低下的沉澱之處；因此我們理當追問，有甚麼考量可以幫助我們與自己在其中所處的地位和好相安。我所知道的，再沒有比這更有效的了（僅次於神的兒子曾一度降臨此地的這件事）：即使在這個又黑暗又敗壞的世界裏，神仍被人讚美——你們要從地上讚美耶和華（詩148:7）。正如太陽的光線直接從天上射下，卻又（雖較微弱地）從地上反射回來；照樣，神的讚美也當如此，這又冷又受了感染的世界，當因這讚美得著溫暖與馨香之氣。
I. 那些沒有得著理性尊嚴的受造之物，也被召來加入這個合唱，因為神可以在牠們身上得榮耀（詩148:7-10）。讓那在汪洋中嬉戲的大魚（或作鯨魚；參詩104:26），在耶和華面前跳舞，歸榮耀給他——他藉著對利維坦（leviathan，即鯨魚）的掌權，充分證明了自己的全能（詩41:1等）。一切深淵與其中的居民都讚美神——海洋與其中的動物，地的深處與其中的動物。人可以從深處讚美神，正如人可以從深處向他呼求。我們若仰望大氣層，便會遇見各種各樣的氣象；這些氣象既是一種新造之物（其中有些無法解釋），便格外彰顯了偉大造物主的大能。有火性的氣象：閃電就是火，有時也會燃起別的火焰，或可如此稱呼。有水性的氣象：冰雹、雪，以及產生這些的煙霧。有氣性的氣象：狂風；我們不知它從哪裏來，往哪裏去，它那浩大的力量從何而來，又如何消散；但有一件事我們知道：無論它們多麼猛烈、多麼狂暴，它們都成就神的話，行他所吩咐的，也只行他所吩咐的。基督正是憑著這一點彰顯了自己擁有神聖的大能——他連風和海也斥責了，它們就聽從了他。那些不願成就神的話、反而起來悖逆的人，比狂風更加暴烈、更加頑梗，因為狂風尚且成就他的話。放眼地的表面（詩148:9），我們看見高聳之處——大山和一切小山；從其中一些光禿的山頂，以及另一些結果子的山頂，我們都可以取得讚美的題材。在那裏也有高聳的植物，有些因功用而被高舉，如各類結果子的樹木，我們當為其上的果子讚美神；有些因雄偉而被高舉，如一切香柏樹，就是耶和華的樹木（詩104:16）。香柏樹是高大的樹，並非結果子的樹，然而即使在神的殿中也有其用途。我們接著來到動物界，便看見神在其中得榮耀，甚至那野地裏奔跑的走獸，以及一切被人馴養、服事人的牲畜，都在榮耀他（詩148:10）。不但如此，連爬行的昆蟲也沒有沉得那樣低，飛鳥也沒有飛得那樣高，以至於不在這個呼召之外——牠們也被召來讚美耶和華。造物主的智慧、能力與良善，大大彰顯於各樣受造之物不同的本能與天賦之中，彰顯於為牠們所作的供應，以及對牠們的使用之中。當我們看見這一切如此奇妙，又如此美好，我們豈能不帶著驚奇與感恩來承認神呢。
II. 那些得著理性尊嚴的受造之物，更當運用他們的理性來讚美神：世上的君王和萬民（詩148:11-12）。 1. 神要在這些人身上、並為著這些人得榮耀，正如在較低等的受造之物身上、並為著牠們一樣；因為君王與萬民的心都在耶和華手中，他隨己意使用他們。在列國的秩序與建制中，神當受讚美——在pars imperans——發號施令的一班人，以及pars subdita——臣服的一班人之中：世上的君王和萬民。君王掌權、百姓服於其下，都是因著他；地上的首領與審判官的智慧與權柄都從他而來，我們這些因他們得福的人，也當為他們稱頌神。神在家族的設立中也當受讚美，因為他是家族的創立者；一切親屬關係所帶來的安慰——父母與兒女、兄弟與姊妹彼此之間的安慰——我們都當為此讚美神。 2. 神要藉著這些人得榮耀。願各樣的人都要讚美神。（1）各階層的人，無論尊卑。君王、首領與審判官的讚美被要求獻上；神所賜尊榮的人，必須以這尊榮來尊榮他；他們所受託的權柄，以及他們在世上所顯赫的地位，使他們比別人更有能力將更多榮耀歸給神、更多地事奉他。然而百姓的讚美也同樣被期待，神也必樂意悅納；基督並不輕看群眾的「和散那」。（2）各性別的人，少年人和處女，他們素來慣於一同歡樂；當讓他們把歡笑轉入這個方向；當使它成為聖潔的，好使它純正。（3）各年齡的人。老年人到了晚年仍當結出這果子，不可因年歲的端莊或衰弱而推諉；孩童也當及早開始讚美神；甚至嬰孩和吃奶的口中也完成了這善工。這裏提出了一個充足的理由（詩148:13），說明這一切受造之物為何都當讚美耶和華的名：因為獨有他的名被尊崇，配得讚美；這名是超乎萬名之上的名，除了他的名，沒有任何名字、任何本性之中包含了全部的完全。他的榮耀在天與地之上，願天地一切的居民都讚美他，並承認他的名被高舉，遠超過一切稱頌和讚美。
III. 最要緊的，是神自己的百姓，他們得著了特殊的特權，就當以特殊的方式將榮耀歸給他（詩148:14）。請注意， 1. 神所賜給他的百姓，就是以色列人的尊榮——這是為一切真信徒所保留的尊榮的預表，他們就是神屬靈的以色列。他高舉了他們的角，就是他們的榮耀、豐盛與能力。以色列人在許多方面都比別國更蒙尊榮，因為兒子的名分、榮耀、諸約都是他們的（羅9:4）。他們自己的尊榮在於他們是與神相近的百姓，是他的特殊珍寶（Segulla）；外人挨近必被治死時，他們卻可以進入他的院宇。在他們一切呼求他的事上，他與他們相近。這福氣藉著基督臨到了外邦人，因為那從前遠離的人，憑著他的血已經得親近了（弗2:13）。能被帶到親近神的地位，這是人所能得的最大尊榮；越近越好；而到了榮耀的國度裏，最近之時，便是最好之時。 2. 神因此所期望於他們的本分。神所尊榮的人，當尊榮他：你們要讚美耶和華。願他成為他一切聖民所讚美的對象；因為他也是他們的讚美。他是你所讚美的，他是你的神（申10:21）。有人把他百姓的角理解為大衛，作為基督的預表——神已經將他高舉為君王和救主，他誠然是他一切聖民所讚美的，並且永遠如此；因為正是藉著他，他們才成為與神相近的百姓。
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.
本詩是一個最為莊嚴而懇切的呼召，呼召一切受造之物按著各自的本分來讚美創造主，並彰顯祂永恆的權能與神性——那看不見的事，正藉著所看見的事顯明出來。詩人藉此表達他對讚美這本分極大的愛慕；他因神受讚美而深感滿足，又極願神受更多的讚美，因此盡他所能地吸引周圍一切的人來從事這令人喜樂的事工，甚至也吸引一切在他以後而來的人——這些人的心若不被本詩中屬神詩歌那高升的意境在讚美神上挑旺並擴大，便必定極其死沉冰冷。
一、他呼召上院——安置在上層世界的受造之物——來讚美主：既有那些是理性活物、能主動讚美的（詩一四八1,2），也有那些不是的、因此只能在客觀上彰顯讚美的（詩一四八3-6）。二、他呼召下院——這下層世界的受造之物：既有那些只能提供讚美之題材的（詩一四八7-10），也有那些因具有理性而能獻上這祭的（詩一四八11-13），尤其是他自己的百姓——他們比任何其他人都更有理由、也更有責任這樣行（詩一四八14）。