Psalm 148:5Meaning & Commentary from the Church Fathers

Why does the prophet, after briefly mentioning heavenly beings, shift focus to earthly creations and elaborate on them, listing them one by one, both above and below? This is because those creations were more apparent to the people at that time, being tangible and visible. Thus, Moses, in his account of creation, does not comment at all - little or much - on the creatures of the heights; he begins with the heavens and the earth, then moves on to the sun, the moon, the plants, the creatures of the sea and land, concluding with humanity. By the phrase “the heavens of the heavens,” the prophet indicates not a multitude, but rather a singular heaven of heavens. In Hebrew, the term commonly refers to the heavens of the heavens. Similarly, elsewhere it is stated, “the heavens which are above the heavens are to the Lord, and the earth He has given to the sons of men” (Psalms 113:24).

“And the water that is above the heavens.” You have heard Moses speak of God placing some waters below and establishing others above the firmament when He created the expanse amidst the abyss, commanding the waters to remain above it. Yet someone may wonder, how can all these creations exalt God, lacking in voice, tongue, soul, sense, reason, vocal organs, or thought? There are two forms of praise: one expressed through words, the other through contemplation, and additionally a third through actions and life. Just as humans can glorify God not only through words but also through silence, as Christ states: “let your light shine before men, that they may see your good works and glorify your Father which is in heaven” (Matt. 5:16). Similarly it is noted, “that the Lord may give you children by this wife instead of this one whom you gave to the Lord” (1 Sam. 2:20). There is praise that comes from the tongue, as seen when Moses and Miriam sang, “I sing unto the Lord, for He is highly exalted” (Ex. 15:1).

There is also praise through creation itself, as the Psalmist affirms: “The heavens declare the glory of God, and the firmament displays the work of His hands” (Ps. 18:2). In this way, creation glorifies Him through its beauty, structure, majesty, attributes, and usefulness. When the prophet states, “Praise the Lord... angels... powers... heavens... moon... sun... stars... the waters above the heavens,” he signifies that each created being reflects the wisdom of the Creator and is filled with marvels. Moses expressed this succinctly at the beginning: “And God saw all that He had made, and behold, it was very good” (Genesis 1:31) - beautifully crafted to bring glory to the Creator and inspire admiration in the observer. Thus, the prophet equates ‘praise’ with the beauty of creation, which in turn directs glory to the Creator.

Paul also says, “for the invisible things of Him, His eternal power and Godhead” (Rom. 1:20). The Psalmist, after referring to creations and inviting those who witness them to ponder their beauty, majesty, and usefulness, ultimately points to their Creator, affirming, “For He said, and they came into being; He commanded, and they were created. He has established them forever: He commanded - and it shall not pass away.” The beauty and wonder of creation is evident in its very existence; its dependence on a Creator, its being neither self-sustaining nor eternal, is clear from his statements.

But if one doubts, let them learn from me that there is a Creator, an Artist, a Provider, and a Sustainer. The Prophet conveys several key thoughts: namely, that God created everything, ex nihilo, effortlessly, and continues to uphold creation. The phrase “He said” indicates the simplicity of action, as Paul elaborates, “to them that quicken the dead, and call that which does not exist as existing” (Rom. 4:17), highlighting ease. The prophet also emphasizes that God sustains creation by adding, “He has established them forever: He has issued a command, and it shall not pass away.” Observe how again he conveys God’s power, authority, and might through not merely “appointed,” but also “commanded,” reflecting divine activity through human terms. Just as for you it is simple to express and to command, so too for God to create what does not exist and to uphold what is created; rather, it is even much simpler. The ease with which He produced all things is beyond comprehension.

Remarkably, not only does He sustain everything and maintain unchanging natural laws, but these remain indefinitely. Consider the numerous centuries that have elapsed without the destruction of what exists; neither has the sea engulfed the land, nor has the sun scorched visible matter, nor has the sky trembled, nor have the cycles of day and night intermingled, nor has the progression of seasons faltered. He has arranged both lower and higher creations with precision, ensuring each adheres to the limits established in the beginning. After addressing heavenly beings, the prophet directs his gaze to the earth.

As he transitioned from exalted heavenly beings to earthly ones previously, here he likewise moves from celestial to terrestrial. Some may argue that heavenly creatures are worthy of God's craftsmanship, yet criticize earthly ones, pointing to scorpions, echidnas, dragons, and other wild beasts, as well as barren trees. The prophet, seemingly countering this, broadens his perspective. Notice how he proceeds: by excluding those animals clearly deemed good and useful, such as sheep, cattle, donkeys, camels, and other creatures that assist us by carrying burdens, he shifts to creatures perceived as useless, mentioning dragons and the unfathomable aspects of the sea, along with those deemed harmful, like fire, hail, snow, and frost. Then he refers to barren trees, mountains, and desolate areas, bypassing fields and plains ripe for farming and producing good fruit, and instead highlighting mountains, hills, and certain reptiles. To grasp this more fully, one must consider his words attentively.

These two stages correspond to our current experience—a time of trials and tribulations—and the future state of eternal joy and rest. Thus, we observe two liturgical seasons: the period leading up to Easter signifies our present sorrow, while the season following Easter demonstrates the bliss we anticipate in the future. Our observance before Easter mirrors our current state of lamentation, while our celebrations after Easter point to the blessings yet to come. During this time, we engage in fasting and prayer, later transitioning to praise as our fasting is lessened. This is our Hallelujah, which translates in Latin as “Praise the Lord.” The period before our Lord's Resurrection symbolizes our current struggles, while the period after represents the hope of our future existence. Just as we envision our transformation after Christ's Resurrection, so too shall we expect our own.

The Baptism of Christ illustrates our present life fraught with trials, calling us to labor and to eventually face death. In contrast, Christ’s Resurrection and Glorification signify the life we will enjoy in the future when He returns to reward each according to their deeds—evil for evil and good for good. While all persons, even wicked ones, might sing Hallelujah alongside us, those who remain entrenched in wickedness cannot inherit the reality of the future life they mock with their lips, as they failed to embody its principles before they came to fruition.

Praise the Lord from the heavens—Psalm 148:1. The psalmist calls upon the beings in heaven to rise and glorify God, as there has never been a moment of silence among heavenly beings in their devotion to their Creator. Earthly matters may distract some; yet there are creatures endowed with breath who offer true praise, and everything that is created—though devoid of life and consciousness—reflects the divine order that gives glory to God. When we contemplate the beauty of creation, we glorify the Creator who arranged all things in splendid harmony.

Praise Him from above and from the earth. The beauty of creation confirms the glory of the one who made it all. All that is peaceful resides in heaven, untouched by joy or suffering, while we remain here below. Let our thoughts of divine praise elevate our hearts, allowing us to participate in the worship of angels as we aspire to experience fully in the future. We are called to honor Him from the heights, expressing our thanks and reverence together with all the inhabitants of creation.

Praise Him, all His angels; praise Him, all His heavenly hosts—Psalm 148:2. The sun and moon, stars and celestial bodies are invited to join in the praise—Psalm 148:3. The heavens and waters above the heavens are called to praise His name—Psalm 148:4. The reason for this universal praise is simple: He commanded, and they were created—Psalm 148:5. The psalmist encourages all creation to glorify God, citing that everything was brought into being through His holy word—John 1:1-2.

He established them forever—Psalm 148:6. All that exists in the heavens and the celestial spheres has a role in upholding this beauty. What command do you think the holy angels have received? They have been tasked with the joyful duty of glorifying God. There is no toil or suffering where they are, and they need no mercy since they are not subject to the misfortunes we face. Blessed are they who dwell in this continual state of adoration!

While we live amidst trials and tribulations, we look forward to the time when we shall join them in eternal praise. The psalmist then shifts focus back to the earth—Psalm 148:7. The scriptures ask all elements of nature, such as the chaotic forces of nature, to give thanks. Though these elements may seem tumultuous and insignificant, they too have a place in God’s creation, fulfilling their role in the grandeur of the universe and thereby reflecting His glory.

We are also reminded that all creation, even the most fearful aspects of it, ultimately obeys God’s commands. The mighty storms, the deep seas, and the life within them are part of a divine orchestration. Each element of nature moves at His behest, echoing His will, while we must remember that God is present in all matters, both above and below the earth’s surface.

This truth serves as a powerful reminder that nothing occurs by chance; rather, everything operates under God’s divine providence. Whether the movements we witness in nature point to His greatness, they remind us to seek His purpose in all events of life, understanding that He governs even the minutiae of existence. As the psalmist encourages, let not our attention be diverted from the Creator to the created; rather, let all creation—the mountains, the hills, the fruitful trees—all sing His praises together—Psalm 148:9-12.

The focus of our adoration is singular, as God’s name is to be exalted alone—Psalm 148:13. In humility, let us acknowledge our place in creation, giving thanks and praise to Him. The beauty of the world around us reflects His glory, and we are called to recognize His magnificence through all that we observe, glorifying Him not only in song but through our lives.

Let us also recognize the hopeful promise that the Lord will ultimately raise up His people in glory when He returns, ushering in a new age of righteousness. For just as the seasons change and the lifeblood of creation reawakens, so too shall our lives be transformed in His presence. We are currently in a state of preparation, longing for the coming summer that will reveal true life and provide nourishment for our souls.

Lastly, a hymn to His saints is not merely a song, but a comprehensive expression of praise that acknowledges God’s majesty. Let us lift our voices in unity, declaring the eternal goodness of our Creator as we look toward that day when we shall join the assembly of saints in everlasting adoration.

Therefore, he who acts is greater than he who gives the order. However, this assertion is also errant: the Son is not lesser than the Father. Just as it is wrong to pit the Son against the Father, it is equally wrong to place the Father in opposition to the Son. “For He said, and they were made; He commanded, and they were created.” One essence both commands and accomplishes: God commands, and He fulfills. An artist instructs another artist to create, and the artist produces what has been requested.

Psalm 18 illustrates that although it remains unseen, we can deduce its existence from the visible sky, and thus we honor its Creator, God Himself. It follows that if even the hidden heaven glorifies God through our praises, the visible firmament undoubtedly praises Him even more through its beauty and splendor.

In the words of the Great Basil, the Greeks, while contemplating the heavens, conclude there is only one heaven, believing that there cannot be multiple heavens derived from a singular nature, as they see the essence of the heavenly body as dedicated solely to forming one heaven. Nevertheless, we not only acknowledge the existence of a second heaven but also search for the third, which the blessed Paul was privileged to witness. John Damascene remarks that we encompass in the universe the creation of the sky that the wise of this world refer to as a starless dome. God named the firmament heaven, commanding it to arise from among the waters; this nature, Basil describes as being as thin as smoke, drawing insights from divine Scripture. Some label it as watery, arising from the waters, while others claim it is formed from the four elements, and still others propose it to be a fifth entity, distinct from the four. Thus, the first heaven remains the heaven of heavens, situated above the firmament; these compose the two heavens. God also termed the firmament heaven. In sacred Scripture, the atmosphere is frequently called heaven due to its visibility: Bless, says God, all the birds of the sky, referring to those that dwell in the air; for the paths of the birds of the air are within the atmosphere, not beyond it. This illustrates the three heavens as mentioned by the divine Apostle. If you choose to interpret the seven bands as representing the seven heavens, such a view would not contradict the truth.

David, in his proclamation, highlights two aspects in saying, “Let there be…”—not only does God bring forth the aforementioned creations, namely the angels and celestial bodies, from nothingness, but He does so effortlessly. For just as it is simple for a man to utter a word, it is equally, if not more, effortless for God to bring into existence that which was non-existent. As Chrysostom noted, it is beyond comprehension just how effortlessly God created everything. God commanded, and they came to be. He reiterates this as is His custom—"Let there be light," and it was so, along with other proclamations of this kind.

Unlike humans, who fashion one object from another—struggling to do so—God brought forth the heavens and the earth along with all that fills them from nothing, effortlessly, by a mere wish and a word. “He said, and they were made; he commanded, and they were created” reflects the immeasurable power of God. Our understanding, which insists that nothing arises from nothing, may struggle with how this magnificent world emerged from emptiness. Yet, faith supplements the limitations of reason, encouraging belief that for God, all things are achievable. “For with God no word shall remain powerless” (Luke 1:37). “By faith we understand that the worlds were framed by the Word of God, so that the things which are seen were not made of things which do appear” (Heb. 11:3). The Holy Spirit bears witness, stating, “In the beginning God created the heavens and the earth” (Gen. 1:1), and there is no room for doubt. Just as an author draws words from their mind to inscribe them on paper and thus creates a book—as though conjuring something from nothing—so too does the wise and omnipotent Creator bring forth all that was in His divine will. He has fashioned everything, composing it as if assembling a book with two pages, heaven and earth. In this divine creation, we witness God’s omnipotence, wisdom, and goodness. Omnipotence, because He made all from nothing by His desire and command. Wisdom, for He created all things with purpose: “You created all things wisely” (Psalm 103:24). Goodness, as He made everything not for His own benefit but for ours; it is goodness that seeks its own sake. God, in His perfect bliss, requires nothing for Himself, existing eternally as He has from the beginning.

- powerfully emphasizes that the universe is not eternal, as the secular mind might believe, nor is it constituted from mysterious particles, but was created ex nihilo by a singular decree of God in the magnificent way we observe it.

After discussing creation, the Prophet notes that God, having made all these creatures, issued a command that will persist unchanged for eternity; the decree is established and shall not fade away. Many naively assert that while this world was fashioned by God, the natural order exists independently, and that God rests in heaven. Therefore, the Prophet rightly affirms that all celestial beings are not merely creations of God, but also continue to operate by His will, guided by the unseen force that moves them, rendering service to God whenever needed, fulfilling the purpose for which they were initially created.

As the psalmist descends from the heights of heaven to the earthly realm, he calls upon the seas and their creatures to glorify God (verse 7), then turns to the aerial phenomena (verse 8), moves to the mountains and their inhabitants (verse 9), and speaks of the animals that reside primarily in the plains (verse 10). Ultimately, he extends the invitation to every nation, state, and generation to lift their voices in praise to the Lord (verses 11-12). In the salvation of His people, God has exalted His name above all; thus, He deserves adoration in both the heavenly and earthly realms, particularly from His own people (verses 13-14).

From on high, praises are rendered by angels, the stars, and other celestial beings. The term "light" refers to the “light of the moon,” signifying the luminous stars, as noted in the Septuagint. Heaven signifies the highest realm, distinct from the angelic and divine heavens. The "I" in verse 6 clearly refers to the stars mentioned in verse 3, which follow the established order set by God since creation. The term from Hebrew means great fish or whales, highlighting God's magnificence above all earthly and heavenly creation. Israel is recognized as the people who are near to God, a priestly nation closely linked through covenant with Him.