Praise Jehovah from the heavens He seems here to include the stars as well as the angels, and, therefore, heaven itself, the air, and all that is gendered in it; for afterwards a division is made when he first calls upon angels, then upon the stars, and the waters of the firmament. With regard to the angels, created as they were for this very end -- that they might be instant in this religious service, we need not wonder that they should be placed first in order when the praises of God are spoken of. Accordingly, in that remarkable vision which Isaiah describes, (Isaiah 6:3,) the cherubim cry out -- "Holy, holy, holy, Lord God of Hosts." And in several other places of Scripture the angels are represented as praising God by such ascription's. How, then, can zeal like theirs stand in need of exhortations? Or, if they require to be incited, what can be more unseemly than that we, who are so sluggish in the service, should assume the part of exhorting them to their duty? David, then, who did not equal the angels in zeal, but came far behind them, was not qualified to be an exhorter to them. But neither did this enter into his purpose; he would simply testify that it was the height of his happiness and desire to join in sacred concert with elect angels in praising God. And there is nothing unreasonable that, in order to stir himself up in the praises of God, he should call as companions upon the angels, although these run spontaneously in the service, and are fitter to lead the way. He calls them, in the second part of the verse -- the armies of God; for they stand always ready to receive his orders. "Ten thousand times ten thousand surround his throne," as Daniel says, (Daniel 7:10.) The same name is applied also to the stars, both because they are remarkable for the order which maintains among them, and because they execute with inconceivable quickness the orders of God. But the angels are here called armies, upon the same account as elsewhere principalities and powers, inasmuch as God exerts his power by their hands.

Praise ye the Lord - See the notes at Psalm 146:1.
Praise ye the Lord from the heavens - On the part of the heavens. Let those who dwell in heaven begin the song.
Praise him in the heights - All that are in the heights; to wit, in the highest parts of the universe, or the heavens.

Praise ye the Lord from the heavens - The Chaldee translates, "Praise the Lord, ye holy creatures from the heavens. Praise him, ye armies of supreme angels. Praise him, all ye angels who minister before him." מן השמים min hashshamayim signifies whatever belongs to the heavens, all their inhabitants; as מן הארץ min haarets, Psalm 148:7, signifies all that belongs to the earth, all its inhabitants and productions.

Praise ye the Lord,.... Or, hallelujah: which, in some versions, and with some interpreters, is the title of the psalm; expressive of the subject matter of it, the praise of the Lord; and is an exhortation of all creatures to it;
praise ye the Lord from the heavens; that is, those that are of the heavens; let their praises of the Lord, of his perfections, works, and benefits, resound from thence; the angels of heaven particularly, who have their habitation and residence there, and sometimes descend from thence on special business, by the order and appointment of their great Creator and Master: so the Targum,
"praise the Lord, ye holy creatures from heaven.''
Though some take the phrase, "from heaven", to be descriptive of the Lord, the object of praise, who is the Lord from heaven; the character of Christ, the second Adam, 1-Corinthians 15:47; who is from above; came down from heaven to do the will of God; and was in heaven, as to his divine Person, while here on earth in human nature, working out the salvation of men; for which he justly deserves the praise of all in heaven and in earth. But as all creatures are distinguished in this psalm into celestial and terrestrial, called upon to praise the Lord; this seems to be the general character of the celestial ones, persons, bodies, and things; as the phrase "from the earth", Psalm 148:7, includes all in the terraqueous globe;
praise him in the heights; either in the highest heavens where he dwells, or with the highest notes of praise that can be raised; see Psalm 149:6. The Targum is,
"praise him, all the hosts of angels on high:''
or the high hosts of angels: but these are particularly mentioned in Psalm 148:2.

We, in this dark and sinful world, know little of the heavenly world of light. But we know that there is above us a world of blessed angels. They are always praising God, therefore the psalmist shows his desire that God may be praised in the best manner; also we show that we have communion with spirits above, who are still praising him. The heavens, with all contained in them, declare the glory of God. They call on us, that both by word and deed, we glorify with them the Creator and Redeemer of the universe.

The scope of this Psalm is the same as that of the preceding. (Psalm 148:1-14)
heavens [and] heights--are synonymous.

The call does not rise step by step from below upwards, but begins forthwith from above in the highest and outermost spheres of creation. The place whence, before all others, the praise is to resound is the heavens; it is to resound in the heights, viz., the heights of heaven (Job 16:19; Job 25:2; Job 31:2). The מן might, it is true, also denote the birth or origin: ye of the heavens, i.e., ye celestial beings (cf. Psalm 68:27), but the parallel בּמּרומים renders the immediate construction with הללוּ more natural. Psalm 148:2-4 tell who are to praise Jahve there: first of all, all His angels, the messengers of the Ruler of the world - all His host, i.e., angels and stars, for צבאו (Chethמb) or צבאיו (Kerמ as in Psalm 103:21) is the name of the heavenly host armed with light which God Tsebaoth commands (vid., on Genesis 2:1), - a name including both stars (e.g., in Deuteronomy 4:19) and angels (e.g., in Joshua 5:14., 1-Kings 22:19); angels and stars are also united in the Scriptures in other instances (e.g., Job 38:7). When the psalmist calls upon these beings of light to praise Jahve, he does not merely express his delight in that which they do under any circumstances (Hengstenberg), but comprehends the heavenly world with the earthly, the church above with the church here below (vid., on Psalm 29:1-11; Ps 103), and gives a special turn to the praise of the former, making it into an echo of the praise of the latter, and blending both harmoniously together. The heavens of heavens are, as in Deuteronomy 10:14; 1-Kings 8:27, Sir. 16:18, and frequently, those which lie beyond the heavens of the earth which were created on the fourth day, therefore they are the outermost and highest spheres. The waters which are above the heavens are, according to Hupfeld, "a product of the fancy, like the upper heavens and the whole of the inhabitants of heaven." But if in general the other world is not a notion to which there is no corresponding entity, this notion may also have things for its substance which lie beyond our knowledge of nature. The Scriptures, from the first page to the last, acknowledge the existence of celestial waters, to which the rain-waters stand in the relation as it were of a finger-post pointing upwards (see Genesis 1:7). All these beings belonging to the superterrestrial world are to praise the Name of Jahve, for He, the God of Israel, it is by whose fiat (צוּה, like אמר in Psalm 33:9)
(Note: The interpolated parallel member, αὐτὸς εἶπε καὶ ἐγενήθησαν, here in the lxx is taken over from that passage.))
the heavens and all their host are created (Psalm 33:6). He has set them, which did not previously exist, up (העמיד as e.g., in Nehemiah 6:7, the causative to עמד in Psalm 33:9, cf. Psalm 119:91), and that for ever and ever (Psalm 111:8), i.e., in order for ever to maintain the position in the whole of creation which He has assigned to them. He hath given a law (חק) by which its distinctive characteristic is stamped upon each of these heavenly beings, and a fixed bound is set to the nature and activity of each in its mutual relation to all, and not one transgresses (the individualizing singular) this law given to it. Thus ולא יעבר is to be understood, according to Job 14:5, cf. Jeremiah 5:22; Job 38:10; Psalm 104:9. Hitzig makes the Creator Himself the subject; but then the poet would have at least been obliged to say חק־נתן למו, and moreover it may be clearly seen from Jeremiah 31:36; Jeremiah 33:20, how the thought that God inviolably keeps the orders of nature in check is expressed θεοπρεπῶς. Jeremiah 5:22, by way of example, shows that the law itself is not, with Ewald, Maurer, and others, following the lxx, Syriac, Italic, Jerome, and Kimchi, to be made the subject: a law hath He given, and it passes not away (an imperishable one). In combination with חק, עבר always signifies "to pass over, transgress."