Praise the Blessed One!
Give praise from the heavens, and from all ends of the earth!
Give praise all you angels, angels of earth and heaven!
Give praise sun and moon, giving praise, all you shining stars!
Give praise, all universes, the whole of cosmos of Creation!
Praise the Blessed One!
For through Love all was created And firmly fixed for ever and ever;
Yes, the pattern of creation was established.
Give praise to the Beloved, all the earth, all that swim in the deep,
And all the winged ones in the air!
Give praise all mountains and hills, all trees and all minerals!
Give praise all four-legged and all that creep on the ground!
Leaders of the nations and all peoples, young and old, Give Praise!
Unite together in all your diversity,
that peace and harmony might flourish on earth!
Let all people praise the Beloved,
who is exalted in have and on earth;
whose glory is above heaven and earth.
For all are called to be friends, companions to the true Friend,
giving their lives joyfully as co-creators and people of peace!
Praises be to the Blessed One,
the very Breath of our breath, the very Heart of our heart!
Nan C. Merrill Psalms for Praying
Reflection:
The elements that we need to sustain life (air, water, food, shelter) can point us to something bigger than our selves. Our need for basic necessities can make them feel, well, more than basic; they become symbols that help us understand our relationship to the earth and to the divine and to each other. We are connected. We are connected by the air we breathe, the water we drink, and the earth on which we live.
In Psalm 148 all of creation is called to praise God, who is creator and life-giver. Elements and creatures praise God by holding their places, by being and doing what they are created to be. People are invited to be in relationship with God, to be co-creators and people of peace.
When I think of creation, I think of the breath of God animating life. We share breath. God, people, and all of creation, share breath. And this shared breath unites us; we are one. And yet each person and creature shapes the world we live in. We co-create. We breathe, move, build, destroy and reshape our planet. God calls us to live and co-create with care and to be in loving relationship with God, neighbor, and all of creation.
Other writings that may add to future reflections on this psalm:
Hildegard of Bingen understood elements (earth, air, fire, and water) making up the cosmos and all beings, especially humans. She combined her theology and science to describe how the cosmos was ordered by God. You can read more detail about her thoughts in the link under the picture of her vision of the universe. Her love of art, music, and healing/medicine come though in her work as well. God is creator of all that is good.
“The Canticle of the Sun” is attributed to St. Francis. It is an Italian poem in which the elements and all of nature praises God with the words that gave this canticle its original title, “Laudato Si”which means “Praise be to You” in medieval Italian. (The full canticle can be found in my notes section below).
The Presbyterian Hymnal includes O God of Earth and Space by Jane Parker Huber (1990) that praises the God through naming elements of creation. (The lyrics can be found in my notes section below).
Thinking about psalm 148, I wrote this call to worship:
Praise the Lord! All creation, all creatures, and all people, praise God.
Praise the LORD!
We are one with creation. Our care for all of creation is an expression of praise.
Praise the LORD!
We are Inclusive! Our love for all people is an expression of praise.
Praise the LORD!
Check out other psalm reflections in the links below or find more of my writing published in Presbyterian Outlook or listen to my experiments in podcasting on the Period Pastor Podcast. Follow me @periodpastor
I began writing Psalm reflections during Lent of 2020. Shortly after, we decided to close the church building, work from home, and worship via zoom. Many churches use the Revised Common Lectionary (RLC) that rotates scripture on a three-year cycle (A, B, and C). Starting in Advent 2019, the church decided to worship with the texts from Year D, which is still not circulated as are years A, B, and C. Year D was created with the goal of including scriptures that were left out or not used as frequently as others. While we were using Psalms in year D, most other lectionary followers were using Year A. In Advent of 2020 we rejoined those who use the lectionary in year B. Advent of 2021 year C. When we returned to in person worship, we took the psalm reflections out of the order of worship. I continued to write them for the blog. Advent of 2022 year A. I left church work in July of 2023 but continued the practice of writing psalm reflections. Advent of 2023 year B.
I use the Vanderbilt Divinity Library’s resource for lectionary readings to make text selections.
1st Sunday in Advent Psalm 25, 2nd Sunday in Advent instead of a Psalm the lectionary gives Luke 1:68-79, 3rd Sunday in Advent instead of a Psalm the lectionary gives Isaiah 12:2-6, 4th Sunday in Advent Luke 1:46b-55 or Psalm 80, Christmas Eve or Christmas Day Psalm 96, Psalm 97, Psalm 98, 1st Sunday after Christmas, Psalm 148, New Year’s Day Psalm 8, 2nd Sunday after Christmas Psalm 147, Epiphany Psalm 72, 1st Sunday after Epiphany Psalm 29, 2nd Sunday after Epiphany Psalm 36, 3rd Sunday after Epiphany Psalm 19, 4th Sunday after Epiphany Psalm 71, 5th Sunday after Epiphany Psalm 138, 6th Sunday after Epiphany Psalm 1, 7th Sunday after Epiphany Psalm 37, Transfiguration Sunday (Sunday before Lent) Psalm 99
Lent: Ash Wednesday Psalm 51, 1st Sunday in Lent Psalm 91, 2nd Sunday in Lent Psalm 27, 3rd Sunday in Lent Psalm 63, 4th Sunday in Lent Psalm 32, 5th Sunday in Lent Psalm 126, 6th Sunday in Lent (Palm or Passion Sunday) Psalm 118 or 31
Easter: Easter Psalm 118 or Psalm 114, 2nd Sunday of Easter Psalm 118 or Psalm 150, 3rd Sunday of Easter Psalm 30, 4thSunday of Easter Psalm 23, 5th Sunday of Easter Psalm 148, 6th Sunday of Easter Psalm 67, Ascension Psalm 47 or Psalm 93, 7th Sunday of Easter Psalm 97, Day of Pentecost Psalm 104
Season After Pentecost (Ordinary Time): 1st Sunday after Pentecost (Trinity Sunday) Psalm 8, 2nd Sunday after Pentecost Psalm 42 and Psalm 43 or Psalm 22, 3rd Sunday after Pentecost Psalm 77 or Psalm 16, 4th Sunday after Pentecost Psalm 30 or Psalm 66, 5th Sunday after Pentecost Psalm 82 or Psalm 25, 6th Sunday after Pentecost Psalm 52 or Psalm 15, 7thSunday after Pentecost Psalm 85 or Psalm 138, 8th Sunday after Pentecost Psalm 107 or Psalm 49, 9th Sunday after Pentecost Psalm 50 or Psalm 33, 10th Sunday after Pentecost Psalm 80 or Psalm 82, 11th Sunday after Pentecost Psalm 71or Psalm 103, 12th Sunday after Pentecost Psalm 81 or Psalm 112, 13th Sunday after Pentecost Psalm 139 or Psalm 1, 14thSunday after Pentecost Psalm 14 or Psalm 51, 15th Sunday after Pentecost Psalm 79 or Psalm 113, 16th Sunday after Pentecost Psalm 91 or Psalm 146, 17th Sunday after Pentecost Psalm 137 or Psalm 37, 18th Sunday after Pentecost Psalm 66 or Psalm 111, 19th Sunday after Pentecost Psalm 119 or Psalm 121, 20th Sunday after Pentecost Psalm 65 or Psalm 84, 21st Sunday after Pentecost Psalm 119 or Psalm 32, 22nd Sunday after Pentecost Psalm 145 or Psalm 98 or Psalm 17, 23rdSunday after Pentecost Psalm 98, 24th Sunday after Pentecost Psalm 46.
Sources and notes:
“Psalms 146-150, the final Hallel of the Psalter, each begin and end with “Praise the LORD” and together form the closing doxology of book 5 of the Psalter as a whole. The group follows the movement observed in Psalm145, from an individual hymn (Ps 146) to a community hymn (Ps 147) to a creation psalm (Ps 148) to exuberant praise (Pss 149-150).” W p. 303
“Indeed, the psalm not only opens and closes with a “Praise the LORD,” but once having uttered this cry of praise, the psalm repeats the cry over and over. The reason seems to lie in the purpose of the psalm. It is a hymn composed as an invitation to all creation and creatures to join in the praise of the LORD.” Mays p. 444
“The motif “all” punctuates the roll call to insist that the list is inclusive, representative of everything that is.” Mays p. 444
“Psalm 148 is an invitation to all of creation and its inhabitants–the rather and the heavens–to join in the praise of God. All are included; none are excluded from the call.” W p. 312
“Echos of Genesis 1:1-2:4 are scattered through the psalm.” Mays p. 445
“We human beings are one with all being in our relation to One whose name alone is exalted and whose majesty is above earth and heaven.” Mays p. 445
“The creation and the creatures praise in their very being and doing, by existing and filling their assigned place. But verse 14 says something more about Israel as the faithful people of the LORD. For them, the LORD “has raised up a horn”; the expression is an idiom for the bestowal of dignity and fame (75:10; 92:10; 112:9). The LORD has given his faithful praise as their dignity and power. They are the ones who are “near” to him, know and can speak his exalted name. They are given the praise with which to voice the unspoken praise of all creation. Praise is their place and purpose. In the praise of the people of the LORD, the name that is the truth about the entire universe is spoken on behalf of all the rest of creation.” Mays p. 445
“While the songs of praise generally push toward universality, Psalm 148 takes inclusivity to the limit, surpassing even the final climactic verse of the psalter (150:6). The inclusivity of the invitation to praise God has profound implications that demonstrate the inseparability of theology and ecology. We human beings, we people of God, are partners in praising God with a multitude of other living beings an inanimate things as well. For this reason, Psalm 148 recalls not only Gen 1:1-24, but also Genesis 9. In Genesis 9 the covenant after the flood is established not just with Noah and his descendants (Gen 9:9) but also with “every living creature” (Gen 9:10, 12, 15-16), indeed, with “the earth” (Gen 9:13). This covenant, along with the all-inclusive invitation to praise in Psalm 148, suggests that the human vocation of “dominion” (Gen 1:26,28) involves not just a stewardship of creation but a partnership with creation. Francis of Assisi had it right when, on the basis of Psalm 148, he composed his Canticle of the Sun, in which he addresses the sun and wind and fire as brother, and the moon and waters and earth as sister. Psalm 148 is not a call to pantheism, but on the basis of Psalm 148, we must speak of a “symbiosis in praise” involving humans and nature; we can hear in Psalm 148 “an implicit call to human beings to relate to the natural orders in such a way that natures praise might show forth with greater clarity.” In short, human beings are called to exercise their God-given “dominion” or sovereignty in the same way that God exercises power: as a servant. To so fulfill our vacation is to praise God by, in effect, imitating God.” NIB p. 722
This version of Canticle to the Sun is from Francis and Clare The Complete Works translated by Regis J. Armstrong, O.F.M. CAP. and Ignatius C. Brady, O.F.M. (pages 38-39)
- Most High, all-powerful, good Lord, Yours are the praises, the glory, the honor, and all blessing.
- To You alone, Most High, do they belong, and no man is worthy to mention Your Name.
- Praise be You, my Lord, with all your creatures, especially Sir Brother Sun, Who is the day and through whom You give us light.
- And he is beautiful and radiant with great splendor; and bears a likeness of You, Most High One.
- Praise be You, my Lord, through Sister Moon and the stars, in heaven You formed them clear and precious and beautiful.
- Praised be You, my Lord, through Brother Wind, and through the air, cloudy and serene, and every kind of weather through which You give sustenance to Your creatures.
- Praised be You, my Lord, through Sister Water, which is very useful and humble and precious and chaste.
- Praise be You, my Lord, through Brother Fire, through whom You light the night and he is beautiful and playful and robust and strong.
- Praised be You, my Lord, through our Sister Mother Earth, who sustains and governs us, and who produces varied fruits with colored flowers and herbs.
- Praised be You, my Lord, through those who give pardon for Your love and bear infinity and tribulation.
- Blessed are those who endure in peace for by You, Most High, they shall be crowned.
- Praise be You, my Lord through our Sister Bodily Death, from whom no living man can escape.
- Woe to those who die in mortal sin. Blessed are those whom death will find in Your most holy will, for the second death shall do them no harm.
- Praise and bless my Lord and give Him thanks and serve Him with great humility.
From the Presbyterian Hymnal #270 O God of Earth and Space by Jane Parker Huber (1990):
O God of Earth and Space, of sea and fire and air,
Your providence surrounds us here and everywhere.
In fruit and grain and tree, in shelter from the cold,
in cooling breezes, flowing wells, now as of old.
Where faithfulness is show, where love and truth abound,
Where beauty graces human life, there you are found.
Inspirer of all thought! Creative force of art!
The melody on every tongue, in every heart!
Wherever freedom reigns, Where sin is overthrown,
Where justice fused with mercy rules, there you are known.
Give us the courage clear to make the earth a home
For all to live in harmony in Christ’s shalom.
Your word commands response and summons us to life.
We follow, strengthened by your grace, in calm or strife.
Our ever-present help, Our challenge and our prod,
We praise you know and to life’s end, Eternal God.
“Several other hymns that proclaim God’s reign also invite heaven and earth and the beings and objects therein to praise God (see Pss 29:1; 96:11-12; 97:1; 98:4, 7-8). Indeed, the moment of Psalm 148 is similar to that of Psalm 29; the praise of heavenly beings (Pss 29:1-2,9; 148:2-4) is accompanied by a prayer for o the affirmation of God’s strengthening or blessing of God’s people (Pss 29:11; 148:14). The same movement is also found in Luke 2:13-14, where the heavenly beings proclaim both God’s glory and peace on earth. The angel’s song communicates Luke’s conviction that the birth of Jesus represents God’s enthronement, God’s cosmic sovereignty. Its parallel movement with Psalm 148 suggests the appropriateness of Psalm 148 for the season of Christmas.” NIB pp. 722-723
“One of the richest deposits of such hymns of praise is at the conclusion of the Psalter in Psalms 146-150, in which the particulars of psalmic praise wanes, and the exuberance of praise comes fore vigorous and bold. In Psalm 148, the singers can image all creation, all creatures, including sea monsters and creeping things, united in praise of YHWH.” Brueggemann Walter. 2014. From Whom No Secrets Are Hid: Introducing the Psalms. Edited by Brent A. Strawn. 1st ed. Louisville, KY: Westminster John Knox Press. p. 3
“In this psalm the linguistic pattern is completely preoccupied with the summons. The repeated and extended summons constitutes the act of praise, varied only by the difference of vocative, which sweeps the entire created world. Indeed, if one focuses on those addressed, one has an inventory of God’s creation. All of these creatures are now called to answer back to the one who gave life. It is a bold touch to classify the great elements of creation simply as part of the worshiping congregation, including the heavenly bodies, the great animals, the elements of weather, and in verses 11-12, the human creature as well. ” Brueggemann, Walter. (1984). The Message of the Psalms: A Theological Commentary. Minneapolis: Augsburg. p. 165
“The basis of praise is expressed only in verses 5b-6 and 13b-14, but it is everywhere assumed. The basis offered does not do other than the summons, for in this case, both basis and summons attest to Yahweh’s majestic and incomparable power. The idea of God’s graciousness may be implied, as always in creation speech, but in the rhetorical pattern, it is power and not graciousness which overwhelms the assembled creation.” Brueggemann, Walter. (1984). The Message of the Psalms: A Theological Commentary. Minneapolis: Augsburg. p. 165
“The last verse makes the standard Israelite connection almost a footnote (as in Ps. 147:19-20). Rhetorically this is presented as being equal in importance to the other acts of creation, but structurally appears almost as an addendum to the psalm.” Brueggemann, Walter. (1984). The Message of the Psalms: A Theological Commentary. Minneapolis: Augsburg. p. 165
Alter, Robert. 2007. The Book of Psalms: A Translation with Commentary New York: W. W. Norton & Company
WBC Allen, Leslie C. 1983. Word Biblical Commentary: Psalms 101-150. Vol. 21. Waco, TX: Word Books, Publisher.
Bonhoeffer, Dietrich. 1974. Psalms: The Prayer Book of the Bible. 8th ed. Minneapolis, MN: Augsburg Press.
Bourgeault, C. (2006). Chanting the psalms: A practical guide Audio Book. New Seeds.
Brueggemann, Walter. 2007. Praying the Psalms: Engaging Scripture and the Life of the Spirit. 2nd ed. Eugene, OR: Cascade.
Brueggemann, Walter. 2014. From Whom No Secrets Are Hid: Introducing the Psalms. Edited by Brent A. Strawn. 1st ed. Louisville, KY: Westminster John Knox Press.
Brueggemann, Walter. Davis Hanskins, Editor. 2022. Our Hearts Wait: Worshiping Through Praise and Lament in the Psalms Westminster John Knox Press, Louisville KY.
Brueggemann, Walter. (2002). Spirituality of the psalms. Augsburg Pub. House.
Brueggemann, Walter. (1984). The Message of the Psalms: A Theological Commentary. Minneapolis: Augsburg.
Chilson, Richard, ed. You Shall Not Want: A Spiritual Journey Based on the Psalms. Ave Maria Press, 2009.
Chittister, Joan. (2011). Songs of the heart: reflections on the psalms. John Garratt Publishing.
Cudjoe-Wilkes, G., Wilkes, A. J., & Moss, O. (2022). Psalms for black lives: Reflections for the work of Liberation. Upper Room Books.
WBC Craigie, Peter C. 1983. Psalms 1-50–Word Biblical Commentary. Vol. 19. Waco, TX: Word Books.
Creach, Jerome Frederick Davis. 1998. Psalms: Interpretation Bible Studies. Louisville, KY: Westminster John Knox Press.
DAFLER, J. (2021). PSOBRIETY: A journey of recovery through the psalms. Louisville, KY: WESTMINSTER JOHN KNOX.
W de Claisse-Walford, Nancy L. WISDOM COMMENTARY: Psalms Bks. 4-5. Edited by Barbara E. Reid. Vol. 22. Collegeville, MN: Liturgical, 2020.
Green, Barbara. 1997. Like a Tree Planted: An Exploration of Psalms and Parables Through Metaphor. Collegeville, MN: Liturgical Press.
W Hopkins, Denise Dombkowski. WISDOM COMMENTARY: Psalms Bks. 2-3. Edited by Barbara E. Reid. Vol. 21. Collegeville, MN: Liturgical, 2016.
NIB Keck, Leander E. 2015. The New Interpreters Bible Commentary. Vol. 3. Nashville, TN: Abingdon Press.
Lewis, C. S. (2017). Reflections on the Psalms. Harper One, an imprint of Harper Collins Publishers.
Mays, James Luther. 1994. Psalms. Louisville, KY: John Knox Press.
McCann, J. C. (1993). A theological introduction to the book of Psalms: The Psalms as Torah. Nashville, TN: Abingdon Press.
McCann, J. C., & Howell, J. C. 2001. Preaching the Psalms. Nashville, TN: Abingdon Press.
Merrill, N. C. (2020). Psalms for praying an invitation to wholeness (10th Anniversary Edition ed.). London, England: Bloomsbury Publishing.
Miller, Patrick D. 1986. Interpreting the Psalms. Philadelphia, PA: Fortress Press.
Morgan, Michael. 2010. The Psalter for Christian Worship Revised Edition. Westminster John Knox Press.
Schlimm, Matthew Richard. 2018. 70 Hebrew Words Every Christian Should Know. Nashville, TN: Abington Press.
Spong, M. (Ed.). (2020). The words of her mouth: Psalms for the struggle. Cleveland, OH: The Pilgrim Press.
WBC Tate, Marvin E. 1990. Word Biblical Commentary: Psalms 51-100. Edited by David Allan. Hubbard and Glenn W. Barker. Vol. 20. Waco, TX: Word.
Weems, Ann. 1995. Psalm of Lament. Westminster John Knox Pres
OTL Weiser, Artur. 1998. Old Testament Library: Psalms. Translated by Herbert Hartwell. 3rd ed. New York, NY: Manchester University Press.
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