John Calvin Commentary Psalms 150

Praise God in his sanctuary. This psalm generally commends the spiritual worship of God, which consists in sacrifices of praise. By the sanctuary, there is little doubt that heaven is meant here, as is often the case elsewhere. The second clause is exegetical, for the same thing is repeated.

But for sanctuary, we read רקיע, rekia, that is, the expanse of heaven, to which is added the epithet of power, because there we have proof of the matchless power of God, so that we cannot look to the heavens without being lost in admiration. As for the interpretation which some give—Praise God, you angels who inhabit the heavens, and you men who dwell under the firmament—it is forced and unnatural, because the Psalmist, in order to awaken men who grow languid in God’s praises, tells them to lift their eyes towards the heavenly sanctuary.

So that the majesty of God may be duly reverenced, the Psalmist represents him as presiding on his throne in the heavens. He also enlarges upon the same truth in the second verse, celebrating his power and his greatness, which he had brought to our attention in the heavens, which are a mirror in which they may be seen.

If, then, we wish for our minds to be kindled to engage in this religious service, let us meditate upon his power and greatness, which will speedily dispel all such insensibility. Though our minds can never fully grasp this immensity, the mere taste of it will deeply affect us. And God will not reject such praises as we offer according to our capacity.

Praise him with sound of trumpet. I do not insist on the specific Hebrew words for the musical instruments; only let the reader remember that various different kinds are mentioned here, which were in use under the Old Testament system, the more strongly to teach the children of God that they cannot apply themselves too diligently to praising God — as if He would command them to bring all their powers vigorously to this service and devote themselves completely to it.

Nor was it without reason that God, under the Law, commanded this multiplicity of songs, so that He might lead people away from those vain and corrupt pleasures to which they are excessively addicted, toward a holy and profitable joy. Our corrupt nature indulges in excessive liberties, with many devising preposterous methods of gratification, while their highest satisfaction lies in suppressing all thoughts of God.

This perverse disposition could only be corrected by God's retaining a weak and ignorant people under many restraints and constant practices. The Psalmist, therefore, when exhorting believers to pour forth all their joy in praising God, enumerates one after another all the musical instruments that were then in use, and reminds them that all these instruments ought to be consecrated to the worship of God.

Whatever breathes, etc. Since the word נשמה, neshamah, means breath, or blowing, and refers to whatever is animate or breathes, these words may be extended to every kind of living creature. As we have seen in the preceding psalms, the declaration of God’s praises is assigned even to things lacking intelligence.

However, since humans exclusively are often meant by the term “flesh,” we may very well suppose that the words here refer to humans. Although they share vital breath with the animal creation, they are distinguished by the name “breathing,” as living creatures.

I am led to think this for the following reason: Previously, the Psalmist directed his exhortations to the people who were familiar with the ceremonies under the law. Now, he turns to humanity in general, implicitly indicating that a time was coming when the same songs, then heard only in Judea, would resound throughout the world.

And in this prediction, we have been joined in the same symphony with the Jews, so that we may worship God with constant sacrifices of praise until, being gathered into the kingdom of heaven, we sing with elect angels an eternal hallelujah.