Let the heaven and earth praise him, the seas, and every thing that moveth therein.

Let heaven and earth praise him, The seas, and everything that moveth therein.

Let the heavens and the earth praise him; the sea, and every thing that creepeth therein.

Let heavens and earth praise him; the seas, and everything that moveth therein.

The heavens and earth do praise Him, Seas, and every moving thing in them.

Let the heaven and earth praise him, the seas, and every thing that moves therein.

Let the heavens and the earth give praise to him, the seas, and everything moving in them.

For the LORD hearkeneth unto the needy, And despiseth not His prisoners.

Let the heavens and the earth praise him. From this we may conclude with the greater certainty, that, as I have touched upon above, David in the whole of this psalm spake in the name of the whole Church; for he now transfers to the Church what he had spoken in particular concerning himself. In calling upon the elements, which are destitute of thought or understanding, to praise God, he speaks hyperbolically, and by this manner of expression, he would teach us that we are not animated with sufficient earnestness of heart in celebrating the praises of God, the infinitude of which overpasses the whole world, unless we rise above our own understandings. But what above all kindled this ardor in the heart of David was his concern for the preservation of the Church. Moreover, there is no doubt that by the Spirit of prophecy he comprehended the whole of that period during which God would have the kingdom and priesthood continued among the ancient people of Israel. Yet he begins at the restoration of a new state of things, which by his means was suddenly brought about upon the death of Saul, when a melancholy devastation threatened at once the utter destruction of the worship of God, and the desolation of the whole country. He says, in the first place, that Zion shall be saved, because God would defend the place where he had chosen to be called upon, and would not suffer the worship which he himself had appointed to be abolished. In the next place, from the ark of the covenant and the sanctuary, he represents the divine blessing as extending to the whole land; for religion was the foundation upon which the happiness of the people rested. He farther teaches, that this change to the better would not be of short continuance; but that the people would be always preserved safe through the constant and enduring protection of God: And they shall dwell there, and possess it by inheritance. He therefore intimates, that the promise which God had so often made in the law, That they should inherit that land forever, was truly confirmed by the commencement of his reign. He contrasts tranquil and settled abode with a mere temporary residence; as if he had said, Now that the sacred throne is erected, the time is come in which the children of Abraham will enjoy the rest which has been promised to them, without fear of being removed from it.

Let the heaven and earth praise him - All things; all above and all below.
The seas - The waters - the oceans. This is in accordance with what often occurs in the Scriptures, when all things, animate and inanimate, are called on to praise God. Compare Psalm 148:1-14.
And everything that moveth therein - Margin, as in Hebrew, "creepeth." Compare the notes at Psalm 8:8. See also the notes at Isaiah 55:12.

Let the heaven and earth praise him - The psalmist has the fullest confidence that God will turn their captivity, and therefore calls upon all creatures to magnify him for his mercy.

Let the heaven and earth praise him,.... As those, by a prosopopoeia, are often called upon to do, to express the greatness of the favour enjoyed, and to excite those that are possessed of it to greater joy and thankfulness; see Psalm 96:11; or the inhabitants of the heavens and earth may be meant, as the angels of heaven; and so the Targum interprets it; who, as they praised the Lord at the incarnation of Christ, Luke 2:14; so doubtless they did at his ascension, when he was seen and accompanied by them, 1-Timothy 3:16, Psalm 68:17; and also the spirits of just men made perfect in heaven, who were there when Christ was received into it; and the inhabitants of the earth, as the Targum also paraphrases it; of the continent, particularly the Roman empire, when the Gospel was sent thither, which brought the good news of an incarnate, suffering, risen, ascended, and exalted Saviour;
the seas, and everything that moveth therein; the inhabitants of the isles in the seas, such as ours of Great Britain and Ireland, who waited for the doctrine of the Messiah, and to whom he calls to listen to what he says; and which is a sufficient reason for praise and thanksgiving in them; even in as many as have spiritual life and motion, who are quickened, influenced, and moved by the Spirit of God; see Isaiah 42:4.

The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.