Title and Subject. - This Psalm is one of pure praise, and contain but little which requires exposition; a warm heart full of admiring adoration of the Most High will best of all comprehend this sacred hymn. Its subject is the greatness and condescending goodness of the God of Israel, as exhibited in lifting up the needy from their low estate. It may fitly be sung by the church during a period of revival after it has long been minished and brought low. With this Psalm begins the Hallel, or Hallelujah of the Jews, which was sung at their solemn feasts: we will therefore call it the commencement of the Hallel. Dr. Edersheim tells us that the Talmud dwells upon the peculiar suitableness of the Hallel to the Passover, "since it not only recorded the goodness of God towards Israel, but especially their deliverance from Egypt, and therefore appropriately opened with 'Praise ye Jehovah, ye servants of Jehovah,' - and no longer servants_of Phar_oh." It_ allusi_ns to the poor in the dust and the needy upon the dunghill are all in keeping with Israel in Egypt, and so also is the reference to the birth of numerous children where they were least expected.

Division. - No division need be made in the exposition of this Psalm, except it be that which is suggested by the always instructive headings supplied by the excellent authors of our common version: an exhortation to praise God, for his excellency, Psalm 113:1-5; for his mercy, Psalm 113:6-9.

Hints to Preachers

Whole Psalm. - The Psalm contains three parts: -

I. An exhortation to God's servants to praise him.

II. A form set down how and where to praise him, Psalm 113:2, 19 113:3.

III. The reasons to persuade us to it.

1. By his infinite power, yet. Psalm 113:4, 19 113:5.

2. His providence, as displayed in heaven and earth, Psalm 113:6. - Adam Clarke.

Psalm 113:1. - The repetitions show,

1. The importance of praise.

2. Our many obligations to render it.

3. Our backwardness in the duty.

4. The heartiness and frequency with which it should be rendered.

5. The need of calling upon others to join with us.

Psalm 113:1. -

I. To whom praise is due: "the Lord."

II. From whom it is due: "ye servants of the Lord."

III. For what is it due: his "name."

1. For all names descriptive of what he is in himself.

2. For all names descriptive of what he is to his servants. - G. R.

Psalm 113:1, Psalm 113:9. - "Praise ye the Lord."

I. Begin and end life with it, and do the same with holy service, patient suffering, and everything else.

II. Fill up the interval with praise. Run over the intervening verses.

Psalm 113:2. -

I. The work of heaven begun on earth: to praise the name of the Lord.

II. The work of earth continued in heaven: "and for evermore." If the praise begun on earth be continued in heaven, we must be in heaven to continue the praise. - G. R.

Psalm 113:2. -

1. It is time to begin to praise: "from this time." Is there not special. reason, from long arrears, from present duty, etc.?

2. There is no time for leaving off praise: "and for evermore." None supposable or excusable.

Psalm 113:3. - God is to be praised.

1. All the day.

2. All the world over.

3. Publicly in the light.

4. Amidst daily duties.

5. Always - because it is always day somewhere.

Psalm 113:3. -

1. Canonical hours abolished.

2. Holy places abolished - since we cannot be always in them.

3. Every time and place consecrated.

Psalm 113:5, Psalm 113:6. -

I. The greatness of God as viewed from below, Psalm 113:5.

II. The condescension of God as viewed from above, Psalm 113:6.

1. In creation.

2. In the Incarnation.

3. In redemption. - G. R.

Psalm 113:5, Psalm 113:6. - The unparalleled condescension of God.

1. None are so great, and therefore able to stoop so low.

2. None are so good, and therefore so willing to stoop.

3. None are so wise, and therefore so able to "behold" or know the needs of little things.

4. None are infinite, and therefore able to enter into minutiae and sympathize with the smallest grief: Infinity is seen in the minute as truly as in the immense.

Psalm 113:6. -

I. The same God rules in heaven and earth.

II. Both spheres are dependent for happiness upon his beholding them.

III. They both enjoy his consideration.

IV. All things done in them are equally under his inspection.

Psalm 113:7. - The gospel and its special eye to the poor.

Psalm 113:7, Psalm 113:8. -

I. Where men are? In the dust of sorrow and on the dunghill of sin.

II. Who interferes to help them? He who dwelleth on high.

III. What does he effect for them? "Raiseth, lifteth, setteth among princes, among princes of his people."

Psalm 113:8. - Elevation to the peerage of heaven; or, the Royal Family increased.

Psalm 113:9. - For mothers' meetings. "A joyful mother of children."

I. It is a joy to be a mother.

II. It is specially so to have living, healthy, obedient children.

III. But best of all to have Christian children. Praise is due to the Lord who gives such blessings.

Psalm 113:9. -

I. A household God, or, God in the Household: "He maketh," etc. Have you children? It is of God. Have you lost children? It is of God. Have you been without children? It is of God.

II. Household worship, or, the God of the Household: "Praise ye the Lord."

1. In the family.

2. For family mercies. - G. R.

Explanatory Notes and Quaint Sayings

Whole Psalm

With this Psalm begins the Hallel, which is recited at the three great feasts, at the feast of the Dedication (Chanucca) and at the new moons, and not on New Year's day and the day of Atonement, because a cheerful song of praise does not harmonise with the mournful solemnity of these days. And they are recited only in fragments during the last days of the Passover, for "my creatures, saith the Holy One, blessed be He, were drowned in the sea, and ought ye to break out into songs of rejoicing?" In the family celebration of the Passover night it is divided into two parts, the one half, Psalm 113:1-9, Psalm 114:1-8, being sung before the repast, before the emptying of the second festal cup, and the other half, Psalm 115-118, after the repast, after the filling of the fourth cup, to which the ὑμνὴσαντες (Matthew 26:30, Mark 14:26), or singing a hymn, after the institution of the Lord's Supper, which was connected with the fourth festal cup, may refer. Paulus Burgensis styles Psalm 113 - 118. Alleluja Judaeorum magnum. (The great Alleluiah of the Jews). This designation is also frequently found elsewhere. But according to the prevailing custom, Psalm 113-118, and more particularly Psalm 115-118, are called only Hallel and Psalm 131:1-3, with its "for his mercy endureth for ever" repeated twenty-six times, bears the name of "The Great Hallel" (הלּל הבּדול). - Frank Delitzsch.

Whole Psalm

The Jews have handed down the tradition, that this Psalm, and those that follow on to Psalm 118:1, were all sung at the Passover; and they are denominated "The Great Hallel." This tradition shows, at all events, that the ancient Jews perceived in these six Psalms some link of close connection. They all sing of God the Redeemer, in some aspect of his redeeming character; and this being so, while they suited the paschal feast, we can see how appropriate they would be in the lips of the Redeemer, in his Upper Room. Thus -

In Psalm 113:1-9, he sang praise to him who redeems from the lowest depth.

In Psalm 114:1-8, he sang praise to him who once redeemed Israel, and shall redeem Israel again.

In Psalm 115, he uttered a song - over earth's fallen idols - to him who blesses Israel and the world.

In Psalm 116, he sang his resurrection-song of thanksgiving by anticipation.

In Psalm 117:1-2, he led the song of praise for the great congregation.

In Psalm 118 (just before leaving the Upper Room to go to Gethsemane), he poured forth the story of his suffering, conflict, triumph and glorification. - A. A. Bonar.

Whole Psalm

An attentive reader of the Book of Psalms will observe, that almost every one of them has a view to Christianity. Many, if not most of the Psalms, were without doubt occasioned originally by accidents of the life that befell their royal author; they were therefore at the same time both descriptive of the situation and life, the actions and sufferings, of King David, and predictive also of our Saviour, who was all along represented by King David, from whose loins he was descended according to the flesh. But this Psalm appears to be wholly written with a view to Christianity. It begins with an exhortation to all true servants and zealous worshippers of God, to "praise his name," at all times, and in all places; "from this time forth and for evermore," and "from the rising of the sun unto the going down thereof." And the ground of this praise and adoration is set forth in the following verses to be, - first, the glorious majesty of his Divine nature; and next, the singular goodness of it as displayed to us in his works of providence, particularly by exalt thy those who are abased, and his making the barren to become fruitful. His lifting the poor out of the mire, and making the barren woman to become fruitful, may, at first sight, seem an odd mixture of ideas. But a right notion of the prophetic language will solve the difficulty; and teach us, that both the expressions are in fact very nearly related, and signify much the same thing. For by the "poor'" are here meant those who are destitute of all heavenly knowledge (the only true and real riches) and who are sunk in the mire and filth of sin. So, again, his making "the barren woman to keep house, and to be a joyful mother of children," is a prophetic metaphor, or allusion to the fruitfulness of the Church in bringing forth sons or professors of the true religion. My interpretation of both these expressions is warrantable from so many parallel passages of Scripture. I shall only observe that here the profession of the Christian faith throughout the whole earth is foretold; as also the particular direction or point of the compass, toward which Christianity should by the course of God's providence be steered and directed, viz., from East to West, or "from the rising of the sun unto the going down of the same." - James Bate, 1703-1775.

Psalm 113:1

"Praise ye the Lord." "Praise." The הללוּ is repeated. This repetition is not without significance. It is for the purpose of waking us up out of our torpor. We are all too dull and slow in considering and praising the blessings of God. There is, therefore, necessity for these stimuli. Then this repetition signifies assiduity and perseverance in sounding forth the praises of God. It is not sufficient once and again to praise God, but his praises ought to be always sung in the Church. - Mollerus.

Psalm 113:1

"Praise ye the Lord." This praising God rests not in the mere speculation or idle contemplation of the Divine excellence, floating only in the brain, or gliding upon the tongue, but in such quick and lively apprehensions of them as to sink down into the heart, and there beget affections suitable to them; for it will make us love him for his goodness, respect him for his greatness, fear him for his justice, dread him for his power, adore him for his wisdom, and for all his attributes make us live in constant awe and obedience to him. This is to praise God, without which all other courting and complimenting of him is but mere flattery and hypocrisy.... God Almighty endowed us with higher and nobler faculties than other creatures, for this end, that we should set forth his praise; for though other things were made to administer the matter and occasion, yet man alone was designed and qualified to exercise the act of glorifying God.... In short, God Almighty hath so closely twisted his own glory and our happiness together, that at the same time we advance the one we promote the other. - Matthew Hole, 1730.

Psalm 113:1

"Praise, O ye servants of the Lord." From the exhortation to praise God, and the declaration of his deserving to be praised; learn, that as it is all men's duty to praise the Lord, so in special it is the duty of his ministers, and officers of his house. First, because their office doth call for the discharge of it publicly. Next, because as they should be best acquainted with the reasons of his praise, so also should they be the fittest instruments to declare it. And lastly, because the ungodly are deaf unto the exhortation, and dumb in the obedience of it; therefore when he hath said, "Praise ye the Lord," he sub-joineth, "Praise, O ye servants of the Lord." - David Dickson.

Psalm 113:1

"Ye servants of the Lord." - All men owe this duty to God, as being the workmanship of his hands; Christians above other men, as being the sheep of his pasture; preachers of the word above other Christians, as being pastors of his sheep, and so consequently patterns in word, in conversation, in love, in spirit, in faith, in pureness. 1 Timothy 4:12. - John Boys.

Psalm 113:1-3,

Hallelujah, praise the Lord

Praise, ye servants, praise his name!

Be Jehovah's praise ador'd,

Now and evermore the same!

Where the orient sun-beams gleam,

Where they sink in ocean's stream,

Through the circuit of his rays

Be your theme Jehovah's praise.

Richard Mant.

Psalm 113:2

"Blessed be the name of the Lord." Let then, O man, thy labouring soul strive to conceive (for 'tis impossible to express) what an immense debt of gratitude thou owest to him, who, by his creating goodness called thee out of nothing to make thee a partaker of reason, and even a sharer of immortality with himself; who, by his preserving goodness, designs to conduct thee safe through the various stages of thy eternal existence; and who, by his redeeming goodness, hath prepared for thee a happiness too big for the comprehension of a human understanding. Canst thou receive such endearments of love to thee and all mankind with insensibility and coldness?... In the whole compass of language what word is expressive enough to paint the black ingratitude of that man, who is unaffected by, and entirely regardless of, the goodness of God his Creator, and the mercies of Christ? - Jeremiah Seed, 1747.

Psalm 113:2

"Blessed be the name of the Lord," etc. No doubt the disciples that sat at that paschal table, would repeat with mingled feelings of thanksgiving and sadness that ascription of praise. "Blessed be the name of the Load from this time forth and for evermore." But what Israelite, in all the paschal chambers at Jerusalem on that night, as he sang the Hallel or hymn, or which of the disciples at the sorrowing board of Jesus, could have understood or entered into the full meaning of the expression, "from this time forth?" From what time? I think St. John gives us a clue to the very hour and moment of which the Psalmist, perhaps unconsciously, spake. He tells us, that when the traitor Judas had received the sop, he immediately went out; and that when he was gone out to clench as it were and ratify his treacherous purpose, Jesus said, "Now is the Son of man glorified, and God is glorified in Him." From that time forth, when by the determinate counsel and foreknowledge of God, the Son of man was about to be delivered into the hands of wicked men, and crucified and slain, as Jesus looked at those around him, as sorrow had indeed filled their hearts, and as with all-seeing, prescient eye he looked onwards and beheld all those that should hereafter believe on him through their word, with what significance and emphasis of meaning may we imagine the blessed Jesus on that night of anguish to have uttered these words of the hymn, "Blessed be the name of the Lord from this time forth and for evermore"! "A few more hours and the covenant will be sealed in my own blood; the compact ratified, when I hang upon the cross." And with what calm and confident assurance of triumph does he look upon that cross of shame; with what overflowing love does he point to it and say, "And I, If I be lifted up, will draw all men unto me"! It is the very same here in this Paschal Psalm; and how must the Saviour's heart have rejoiced even in the contemplation of those sufferings that awaited him, as he uttered this prediction, "From the rising of the sun unto the going down of the same the Lord's name is to be praised"! "That which thou sowest is not quickened except it die:" "and thus from that hour to the present the Lord hath added daily to the church those whom in every age and in every clime he hath chosen unto salvation, till, in his own appointed fulness of time, from the east and from the west, from the north and from the south, all nations shall do him service, and the earth be filled with the knowledge of the Lord as the water cover the sea." - Barton Bouchier.

1 Praise ye the Lord. Praise, O ye servants of the Lord, praise the name of the Lord.

2 Blessed be the name of the Lord from this time forth and for evermore.

3 From the rising of the sun unto the going down of the same the Lord's name is to be praised.

4 The Lord is high above all nations, and his glory above the heavens.

5 Who is like unto the Lord our God, who dwelleth on high,

6 Who humbleth himself to behold the things that are in heaven, and in the earth!

7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

8 That he may set him with princes, even with the princes of his people.

9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord.

Psalm 113:1

"Praise ye the Lord," or Hallelujah, praise to Jah Jehovah. Praise is an essential offering at all the solemn feasts of the people of God. Prayer is the myrrh, and praise is the frankincense, and both of these must be presented unto the Lord. How can we pray for mercy for the future if we do not bless God for his love in the past? The Lord hath wrought all good things for us, let us therefore adore him. All other praise is to be excluded, the entire devotion of the soul must be poured out unto Jehovah only. "Praise, O ye servants of the Lord." Ye above all men, for ye are bound to do so by your calling and profession. If God's own servants do not praise him, who will? Ye are a people near unto him, and should be heartiest in your loving gratitude. While they were slaves of Pharaoh, the Israelites uttered groans and sighs by reason of their hard bondage; but now that they had become servants of the Lord, they were to express themselves in songs of joy. His service is perfect freedom, and those who fully enter into it discover in that service a thousand reasons for adoration. They are sure to praise God best who serve him best; indeed, service is praise. "Praise the name of the Lord" : extol his revealed character, magnify every sacred attribute, exult in all his doings, and reverence the very name by which he is called. The name of Jehovah is thrice used in this verse, and may by us who understand the doctrine of the Trinity in Unity be regarded as a thinly veiled allusion to that holy mystery. Let Father, Son and Holy Spirit, all be praised as the one, only, living, and true God. Tile close following of the words, "Hallelujah, Hallelu, Hallelu," must have had a fine effect in the public services. Dr. Edersheim describes the temple service as responsive, and says "Every first line of a Psalm was repeated by the people, while to each of the others they responded by a 'Hallelu Jah' or 'Praise ye the Lord: thus -

The Levites began: 'Hallelujah' (Praise ye the Lord).

The people repeated: 'Hallelu Jah.'

The Levites: 'Praise (Hallelu), O ye servants of Jehovah.'

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