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Commentary on Psalms 113 verses 1–9
In this psalm,
I. We are extorted to give glory to God, to give him the glory due to his name.
1.The invitation is very pressing: praise you the Lord, and again and again, Praise him, praise him; blessed be his name, for it is to be praised, Psa 113:1-3. This intimates, (1.) That it is a necessary and most excellent duty, greatly pleasing to God, and has a large room in religion. (2.) That it is a duty we should much abound in, in which we should be frequently employed and greatly enlarged. (3.) That it is work which we are very backward to, and which we need to be engaged and excited to by precept upon precept and line upon line. (4.) That those who are much in praising God themselves will court others to it, both because they find the weight of the work, and that there is need of all the help they can fetch in (there is employment for all hearts, all hands, and all little enough), and because they find the pleasure of it, which they wish all their friends may share in.
2.The invitation is very extensive. Observe, (1.) From whom God has praise - from his own people; they are here called upon to praise God, as those that will answer the call: Praise, O you servants of the Lord! They have most reason to praise him; for those that attend him as his servants know him best and receive most of his favours. And it is their business to praise him; that is the work required of them as his servants: it is easy pleasant work to speak well of their Master, and do him what honour they can; if they do not, who should? Some understand it of the Levites; but, if so, all Christians are a royal priesthood, to show forth the praises of him that has called them, Pe1 2:9. The angels are the servants of the Lord; they need not be called upon by us to praise God, yet it is a comfort to us that they do praise him, and that they praise him better than we can. (2.) From whom he ought to have praise. [1.] From all ages (Psa 113:2) - from this time forth for evermore. Let not this work die with us, but let us be doing it in a better world, and let those that come after us be doing it in this. Let not our seed degenerate, but let God be praised through all the generations of time, and not in this only. We must bless the Lord in our day, by saying, with the psalmist, Blessed be his name now and always. [2.] From all places - from the rising of the sun to the going down of the same, that is, throughout the habitable world. Let all that enjoy the benefit of the sun rising (and those that do so must count upon it that the sun will set) give thanks for that light to the Father of lights. God's name is to be praised; it ought to be praised by all nations; for in every place, from east to west, there appear the manifest proofs and products of his wisdom, power, and goodness; and it is to be lamented that so great a part of mankind are ignorant of him, and give that praise to others which is due to him alone. But perhaps there is more in it; as the former verse gave us a glimpse of the kingdom of glory, intimating that God's name shall be blessed for ever (when time shall be no more that praise shall be the work of heaven), so this verse gives us a glimpse of the kingdom of grace in the gospel-dispensation of it. When the church shall no longer be confined to the Jewish nation, but shall spread itself all the world over, when in every place spiritual incense shall be offered to our God (Mal 1:11), then from the rising to the setting of the sun the Lord's name shall be praised by some in all countries.
II. We are here directed what to give him the glory of.
1.Let us look up with an eye of faith, and see how high his glory is in the upper world, and mention that to his praise, Psa 113:4, Psa 113:5. We are, in our praises, to exalt his name, for he is high, his glory is high. (1.) High above all nations, their kings though ever so pompous, their people though ever so numerous. Whether it be true of an earthly king or no that though he is major singulis - greater than individuals, he is minor universis - less than the whole, we will not dispute; but we are sure it is not true of the King of kings. Put all the nations together, and he is above them all; they are before him as the drop of the bucket and the small dust of the balance, Isa 60:15, Isa 60:17. Let all nations think and speak highly of God, for he is high above them all. (2.) High above the heavens; the throne of his glory is in the highest heavens, which should raise our hearts in praising him, Lam 3:41. His glory is above the heavens, that is, above the angels; he is above what they are, for their brightness is nothing to his, - above what they do, for they are under his command and do his pleasure, - and above what even they can speak him to be. He is exalted above all blessing and praise, not only all ours, but all theirs. We must therefore say, with holy admiration, Who is like unto the Lord our God? who of all the princes and potentates of the earth? who of all the bright and blessed spirits above? None can equal him, none dare compare with him. God is to be praised as transcendently, incomparably, and infinitely great; for he dwells on high, and from on high sees all, and rules all, and justly attracts all praise to himself.
2.Let us look around with an eye of observation, and see how extensive his goodness is in the lower world, and mention that to his praise. He is a God who exalts himself to dwell, who humbles himself in heaven, and in earth. Some think there is a transposition, He exalts himself to dwell in heaven, he humbles himself to behold on earth; but the sense is plain enough as we take it, only observe, God is said to exalt himself and to humble himself, both are his own act and deed; as he is self-existent, so he is both the fountain of his own honour and the spring of his own grace; God's condescending goodness appears,
(1.)In the cognizance he takes of the world below him. His glory is above the nations and above the heavens, and yet neither is neglected by him. God is great, yet he despises not any, Job 36:5. He humbles himself to behold all his creatures, all his subjects, though he is infinitely above them. Considering the infinite perfection, sufficiency, and felicity of the divine nature, it must be acknowledged as an act of wonderful condescension that God is pleased to take into the thoughts of his eternal counsel, and into the hand of his universal Providence, both the armies of heaven and the inhabitants of the earth (Dan 4:35); even in this dominion he humbles himself. [1.] It is condescension in him to behold the things in heaven, to support the beings, direct the motions, and accept the praises and services, of the angels themselves; for he needs them not, nor is benefited by them. [2.] Much more is it condescension in him to behold the things that are in the earth, to visit the sons of men, and regard them, to order and overrule their affairs, and to take notice of what they say and do, that he may fill the earth with his goodness, and so set us an example of stooping to do good, of taking notice of, and concerning ourselves about, our inferiors. If it be such condescension for God to behold things in heaven and earth, what an amazing condescension was it for the Son of God to come from heaven to earth and take our nature upon him, that he might seek and save those that were lost! Herein indeed he humbled himself.
(2.)In the particular favour he sometimes shows to the least and lowest of the inhabitants of this meaner lower world. He not only beholds the great things in the earth, but the meanest, and those things which great men commonly overlook. Not does he merely behold them, but does wonders for them, and things that are very surprising, out of the common road of providence and chain of causes, which shows that the world is governed, not by a course of nature, for that would always run in the same channel, but by a God of nature, who delights in doing things we looked not for. [1.] Those that have been long despicable are sometimes, on a sudden, made honourable (Psa 113:7, Psa 113:8): He raises up the poor out of the dust, that he may set him with princes. First, Thus God does sometimes magnify himself, and his own wisdom, power, and sovereignty. When he has some great work to do he chooses to employ those in it that were least likely, and least thought of for it by themselves or others, to the highest post of honour: Gideon is fetched from threshing, Saul from seeking the asses, and David from keeping the sheep; the apostles are sent from fishing to be fishers of men. The treasure of the gospel is put into earthen vessels, and the weak and foolish ones of the world are pitched upon to be preachers of it, to confound the wise and mighty (Co1 1:27, Co1 1:28), that the excellency of the power may be of God, and all may see that promotion comes from him. Secondly, Thus God does sometimes reward the eminent piety and patience of his people who have long groaned under the burden of poverty and disgrace. When Joseph's virtue was tried and manifested he was raised from the prison-dust and set with princes. Those that are wise will observe such returns of Providence, and will understand by them the loving-kindness of the Lord. Some have applied this to the work of redemption by Jesus Christ, and not unfitly; for through him poor fallen men are raised out of the dust (one of the Jewish rabbies applies it to the resurrection of the dead), nay, out of the dunghill of sin, and set among princes, among angels, those princes of his people. Hannah had sung to this purport, Sa1 2:6-8. [2.] Those that have been long barren are sometimes, on a sudden, made fruitful, Psa 113:9. This may look back to Sarah and Rebecca, Rachel, Hannah, and Samson's mother, or forward to Elizabeth; and many such instances there have been, in which God has looked on the affliction of his handmaids and taken away their reproach. He makes the barren woman to keep house, not only builds up the family, but thereby finds the heads of the family something to do. Note, Those that have the comfort of a family must take the care of it; bearing children and guiding the house are put together, Ti1 5:14. When God sets the barren in a family he expects that she should look well to the ways of her household, Pro 31:27. She is said to be a joyful mother of children, not only because, even in common cases, the pain is forgotten, for joy that a man-child is born into the world, but there is particular joy when a child is born to those that have been long childless (as Luk 1:14) and therefore there ought to be particular thanksgiving. Praise you the Lord. Yet, in this case, rejoice with trembling; for, though the sorrowful mother be made joyful, the joyful mother may be made sorrowful again, if the children be either removed from her or embittered to her. This, therefore, may be applied to the gospel-church among the Gentiles (the building of which is illustrated by this similitude, Isa 54:1, Sing, O barren! thou that didst not bear, and Gal 4:27), for which we, who, being sinners of the Gentiles, are children of the desolate, have reason to say, Praise you the Lord.
...When ye hear sung in the Psalms, "Praise the Lord, you children" [Psalm 113:1]; imagine not that that exhortation pertains not unto you, because having already passed the youth of the body, you are either blooming in the prime of manhood, or growing gray with the honours of old age: for unto all of you the Apostle says, "Brethren, be not children in understanding; howbeit, in malice be children, but in understanding be men." What malice in particular, save pride? For it is pride that, presuming in false greatness, suffers not man to walk along the narrow path, and to enter by the narrow gate; but the child easily enters through the narrow entrance; and thus no man, save as a child, enters into the kingdom of heaven.
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SUMMARY
Psalms 113:1 serves as a vibrant and direct summons to worship, inaugurating the Hallel psalms (Psalms 113-118) with an emphatic, threefold call for God's devoted people to offer heartfelt praise. This foundational verse establishes the overarching theme of the entire psalm, urging all who serve the Lord to acknowledge and glorify His revealed character, majestic power, and compassionate nature, thereby setting a tone of joyous and reverent adoration for the subsequent recounting of His mighty deeds.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 113:1 masterfully employs several literary devices to convey its urgent and emphatic message. Repetition is prominently featured, with the imperative "Praise ye the LORD" (Hallelujah) appearing three times within this single verse. This emphatic repetition serves to underscore the paramount importance and urgency of praise, driving the command deeply into the listener's consciousness and ensuring that the central message is unmistakable. It creates a powerful rhythmic and rhetorical effect, setting a tone of insistent adoration. Additionally, the verse utilizes Apostrophe, directly addressing "O ye servants of the LORD." This direct address makes the command personal and immediate, drawing the specific audience into the act of worship and emphasizing their particular responsibility and privilege in offering praise. The structure also exhibits a form of Parallelism, where the initial general command ("Praise ye the LORD") is then specified and intensified for a particular group and object of praise ("Praise, O ye servants of the LORD, praise the name of the LORD"). This progression moves from a broad summons to a focused, deeply theological directive, enriching the call to worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 113:1 establishes praise as a fundamental and distinguishing characteristic of God's people, not merely an emotional outburst but a theological declaration rooted in identity. It asserts that worship is intrinsically linked to being a "servant of the LORD," recognizing that one's existence and purpose are intertwined with glorifying the Creator and Redeemer. This verse sets the theological stage for the Hallel psalms' unfolding narrative of God's transcendence and His condescending care for the humble, demonstrating that true praise arises from both an awe of His majestic sovereignty and a grateful heart for His merciful intervention in human history. It profoundly reminds us that our primary response to God's revealed character and mighty deeds should be one of adoration, proclamation, and ceaseless thanksgiving.
REFLECTION AND APPLICATION
Psalms 113:1 issues a timeless and universal summons to all who claim to be God's servants: to praise the LORD, to praise His very name. This is not a passive suggestion but an active, intentional command to engage our hearts, minds, and voices in adoration. In a world that often seeks to praise human achievement, fleeting pleasures, or self-aggrandizement, this verse powerfully redirects our gaze to the one true God, reminding us that He alone is worthy of ultimate honor, glory, and worship. Our identity as "servants of the LORD" implies a life lived in devotion and obedience, where praise becomes the natural overflow of a heart transformed by His grace and sustained by His faithfulness. It challenges us to consider if our lives truly reflect this foundational call to worship, not just in moments of corporate gathering, but in every aspect of our daily existence, acknowledging His sovereignty, goodness, and redemptive work in all circumstances.
Questions for Reflection
FAQ
What is the significance of the repetition of "Praise ye the LORD" in this verse?
Answer: The threefold repetition of "Praise ye the LORD" (Hallelujah) within Psalms 113:1 serves to emphasize the paramount importance and urgency of the command. This rhetorical device underscores the central message, ensuring that the call to worship is deeply impressed upon the listener. It highlights that praise is not merely an option but a fundamental and non-negotiable duty and privilege for God's people, setting a powerful and insistent tone for the entire Hallel collection. It is a summons to immediate and enthusiastic adoration, signaling the profound worthiness of the Lord.
Who are the "servants of the LORD" mentioned in this verse?
Answer: The "servants of the LORD" (Hebrew: ‘avdei Yahweh) primarily refers to the covenant people of Israel, those who have been chosen, redeemed, and called to serve God in a unique relationship. In a broader, theological sense, it encompasses all who have committed themselves to God's will and purpose, acknowledging His sovereignty and living in obedience to Him. This identity is foundational to their call to praise, as their service is an expression of their devotion and allegiance to the One who saved them, as seen throughout the Old Testament, for example, in Joshua 24:15.
CHRIST-CENTERED FULFILLMENT
Psalms 113:1, with its insistent call to "Praise ye the LORD," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament "servants of the LORD" were called to praise God for His mighty acts of salvation, particularly the Exodus, the New Testament reveals that the greatest act of salvation is accomplished through Christ's perfect life, atoning death, and glorious resurrection. Jesus himself is the quintessential "servant of the LORD" (as prophesied in Isaiah 42:1), who perfectly glorified the Father through His obedience unto death (Philippians 2:8). Now, through faith in Him, all believers are adopted into God's family, redeemed from bondage to sin, and empowered by the Spirit to become true "servants of the Most High God" (Acts 16:17). Our praise is no longer solely for past deliverances but for the ultimate deliverance from sin and death achieved by Christ on the cross. We praise "the name of the LORD" by acknowledging the supremacy of the name of Jesus, "for at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:9-11), and by proclaiming His redemptive work, which enables us to approach God with boldness and offer true worship, continually offering "the sacrifice of praise to God, that is, the fruit of lips that confess his name" (Hebrews 13:15).