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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.
Now follows what concerns us: In the holy church. The holy church is what we are; but I do not mean "we" in the sense of just those of us who are here, you who are listening to me now; as many of us are by the grace of God Christian believers in this church, that is in this city, as many as there are in this region, as many as there are in this province, as many as there are also across the sea, as many as there are in the whole wide world, since "from the rising of the sun to its setting the name of the Lord is praised." Such is the catholic church, our true mother, the true consort of that bridegroom.
Let Him be proclaimed everywhere: "From the rising up of the sun unto the going down of the same, praise ye the Name of the Lord" [Psalm 113:3].
After the destruction of the towns in the upper region of the Danube, Severin constantly warned all the people who, obeying his instructions, had migrated to the town of Lauriacum not to trust in their own power but, being intent on prayer, fasts and almsgiving, to fortify themselves rather with spiritual weapons. One day the man of God ordered all the poor to be assembled in a basilica in order to deal them out their ration of oil. This commodity [spice] was hard to obtain in those places because merchants had great difficulty in importing it. Now, as if a blessing was to be gained, a big crowd of needy people had gathered; since this liquid was precious food, it had greatly increased the number of beggars. When the holy man had finished the prayer and had made the sign of the cross, in the presence of all he uttered the words of sacred Scripture: “Blessed be the name of the Lord!” Then he began to deal out the oil with his own hand to the ministers who carried it around, imitating, as a faithful servant, his Lord, who had come not to be served but to serve, and, following in the footsteps of the Savior, he saw to his joy that the substance that his right hand poured out without his left hand knowing was increased. For while the vessels of the poor were filling, there was no less in the hands of his ministers.
There [on Sinai], after all the legal decrees had been heard, the entire people answered with one voice, “We will hear and do all the words that the Lord has spoken.” Here [in the upper room], after the assembly of the church, which was being born, had received the enlightenment of the Spirit, they spoke of the wonders of God in the languages of all countries. Doubtlessly it was thanks to a certain discernment that the observance of the law was given to only one nation, that of the Jews, while the word of the gospel was to be proclaimed to all nations throughout the world, and that the proclamations of the Christian faith were to be spoken in the languages of all peoples, fulfilling the prophecy that says, “From the rising of the sun to its setting, praise the name of the Lord; the Lord is high above all nations.”
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SUMMARY
Psalm 113:3 serves as a profound and expansive declaration of God's universal and perpetual worthiness, asserting that the LORD's name is to be praised without ceasing, spanning the entire globe from the moment the sun appears in the east until its descent in the west. This verse encapsulates a foundational truth of worship, establishing a boundless mandate for the adoration of God that transcends all temporal and geographical limitations, inviting all of creation to acknowledge His supreme majesty and inherent glory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 113:3 masterfully employs several literary devices to convey its profound and expansive message. The primary device is Merism, vividly expressed in the phrase "From the rising of the sun unto the going down of the same." By naming the two extremes (sunrise and sunset), the psalmist encompasses the entire span of the day, thereby signifying continuous, perpetual praise. This merism also extends metaphorically to represent all of time and all of creation, indicating Universality—that God's praise should emanate from every corner of the earth. The verse also utilizes Personification implicitly, as the sun's journey becomes a silent witness to, and perhaps even a participant in, the global call to praise, as if the very cosmos joins in the adoration. Furthermore, the repetition of the concept of "praise" from the preceding verses (Psalm 113:1-2) establishes Emphasis, reinforcing the central theme of adoration and setting a powerful, worshipful tone for the entire Hallel collection. The declaration that "the LORD'S name is to be praised" functions as a Theological Statement, a foundational truth about God's intrinsic worthiness that underpins all worship and devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 113:3 serves as a profound theological statement on the nature of God and humanity's proper response to Him. It asserts God's absolute sovereignty and His transcendent glory, which are not confined by geographical boundaries or temporal limitations. The call for universal praise implies that God's redemptive plan extends beyond a single nation, encompassing all peoples who dwell under the sun. This verse also highlights the intrinsic worthiness of God's "name," which represents His revealed character and all His attributes. To praise His name is to acknowledge His holiness, power, goodness, and faithfulness, recognizing that He alone is worthy of ultimate adoration. It challenges believers to move beyond localized or occasional worship to embrace a continuous, all-encompassing lifestyle of praise that reflects God's boundless majesty.
REFLECTION AND APPLICATION
Psalm 113:3 offers a powerful invitation to cultivate a life saturated with praise, recognizing God's omnipresence and His continuous faithfulness. It challenges us to expand our understanding of worship beyond designated times and places, encouraging us to see every moment, from the first rays of dawn to the quiet of dusk, as an opportunity to acknowledge God's majesty. This verse reminds us that our praise is not merely a duty but a joyful response to the inherent worthiness of God's character, His "name." Embracing this truth transforms our perspective, enabling us to find reasons for praise even amidst life's challenges, as we remember that the God who rules the cosmos also condescends to care for the humble. Living out this verse means intentionally seeking God's presence and expressing gratitude throughout our daily routines, allowing our lives to become a continuous anthem of adoration that reflects His boundless glory, impacting our thoughts, words, and actions throughout the day.
Questions for Reflection
FAQ
Why is the sun's journey used to describe praise?
Answer: The phrase "From the rising of the sun unto the going down of the same" is a powerful poetic device known as a merism. It signifies totality and universality. By mentioning the two extreme points of the day—dawn and dusk—the psalmist encompasses the entire span of time, implying that God's name is to be praised continuously, without interruption, throughout every moment. This imagery also extends to a global scale, suggesting that wherever the sun shines, God's name should be glorified. It emphasizes that God's worthiness for praise is not limited by time or geography, but is boundless and perpetual, inviting all creation to acknowledge Him, much like the heavens declare His glory in Psalm 19:1-6.
CHRIST-CENTERED FULFILLMENT
Psalm 113:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalm calls for universal and perpetual praise of the LORD's name, it is through Christ that God's name, character, and redemptive work are most fully revealed and made accessible to all peoples. Jesus is the very radiance of God's glory and the exact imprint of His nature, the living embodiment of the "LORD's name" that is to be praised. His perfect life, atoning death, and glorious resurrection provide the ultimate and eternal reason for praise, as He accomplished the salvation that enables humanity to truly worship God in spirit and truth (John 4:23-24). The universal scope of praise envisioned in this psalm is realized in Christ, who commanded His disciples to make disciples of all nations, ensuring that the praise of God's name would indeed extend "from the rising of the sun unto the going down of the same" as people from every tribe, tongue, and nation come to know and worship Him (Revelation 7:9-10). Thus, the ancient call to praise the LORD's name becomes a vibrant call to acknowledge the supreme Lordship of Jesus Christ, through whom all things were created and in whom all things hold together (Colossians 1:16-17), making Him worthy of all praise, forevermore.