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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.
"The Lord is high above all heathen" [Psalm 113:4]. The heathen are men: what wonder if the Lord be above all men? They see with their eyes those whom they worship high above themselves to shine in heaven, the sun and moon and stars, creatures which they serve while they neglect the Creator. But not only "is the Lord high above all heathen;" but "His glory" also "is above the heavens." The heavens look up unto Him above themselves; and the humble have Him together with them, who do not worship the heavens instead of Him, though placed in the flesh beneath the heavens.
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
Psalms 113:4 powerfully declares the unparalleled sovereignty and transcendent majesty of the Lord. It proclaims that Yahweh's authority extends infinitely beyond all earthly powers and human institutions, encompassing every nation. Furthermore, His inherent splendor and glorious presence are depicted as surpassing even the highest created realms, the heavens themselves, establishing His absolute supremacy over all existence and providing a compelling, universal basis for worship and praise.
CONTEXT
Literary Context: Psalm 113 initiates the Hallel collection (Psalms 113-118), a series of psalms traditionally recited during significant Jewish festivals, notably Passover, Pentecost, and Sukkot. The psalm opens with an urgent, repeated call to praise the Lord's name, establishing a thematic progression from God's exalted, transcendent nature (verses 1-4) to His compassionate condescension and care for the lowly and downtrodden (verses 5-9). Verse 4, specifically, grounds this fervent call to praise in God's supreme position, serving as a pivotal statement that contrasts His infinite height with His gracious willingness to humble Himself, a central paradox explored throughout the Hallel. This verse acts as the theological bedrock for the subsequent celebration of God's redemptive acts.
Historical & Cultural Context: The Hallel psalms were deeply embedded in the liturgical life of ancient Israel. Their recitation during Passover, for instance, powerfully reminded the Israelites of God's mighty acts of deliverance from Egyptian bondage, a historical event that profoundly demonstrated His sovereignty over nations and His compassionate care for the oppressed. The declaration that "The LORD is high above all nations" would have resonated with profound significance for a people who frequently faced the threat or dominion of powerful empires (e.g., Egypt, Assyria, Babylon, Persia). Culturally, the concept of a deity's "glory" (Hebrew: kavod) was understood as their weighty presence, honor, and visible manifestation of power and authority, often associated with the heavens as the dwelling place of divine beings. This verse thus speaks to both God's historical intervention and His inherent, uncreated nature.
Key Themes: Psalms 113:4 contributes significantly to several overarching themes within the psalm and broader biblical theology. It powerfully articulates Divine Supremacy, asserting God's absolute dominion over all earthly governments and human affairs, echoing sentiments found in passages like Psalm 103:19. This declaration of God's unparalleled authority provides the fundamental reason for the universal call to worship that permeates the Hallel. Furthermore, the verse emphasizes Transcendent Glory, portraying God's majesty as not merely greater than human institutions but as surpassing even the highest created order—the heavens themselves. This concept of God's glory filling and transcending all creation is a recurring motif, as seen in Psalm 19:1 where the heavens declare His handiwork, and Isaiah 6:3, where His train fills the temple and the whole earth is full of His glory.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The psalmist employs several potent literary devices in Psalms 113:4 to convey God's supreme majesty and transcendence. Hyperbole is evident in the declarations "high above all nations" and "glory above the heavens," emphasizing an immeasurable superiority that transcends all earthly and cosmic boundaries. This is not merely a statement of position but of absolute qualitative difference, asserting God's infinite greatness. Parallelism, specifically synonymous parallelism, is used effectively, where the second clause ("his glory above the heavens") reiterates and intensifies the concept presented in the first ("The LORD is high above all nations"). The "LORD" in the first line is paralleled by "his glory" in the second, and "all nations" by "the heavens," expanding the scope of God's dominion from the earthly to the cosmic. This reinforces the idea of God's universal and ultimate sovereignty. The use of the divine name Yahweh (LORD) imbues the declaration with a sense of covenant faithfulness and personal relationship, even as it asserts cosmic authority, adding a layer of theological depth to the expression of divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 113:4 lays a foundational theological truth about God's absolute transcendence and sovereignty, which undergirds the entire biblical narrative. This declaration is not merely an abstract theological statement but a profound assertion of God's active dominion over history and creation. It establishes that He is utterly distinct from and superior to all created things, including human governments, natural forces, and even the celestial bodies. This divine supremacy forms the bedrock for understanding God's unique authority to deliver, judge, and redeem, as He alone possesses the power and glory to orchestrate the affairs of nations and the cosmos according to His perfect will. His glory, which transcends the heavens, signifies His inherent worthiness of all praise and worship from every creature, for He is the uncreated Creator.
REFLECTION AND APPLICATION
For believers today, Psalms 113:4 offers a profound anchor in a world often characterized by instability, political turmoil, and humanistic hubris. In moments of national crisis or personal anxiety, this verse serves as a powerful reminder that God remains sovereignly "high above all nations." Our trust is not ultimately in earthly leaders, economic systems, or military might, but in the One whose glory transcends even the heavens. This truth should cultivate a deep sense of humility, recognizing our finite place before such an immense God, and simultaneously inspire unwavering confidence and worship. It calls us to fix our gaze on His transcendent majesty, fostering a perspective that sees earthly circumstances through the lens of His ultimate control, thereby deepening our awe and prompting us to live lives that reflect His boundless glory in every sphere of influence.
Questions for Reflection
FAQ
What does it mean for God to be "high above all nations"?
Answer: This phrase signifies God's absolute sovereignty, authority, and qualitative superiority over every earthly kingdom, government, and human power structure. It means that no nation, ruler, or ideology can stand against His ultimate will or escape His dominion. He is not merely the God of Israel, but the supreme ruler of all peoples and their affairs, as affirmed in passages like Psalm 22:28. This truth provides immense comfort and assurance that despite apparent chaos or human evil, God remains firmly in control of world history and will ultimately bring His purposes to pass.
How is God's "glory above the heavens" different from His glory filling the earth?
Answer: When Psalms 113:4 states God's "glory above the heavens," it emphasizes His transcendence—His glory is not contained or limited by creation, even the vastness of the cosmos. It points to His uncreated, infinite, and inherent splendor that exists independently of and superior to all created things. This speaks to His essential nature. In contrast, when the Bible speaks of God's glory "filling the earth" (e.g., Isaiah 6:3 or Numbers 14:21), it refers to the manifest presence and visible display of His glory within creation, making His power, wisdom, and holiness evident to humanity. Both concepts affirm His majesty, but "above the heavens" highlights His uncontainable transcendence, while "filling the earth" speaks to His immanent revelation and active presence within His creation.
CHRIST-CENTERED FULFILLMENT
Psalms 113:4, in its declaration of God's supreme exaltation and glory above all nations and heavens, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalm speaks of Yahweh's transcendent majesty, the New Testament reveals that this very God, "high above all nations," chose to humble Himself in the Incarnation, taking on human flesh and becoming obedient to death on a cross (Philippians 2:6-8). Yet, after His redemptive work on the cross and His glorious resurrection, Jesus was supremely exalted by God, receiving "the name that is above every name" (Philippians 2:9-11). He is now seated at the right hand of the Father, "far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come" (Ephesians 1:20-21). Thus, the glory of God that is "above the heavens" is now fully embodied and perfectly revealed in the resurrected and ascended Christ, through whom all nations will ultimately acknowledge His sovereignty and worship His incomparable glory (Revelation 5:13). He is the visible manifestation of the invisible God, the very radiance of God's glory and the exact imprint of His nature (Hebrews 1:3), making the transcendent God accessible and His glory comprehensible to humanity.