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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.
Another psalm that was read says, “Who is as the Lord our God who dwells on high and looks down on the low things in heaven and in earth?” God, no doubt, casts his eyes on the lowly, he who laid bare the relics of the holy martyrs of his church, lying hid under the lowly turf, their souls in heaven, their bodies in the earth: “Raising up the needy person out of the dust, lifting up the poor person out of the dunghill,” placing him, as you see, with the princes of his people. Whom are we to think of as the princes of his people if not the holy martyrs in whose number long ago the unknown Protase and Gervase were given place? They now cause the church at Milan, barren of martyrs, now the mother of many children, to rejoice in the glory and examples of their suffering.
"Who is like the Lord our God, that has His dwelling so high; and yet beholds the humble?" [Psalm 113:5]. Any one would think that He dwells in the lofty heavens, whence He may behold the humble things on earth; but "He beholds the humble things that are in heaven and earth" [Psalm 113:6]: what then is His high dwelling, whence He beholds the humble things that are in heaven and earth? Are the humble things He beholds His own high dwelling itself? For He thus exalts the humble, so as not to make them proud. He therefore both dwells in those whom He raises high, and makes them heaven for Himself, that is, His own abode; and by seeing them not proud, but constantly subject to Himself, He beholds even in heaven itself these very humble things, in whom raised on high He dwells. For the Spirit thus speaks through Isaiah: "Thus says the Highest that dwells on high, that inhabites eternity; the Lord Most High, dwelling in the holy." He has expounded what He meant by dwelling on high, by the more full expression, "dwelling in the holy."...
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SUMMARY
Psalms 113:5 presents a profound rhetorical question, "Who is like unto the LORD our God, who dwelleth on high," serving as a powerful declaration of God's unparalleled nature, supreme majesty, and absolute transcendence. This verse establishes the foundational reason for the psalm's urgent call to praise, highlighting the infinite gap between the Creator and creation, while simultaneously setting the stage for the psalm's subsequent revelation of God's condescending grace and active involvement in the lives of the humble and needy. It underscores that God's exalted position does not preclude His intimate concern for humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Psalms 113:5 is the Rhetorical Question. By asking "Who is like unto the LORD our God?", the psalmist does not seek information but rather intends to make an emphatic statement that the answer is unequivocally "No one." This technique powerfully underscores God's absolute uniqueness and incomparability, engaging the reader to affirm this truth themselves, making the declaration more impactful than a simple statement. Additionally, the phrase "who dwelleth on high" employs Metaphor and Symbolism. While God is Spirit and not confined to a physical location, "on high" serves as a metaphorical representation of His transcendence, supreme authority, and exalted status. It symbolizes His divine majesty and sovereign rule over all creation, conveying His otherness and ultimate supremacy in a way that human language can grasp, emphasizing His position of ultimate power and glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 113:5 presents a foundational theological truth: the absolute incomparability and transcendence of God. This truth is not merely an abstract concept but forms the basis for understanding God's nature and His relationship with humanity. The God who is so high and exalted that none can compare to Him is paradoxically the same God who "humbleth himself to behold the things that are in heaven, and in the earth" (Psalms 113:6). This sets up a profound theological tension between God's transcendence (His otherness, His dwelling "on high") and His immanence (His nearness, His active involvement in creation). The psalm celebrates this paradox, showing that God's exalted status does not distance Him from His creation, but rather empowers Him to intervene decisively on behalf of the lowly and the needy. His dwelling "on high" is not a sign of aloofness, but of supreme authority from which He exercises His compassionate rule, demonstrating that His power is always wielded with justice and mercy.
REFLECTION AND APPLICATION
Understanding that no one is like the LORD our God and that He dwells "on high" should evoke a profound sense of awe, reverence, and worship within us. This truth humbles us, reminding us of our finite nature in comparison to His infinite majesty, yet it simultaneously inspires immense trust. If God is truly incomparable and sovereign over all, then His power to act on our behalf is limitless, and His wisdom in governing the universe is beyond question. This perspective encourages us to release our anxieties and fears into His capable hands, knowing that the One who dwells in the highest heavens is also intimately concerned with the details of our lives. His transcendence assures us of His power, while the psalm's subsequent verses assure us of His condescending love, prompting us to worship Him with abandon and to live with hopeful expectation of His intervention, confident that His exalted position guarantees His ability to fulfill His promises and accomplish His perfect will.
Questions for Reflection
FAQ
What does "dwelleth on high" mean in a practical sense for believers today?
Answer: "Dwelleth on high" signifies God's transcendence and supreme authority. Practically, for believers, it means that God is not limited by earthly constraints, human understanding, or the powers of this world. He is sovereign over all circumstances, beyond our problems, and capable of intervening in ways we cannot fathom. This truth inspires confidence in His ultimate control and ability to bring about His purposes, even when circumstances seem dire. It reassures us that our hope is placed in a God who is infinitely greater than any challenge we face, yet paradoxically, He is also the God who "looketh down upon the earth" and lifts the poor from the dust, as highlighted in Psalms 113:6-7.
Why is the question "Who is like unto the LORD our God?" important, rather than just a statement?
Answer: The use of a rhetorical question is a powerful literary device. Instead of simply stating "No one is like the LORD," the question "Who is like unto the LORD our God?" actively engages the reader or listener, inviting them to ponder the vastness of God's being and to arrive at the inescapable conclusion that there is indeed no one comparable to Him. This method makes the declaration more impactful and personal, challenging any alternative claims to divinity or supremacy. It serves as a direct challenge to idolatry and human pride, reinforcing God's absolute uniqueness and His rightful claim to exclusive worship, a theme echoed in Isaiah 44:6.
CHRIST-CENTERED FULFILLMENT
Psalms 113:5, with its declaration of God's incomparable transcendence, finds its ultimate fulfillment and most profound revelation in the person of Jesus Christ. He is the very embodiment of the God "who dwelleth on high," being "the brightness of his glory, and the express image of his person," through whom God created the worlds and upholds all things by the word of His power, as affirmed in Hebrews 1:3. Yet, the astonishing paradox of this psalm – that the incomparably high God humbles Himself to look upon and lift the lowly – is perfectly demonstrated in Christ's incarnation. The eternal Word, who was "with God, and was God" from the very beginning, as described in John 1:1, condescended to "dwell among us" (John 1:14). The one who was "in the form of God" did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant, and was made in the likeness of men, even humbling himself to death on a cross, as profoundly detailed in Philippians 2:6-8. Therefore, Jesus is both the transcendent God "on high" and the immanent God who reaches down to lift the poor and needy, offering salvation and new life. His resurrection and ascension further confirm His exalted status, as He is now "seated at the right hand of the Majesty on high" (Hebrews 1:3), reigning supremely, yet remaining the compassionate High Priest who sympathizes with our weaknesses and intercedes for us (Hebrews 4:15-16).