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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.
What lesson, then, results from these remarks? This: that we should wean ourselves from this life in the flesh, which has an inevitable follower, death; and that we should search for a manner of life that does not bring death in its train. Now the life of virginity is such a life. We will add a few other things to show how true this is. Everyone knows that the propagation of mortal bodies is the work of sexual intercourse; whereas for those who are joined to the Spirit, life and immortality instead of children are produced by this latter intercourse; and the words of the apostle beautifully suit their case, for the joyful mother of such children as these “shall be saved in childbearing”; as the psalmist in his divine songs thankfully cries, “He makes the barren woman to keep house and to be a joyful mother of children.” Truly a joyful mother is the virgin mother who by the operation of the Spirit conceives the deathless children and who is called by the prophet barren because of her modesty only. This life, then, which is stronger than the power of death, is, to those who think, the preferable one. The physical bringing of children into the world—I speak without wishing to offend—is as much a starting point of death as of life, because from the moment of birth the process of dying commences. But those who by virginity have desisted from this process have drawn within themselves the boundary line of death and by their own deed have checked his advance; they have made themselves, in fact, a frontier between life and death, and a barrier too, which thwarts him. If, then, death cannot pass beyond virginity but finds his power checked and shattered there, it is demonstrated that virginity is a stronger thing than death; and that body is rightly named undying that does not lend its service to a dying world or allow itself to become the instrument of a succession of dying creatures. In such a body the long unbroken career of decay and death, which has intervened between the first man and the lives of virginity that have been led, is interrupted.
It is written that “there is no glory, if when you sin, you are punished and endure it, but if when you do good and suffer, this is a grace with God. To this, indeed, you have been called, because Christ also has died for you, leaving you an example, that you may follow in his steps, who did no sin, neither was deceit found in his month; who, when he was reviled, did not revile in return, when he suffered, did not threaten.” And so the just person, even if he is on the rack, is always just. Because he justifies God and says that his suffering is less than his sins warrant, he is always wise. For true and perfect wisdom is not taken away by the torments of the rack, nor does it lose its nature, because it casts out fear by its zealous and loving purpose, even as the wise person knows that he should say that our sufferings in this body are unworthy of the reward of future glory and that all the sufferings of this time cannot equal the reward that is to come. And thus, to him, God, who knows the time of the harvest, is always good. Therefore, like a good farmer, he plows his field here with the plough-share of a rather severe abstinence, as it were. He clears his land here with the scythe of virtues that cuts off the vices, so to speak. He manures here by humbling himself even to the earth, for he knows that “God raises up the needy from the earth and lifts up the poor out of the dunghill.” Indeed, unless the apostle Paul had been counted as dung, he could never have gained Christ for himself. Such a person keeps watch over his crops here, so that he may store them away there without concern. And so, to him, God is always good because he always hopes for good things from God.
Daniel, the prophet, says to Nebuchadnezzar, that the most High rules in the kingdom of humankind, and he will give it to whomsoever it shall please him, and he will appoint the lowest and the basest person over it. Ask him the reason why he appoints the lowest and the basest person as king and does what he wills; question the justice of the will of him of whom it is written, “He raises up the needy from the earth and lifts up the poor out of the dunghills, that he may place him with the princes, with the princes of his people.” Is he, perhaps, according to your [the Pelagians’] view, seeking glory and popular acclaim without judgment and justice, so that he raises the lowly to royal power and humiliates the powerful in exchange? Listen to the prophet, who says, “All the inhabitants of the earth are reputed as nothing before him.” For he has done whatsoever he wished in heaven and on earth, and there is no one who will resist his will or who can say to him, “Why have you done this?” His works are all true and his ways justice, and he can humiliate the proud.
What then, brethren, if we have already heard of those humble things which are in heaven, lifted up from the mire, that they might be set with the princes of the people; have we by consequence heard nothing of the humble things which the Lord beholds on the earth? For those friends who will judge with their Lord are fewer, while those whom they receive into everlasting habitations are more in number. For although the whole of a heap of grain compared with the separate chaff may seem to contain few in number; yet considered by itself, it is abundant....The Church then speaks thus in that sense, wherein she seems to bear no offspring among those crowds who have not given up all things, that they might follow the Lord, and might sit upon the twelve thrones. [Matthew 19:28] But how many in the same crowd, who make unto themselves friends of the mammon of unrighteousness, [Luke 16:9] shall stand on the right hand through works of mercy? He not only then lifts up from the mire him whom He is to place with the princes of His people; but also, "Makes the barren woman to keep house, and to be a joyful mother of children" [Psalm 113:9]: He who dwells on high, and beholds the humble things that are in heaven and earth, the seed of Abraham like the stars of heaven, holiness set on high in heavenly habitations; and like the sand on the sea shore, a merciful and countless multitude gathered together from the harmful waves, and the bitterness of impiety.
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SUMMARY
Psalm 113:9 serves as the triumphant crescendo of a hymn dedicated to Yahweh's unparalleled greatness and compassionate condescension. This verse powerfully encapsulates God's sovereign ability to reverse humanly impossible circumstances, particularly by transforming the deep sorrow of barrenness into the profound joy of motherhood. It stands as a vivid testament to the Almighty's benevolent intervention, demonstrating His readiness to lift the humble and infuse their lives with abundant blessing, thereby culminating in a resounding call to universal praise for His wondrous deeds.
CONTEXT
Literary Context: Psalm 113 inaugurates the Egyptian Hallel (Psalms 113-118), a revered collection recited during significant Jewish festivals like Passover, Pentecost, and Tabernacles. The psalm commences with an emphatic, inclusive call for all to praise Yahweh, extending "from the rising of the sun unto the going down of the same" (Psalms 113:3). It then transitions to extol God's incomparable majesty and transcendence, affirming His supremacy "above all nations" and "above the heavens" (Psalms 113:4). Despite this lofty position, the psalm remarkably highlights God's astonishing condescension—how He "humbleth himself to behold the things that are in heaven, and in the earth!" (Psalms 113:6). The preceding verses specifically detail God's intervention on behalf of the lowly, declaring, "He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; That he may set him with princes, even with the princes of his people" (Psalms 113:7-8). Verse 9 serves as the climactic and most personal example of this divine reversal, providing a tangible, deeply relatable illustration of God's transformative power within the domestic sphere, thus bringing the psalm's central theme of God's compassionate intervention to a poignant and triumphant close.
Historical & Cultural Context: In ancient Israelite society, the capacity to bear children, especially sons, held immense significance, being intrinsically linked with social standing, family legacy, and perceived divine favor. Barrenness, or childlessness, was not merely a personal sorrow but often carried profound social stigma and emotional anguish, sometimes even interpreted as a sign of divine displeasure. A woman's primary societal role was widely understood as bearing and raising children, thereby establishing and maintaining a household. The phrase "to keep house" (Hebrew: yoshevet bayit) refers to the established and honored status of a wife and mother managing her domestic affairs, a status tragically denied to a childless woman. Therefore, God "making the barren woman to keep house" signifies a complete restoration of her dignity, purpose, and esteemed social position within the community. This deep cultural backdrop profoundly amplifies the miracle described in the verse, transforming a state of profound shame and emptiness into one of ultimate joy and societal affirmation.
Key Themes: Psalm 113 contributes significantly to several overarching themes within the Psalter and the broader biblical narrative. The most prominent theme is the Divine Reversal of Fortune, wherein God, in His sovereign power and profound compassion, overturns humanly impossible or deeply distressing situations. This is vividly portrayed in the transformation from "barren woman" to "joyful mother of children," mirroring the earlier theme of lifting the "poor out of the dust" (Psalms 113:7). Another central theme is God's Condescending Grace and Omnipotent Power. Despite His exalted position "above the heavens," God actively intervenes in the lives of the humble and marginalized, demonstrating His power not only over creation but profoundly over human biology and destiny. The verse also highlights the Blessing of Family and Posterity, portraying children as a divine gift and a source of profound joy, a recurring motif throughout the Old Testament (e.g., Psalms 127:3). Finally, the psalm, concluding emphatically with "Praise ye the LORD," underscores the theme of Worship and Gratitude as the appropriate and necessary response to God's wondrous acts of salvation and benevolent blessing.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 113:9 employs several powerful literary devices to convey its profound message. Juxtaposition is central to its impact, starkly contrasting the initial state of the "barren woman" with her transformed reality as a "joyful mother of children." This dramatic opposition powerfully emphasizes the magnitude of God's miraculous intervention, transforming despair and emptiness into delight and fruitfulness. The verse also utilizes Metonymy or Synecdoche, where the "barren woman" serves as a representative figure for anyone in a state of hopelessness, marginalization, or unfulfillment, and her transformation into a "joyful mother of children" symbolizes ultimate blessing, fruitfulness, and divine restoration in any area of life. The entire psalm, culminating in this verse, is a prime example of Hymnody, a song of praise characterized by its focus on extolling God's attributes, actions, and character. The final phrase, "Praise ye the LORD," functions as both a Refrain and an Inclusion, powerfully echoing the opening call to praise in Psalms 113:1 and thereby framing the entire psalm as a unified, passionate expression of worship and gratitude.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 113:9 profoundly illustrates God's character as the compassionate and omnipotent One who delights in reversing human impossibilities, bringing life out of barrenness, and joy out of sorrow. This theme is not isolated but resonates throughout the biblical narrative, showcasing a consistent pattern of divine intervention on behalf of the humble, the marginalized, and those in seemingly hopeless situations. The verse underscores God's absolute sovereignty over life and death, His deep compassion for the afflicted, and His transformative power to bring about unexpected and miraculous blessings. It teaches that no situation is beyond God's redemptive reach, and His actions are always ultimately for His glory and for the good of those who trust in Him, inviting a response of profound praise and gratitude for His benevolent and powerful hand.
REFLECTION AND APPLICATION
Psalm 113:9 offers profound encouragement and a powerful message of hope for anyone facing circumstances that seem insurmountable, barren, or devoid of life and promise. It serves as a vivid reminder that God is not distant or detached but intimately involved in the intricate details of our lives, possessing the sovereign power to transform our deepest sorrows into overflowing joy. Whether the "barrenness" manifests as literal childlessness, a period of spiritual dryness, professional stagnation, relational brokenness, financial hardship, or any area where fruitfulness and hope seem absent, this verse assures us of God's transformative power. It calls us to trust implicitly in His ability to do the impossible, to believe that He can bring life where there is death, and to respond with heartfelt, unreserved praise for His goodness, sovereignty, and unwavering faithfulness. It stands as a powerful testament to the truth that absolutely no situation is beyond God's power to redeem, restore, and bless, prompting us to always look to Him for breakthrough and to offer Him our deepest gratitude and worship.
Questions for Reflection
FAQ
What does "maketh the barren woman to keep house" mean in its original context?
Answer: In its original ancient Israelite context, "maketh the barren woman to keep house" (Hebrew: yoshevet bayit) signifies God's miraculous and compassionate intervention to enable a woman who was previously unable to conceive to not only bear children but also to fulfill the honored and essential role of a wife and mother managing her own household. Barrenness was a source of profound sorrow, personal shame, and significant social stigma, as a woman's identity, worth, and contribution were closely tied to bearing children and continuing the family line. Thus, God's action here represents a complete and dramatic restoration of her dignity, purpose, and social standing, transforming her from a state of emptiness and marginalization to one of fulfillment, joy, and esteemed participation within the family and community. It is a powerful illustration of God reversing an impossible human situation through His divine power and grace.
CHRIST-CENTERED FULFILLMENT
Psalm 113:9, with its vivid portrayal of God transforming barrenness into joyful fruitfulness, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the literal fulfillment speaks to physical motherhood, its deeper theological resonance points powerfully to humanity's spiritual barrenness and the new, abundant life offered exclusively in Christ. Humanity, apart from Christ, is spiritually barren, utterly unable to produce true righteousness, spiritual fruit, or eternal life (Romans 3:23). Yet, through Christ's atoning sacrifice on the cross and His glorious resurrection, God "maketh the barren" to "keep house" in a profound spiritual sense, bringing those who were spiritually dead and empty into a vibrant, fruitful relationship with Him. The church, often beautifully described as the bride of Christ, was once spiritually barren, but through the life-giving power of the Holy Spirit, she becomes a "joyful mother of children," continually bringing forth spiritual offspring through the transformative power of the gospel (Galatians 4:27). Jesus Himself declared, "I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing" (John 15:5). Thus, the ultimate "joyful mother of children" is the spiritually fruitful believer or the church, made so by the life-giving, transforming power of Christ, converting spiritual emptiness into an abundant harvest for God's glory (Colossians 1:10). This glorious transformation culminates in the eternal praise of God, for His incredible grace that brings life out of death and joy out of despair, all centered in the redemptive work of the Lamb of God who makes all things new (Revelation 5:9-10).