Salmos 113
Alexander Maclaren · Citado em PreceptAustin
Salmos 113
Maclaren - The infinite exaltation of Jehovah above all dwellers on this low earth and above the very heavens does not lift Him too high for man’s praise, for it is wedded to condescension as infinite. Incomparable is He; but still adoration can reach Him, and men do not clasp mist, but solid substance, when they grasp His Name. That incomparable uniqueness of Jehovah is celebrated in ver. 5 a in strains borrowed from Ex 15:11, while the striking description of loftiness combined with condescension in Ps 113:5b and Ps 113:6 resembles Isa. 57:15. The literal rendering of Ps 113:5b and Ps 113:6a is, “Who makes high to sit, Who makes low to behold,” which is best understood as above. (The Expositor's Bible)
Salmos 113
Maclaren - The call to praise is addressed to Israel, whose designation “servants of Jehovah” recalls Isaiah's characteristic use of that name in the singular number for the nation. With strong emphasis, the name of Jehovah is declared as the theme of praise. God’s revelation of His character by deed and word must precede man’s thanksgiving. They, to whom that Name has been entrusted, by their reception of His mercies are bound to ring it out to all the world. And in the Name itself, there lies enshrined the certainty that through all ages it shall be blessed, and in every spot lit by the sun shall shine as a brighter light, and be hailed with praises. The psalmist has learned the world-wide significance of Israel’s position as the depository of the Name, and the fair vision of a universal adoration of it fills his heart. (The Expositor's Bible) Henry Law - The servants of the Lord are addressed. They are called to their richest enjoyment. Those who serve the Lord prove how they love His service by ever telling the glories of His name. It is the constellation of His attributes, and each attribute presents a boundless ocean of delight. Praise, also, must be endless. Through endless being those who know and love Him will never cease to revel in this joy. Praise is as eternal as the love which kindles it. (Psalm 113) Joseph Alexander THE Psalmist celebrates the majesty of God, Ps 113:1-5, in contrast with his gracious condescension to his suffering creatures, Ps 113: 6-9. As the title, Servant of Jehovah, is applied to eminent leaders of the chosen people (Ps. 18:1, 36:1, 90:1, 105:6), so the plural, Servants of Jehovah, designates his chosen people itself. See above, Ps. 34:23, 69:37, and below, Ps. 136:22, and compare Ezra 5:11, Neh. 1:10, from which last places it appears, that this was a familiar form of speech with the returned exiles. (Commentary on Psalms) Steven
Salmos 113
Maclaren - God's "condescension is taken into account; and His condescension never sufficiently wondered at, unless His loftiness is felt."...The singer did not know how far it would be transcended by a more wonderful, more heart-touching manifestation of stooping love, when “The Word became flesh.” (Compare John 1:1 and John 1:14) How much more exultant and world-filling should be the praises from the lips of those who do know how low that Word has stooped, and how high He has risen, and how surely all who hold His hand will be lifted from any ash-heap and set on His throne, sharers in the royalty of Him who has been partaker of their weakness! (The Expositor's Bible) Robert Hawker writes these prayerful comments...Think, Reader, of the condescension of GOD the FATHER, in sending his SON to be the Saviour of the world! Think of the grace of GOD the SPIRIT, in making the bodies of the saints his temple. And think of that grace and love in GOD the SON, who so loved us as to give himself for us! Reader, a whole eternity will not be long enough for praising, blessing, and adoring JEHOVAH, FATHER, SON, and HOLY GHOST, for these things. Oh! reader, let each of us say, What hath GOD wrought, in remembering us in our low estate; for his mercy endures for ever! Help us, LORD, to praise Thee, to love Thee, to live to Thee; that every day we may increase, with all the household of faith, in praising the GOD of our salvation, upon earth, until we come to the everlasting enjoyment of the LORD, and the view of Him in glory, to praise FATHER, SON, and HOLY GHOST, to all eternity. Amen. (Psalms 113-1 - Hawker's Poor Man's Commentary)
Salmos 113
Maclaren - "The effect of the descent of One so high must be to raise the lowliness to which He bends." Ps 113:7-9 illustrate the ways God helps the poor and needy. Notice also that Ps 113:7-8 is almost word for word from the Song of Hannah, 1Sa 2:8. Walvoord - God does not do this with every poor person, but when He does it for some His gracious dealings are evident. In the New Testament the truth takes on a spiritual significance, for those who trust in the Lord are given an inheritance in the heavenlies, through the grace of God. Play Robin Mark's song "All Is Well" in which he alludes to the words in this pslam. A very powerful song (especially when you are hurting). He lowers us to raise us So we can sing His praises Whatever is His way all is well He makes us rich and poor That we might trust Him more Whatever is His way all is well All my changes come from Him He who never changes I'm held firm in the grasp of the Rock of all the ages All is well with my soul He is God in control I know not all His plans But I know I'm in His hands He clothes us now then strips us Yet with His Word equips us Whatever is His way all is well And though our seasons change We still exalt His name Whatever is His way all is well Poor (01800)(dal) is an adjective (often used as a noun) meaning “one who is low, poor, reduced, helpless, weak.” Dal designates the poor and oppressed of low status for whom the Lord has a special concern (Ex 23:3). Dal contrasts with the rich (Ex 30:15, 1Sa 2:8, Pr 10:15, Pr 22:16). Dal describes those who are powerless, weak and helpless. Vine The dallim constituted the middle class of Israel—those who were physically deprived (in the ancient world the majority of people were poor). For example, the dallim may be viewed as the opposite of the rich (Ex. 30:15; cf. Ru 3:10; Pr 10:15). In addition, the word may connote social poverty or lowliness. As such, dal describes those who are the counterparts of the great: (Lev. 19:15; cf. Amos 2:7). When Gideon challenged the Lord’s summoning him to deliver Israel, he emphasized that his clan was too weak to do the job: “And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh …” (Jdg 6:15; cf. 2Sa 3:1). God commands that society protect the poor, the lowly, and the weak (Ex 23:2-3; cf. Lev. 14:21; Isa. 10:2). He also warns that if men fail to provide justice, He will do so (Isa 11:4). A fourth emphasis appears in Ge 41:19 (the first biblical appearance of the word), where dal is contrasted to “healthy” or “fat”: “And behold, seven other kine came up after them, poor and very ill-favored and lean fleshed.…” Thus, dal indicates a physical condition and appearance of sickliness. It is used in this sense to describe Amnon’s appearance as he longed for Tamar (2Sa 13:4). Dal is used (very infrequently) of spiritual poverty (in such cases it is sometimes paralleled to ebyon) (Jer. 5:4). Some scholars argue that here the word means “ignorance,” and as the context shows, this is ignorance in the knowledge of God’s word. (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant - The adjective dal, "poor, weak," comes from the root dālal (HED #1870) which means "to be low" or "to be small." It appears nearly fifty times in the Old Testament. While it can function as an adjective it most often is intended to be a noun, both in the singular and the plural. Of the occurences of dal, over eighty percent are in poetic contexts. The root is well-attested in Semitic, with cognates in Akkadian, Ugaritic; Aramaic; Syriac and Arabic. Gen. 41:19 demonstrates the development of this word. Here the adjective describes the second set of seven cows in Pharaoh's dream. These animals were thin, unsightly and "weak." They looked gaunt, underfed, and emaciated. This idea of deprivation is common to the other occurences in three respects: It describes the appearance and emotional state of one who is deprived; those who experience financial deprivation; and those whose societal influence is minimal or lessened, and so are deprived of cultural or political standing. Outward appearance and emotional aspects are evident where dal is used in 2 Sam. 13:4 to describe Amnon's low emotional state when he longed to have his half-sister Tamar. According to his friend Jonadab, Amnon was "depressed" morning after morning because of his unfulfilled desire. The second category of usage for dal involves economic deprivation. Mosaic legislation addresses those who are poor in regard to sacrifice (Lev. 14:21) and offerings (Exo. 30:15). The poor are contrasted to the rich in Ruth 3:10, Prov. 10:15, and 28:11. This idea of deprivation is also evident in Job 31:16 where, in Job's oath of innocence, he raises the possibility of having "kept the poor from their desire," that is, of depriving the poor of having their needs met. Third, the adjective describes those who, often because of a lower economic status, have a minimal influence in society. Sociologically, these "poor" are among the lower classes in Israel; they are often the victims of societal abuse and exploitation. Jeremiah 39:10 referred to the poor of the land who "had nothing" as those left behind in Judah during the Babylonian exile. Dal characterizes the insignificance of Gideon's family (Judges 6:15) and the declining strength of Saul's house (2 Sam. 3:1). Those in power frequently abused and oppressed the poor (Exo. 23:3; Job 20:19; Prov. 14:31; 22:16; 28:15; Isa. 10:2). The prophet Amos in particular denounced the injustices (4:1; 8:6) and declared Yahweh's judgment upon the oppressors (2:7; see also Isa. 26:6). In contrast, the Lord Himself champions the cause of the poor and vindicates their cause (1 Sam. 2:8 with Ps. 113:7; Job 5:16; Pss. 72:13; 82:3,4). They can cry to Him (Job 34:28), and He will deliver. The shoot from Jesse's stem will vindicate the righteous cause of the poor (Isa. 11:4). In some passages, these two ideas of the economically deprived and the politically exploited merge (Job 34:19; Prov. 19:4; 22:22). Dal also refers to those deprived of a knowledge of God—the "foolish" who "do not know the way of the Lord" in Jer. 5:4. The two most common associative synonyms of dal are 'evyôn (HED #33), ("needy," 1 Sam. 2:8; Job 5:15,16; Ps. 72:13; Prov. 14:31; Isa. 14:30; Amos 4:1) and 'ānî (HED #6270) ("afflicted," Job 34:28; Prov. 22:22; Zeph. 3:12). (Complete Biblical Library - Incredible Resource) Dal - 46x - depressed(1), helpless(7), least(1), lowly(2), needy(1), poor(29), poor man(3), poorest(1), weak(2), weaker(1). = Ex. 23:3; 30:15; Lev. 14:21; 19:15; Jdg. 6:15; Ruth 3:10; 1 Sam. 2:8; 2 Sam. 3:1; 13:4; Job 5:16; 20:10, 19; 31:16; 34:19, 28; Ps. 41:1; 72:13; 82:3f; 113:7; Prov. 10:15; 14:31; 19:4, 17; 21:13; 22:9, 16, 22; 28:3, 8, 11, 15; 29:7, 14; Isa. 10:2; 11:4; 14:30; 25:4; 26:6; Jer. 5:4; 39:10; Amos 2:7; 4:1; 5:11; 8:6; Zeph. 3:12 Poor...needy - "Such terminology in the Old Testament can refer to the penniless, but it also refers to the oppressed and humiliated." (William Barrick) “Nothing too great for Him, no one too small.” -- Derek Kidner Ash heap (KJV = dunghill)(0830)(aspot) means refuse heap, dump, dung hill (cp 1Sa 2:8). "It depicts, most likely, a dump or dung hill during the time of Jeremiah (Lam. 4:5). It describes the Refuse or Dung Gate during the time of Nehemiah (2:13; 3:13, 14)." (Baker) In Ps 113 and 1Sa 2:8 Alexander says aspot pictures those of "degraded social state." Aspot - 7x - 1Sa 2:8; Neh. 2:13; 3:13f; 12:31; Ps. 113:7; Lam 4:5. NAS translates aspot as - ash(2), ash pits(1), refuse(4). Aspot can mean “heaps of garbage and manure” -- an unsanitary place symbolic of every sin sick sad man and woman who are without the sin healing touch of God! It could also be a symbol of mourning. God's fame exceeds that of any great celebrity or ruler and yet He still desires to help us, even to lift us up “from the ash heap.” This truth alone should astound us. And how does He accomplish this task? He cares for us so much for the poor and needy sinner (a description of even the richest man in the world!) that He sent His only His only Son to die on the Cross so that we could be restored to fellowship with Him (See Spurgeon's note below). This is a love that knows no bounds! Appreciation of this profound love should stimulate a deep love and desire to obey. He raises the poor from the dust - Though He is the infinite, transcendent One, His lovingkindness for His creatures causes Him to be intimately involved in caring for those broken by the wages of sin! We see God's care for the poor and needy supremely manifested in the incarnation for it was Jesus Who said "Blessed are you who are poor, for yours is the kingdom of God." Spurgeon in his sermon Every Man's Necessity has this note regarding men (who originate from the dust - Ge 2:7, Ps 103:14) to be raised from the dust (cp Ps 119:25) writing... The change would be extraordinary, and men would wonder at it; for the passages in history which have been thought most noteworthy have been those wherein paupers have mounted from the dunghill to the throne, and fishermen have cast aside their rough garments to put on the imperial purple. But these strides from nothingness to greatness are inconsiderable and trifling compared with rising from being a slave of Satan to become a son of God. To be elevated by God himself from the darkness and degradation and bondage under which we are brought by the fall and by actual sin to the liberty, to the glory, to the eternal blessedness of the children of God — this surpasses all conception. This can only be ours through our being born again. Our first birth makes us sons of Adam, our second birth makes us sons of God. Born of the flesh, we inherit corruption; we must be born of the Spirit to inherit incorruption. We come into this world heirs of sorrow because we are sons of the fallen man: our new life comes into the new world an heir of glory, because it is descended from the second man, the Lord from heaven. Thus I have spoken upon the wonderful character of this work, as well as upon the thoroughness of it. (Every Man's Necessity - John 3:7) ESV Study Bible - God’s majesty never implies his remoteness from those who look to him; it implies instead his exhaustive attention to detail, and his inexhaustible ability to care for his faithful. (ESV Study Bible) Spurgeon's note - Have you never noticed that, in all these joyous songs to God, there is almost always one of these notes, that God abases the proud, and exalts the humble? This was the basis of Hannah’s song; and it was the pith and marrow of Mary’s Magnificat: “He hath put down the mighty from their seats, and exalted them of low degree.” This wonderful turning of things upside down; this withering of the green tree, and making the dry tree to flourish; this killing that which liveth, and quickening that which is dead; this emptying of the full, and filling of the empty; this casting down the mighty from their thrones, and lifting the poor out of the dust; this is always one of the highest reasons for exulting joy. What a truth there is for you and for me tonight, if we feel ourselves to be spiritually so poor that the dunghill is no offense to us, because we feel ourselves to be even more offensive than the filthy things that are cast away by men! What a mercy it is that the Lord “lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people”! Spurgeon's Exposition - He raiseth up the poor out of the dust. This is an instance of his gracious stoop of love: he frequently lifts the lowest of mankind out of their poverty and degradation and places them in positions of power and honour. His good Spirit is continually visiting the down trodden, giving beauty for ashes to those who are cast down, and elevating the hearts of his mourners till they shout for joy. These up liftings of grace are here ascribed directly to the divine hand, and truly those who have experienced them will not doubt the fact that it is the Lord alone who brings his people up from the dust of sorrow and death. When no hand but his can help he interposes, and the work is done. It is worth while to be cast down to be so divinely raised from the dust. And lifteth the needy out of the dunghill, whereon they lay like worthless refuse, cast off and cast out, left as they thought to rot into destruction, and to be everlastingly forgotten. How great a stoop from the height of his throne to a dunghill! How wonderful that power which occupies itself in lifting up beggars, all befouled with the filthiness in which they lay! For he lifts them out of the dunghill, not disdaining to search them out from amidst the base things of the earth that he may by their means bring to nought the great ones, and pour contempt upon all human glorying. What a dunghill was that upon which we lay by nature! What a mass of corruption is our original estate! What a heap of loathsomeness we have accumulated by our sinful lives! What reeking abominations surround us in the society of our fellow men! We could never have risen out of all this by our own efforts, it was a sepulchre in which we saw corruption, and were as dead men. Almighty were the arms which lifted us, which are still lifting us, and will lift us into the perfection of heaven itself. Praise ye the Lord. (Treasury of David—Psalm 113) Psalm 113:8 To make them sit with princes, With the princes of His people. Ps 45:16 68:13 Ge 41:41 Php 2:8-11 Rev 5:9,10 A RADICAL "ROLE REVERSAL" Sit with princes - Note the dramatic contrast with ones who were just described as in dust and an ash heap! Now they are recipients of royal status! Note he says not just to dwell with them but to sit with them, a picture emphasizing their equality. Princes - The "nobility," the so-called ruling class. God's help to poor and needy is able to transcend the socio-economic barriers which fallen men value so highly. This passage clearly affirms the equal value of every human soul in the eyes of their Creator. This truth if received would go a long way toward breaking down racial barriers! We see this same truth in the New Testament where God gives grace to the lowly (1Cor 1:26-29) and raises they up to be seated in the heavenly places in Christ Jesus (Eph 2:7). Leslie Allen...This is one aspect of the ideal that Yahweh’s own characteristics be reflected among his chosen people. Divine grace is the impartation of divine glory; it bestows a measure of divine power and honor. Henry Law -God's gracious eye regards even the lowliest of men with providential care. Joseph rises from the dungeon to sit beside the King. David is exalted from the sheepfold to the throne of Israel. Sarah rejoices as the mother of him in whom the promised seed should come. Rachel and Hannah are filled with maternal joy. There is nothing too hard for our Lord to do. No gift is too good for His bounty to impart. (Psalm 113) Spurgeon's notes -Does your soul feel barren? May the Lord grant unto it an abundant fruitfulness! Looking back upon the past year, perhaps you have had many barren times, or times that you have thought to be barren. If you are a minister of the gospel, I should not wonder if those have been your most fruitful seasons. When you have been most empty, God has been pleased to feed the people through you. O dear brothers and sisters, those very times of spiritual experience which are most humiliating and most painful are often the most soul-enriching to us, and they also bring the greatest glory to God! Now we will read a New Testament story, in order that we may see how some men did not praise the Lord as they should have done. You will find the narrative in Luke 17:11. Spurgeon's Exposition -That he may set him with princes. The Lord does nothing by halves: when he raises men from the dust he is not content till he places them among the peers of his kingdom. We are made kings and priests unto God, and we shall reign for ever and ever. Instead of poverty, he gives us the wealth of princes; and instead of dishonor, he gives us a more exalted rank than that of the great ones of the earth. Even with the princes of his people. All his people are princes, and so the text teaches us that God places needy souls whom he favors among the princes of princes. He often enables those who have been most despairing to rise to the greatest heights of spirituality and gracious attainment, for those who once were last shall be first. Paul, though less than the least of all saints was, nevertheless, made to be not a whit behind the very chief of the apostles; and in our own times, Bunyan, the blaspheming tinker, was raised into another John, whose dream almost rivals the visions of the Apocalypse. Wonders of grace to God belong, Repeat his mercies in your song. Such verses as these should give great encouragement to those who are lowest in their own esteem. The Lord poureth contempt upon princes; but as for those who are in the dust and on the dunghill, he looks upon them with compassion, acts towards them in grace, and in their case displays the riches of his glory by Christ Jesus. Those who have experienced such amazing favour should sing continual hallelujahs to the God of their salvation. (Treasury of David—Psalm 113) Spurgeon Morning and Evening Our spiritual privileges are of the highest order. “Among princes” is the place of select society. “Truly our fellowship is with the Father, and with his Son Jesus Christ.” Speak of select society, there is none like this! “We are a chosen generation, a peculiar people, a royal priesthood.” “We are come unto the general assembly and church of the first-born, whose names are written in heaven.” The saints have courtly audience: princes have admittance to royalty when common people must stand afar off. The child of God has free access to the inner courts of heaven. “For through him we both have access by one Spirit unto the Father.” “Let us come boldly,” says the apostle, “to the throne of the heavenly grace.” Among princes there is abundant wealth, but what is the abundance of princes compared with the riches of believers? for “all things are yours, and ye are Christ’s, and Christ is God’s.” “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” Princes have peculiar power. A prince of heaven’s empire has great influence: he wields a sceptre in his own domain; he sits upon Jesus’ throne, for “He hath made us kings and priests unto God, and we shall reign for ever and ever.” We reign over the united kingdom of time and eternity. Princes, again, have special honour. We may look down upon all earth-born dignity from the eminence upon which grace has placed us. For what is human grandeur to this, “He hath raised us up together, and made us sit together in heavenly places in Christ Jesus”? We share the honour of Christ, and compared with this, earthly splendours are not worth a thought. Communion with Jesus is a richer gem than ever glittered in imperial diadem. Union with the Lord is a coronet of beauty outshining all the blaze of imperial pomp. Praise God, Ye Servants of the Lord by William B Bradbury Praise God, ye servants of the Lord, O praise His Name with one accord; Bless ye the Lord, His Name adore From this time forth forevermore, From this time forth forevermore. From rising unto setting sun Praised be the Lord, the Mighty One; He reigns o’er all, supreme in might, Above the heavens in glory bright, Above the heavens in glory bright. On whom but God can we rely, The Lord our God Who reigns on high, Who condescends to see and know The things of heaven and earth below, The things of heaven and earth below? He lifts the poor and makes them great, With joy He fills the desolate; Praise ye the Lord and bless His Name, His mercy and His might proclaim, His mercy and His might proclaim. The barren woman feels His power And comes to sacred motherhood, Adorns with grace the home of man. Sing hallelujah! God is good. Psalm 113:9 He makes the barren woman abide in the house As a joyful mother of children. Praise the LORD! makes: Ps 68:6 Ge 21:5-7 25:21 30:22,23 1Sa 2:5 Isa 54:1 Lk 1:13-15 Gal 4:27 HEBREW - HALELU-YAH HALLELUJAH! Barren (06135)('aqar) means childless, infertile, sterile, barren and pertains to being sexually infertile. For a male it means not to be able to inseminate a female. For a woman it means not able to bear children. Gilbant - Derived from the primary root ʿāqar (HED #6369), "to pluck up," "to dig down" or "to root up," the adjective ʿāqār is used figuratively to mean "barren." The word may have originated with a similar Arabic word meaning "to have the testicles extirpated," resulting in the inability to reproduce. The adjective ʿāqār is used in the OT of both male and female, mankind and animals (Deut. 7:14), although it is most commonly used to refer to women. In Isa. 54:1, ʿāqār is used in the personification of Zion in reference to her future restoration. God's blessing was associated with fruitfulness and reproductivity, while barrenness was the mark of God's curse. Procreation was considered to be both a commandment and a blessing (Deut. 7:14; Ps. 127:3ff). All three of the patriarch's wives were barren and experienced God's miraculous intervention on their behalf (Abraham's wife, Sarai, Gen. 11:30; Isaac's wife, Rebekah, Gen. 25:21; and Jacob's wife, Rachel, Gen. 29:31). These three cases indicate that God's promise to Abraham could only have been fulfilled by divine, supernatural intervention. During the time of the judges, Israel needed a deliverer and spiritual leader, and two contemporary barren women needed children. Manoah's wife gave birth to Samson (Judg. 13:2f), and Hannah gave birth to Samuel and six other children (1 Sam. 2:5). These cases illustrate that the barren woman is the special object of God's grace (Ps. 113:9). (Complete Biblical Library - Incredible Resource) 'Aqar - 11x - Ge 11:30; 25:21; 29:31; Ex 23:26; Dt 7:14; Jdg. 13:2f; 1Sa 2:5; Job 24:21; Ps. 113:9; Isa 54:1. NAS translates 'aqar as - barren(8), barren one(1), barren woman(1), barren woman(1). Perowne - The curse of barrenness was so bitter a thing in Jewish eyes, that its removal was hailed as a special mark of Divine favor. The allusion to it here was suggested, doubtless, by Hannah’s history, and by the strain of Hannah’s song already quoted: see 1Sa 2:5. “maketh her who is the barren of the house to dwell,” i.e. maketh her who through barrenness has no family to have a family, and so a fixed, settled habitation in the land. A barren woman might be divorced, or another taken besides her; but, having children, her position in the house is sure. (Ibid) As a joyful mother of children - As He did in the lives of a number of "barren" women (see Barrick's comment below). Praise the LORD - The writer ends at the beginning so to speak. Indeed, is not the Alpha and the Omega, worthy of our first and last laudations! Henry Law - "Praise the Lord" was the first note. "Praise the Lord" is now the last. "Praise the Lord" should be our utterance first, midst, and last in time and throughout eternity. (Psalm 113) William Barrick Here is the most individual and personal setting. God cares for the barren woman. Sarah (Ge 11:30; 18:10) Rebekkah (Ge 25:21) Rachel (Ge 29:31; 30:22-23) Samson’s mother (Jdg 13:2-3) Hannah (1Sa 1:6, 19-20) Elizabeth (Lk 1:7, 13, 36) () Alexander Maclaren notes that "the definite article is irregularly prefixed to “sons,” as if the poet “points with his finger to the children with whom God blesses her” (Delitzsch, u. s.) Thus Israel, with her restored children about her, is secure in her home. That restoration was the signal instance of Jehovah’s condescension and delight in raising the lowly. It was therefore the great occasion for world-wide and age-long praise. (The Expositor's Bible) Spurgeon's Exposition -He maketh the barren woman to keep house, and to be a joyful mother of children. The strong desire of the easterns to have children caused the birth of offspring to be hailed as the choicest of favours, while barrenness was regarded as a curse; hence this verse is placed last as if to crown the whole, and to serve as a climax to the story of God's mercy. The glorious Lord displays his condescending grace in regarding those who are despised on account of their barrenness, whether it be of body or of soul. Sarah, Rachel, the wife of Manoah, Hannah, Elizabeth, and others were all instances of the miraculous power of God in literally fulfilling the statement of the psalmist. Women were not supposed to have a house till they had children; but in certain cases where childless women pined in secret the Lord visited them in mercy, and made them not only to have a house, but to keep it. The Gentile church is a spiritual example upon a large scale of the gift of fruitfulness after long years of hopeless barrenness; and the Jewish church in the latter days will be another amazing display of the same quickening power: long forsaken for her spiritual adultery, Israel shall be forgiven, and restored, and joyously shall she keep that house which now is left unto her desolate. Nor is this all, each believer in the Lord Jesus must at times have mourned his lamentable barrenness; he has appeared to be a dry tree yielding no fruit to the Lord, and yet when visited by the Holy Ghost, he has found himself suddenly to be like Aaron's rod, which budded, and blossomed, and brought forth almonds. Or ever we have been aware, our barren heart has kept house, and entertained the Saviour, our graces have been multiplied as if many children had come to us at a single birth, and we have exceedingly rejoiced before the Lord. Then have we marvelled greatly at the Lord who dwelleth on high, that he has deigned to visit such poor worthless things. Like Mary, we have lifted up our Magnificat, and like Hannah, we have said, "There is none holy as the Lord; for there is none beside thee: neither is there any rock like our God." Praise ye the LORD. (Praise the LORD) The music concludes upon its key note. The Psalm is a circle, ending where it began, praising the Lord from its first syllable to its last. May our life psalm partake of the same character, and never know a break or a conclusion. In an endless circle let us bless the Lord, whose mercies never cease. Let us praise him in youth, and all along our years of strength; and when we bow in the ripeness of abundant age, let us still praise the Lord, who doth not cast off his old servants. Let us not only praise God ourselves, but exhort others to do it; and if we meet with any of the needy who have been enriched, and with the barren who have been made fruitful, let us join with them in extolling the name of him whose mercy endureth for ever. Having been ourselves lifted from spiritual beggary and barrenness, let us never forget our former estate or the grace which has visited us, but world without end let us praise the Lord. Hallelujah (Treasury of David—Psalm 113) F B Meyer This is an evident reference to Hannah’s psalm of thanksgiving, when she had born Samuel, and God had taken away her reproach. Her story, and these words, should be a great comfort to those who have never been used in soul-winning. Remember, too, how Sarah received strength by faith to bear a child, because she counted Him faithful that promised. God can make barren souls authors of life to thousands. These are the conditions:— Be content, like Hannah, to cherish a sorrowful spirit. Weep before the Lord. Let your request be poured out before God at Shiloh, with the moving lips, though the voice be inaudible. Ask of God with strong crying and tears, that He would still the taunts of your adversary. Souls are only born to those who cannot live without them. Next, look away from all creature help to God’s faithful promise, and believe that He can make you to become spiritually productive. Claim this of Him. Believe that of stones He can raise up children. Hold Him to his own word. Remind Him of his promise, “I will make thee exceeding fruitful.” Hannah promised that her child should be given to the Lord; and Samuel, when old enough, was brought to the Temple in pursuance of her vow. We are too apt to take the glory and credit of soul-winning, instead of acknowledging that, as we could not bear them apart from God, so we may not keep them when they are given. Those who, like Hannah, give their Samuels to God, like her can also break forth and sing, “My heart exulteth in the Lord, mine horn is exalted in the Lord; because I rejoice in thy salvation.” (Our Daily Homily) G Campbell Morgan This is the first of six Psalms (Ps 113-118) constituting the Hallel, or the Great Hallel. This song was sung at Passover, Pentecost and Tabernacles. It is impossible for me to read it without remembering that it was almost certainly the song which Jesus sang with His disciples in the upper room ere He passed out to Gethsemane and Calvary. The first two (Ps 113 and Ps 114) were sung before the meal; and the last four (115-118) at the close. This first song is one in praise of Jehovah for the condescending grace which characterizes Him. Here, as so constantly, poetry, in its daring, utters a truth which prose would fear to speak. The singer says that the Seat of God is so high that in order to behold the things in heaven and on the earth He has to humble Himself; that is to stoop. Then the purpose of that stooping is revealed; it is that He may raise the poor, and lift the needy. The final note is this we have emphasized, in which God acts so as to crown womanhood with motherhood. Rotherham says: "Only to think it possible that a King wrote this Psalm while waiting in patience for the birth of his first-born, is to catch a glimpse of Sacred Romance." That is true; but when we think of it as sung by the First-born under the Shadow of the Cross, we find ourselves in the full glory of that Romance. In Him the God Who dwells in the heights, above the heavens, had stooped through Motherhood, He being "God-only-born" (John 1.18), in order that He might lift the needy. As He approached the ultimate depths in this stooping, He sang the song which offers praise to God for this condescending grace, which through motherhood reached men, that they might be reborn and thus raised to sit amid the royalties. C H Spurgeon This Psalm is one of pure praise, and contains but little which requires exposition; a warm heart full of admiring adoration of the Most High will best of all comprehend this sacred hymn. Its subject is the greatness and condescending goodness of the God of Israel, as exhibited in lifting up the needy from their low estate. It may fitly be sung by the church during a period of revival after it has long been minished and brought low. With this Psalm begins the Hallel, or Hallelujah of the Jews, which was sung at their solemn feasts: we will therefore call it THE COMMENCEMENT OF THE HALLEL. Dr. Edersheim tells us that the Talmud dwells upon the peculiar suitableness of the Hallel to the Passover, "since it not only recorded the goodness of God towards Israel, but especially their deliverance from Egypt, and therefore appropriately opened with Praise ye Jehovah, ye servants of Jehovah, —and no longer servants of Pharaoh. If God's own servants do not praise him, who will? Ye are a people near unto him, and should be heartiest in your loving gratitude. While they were slaves of Pharaoh, the Israelites uttered groans and sighs by reason of their hard bondage; but now that they had become servants of the Lord, they were to express themselves in songs of joy. His service is perfect freedom, and those who fully enter into it discover in that service a thousand reasons for adoration. They are sure to praise God best who serve him best; indeed, service is praise. Praise the name of the LORD: extol his revealed character, magnify every sacred attribute, exult in all his doings, and reverence the very name by which he is called. The name of Jehovah is thrice used in this verse, and may by us who understand the doctrine of the Trinity in Unity be regarded as a thinly veiled allusion to that holy mystery. Let Father, Son, and Holy Spirit, all be praised as the one, only, living, and true God. The close following of the words, "Hallelujah, Hallelu, Hallelu, "must have had a fine effect in the public services. Dr. Edersheim describes the temple service as responsive, and says, "Every first line of a Psalm was repeated by the people, while to each of the others they responded by a Hallelu Jah or Praise ye the Lord"thus— The Levites began: Hallelujah (Praise ye the Lord). The people repeated: Hallelu Jah. The Levites: Praise (Hallelu), O ye servants of Jehovah. The people responded: Hallelu Jah. The Levites: Praise (Hallelu) the name of Jehovah. The people responded: Hallelu Jah. These were not vain repetitions, for the theme is one which we ought to dwell upon; it should be deeply impressed upon the soul, and perseveringly kept prominent in the life. While praising him aloud, the people were also to bless him in the silence of their hearts, wishing glory to his name, success to his cause, and triumph to his truth. By mentioning the name, the Psalmist would teach us to bless each of the attributes of the Most High, which are as it were the letters of his name; not quarrelling with his justice or his severity, nor servilely dreading his power, but accepting him as we find him revealed in the inspired word and by his own acts, and loving him and praising him as such. We must not give the Lord a new name nor invent a new nature, for that would be the setting up of a false god. Every time we think of the God of Scripture we should bless him, and his august name should never be pronounced without joyful reverence. From this time forth. If we have never praised him before, let us begin now. As the Passover stood at the beginning of the year it was well to commence the new year with blessing him who wrought deliverance for his people. Every solemn feast had its own happy associations, and might be regarded as a fresh starting place for adoration. Are there not reasons why the reader should make the present day the opening of a year of praise? When the Lord says, "From this time will I bless you, "we ought to reply, "Blessed be the name of the Lord from this time forth." And for evermore: eternally. The Psalmist could not have intended that the divine praise should cease at a future date however remote. "For evermore" in reference to the praise of God must signify endless duration: are we wrong in believing that it bears the same meaning when it refers to gloomier themes? Can our hearts ever cease to praise the name of the Lord? Can we imagine a period in which the praises of Israel shall no more surround the throne of the Divine Majesty? Impossible. For ever, and more than "for ever, "if more can be, let him be magnified. The Hallelujah Chorus Hallelujah! Hallelujah! Hallelujah! Hallelujah! Hallelujah! For the Lord God Omnipotent reigneth. Hallelujah! Hallelujah! Hallelujah! Hallelujah! Relate Resources: Hallelujah-Praise the Lord Play Paul Wilbur's beautiful rendition of PRAISE ADONAI EXCURSUS ON PRAISE HIS HOLY NAME Praise permeates Psalm 113:1.. Indeed in verse 1 the psalmist immediately issues a command in triplicate for a resounding chorus of PRAISE to the majestic Triune God, the Father, the Son and the Holy Spirit! Praise Him! Praise Him! Praise Him! As Matthew Henry wisely observes the psalmist's "invitation is very pressing!" Indeed, "Praise is becoming (befitting, suited, appropriate) to the upright (in heart)." (Ps 33:1-note) We should always be ready to "Praise the LORD" doing so not out of drudgery but delight "because the LORD is good." We should frequently "Sing praises to His NAME, for it is lovely." (Ps 135:3-note) "O may Your glorious NAME be blessed and exalted above all blessing and PRAISE! You Alone are the LORD." (Neh 9:5-6) Let (all creation - Ps 148:7-12-note) PRAISE the NAME of the LORD, for His NAME alone is exalted. His glory is above earth and heaven. (Ps 148:13-note) And so "Te Deum Laudamus" - "We praise Thee, O God." Beloved, in the sphere of spiritual disciplines, one of our loftiest pursuits is to offer praise to the Most High God! In fact Paul says the supreme purpose of Christ's gift of redemption is for the redeemed to "bring praise and glory to God." (Eph 1:12NLT-note) Indeed, the delightful duty and precious privilege of praise is one of the chief lessons of the entire book of Psalms (Hebrew title = "the book of praises"). A W