Salmos 113
Charles Spurgeon · Citado em PreceptAustin
Salmos 113
Spurgeon asks "Does not all nature around me praise God? (cf Ps 98:7, 8-note) If I were silent, I should be an exception to the universe. Does not the thunder praise Him as it rolls like drums in the march of the God of armies? (cp Ps 68:33NLT-note) Do not the mountains praise Him when the woods upon their summits wave in adoration? (cp Isa 55:12) Does not the lightning write His name in letters of fire? Has not the whole earth a voice? (cp Ps 96:11-12NLT-note) And shall I, can I, silent be?" (cp Lk 19:40) Pithy, convicting questions indeed! Katherine Mansfield was a brilliant writer but she did not believe in a personal God. When she moved to Switzerland for health reasons, she found herself rejoicing in the beauty of God's creation, the refreshing mountain air and the majesty of the Alps filling her with a desire to praise, prompting her to write “If only one could make some small grasshoppery sound of praise to someone--thanks to someone. BUT WHO?" After finishing a new novel she wrote "Laid down the pen after writing 'Thanks be to God.' I wish there was a God. I am longing to (1) praise him (2) thank him." Matthew
Salmos 113
Spurgeon - Praise ye the LORD, or Hallelujah, praise to JAH Jehovah. Praise is an essential offering at all the solemn feasts of the people of God. Prayer is the myrrh, and praise is the frankincense, and both of these must be presented unto the Lord. How can we pray for mercy for the future if we do not bless God for his love in the past? The Lord hath wrought all good things for us, let us therefore adore him. All other praise is to be excluded, the entire devotion of the soul must be poured out unto Jehovah only. (Treasury of David—Psalm 113) Warren Wiersbe entitles his comments on Psalm 113 "The Responsibility of Praise" writing God has attached responsibility to your privilege of praising Him. Ps 113:2-3 tell us that we have some responsibilities. First, we are to praise God. It's tragic when we forget to praise the Lord. Someone has said that he feels sorry for atheists and agnostics because when they want to be thankful, they have no one to talk to. How can a person really enjoy a beautiful sunrise or a sunset, a beautiful spring day or even a beautiful winter day, if he can't thank the One who creates these things? God deserves our praise, for He does so much for us. The psalmist also tells us to praise God all day long, "from the rising of the sun to its going down" (v. 3). Praise Him when you have to get up in the morning. Praise Him when you're tired at the end of the day. Praise Him during the day for the good things that happen and for the difficult things. Give Him thanks for seeing you through every situation. We also should praise Him all over the world--as suggested by the psalmist's reference to the daily journey of the sun from the east to the west. What are we doing about those who do not know the Lord, the many who have never heard about Jesus Christ and His salvation? Let's begin by witnessing right where we are. Let's pray and give. Missionaries need our support. Perhaps God wants you to go and carry the Gospel message overseas. You never run out of reasons to praise the Lord. Your praise to Him should encompass the whole day and the whole world. Is praise part of your daily walk with the Lord? (Back to the Bible) Andrew Bonar exhorts us - We should be always wearing the garment of praise (Isa 61:3KJV), not just waving a palm-branch now and then. Praise (01984)(halal - word study) means to be "sincerely and deeply thankful for and/or satisfied in lauding a superior quality(ies) or great, great act(s) of the object." (TWOT) To praise, celebrate, glory, sing (praise), boast. Extol the excellence and greatness of someone or something. Halal can be used of praise of people (2Chr 23:12, 2Sa 14:25), most of the uses reflect praise to God. Halal is the root verb in the universally known word "Hallelujah" (Praise the LORD). Most uses of halal relate to praise to God and as alluded to in the discussion above most uses are an imperative summons to praise. Indeed, praise to God is not an optional afterthought, but a believer's present, pleasurable duty. Hallel is the name given by the Talmud to Psalm 113-118 which were to be sung on the great feasts days of Israel, and especially on the Passover celebration, where Ps 113-114 are sung before the meal and Ps 115-118 at the close. When Christ instituted the Lord's Supper in conjunction with the celebration of the Feast of the Passover, Mt 26:30 and Mk 14:26 mention the singing of a hymn at the close of the meal which in all probability was one of the "hallel" psalms. Halal - 140 verses in KJV. Note that 76 of 140 passages are in the Psalms. - Gen 12:15; Judg 16:24; 1 Sam 21:13; 2 Sam 14:25; 22:4; 1 Kgs 20:11; 1 Chr 16:4, 10, 25, 36; 23:5, 30; 25:3; 29:13; 2 Chr 5:13; 7:6; 8:14; 20:19, 21; 23:12f; 29:30; 30:21; 31:2; Ezra 3:10f; Neh 5:13; 12:24; Job 12:17; 29:3; 31:26; 41:18; Ps 5:5; 10:3; 18:3; 22:22f, 26; 34:2; 35:18; 44:8; 48:1; 49:6; 52:1; 56:4, 10; 63:5, 11; 64:10; 69:30, 34; 73:3; 74:21; 75:4; 78:63; 84:4; 96:4; 97:7; 102:8, 18; 104:35; 105:3, 45; 106:1, 5, 48; 107:32; 109:30; 111:1; 112:1; 113:1, 3, 9; 115:17f; 116:19; 117:1f; 119:164, 175; 135:1, 3, 21; 145:2f; 146:1f, 10; 147:1, 12, 20; 148:1ff, 7, 13f; 149:1, 3, 9; 150:1ff; Prov 12:8; 20:14; 25:14; 27:1f; 28:4; 31:28, 30f; Eccl 2:2; 7:7; Song 6:9; Isa 13:10; 38:18; 41:16; 44:25; 45:25; 62:9; 64:11; Jer 4:2; 9:23f; 20:13; 25:16; 31:7; 46:9; 49:4; 50:38; 51:7; Ezek 26:17; Joel 2:26; Nah 2:4. The KJV translates Halal - praise 117, glory 14, boast 10, mad 8, shine 3, foolish 3, fools 2, commended 2, rage 2, celebrate 1, give 1, marriage 1, renowned 1; 165 The Name - Not just a title, but that which includes all that He is - character, attributes, reputation, etc. "His name and His character are inseparable; utter His name, and there instantly rise to our thought the attributes which distinguish Him; to sing of His Name is not to praise an imaginary or ideal one, but the very Lord God Himself." (Pulpit Commentary) D A Carson (Mention of God's) NAME teaches that praise responds to revelation, and SERVANTS that praise is rooted in commitment of life. (New Bible Commentary) Jehovah (see study) - The eternal "I Am," the name that emphasizes His covenant keeping character, One Who has a special relationship with His people. Do you know Him as your Jehovah? Jesus said... And this is eternal life, that they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent. (John 17:3) Servants (05650)('ebed from 'abad = work in any sense) means a slave or bondservant. Slavery in Israel amounted to indentured servitude. A fellow Israelite could not be held indefinitely against his will. In fact, his time of service was limited to 6 yr (Ex 21:2). The master could be punished if evil intent against the slave was proven (Ex 21:14) or if the slave died (Ex 21:20). These types of servants held a position of honor (Ge 24:2ff; 41:12, 15:2). Allen Most probably the term עבדי, “servants,” refers to the whole cultic assembly rather than to Levitical singers, in view of the amplification of the similar Ps 135:1 in 135:19–20....How can God be praised enough? To worship adequately would take the rest of time and the concerted tongues of all creatures on earth. No less response in time or space is worthy of God. (Word Biblical Commentary) Vine... Ebed (עֶבֶד, 5650), “servant.” This noun appears over 750 times in the Old Testament. Ebed first appears in Gen. 9:25: meaning “the lowest of slaves” (niv). A “servant” may be bought with money (Ex. 12:44) or hired (1Ki 5:6). The often repeated statement of God’s redemption of Israel is: “I brought you out of the house of slaves” (Ex. 13:3, Heb 2:15; kjv, rsv, “bondage”; nasb, niv, “slavery”). Ebed was used as a mark of humility and courtesy, as in Ge 18:3: “Pass not away, I pray thee, from thy servant” (cf. Ge 42:10). Moses addressed God: “O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant …” (Ex 4:10). It is the mark of those called by God, as in Ex. 14:31: “[They] believed the Lord, and his servant Moses.” God claimed: “For unto me the children of Israel are servants …” (Lev. 25:55; cf. Isa. 49:3). “And the Lord spake by his servants the prophets” (2Ki 21:10). The psalmist said: “I am thy servant” (Ps 116:16, cp Ps 119:125 indicating the appropriateness of the title to all believers.) Of prime significance is the use of “my servant” for the Messiah in Isa 42:1-7; 49:1- 7; 50:4-10; 52:13-53:12. Israel was a blind and deaf “servant” (Isa. 42:18-22). So the Lord called “my righteous servant” (Isa 53:11; cf. Isa 42:6) "[to bear] the sin of many” (Isa. 53:12), “that thou may be my salvation unto the end of the earth” (Isa. 49:6). The “servant” was not a free man. He was subject to the will and command of his master. But one might willingly and lovingly submit to his master (Ex 21:5), remaining in his service when he was not obliged to do so. Hence it is a very fitting description of the relationship of man to God. The Septuagint translates abad and its nouns by 7 different Greek roots that give more specific meanings to the term. Through these the basic uses of abad come into the New Testament. Notable is Jesus’ fulfillment of the Servant of the Lord in Isaiah: “That signs and wonders may be done by the name of thy holy child Jesus (Acts 4:30 “Thy holy servant Jesus”); and another important use is Paul’s personal use of “a servant of Jesus Christ” (Ro 1:1 kjv, rsv, niv; but more precisely, “bond servant” in nasb).(Vine's Expository Dictionary of Old Testament and New Testament Words) Baker This word is also a humble way of referring to one’s self when speaking with another of equal or superior rank (Gen. 33:5). The term is also applied to those who worship God (Neh. 1:10); and to those who minister or serve Him (Isa. 49:5, 6). The phrase, the servant of the Lord, is the most outstanding reference to the Messiah in the Old Testament, and its teachings are concentrated at the end of Isaiah (Isa. 42:1, 19; 43:10; 49:3, 5–7; 52:13; 53:11). (Old Testament (Word Study) 'Ebed - 711x in NAS - 'Ebed is rendered in NAS as - attendants(1), bondage(2), male(24), male servant(7), male servants(5), male slaves(1), officers(1), official(2), Servant(6), servant(332), servant's(4), servant*(1), servants(353), servants'(2), servants*(12), slave(25), slave's(1), slave*(4), slavery(11), slaves(19), slaves*(8). Gen. 9:25ff; 12:16; 14:15; 18:3, 5; 19:2, 19; 20:8, 14; 21:25; 24:2, 5, 9f, 14, 17, 34f, 52f, 59, 61, 65f; 26:15, 19, 24f, 32; 27:37; 30:43; 32:4f, 10, 16, 18, 20; 33:5, 14; 39:17, 19; 40:20; 41:10, 12, 37f; 42:10f, 13; 43:18, 28; 44:7, 9f, 16ff, 21, 23f, 27, 30ff; 45:16; 46:34; 47:3f, 19, 25; 50:2, 7, 17f; Exod. 4:10; 5:15f, 21; 7:10, 20; 8:3f, 9, 11, 21, 24, 29, 31; 9:14, 20f, 30, 34; 10:1, 6f; 11:3, 8; 12:30, 44; 13:3, 14; 14:5, 31; 20:2, 10, 17; 21:2, 5, 7, 20, 26f, 32; 32:13; Lev. 25:6, 39, 42, 44, 55; 26:13; Num. 11:11; 12:7f; 14:24; 22:18; 31:49; 32:4f, 25, 27, 31; Deut. 3:24; 5:6, 14f, 21; 6:12, 21; 7:8; 8:14; 9:27; 12:12, 18; 13:5, 10; 15:15, 17; 16:11f, 14; 23:15; 24:18, 22; 28:68; 29:2; 32:36, 43; 34:5, 11; Jos. 1:1f, 7, 13, 15; 5:14; 8:31, 33; 9:8f, 11, 23f; 10:6; 11:12, 15; 12:6; 13:8; 14:7; 18:7; 22:2, 4f; 24:17, 29; Jdg. 2:8; 3:24; 6:8, 27; 15:18; 19:19; 1 Sam. 3:9f; 8:14ff; 12:19; 16:15ff; 17:8f, 32, 34, 36, 58; 18:5, 22ff, 26, 30; 19:1, 4; 20:7f; 21:7, 11, 14; 22:6ff, 14f, 17; 23:10f; 25:8, 10, 39ff; 26:18f; 27:5, 12; 28:2, 7, 23, 25; 29:3, 8, 10; 30:13; 2 Sam. 2:12f, 15, 17, 30f; 3:18, 22, 38; 6:20; 7:5, 8, 19ff, 25ff; 8:2, 6f, 14; 9:2, 6, 8, 10ff; 10:2ff, 19; 11:1, 9, 11, 13, 17, 21, 24; 12:18f, 21; 13:24, 31, 35f; 14:19f, 22, 30f; 15:2, 8, 14f, 18, 21, 34; 16:6, 11; 17:20; 18:7, 9, 29; 19:5ff, 14, 17, 19f, 26ff, 35ff; 20:6; 21:15, 22; 24:10, 20f; 1 Ki. 1:2, 9, 19, 26f, 33, 47, 51; 2:38ff; 3:6ff, 15; 5:1, 6, 9; 8:23ff, 28ff, 32, 36, 52f, 56, 59, 66; 9:22, 27; 10:5, 8, 13; 11:11, 13, 17, 26, 32, 34, 36, 38; 12:7; 14:8, 18; 15:18, 29; 16:9; 18:9, 12, 36; 20:6, 9, 12, 23, 31f, 39f; 22:3, 49; 2 Ki. 1:13; 2:16; 3:11; 4:1; 5:6, 13, 15, 17f, 25f; 6:3, 8, 11f; 7:12f; 8:13, 19; 9:7, 11, 28, 36; 10:5, 10, 23; 12:20f; 14:5, 25; 16:7; 17:3, 13, 23; 18:12, 24, 26; 19:5, 34; 20:6; 21:8, 10, 23; 22:9, 12; 23:30; 24:1f, 10ff; 25:8, 24; 1 Chr. 2:34f; 6:49; 16:13; 17:4, 7, 17ff, 23ff; 18:2, 6f, 13; 19:2ff, 19; 20:8; 21:3, 8; 2 Chr. 1:3; 2:8, 10, 15; 6:14ff, 19ff, 23, 27, 42; 8:9, 18; 9:4, 7, 10, 12, 21; 10:7; 12:8; 13:6; 24:6, 9, 25; 25:3; 28:10; 32:9, 16; 33:24; 34:16, 20; 35:23f; 36:20; Ezr. 2:55, 58, 65; 9:9, 11; Neh. 1:6ff, 10f; 2:5, 10, 19f; 5:5; 7:57, 60, 67; 9:10, 14, 36; 10:29; 11:3; Est. 1:3; 2:18; 3:2f; 4:11; 5:11; 7:4; Job 1:8; 2:3; 3:19; 4:18; 7:2; 19:16; 31:13; 41:4; 42:7f; Ps. 19:11, 13; 27:9; 31:16; 34:22; 35:27; 69:17, 36; 78:70; 79:2, 10; 86:2, 4, 16; 89:3, 20, 39, 50; 90:13, 16; 102:14, 28; 105:6, 17, 25f, 42; 109:28; 113:1; 116:16; 119:17, 23, 38, 49, 65, 76, 84, 91, 122, 124f, 135, 140, 176; 123:2; 132:10; 134:1; 135:1, 9, 14; 136:22; 143:2, 12; 144:10; Prov. 11:29; 12:9; 14:35; 17:2; 19:10; 22:7; 29:19, 21; 30:10, 22; Eccl. 2:7; 7:21; 10:7; Isa. 14:2; 20:3; 22:20; 24:2; 36:9, 11; 37:5, 24, 35; 41:8f; 42:1, 19; 43:10; 44:1f, 21, 26; 45:4; 48:20; 49:3, 5ff; 50:10; 52:13; 53:11; 54:17; 56:6; 63:17; 65:8f, 13ff; 66:14; Jer. 2:14; 7:25; 21:7; 22:2, 4; 25:4, 9, 19; 26:5; 27:6; 29:19; 30:10; 33:21f, 26; 34:9ff, 13, 16; 35:15; 36:24, 31; 37:2, 18; 43:10; 44:4; 46:26ff; Lam. 5:8; Ezek. 28:25; 34:23f; 37:24f; 38:17; 46:17; Dan. 1:12f; 9:6, 10f, 17; 10:17; Joel 2:29; Amos 3:7; Mic. 6:4; Hag. 2:23; Zech. 1:6; 3:8; Mal. 1:6; 4:4 Perowne comments "SERVANTS OF JEHOVAH; all Israel as a nation consecrated to His service; comp. Ps 69:36, Ps 135:1 (where this same verse is found, but with the clause transposed), Ps 136:22. The rhythm of this verse is that of Ps 29:1.(Ibid) Spurgeon Praise, O ye servants of the LORD. Ye above all men, for ye are bound to do so by your calling and profession. 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. Matthew Henry God's servants have most reason to praise him; for those that attend him as his servants know him best and receive most of his favors. 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 honor they can; if they do not, who should? Comment: Who are God's servants today? See doulos where we see that even as Paul described himself as a bondservant of Jehovah, so should we. Indeed, the doulos describes an individual bound to another conveying the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In sum, the will of the doulos is consumed in the will of the master. Would you describe yourself as a doulos of Jehovah? Remember what Amos says "Surely the Lord GOD does nothing Unless He reveals His secret counsel To His servants the prophets." (Amos 3:7) Alexander
Salmos 113
Spurgeon - Three times are you stirred up to this duty of praise. Adore the Sacred Trinity with threefold praise. There is a trinity in you: let spirit, soul, and body praise the Lord. Let the past, the present, and the future make another threefold chord; and for each of these, “Praise ye the Lord. Praise, O ye servants of the Lord, praise the name of the Lord.” Alexander
Salmos 113
Spurgeon comments on the phrase Who is like unto the LORD our God?- The challenge will never be answered. None can be compared with him for an instant; Israel's God is without parallel; our own God in covenant stands alone, and none can be likened unto him. Even those whom he has made like himself in some respects are not like him in godhead, for his divine attributes are many of them incommunicable and inimitable. None of the metaphors and figures by which the Lord is set forth in the Scriptures can give us a complete idea of him; his full resemblance is borne by nothing in earth or in heaven. Only in Jesus is the Godhead seen, but he unhesitatingly declared "he that hath seen me hath seen the Father." Enthroned on high (cp Ps 2:4, ) - More literally "the One Who makes high to sit" which flows well into the next verse "makes low to see." This same antithesis occurs in Psalm 138:6 For though the LORD is exalted, Yet He regards the lowly; But the haughty He knows from afar. Moses asks... Who is like Thee among the gods, O LORD? Who is like Thee, majestic in holiness, Awesome in praises, working wonders? (Ex 15:11+) Spurgeon comments on the phrase Who is enthroned on high - In the height of his abode none can be like him. His throne, his whole character, his person, his being, everything about him, is lofty, and infinitely majestic, so that none can be likened unto him. His serene mind abides in the most elevated condition, he is never dishonoured, nor does he stoop from the pure holiness and absolute perfection of his character. His saints are said to dwell on high, and in this they are the reflection of his glory; but as for himself, the height of his dwelling place surpasses thought, and he rises far above the most exalted of his glorified people. Eternal Power! whose high abode Becomes the grandeur of a God: Infinite lengths beyond the bounds Where stars revolve their little rounds." "The lowest step around thy seat Rises too high for Gabriel's feet; In vain the tall archangel tries To reach thine height with wondering eyes." "Lord, what shall earth and ashes do? We would adore our Maker too; From sin and dust to thee we cry, The Great, the Holy, and the High! (Treasury of David—Psalm 113) Spurgeon in another source adds that this passage... enables us to get some faint idea of the greatness of God when we read that He has to humble Himself even to look at the things in heaven, perfect and spotless though they be. Dr. Watts truly sings, — The lowest step around Thy seat Rises too high for Gabriel’s feet; In vain the tall archangel tries To reach Thine height with wond’ring eyes. All the faculties of all the angels cannot comprehend the Infinite. When the Lord looks down to us, how much he must humble himself! If He humbles Himself to see the things in heaven which are clear and pure, what humility is required that He may look upon the things on the earth! Psalm 113:6 Who humbles Himself to behold the things that are in heaven and in the earth? Ps 11:4 Job 4:18 Job 15:15 Isa 6:2 earth: Ps 138:6 Isa 57:15 66:2 Related Passages: Psalm 11:4 The LORD is in His holy temple; the LORD’S throne is in heaven; His eyes behold, His eyelids test the sons of men. Psalm 138:6 For though the LORD is exalted, Yet He regards the lowly, But the haughty He knows from afar. Isaiah 57:15 For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite. The fact that God is so high and yet stoops so low reminds us of David's question... What is man, that Thou dost take thought of him? And the son of man, that Thou dost care for him? Who humbles Himself - The transcendent Most High God (Read Ps 2:4; 18:16; 104:3) is highly exalted and yet He stoops down for the lowest esteemed among the peoples! Amazing grace indeed. Note the contrast in Ps 113:4-5 which describes His greatness and power and yet here we see "He condescends!" And He is not just concerned with the powerful and mighty, but the helpless and needy! This fact demonstrates His impartial lovingkindness. The Almighty God stoops to the world's level that He might demonstrate to His people His desire to be involved in their lives. Read Phil 2:5-8 Have this attitude (present imperative calls for this attitude to be our lifestyle! Try to accomplish this in your old fleshy strength! Every imperative is a "call" for us to jettison self-reliance and depend on the Spirit's enablement!) in yourselves which was also in Christ Jesus, 6 Who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. (Php 2:5-8-note)
Salmos 113
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Henry Law - The more we wonder that He thus should stoop, the more we should exalt Him with extolling lips. (Psalm 113) Alexander
Salmos 113
Spurgeon comments on the fact that God "humbles Himself to behold the things that are in heaven, and in the earth"... He dwells so far on high that even to observe heavenly things he must humble himself. He must stoop to view the skies, and bow to see what angels do. What, then, must be his condescension, seeing that he observes the humblest of his servants upon earth, and makes them sing for joy like Mary when she said, "Thou hast regarded the low estate of thine handmaiden." How wonderful are those words of Isaiah, "For thus saith the high and lofty One that inhabits eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Heathen philosophers could not believe that the great God was observant of the small events of human history; they pictured him as abiding in serene indifference to all the wants and woes of his creatures. "Our Rock is not as their rock" (Dt 32:31). We have a God Who is high above all gods, and yet Who is our Father, knowing what we have need of before we ask Him; our Shepherd, Who supplies our needs; our Guardian, Who counts the hairs of our heads; our tender and considerate Friend, who sympathizes in all our griefs. Truly the name of our condescending God should be praised wherever it is known. (Treasury of David—Psalm 113) Psalm 113:7 He raises the poor from the dust And lifts the needy from the ash heap, Raises: Ps 75:6,7 107:41 Job 5:11,15,16 Eze 17:24 21:26,27 Lk 1:52,53 Jas 2:5 from: Ps 22:15 Isa 26:19 Da 12:2,3 Ac 2:31-33 Eph 1:20,21 1Pe 3:21,22 needy: 1Sa 2:7,8 24:14 2Sa 7:8,9 Job 2:8 36:6,7 See Spurgeon's sermon - From the Dunghill to the Throne He raises the poor from the dust, He lifts the needy from the ash heap To make them sit with nobles, And inherit a seat of honor; For the pillars of the earth are the LORD’S, And He set the world on them. (1 Sa 2:8) (See also Mary’s Song, Lk 1:46-55+) He raises - He Who is high and highly exalted, stoops down in order to raise us up! Who is this incredible God we worship? O the wonders of His lovingkindness and grace! Christ was lifted up on the cross that we might be lifted out of our sin. In loving kindness Jesus came My soul in mercy to reclaim, And from the depths of sin and shame Through grace He lifted me.
Salmos 113
Spurgeon says that "PRAISE is an essential offering at all the solemn feasts of the people of God. Prayer is the myrrh, and praise is the frankincense, and both of these must be presented unto the Lord. How can we pray for mercy for the future if we do not bless God for His love in the past? The Lord hath wrought all good things for us, let us therefore adore Him. All other praise is to be excluded, the entire devotion of the soul must be poured out unto Jehovah only." As an old Puritan wrote how blessed we are when "prayer turns wholly into praise (and our supplications are swallowed up in praise), and all we can do is to adore and love Thee." (Valley of Vision) Note that in Ps 113:1-note the psalmist says it is God's "servants" (believers) who praise Him. Indeed, "You who fear the LORD, praise Him!" (Ps 22:23-note) As Spurgeon says "If God's own servants do not PRAISE His Name, who will? We are the people near unto Him, and should be heartiest in our loving gratitude. Prayer is now a privilege, and PRAISE is a holiday. To obey (the command to praise Him) is heaven; to give to the cause of God (praise) is a banquet." And so the psalmist asks us to ponder the question -- "Who can ever praise Him enough?" (Ps 106:2NLT-note) Praise is promoted by pondering His majestic character, especially as revealed in His many glorious Names. If you are not regularly praising His Name, perhaps you are not enjoying His presence enough. C S Lewis said “I think we delight to praise what we enjoy because praise does not not merely express but completes the enjoyment. It is its appointed consummation. It is not simply to complement that lovers keep telling one another how beautiful they are. The delight itself is incomplete until it is expressed." As Steven