Psalms 113:1–9

The psalm ends with "Hallelujah." Other psalms in this book end the same way... But until the Lord Jesus is seen as having returned to Zion, this word "Hallelujah" does not appear in the book of Psalms. Psalms 104:35; 105:45; 106:1, 48 are the only other places in the whole collection where it appears. We may look in vain elsewhere in the Old Testament for that word now so familiar to Christians.

As to the details of this psalm, it is still "Hallelujah," and then it takes up the two points mentioned — "Praise, O you servants of Jehovah" — "Praise the name of Jehovah."

Christ summons them in Spirit, blessed at their head, to praise the name of Jehovah — the subject of the Hallelujahs in each... Note, His name is to be praised to the end of the earth.

All servants of Jehovah are urged to praise His name. In this way they show that their obedience springs out of joyful adoration — the only service that can have value for Him.

The mention of the name of the Lord is enough to bow the heart of His every servant in lowly praise and adoration. In each of these first three verses His name appears, for His name is the expression of His nature. The Lord Jesus in His prayer of John 17 speaks beautifully when He says, "I have manifested your name to the people whom you gave me out of the world" (v. 6). Every detail of His life displayed God's name.

The servants of the Lord are called to praise the name of the Lord from "this time" — the time of God's public intervention in the government of the world. His name will be blessed through all time — "forevermore." It will be blessed throughout the whole world — "from the rising of the sun to its setting." And it will be blessed "above all," whether that means "all nations" or all creation.

"None is like Him, even Jehovah our God." It closes with this, because He exalts Himself — and in grace He humbles Himself. Who has made this known? Jesus! That is now known to believers in Jesus. But indeed His supremacy is known in this grace, for this is what He does: "He humbles Himself."

God chooses weak things, so that it may be clear that good and blessing come from His power and love... He dwells on high, but humbles Himself to look on the things in heaven and earth. He raises the poor out of the dust, and lifts the needy out of the dunghill to set him with princes, even the princes of His people.

Here this Hallel (that is, praise), as the Jews call Psalms 113–118, ends. These are sung in the family celebration of the Passover night. They "are divided," writes Delitzsch, "into two parts." The first half (113, 114) is sung before the meal, before the emptying of the second festival cup. The other half (115–118) is sung after the meal, after the filling of the fourth cup. To that fourth cup the words "when they had sung a hymn" (Matthew 26:30; Mark 14:26), recorded after the institution of the Lord's Supper, may refer.

The mention of the name of the Lord is enough to bow the heart of His every servant in lowly praise and adoration. In each of these three verses His name is mentioned, for His name is the expression of His nature. In His prayer in John 17 the Lord Jesus says these beautiful words: "I have manifested Your name to the people whom You gave me out of the world" (v. 6). Every detail of His life manifested God's name.

The Name is that which sets forth Who and What the Lord is. James calls it "the excellent Name which has been called upon You" (2:7). The Old Testament shows its wealth little by little. It always encourages the believer that one day its vast treasures will be fully opened. And so it has come to pass in the Person of our glorious Saviour. In the first chapter of the New Testament He is named Jesus — Jehovah the Saviour — and Emmanuel, God with us. In the Name we have an endless inheritance that never fades. Our faith can take hold of it as we grow in grace and in the knowledge of Himself.

The servants of the Lord are called to praise the name of the Lord from "this time" — the time of God's public intervention in the government of the world. His name will be blessed through all time — "for evermore"; throughout the whole world — "from the rising of the sun to the going down thereof."

All servants of Jehovah are urged to praise it. In this way they show that their obedience springs out of joyful adoration. That is the only service which can have value for Him. And the answer rings out joyfully: "Blessed be Jehovah's Name! from this time even for ever." The full worship, too, is seen coming in: "from the rising of the sun to the going down of it, Jehovah's Name shall be praised."

Here the scope is clearly wider. Israel may be Jehovah's earthly centre, but His name shall be praised from east to west, from that day and evermore.

"From the rising of the sun to its going down" no doubt refers to the millennial age. Then Christ the Sun of righteousness will arise (Mal. 4:2). He will bless that whole age with the goodness of His presence. That age will come to an end, but will give place to something even better, for the Lord's name will certainly be praised for eternity.

Here this Hallel (that is, praise), as the Jews call Psalms 113 — 118, ends. These are sung in the family celebration of the Passover night; and they "are divided," writes Delitzsch, "into two parts, the one half (113, 114) being sung before the meal, before the emptying of the second festal cup, and the other half (115 — 118) after the meal, after the filling of the fourth cup." Delitzsch adds that the words "when they had sung a hymn" (Matthew 26:30; Mark 14:26) may refer to this. Those words come after the institution of the Lord's Supper, which was linked with the fourth festal cup.

The Lord calls His servants to praise His name from "this time" — the time when God steps in publicly to govern the world. His name will be blessed through all time — "forevermore." It will be blessed throughout the whole world — "from the rising of the sun to its setting." And it will be blessed "above all," whether that means "all nations" or all creation.

Christ calls them in spirit, blessed as they are with Him at their head, to praise the name of Jehovah. That name is the subject of the "Hallelujah" in each psalm. No one is like Jehovah, the God of that people. He is high above all the nations, and His glory is above the heavens. All things in heaven and earth are united under His possession, and He especially blesses the poor and lowly Israel. This is Psalm 113. Note, His name is to be praised to the end of the earth.

All servants of Jehovah are urged to praise His name. In this way their obedience shows that it springs out of joyful adoration — the only service that can have value for Him.

Here the scope is clearly wider. Israel may be Jehovah's earthly centre, but His name shall be praised from east to west, from that day and evermore.

Malachi 1:11 provides for the constant and worldwide recognition of Jehovah's name among the nations, and proper worship in every place.

"From the rising of the sun to its going down" no doubt refers to the millennial age, when Christ the Sun of righteousness will arise (Mal. 4:2), to bless that whole dispensation with the goodness of His presence. That age will come to an end, but will give place to something even better, for the Lord's name will certainly be praised for eternity.

If Jehovah's name is praised, then what He is is revealed. Grace alone is in question here. He lives on high, yet He "humbles Himself to look on the heavens and on the earth." That is grace, and the natural heart cannot take it in, for man would gladly say, "God cannot humble Himself." And further, though it is not a greater thing, He shows His grace to the poor in the dust and the needy on the ash heap.

Here this Hallel (that is, praise), as the Jews call Psalms 113 — 118, ends. These are sung in the family celebration of the Passover night. Delitzsch writes that they "are divided into two parts, the one half (113, 114) being sung before the meal... and the other half (115 — 118) after the meal... to which the words, 'when they had sung a hymn' (Matt. 26:30, Mark 14:26), after the institution of the Lord's Supper... may refer."

It is our privilege to spend morning, noon, evening, and midnight presenting the sacrifice of praise to God. He assures us that this sacrifice is always most acceptable to Him. "Whoever offers praise," He says, "glorifies me."

(vv. 1-4) The servants of the Lord are called to praise the name of the Lord from "this time" — the time of God's public intervention in the government of the world. His name will be blessed through all time — "for evermore." It will be blessed throughout the whole world — "from the rising of the sun to its setting." And it will be blessed "above all," whether that is "all nations," or all creation.

"Jehovah," the God of the Jews, the Hebrews, "is high above all nations" — all earthly supremacy of glory. "Above the heavens": He is not confined there, but above them all. "None like him, even Jehovah our God" — that is how it now closes, because He exalts Himself, and in grace He humbles Himself. And who has made this known? Jesus!

And rightly so! The whole scene of this praise is His creation. "He is high above all nations": yes, "Jehovah's glory is above the heavens." The Incomparable One! He has placed His dwelling on high; but He sees, and with tender interest, all that is in heaven and on earth. This leads to the next verse, in which we see how deep this interest goes, and how wonderful are the results of it.

Here, too, we may see the amazing condescension of Him who is the great God of heaven and earth. He can still stoop to settle disputes between one man and another about the death of an ox, the loan of a garment, or the loss of a servant's tooth. "Who is like the Lord our God, who humbles Himself to behold the things that are in heaven and on earth?" He governs the universe. Yet He can occupy Himself with providing a covering for one of His creatures. He guides the angel's flight and takes notice of a crawling worm. He humbles Himself to control the movements of those countless worlds that roll through endless space. And He records the fall of a sparrow.

The greatness of God's humbling Himself is insisted on here. Who is the One who humbled Himself? The One who is high above all others, His glory above the heavens (v. 4). Who could possibly be like Him? (v. 5). Even to consider created things, whether in the heavens or on earth, requires Him to humble Himself (v. 6). The New Testament goes much farther than this. It declares that the Lord Jesus, who was in the form of God, came down to become a Servant, and was found in human form (Phil. 2:5-8). This required Him to humble Himself. Then, as Man, He humbled Himself and became obedient to death — not an ordinary death, but the death of the cross.

The Jews call Psalms 113 — 118 the Hallel (that is, praise). These are sung at the family celebration of the Passover night. They "are divided," writes Delitzsch, "into two parts. The one half (113, 114) is sung before the meal, before the emptying of the second festal cup. The other half (115 — 118) is sung after the meal, after the filling of the fourth cup. To this fourth cup the words, 'when they had sung a hymn' (Matt. 26:30, Mark 14:26), after the institution of the Lord's Supper, may refer."

"There is none like Him, even Jehovah our God." With that the psalm now closes, because He exalts Himself, and in grace He humbles Himself. And who has made this known? Jesus! That is now known to believers in Jesus.

God dwells in light that no man can approach. That is God's nature, it is true; but the heavens are all the things we look at as something under God. It is light no one can enter; neither man nor angel can get there. "Above all heavens"... God is at the top of all, though He "humbles Himself to behold the things that are in heaven and in the earth."

Grace alone is in question here. His dwelling is on high, yet He "humbles Himself to look on the heavens and on the earth." It is grace. The natural heart cannot even imagine it. Man would rather say, "The Deity cannot humble itself."

Great and small are only words people use. They cannot apply to Him, "who humbles Himself to behold the things that are in heaven," as well as "the things that are on earth." They are all alike to Him "who sits on the circle of the earth." Jehovah can tell the number of the stars, and while He does so He can take knowledge of a falling sparrow; He can make the whirlwind His chariot, and a broken heart His dwelling place. Nothing is great or small with God.

In every fresh difficulty, great or small, our wisdom is to stand still — to stop working at it ourselves and find our sweet rest in God's salvation... So we have only to cast ourselves, in trusting faith, on Him who "humbles Himself alike to behold the things that are in heaven and on earth."

The greatness of God's humbling Himself is insisted on here. Who is the One who humbled Himself? The One who is high above all others, His glory above the heavens (v. 4). Who could possibly be like Him? (v. 5). Even to consider created things, whether in the heavens or on earth, means He must humble Himself (v. 6). The New Testament goes much further. It declares that the Lord Jesus, being in the form of God, came down to become a Servant, appearing as a Man (Phil. 2:5-8).

It is a rich, lofty note of thanks to Jehovah for all He has done in grace for His people. It paints striking pictures: the poor one raised out of the dust, and the barren woman made to keep house. The songs of Hannah (1 Sam. 2) and of Mary (Luke 1) belong with this; and they were, in their day, the poor one and the childless wife.

God chooses weak things, so that it may be evident that good and blessing come from His power and love.

God dwells in light that no man can approach. That is God's nature, it is true; but the heavens are all the things we look at as something under God. It is light inaccessible in itself; neither man nor angel can get there. "Above all heavens" is like the picture in Ezekiel. There we see the cherubim and all around them. Then comes the vault, which stands for the heavens. God is above it all — and yet He "humbles Himself to behold the things that are in heaven and in the earth."

Who is like Jehovah our God, that dwells on high, that sees deep (or, humbles Himself to see) in the heavens and in the earth?

His dwelling is on high, yet He "humbles Himself to look on the heavens and on the earth." This is grace, and the natural heart cannot even imagine it. Man would like to say, "God cannot humble Himself." But there is more, though it is not a greater thing. He shows His grace to the poor in the dust and to the needy on the rubbish heap.

This psalm presses on us how great a thing it is that God humbles Himself. Who is the One who humbled Himself? The One who is high above all others, His glory above the heavens (v. 4). Who could be like Him? (v. 5). Even to look at created things, in the heavens or on earth, He must humble Himself (v. 6). The New Testament goes much further. It says that the Lord Jesus, being in the form of God, came down to become a Servant, found in appearance as a Man (Phil. 2:5-8).

Here we see how amazingly He stoops down. He is the great God of heaven and earth, yet He can settle a case between one man and another about the death of an ox, the loan of a garment, or the loss of a servant's tooth. "Who is like the LORD our God, who humbles Himself to behold the things that are in heaven and on earth?" He rules the universe, yet He can take up the task of covering one of His creatures. He guides the angel's flight and takes notice of a crawling worm.

We cannot say that some difficulties are small enough for us to handle, while others need nothing less than the hand of God. No; all are alike beyond us. We are as little able to change the colour of a hair as to remove a mountain — to form a blade of grass as to create a world. All are alike to us, and all are alike to God. So we have only to trust Him and cast ourselves on Him — the One who "humbles Himself (alike) to behold the things that are in heaven and on earth."

He has humbled Himself so that others might be lifted up. And these are the lowliest of people: the poor, raised from the dust, and the needy, raised from the ash heap, a burned-out existence. And these He has seated with princes (v. 8). Marvellous grace!

Mary's song, at the beginning of the New Testament, reminds us — could we ever forget it — that one birth has taken the place of all others for us here. That birth was impossible unless God stooped down to man. And with it has come, for everyone who receives divine grace now, the promise and the power of a resurrection. By that resurrection, those brought lower than the dwellers on the rubbish heap are raised higher than princes! Hallelujah!

The greatness of the Lord is shown further in the grace that stoops. The One whose dwelling is on high humbles Himself to look on the heavens and the earth. And looking upon the earth He raises up the poor. He lifts up the needy. He blesses the hopeless, for He makes the barren woman a joyful mother of children.

He is Israel's God who dwells on high, yet looks down so low, but to exalt those He loves, to set them with the princes of His people, and fill the hopeless with joy in their habitation.

He is Abraham's God, the God of resurrection… The dunghill is an emblem of the deepest poverty and desertion. In Syria and Palestine the man who is shut out from society lies on the mezbele (the dunghill or heap of ashes) by day, calling to the passers-by for alms. By night he hides himself in the ashes, warmed by the sun.

One principle comes before us here. We cannot hear it too often, and we constantly tend to forget it. God chooses weak things, so that it may be clear that good and blessing come from His power and love. God uses means. But when people speak of means, they usually do not mean turning the heart to God, prayer, His word, and the like. They mean leaning on human influence and human strength. This is all evil… Blessing would not be divine blessing at all if it were not so.

In Psalm 113 the despised and persecuted remnant of Israel will echo the language of Hannah in 1 Samuel 2:8… And we may see Hannah's joy at no longer being childless as a picture of the blessing of women in Israel, when the Lord brings His people back from captivity. So the Psalm rightly ends with "Hallelujah."

The extremes are enormous! The dust and the dunghill stand in vivid contrast to the throne. And the poor man and the beggar are moved from the one to the other — from real degradation to great dignity and honour. Yet this is how grace chooses to act. If we had to reach that height by our own effort, or earn it by merit, the prospect would dazzle and bewilder us. It would baffle and outrun anything we could imagine.

Mary's song, at the beginning of the New Testament, reminds us — could we ever forget it — of one birth that could not have happened unless God stooped down to man. That birth has taken the place of all others for us here. And with it has come, for everyone who receives divine grace now, the promise and the power of a resurrection. By it God raises those more degraded than the dwellers on the dunghill to a higher place than princes! Hallelujah!

For such a result, it is worth while a thousand times over to go deep down into the dust of repentance. It is worth admitting fully that we are poor beggars, so that grace may raise us, even from there, to the throne of glory.

The greatness of the Lord is set forth in His condescending grace. The One whose dwelling is on high humbles Himself to look on the heavens and the earth. And looking upon the earth He raises up the poor; He lifts up the needy; and He blesses the hopeless, for He makes the barren to be the joyful mother of children.

He "raises the exhausted from the dust; He lifts up the needy from the dunghill." The dunghill is "an emblem of the deepest poverty and desertion. In Syria and Palestine the man who is shut out from society lies on the mezbele (the dunghill or heap of ashes). By day he calls to the passers-by for alms, and by night he hides himself in the ashes that the sun has warmed."

Out of this misery and degradation God still lifts a man up. He puts a wretch like this among the nobles (nedibhim; the men of princely generosity) — yes, the nobles of His people... And with this has come the promise and the power of a resurrection for everyone who now receives divine grace. It raises those more degraded than the dwellers on the dunghill to a higher place than princes! Hallelujah!

God chooses weak things, so that it may be evident that good and blessing come from His power and love. God uses means. But when man talks about means, he does not mean turning the heart to God, or prayer, or His word. He means leaning on man's influence and man's strength... Such are God's ways. The heart delights in them.

This is a rich and lofty note of thanksgiving to Jehovah for all that He has done in grace for His people. It uses two striking pictures: raising the poor one out of the dust, and giving the childless woman a home. The songs of Hannah (1 Sam. 2) and of Mary (Luke 1) are akin to this; and they were, in their day, the poor one and the barren wife, and, in a mystery, Jerusalem.

He has humbled Himself so that others might be lifted up — and these are the lowliest of people. They are the poor raised from the dust and the needy from the ash heap, a burned-out existence. And these He has seated with princes (v. 8). Marvellous grace! This will be seen above all in the great blessing Israel will experience in the millennium.

There must be the fullest confession if we want the blessing. If God is not to hold anything back from us, we must keep nothing back from Him... He learns two lessons here, which we also must learn: his weakness and his sinfulness... Once these two lessons are learned, God can come in and say to him, "Your name shall no longer be called Jacob, but Israel." What a change! But so it is: God "raises the poor from the dust... to make them sit with princes, with the princes of his people."

One principle comes before us here. We can never hear it too often, and we forget it again and again. God chooses weak things, so that it may be clear that good and blessing come from His power and love. … He dwells on high, but humbles Himself to look on the things in heaven and earth. He raises the poor out of the dust, and lifts the needy out of the ash heap to set him with princes, even the princes of His people. He takes the barren woman and gives her children like a flock, and makes her a joyful mother of children. Such are God's ways.

He makes a barren woman dwell in the house, the glad mother of its sons. Praise the LORD.

The barren woman will find a home. Israel became barren and desolate through her years of disobedience, but God will restore her to a settled place to live, "the joyous mother of children." The Lord well deserves praise!

Full deliverance of the nation from the Naomi-state will come at last, and God will keep His ancient promise of redemption: "Your Maker is your husband; the LORD of hosts is his name, and the Holy One of Israel is your Redeemer… For the LORD has called you like a wife deserted and grieved in spirit" (Isa. 54:5-6). As it was with Naomi, so will it be in a coming day with the repentant daughter of Zion… And the prophetic words of the Psalmist will be fulfilled.

It is a rich, high note of thanksgiving to the LORD for all He has done in grace for His people. The songs of Hannah (1 Sam. 2) and of Mary (Luke 1) belong with this one. In their day they were the poor one and the barren wife, and, in a hidden sense, Jerusalem.

The apostle quotes Isaiah 54:1: "Rejoice, O barren one who does not bear… For the children of the desolate one will be more than those of the one who has a husband." How well this follows straight after the details of Christ's suffering for us in the chapter before it. We should read the two chapters together, and see the glory that came after those sufferings, when God "gives the barren woman a home, making her the joyous mother of children." This is a true picture of grace. The law knew nothing of praise… When the barren woman bears a child, she can only break out in praise.

It is He, the Lord, who "gives the barren woman a home, making her the joyous mother of children" (Ps. 113:9). God will show this in Israel in the coming day of her promised increase… "Behold, children are a heritage from the LORD, the fruit of the womb a reward" (Ps. 127:3). I wish more people took this word to heart in this age of ever smaller families.