What are the Hallel Psalms?

The Egyptian Hallel embraces Psalms 113 - 118. It was so called because it was chanted in the temple while the Passover lambs, which were first enjoined in Egypt, were being slain. It was also chanted in private when the Passover was kept; and it is thought that the 'hymn' mentioned in Matt. 26:30; Mark 14:26 refers to part of this Hallel.

The Great Hallel. This is so called because of including Psalm 136, in every verse of which is the response "His mercy endureth for ever." Maimonides says it includes Psalms 118 - 136. Others say it begins at Psalm 120 or Psalm 135:4. It was recited on the first evening of the Passover, also on any special occasion.

The Jews connected several of these Psalms (Ps. 113-118), and called them "the Great Hallel," using them particularly at the feasts.

The technical name for Psalms 113 - 118.

Here this Hallel (i.e. praise), as the Jews designate Ps. 113 — 118, terminates. 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 repast, before the emptying of the second festal cup, and the other half (115 — 118) after the repast, after the filling of the fourth cup, to which the words, 'when they had sung an hymn' (Matt. 26:30, Mark 14:26), after the institution of the Lord's Supper, which was connected with the fourth festal cup, may refer."

"Although all Scripture breathes the grace of God, yet sweet beyond all others is the book of Psalms." This is the ancient witness of Ambrose. And Luther said "You might rightly call the Psalter a Bible in miniature." Hundreds of similar testimonies could be added. The Psalms have always been one of the choicest portions of the Word of God for all saints, Jewish and Christian. The ancient Jews used the Psalms in the temple worship. The so-called "Great Hallel," consisting of Psalms 113-118 was sung during the celebration of Passover, Pentecost and the feast of tabernacles. Daily in the temple Psalms were sung in a prescribed order, The Jews still use them in all their feast days and in the synagogue.

The Great Hallelujah or Passover Hymn of the Jews consisted of that group from Nos. 113 to 118 inclusive. The first three were sung while the sacrificial lambs were being slain: the latter three were sung on the conclusion of the feast. Probably this second part, or Psalms 116-118, formed the hymn sung by the Lord and His apostles at the close of the celebration of the last Passover (Mark 14:26).

This Psalm is the last one which is used from ancient times by the Jews in celebrating the Passover in the home. The Psalms sung begin with Psalm 113 and end with this Psalm, the one hundred-eighteenth. It is called the "Hallel," the Praise. Our Lord sang together with His disciples this Hallel (Matthew 26:30; Mark 14:26). The One hundred-eighteenth Psalm was therefore the last which they sang, before the Lord with His disciples that memorable night when He was betrayed, went to the Mount of Olives. And speaking to the chief priests and elders our Lord applied this Psalm to Himself. See verse 22 and compare with Matthew 21:42. Furthermore verse 26 is also used by our Lord in Matthew 23:39. So there is no question that the Spirit of God speaks of Him in this Psalm. It has been suggested that this Psalm was written and used in connection with the completion and consecration of the second temple. That it was used in other feast days, apart from Passover, seems evident; perhaps in connection with the feast of tabernacles. The Psalm begins with thanksgiving for His mercy manifested towards Israel in their deliverance. Nations had compassed them about, but in the Name of the Lord they were cut off. Therefore Israel sings "The LORD is my strength and song, and is become my salvation." The voice of rejoicing and salvation is therefore in the tabernacles of the righteous (verses 14, 15). They are delivered from death. Note the "gates of righteousness" in verse 19, through which they wish to enter in to praise the Lord. But immediately after we read, "This gate is the LORD's, the righteous shall enter it." It is Christ the Door, through which Israel also must enter, as every other sinner must use Him as the gate, the door of salvation. We read therefore at once "I will praise Thee for Thou hast heard me and art become my salvation."

In 111 to 118 we have a group celebrating Jehovah successively in His works and wonders: Ps. 111, in His commandments and righteousness; Ps. 112, in His character and dealings; Ps. 113, in praise, all being Hallelujahs; then in Ps. 114 is the effect on the earth of the presence of Jacob's God, as Ps. 115 is the humbling effect on Israel to His glory, blessed and blessing; and in Ps. 116 their love in Christ's Spirit as delivered from death like Jairus' daughter. Again, Ps. 117 calls all the nations to praise Jehovah, as Ps. 118 closes the set with "His mercy for ever" sung by Israel, Aaron's house, and those that fear Him. Through sore trial Israel had passed, but destroyed their foes; but it was in His name Who set the rejected Stone at the head of the corner; and in His name Messiah coming they bless.

Hallel (Ps. 115-118) which was sung by the Jews at the close of the passover supper. If so, it included Psalm 116, which is Messiah's own utterance, celebrating His deliverance from the gates of death. How blessedly appropriate that, ere He entered that gloomy portal, He could in anticipation celebrate His deliverance from it and declare that the Stone which the builders were so soon finally to reject had become the Head of the corner (Ps. 118). This is according to the manner of the Psalms, where the results are declared at the outset, and the stages through which those results are reached follow afterwards; or, as we might say, here again we see the singers put in the forefront of the battle.

From Psalm 111 to 118 is anticipative confidence in Jehovah - what He is for Israel - referring in Psalm 114, beautifully, back to Israel's going out of Egypt. In all, Israel and the heathen are here, though in the faithful Remnant, not the Jews and Christ, save as necessarily coming as Jehovah to deliver.