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Psalm 113God the Helper of the Needy1 Praise the L ord! Praise, O servants of the L ord; praise the name of the L ord.
2 Blessed be the name of the L ord from this time on and forevermore. 3 From the rising of the sun to its setting the name of the L ord is to be praised. 4 The L ord is high above all nations, and his glory above the heavens.
5 Who is like the L ord our God, who is seated on high, 6 who looks far down on the heavens and the earth? 7 He raises the poor from the dust, and lifts the needy from the ash heap, 8 to make them sit with princes, with the princes of his people. 9 He gives the barren woman a home, making her the joyous mother of children. Praise the L ord! New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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1 Praise, ye servants of Jehovah! This psalm contains abundant reasons for all men without exception to praise God. The faithful alone being endued with spiritual perception to recognize the hand of God, the prophet addresses them in particular. And if we consider how cold and callous men are in this religious exercise, we will not deem the repetition of the call to praise God superfluous. We all acknowledge that we are created to praise God’s name, while, at the same time, his glory is disregarded by us. Such criminal apathy is justly condemned by the prophet, with the view of stirring us up to unwearied zeal in praising God. The repetition, then, of the exhortation to praise him, ought to be considered as referring both to perseverance and ardor in this service. If, by the servants of God, some would rather understand the Levites, to whom the charge of celebrating his praises under the Law was committed, I am not much opposed to it, provided they do not exclude the rest of the faithful, over whom formerly God appointed the Levites as leaders and chief musicians, that he might be praised by all his people without exception. When the Holy Spirit addresses the Levites expressly in relation to the subject of God’s praises, it is designedly that, by their example, they may show the way to others, and that the whole Church may respond in one holy chorus. Now that we are all “a royal priesthood,” (1 Peter 2:9) and as Zechariah testifies, (Zechariah 14:21) that under the reign of Christ, the meanest of the people shall be Levites, there is no question that, excepting unbelievers who are mute, the prophet invites us all in common to render this service unto God. 2 Blessed be the name of Jehovah The prophet confirms what I stated above, that the praises of God must be continued throughout the whole course of our life. If his name is to be continually praised, it ought, at least, to be our earnest endeavor, during our brief pilgrimage here, that the remembrance of it may flourish after we are dead. In the next verse, he extends the glory of God’s name to all parts of the earth; wherefore our apathy will be totally inexcusable, if we do not make its praises resound among ourselves. Under the law, God could not be praised aright, excepting in Judea by his own people, to whom the knowledge of him was confined. His works, however, which are visible to all nations, are worthy of the admiration of the whole world. To the same effect is the following clause respecting the loftiness of God’s glory; for can there be any thing more base, than for us to magnify it but seldom and tardily, considering it ought to fill our thoughts with enrapturing admiration? In extolling the name of God so highly, the prophet intends to show us that there is no ground for indifference; that silence would savor of impiety were we not to exert ourselves to the utmost of our ability to celebrate his praises, in order that our affections may, as it were, rise above the heavens. When he adds, that God is high above all nations, there is an implied reproach, by which he fastens upon the chosen people the charge of apathy in the exercise of praise. For can there be any thing more preposterous, than for those who are eye-witnesses of God’s glory, which shines forth even among the blind, to refrain from making it the theme of their praises? At the very time when God conferred upon the Jews the exclusive honor of being the depositaries of the knowledge of his heavenly doctrine, he was nevertheless, according to Paul, not without a witness, (Acts 14:17; Romans 1:20) After the promulgation of the Gospel, his exaltation above the nations was more evident, for then the whole world was placed under his sway. 5 Who is like unto Jehovah our God The prophet strengthens his position for the celebration of God’s praises, by contrasting the height of his glory and power with his unbounded goodness. Not that his goodness can be separated from his glory; but this distinction is made out of regard to men, who would not be able to endure his majesty, were he not kindly to humble himself, and gently and kindly draw us towards him. The amount is, that God’s dwelling above the heavens, at such a distance from us, does not prevent him from showing himself to be near at hand, and plainly providing for our welfare; and, in saying that God is exalted above the heavens, he magnifies his mercy towards men, whose condition is mean and despicable, and informs us that he might righteously hold even angels in contempt, were it not that, moved by paternal regard, he condescends to take them under his care. If in regard to angels he humble himself, what is to be said in regard to men, who, grovelling upon the earth, are altogether filthy? Is it asked, whether or not God fills heaven and earth? The answer is obvious. The words of the prophet simply mean, that God may trample the noblest of his creatures under his feet, or rather that, by reason of their infinite distance, he may entirely disregard them. In short, we must conclude that it is not from our proximity to him, but from his own free choice, that he condescends to make us the objects of his peculiar care. |