Psalm 113:1
Praise you the LORD. Praise, O you servants of the LORD, praise the name of the LORD.
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EXPOSITORY (ENGLISH BIBLE)
(1) Ye servants of the Lordi.e., Israel. (See Psalm 69:36.)

Psalm 113:1-3. Praise, O ye servants of the Lord — Ye Levites, who are peculiarly devoted to this solemn work, and sometimes termed God’s servants, in a special sense, and all you faithful souls. Blessed be the name of the Lord from this time, &c. — Let not the work of praising God die with us, but let those that come after us praise him; yea, let him be praised through all the generations of time, and let us and all his saints praise him in eternity. From the rising of the sun, &c. — Throughout the habitable world, from one end of it to the other; the Lord’s name is to be praised — That is, it ought to be praised in all nations, because all nations enjoy the benefit of his glorious works of creation and providence: and in all nations there are most manifest proofs of his infinite wisdom, power, and goodness. All nations, also, were to be redeemed by the Messiah, and it is his gracious purpose and promise to bring all nations to the knowledge of his truth.113:1-9 An exhortation to praise God. - God has praise from his own people. They have most reason to praise him; for those who attend him as his servants, know him best, and receive most of his favours, and it is easy, pleasant work to speak well of their Master. God's name ought to be praised in every place, from east to west. Within this wide space the Lord's name is to be praised; it ought to be so, though it is not. Ere long it will be, when all nations shall come and worship before him. God is exalted above all blessing and praise. We must therefore say, with holy admiration, Who is like unto the Lord our God? How condescending in him to behold the things in the earth! And what amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that he might seek and save those that were lost! How vast his love in taking upon him the nature of man, to ransom guilty souls! God sometimes makes glorious his own wisdom and power, when, having some great work to do, he employs those least likely, and least thought of for it by themselves or others. The apostles were sent from fishing to be fishers of men. And this is God's constant method in his kingdom of grace. He takes men, by nature beggars, and even traitors, to be his favourites, his children, kings and priests unto him; and numbers them with the princes of his chosen people. He gives us all our comforts, which are generally the more welcome when long delayed, and no longer expected. Let us pray that those lands which are yet barren, may speedily become fruitful, and produce many converts to join in praising the Lord.Praise ye the Lord - Margin, as in Hebrew, "Hallelujah." See the notes at Psalm 106:1.

Praise, O ye servants of the Lord - You who profess to serve and obey him; who acknowledge him as your God. In the original this is also the word "Hallelu," הללוּ halelû.

Praise the name of the Lord - Still the same word "Hallelu." The name of the Lord is put here, as it is often, for the Lord himself.

PSALM 113

Ps 113:1-9. God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalms 114-118 on their great festivals, and called them the Greater Hallel, or Hymn.

1-3. Earnestness and zeal are denoted by the emphatic repetitions.

servants of the Lord—or, all the people of God.

name of the Lord—perfections (Ps 5:11; 111:9).

1 Praise ye the Lord. Praise, O ye servants of the Lord, praise the name of the Lord.

2 Blessed be the name of the Lord from this time forth and for evermore.

3 From the rising of the sun unto the going down of the same the Lord's name is to be praised.

4 The Lord is high above all nations, and his glory above the heavens.

5 Who is like unto the Lord our God, who dwelleth on high,

6 Who humbleth himself to behold the things that are in heaven, and in the earth!

7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

8 That he may set him with princes, even with the princes of his people.

9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord.

Psalm 113:1

"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. "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. "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. Tile 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.'

continued...THE ARGUMENT

This Psalm is a declaration of God’s powerful and universal providence towards all men, and especially towards his afflicted people.

An exhortation for all men to praise the Lord, for his excellency and greatness, Psalm 113:1-5; for his condescension to the poor and humble-minded, Psalm 113:6-9.

Ye servants of the Lord; ye Levites, who are peculiarly devoted to this solemn work, who sometimes are called God’s servants in a special sense, and all you faithful souls.

Praise ye the Lord,.... Or, "hallelujah". This is the title of the psalm, as in the two preceding, and directs to the principal matter of it.

Praise, O ye servants of the Lord; meaning not the angels, nor all men, nor the priests and Levites only; but all the saints, who are a holy priesthood, to offer up spiritual sacrifices to God; who are servants, not of sin, nor of Satan, nor of men, but of God and Christ; and who serve the Lord willingly and cheerfully, with much pleasure and delight, in righteousness and holiness, with reverence and godly fear, and without trusting to and depending on their service for salvation: and one principal branch of their service is praise, especially under the Gospel dispensation; in which all legal sacrifices are abolished, and the sacrifice of praise is continued; and which is pleasant and delightful work, and yet there is a backwardness to it; and therefore there is need of such an exhortation to excite unto it, and to repeat it, as follows:

praise the name of the Lord; not any particular name, as Jehovah; but him himself, and the perfections of his nature; his holiness, justice, truth, faithfulness, power, goodness, grace and mercy. The repetition of the exhortation denotes either the abundance of praise to be given to the Lord, or the constancy and continuance of it; which ought to be done at all times, every day, since his mercies are new every morning. Some have thought the threefold repetition respects the trinity of Persons, who are each to be praised, as in Numbers 6:24, but this is doubtful, and perhaps not sufficient to build such a doctrine on; and especially since the first of these exhortations is the title of the psalm: however, this is a certain truth, that Jehovah, Father, Son, and Spirit, are to be praised.

Praise ye the LORD. {a} Praise, O ye servants of the LORD, praise the name of the LORD.

(a) By this often repetition he stirs up our cold dullness to praise God, seeing his works are so wonderful, and that we are created for the same cause.

EXEGETICAL (ORIGINAL LANGUAGES)
1. For the structure of the verse with repetition of the verb cp. Psalm 29:1. The same words recur in different order in Psalm 135:1.

O ye servants of the Lord] True Israelites, who as individuals answer to the calling of Israel to be “the servant of Jehovah” (Psalm 136:22; Isaiah 41:8-9; al.). Cp. Psalm 69:36; Isaiah 54:17.

the name of Jehovah, emphatically repeated thrice, is more significant than Jehovah simply would be. It is the compendious expression for His whole revelation of Himself, which is the object and ground of His servants’ praise.

1–3. A call to praise Jehovah’s name universally and unendingly.Verse 1. - Praise ye the Lord (comp. Psalm 104:35; Psalm 105:45; Psalm 106:1, 48; Psalm 111:1; Psalm 112:1). Praise, O ye servants of the Lord, praise the Name of the Lord. By "ye servants of the Lord," all faithful Israelites are certainly intended; but the phrase need not be absolutely limited to them (comp. ver. 3). As in the preceding Psalm. Psa 112:1 here also sets forth the theme of that which follows. What is there said in Psalm 112:3 concerning the righteousness of God, Psalm 112:3 here says of the righteousness of him who fears God: this also standeth fast for ever, it is indeed the copy of the divine, it is the work and gift of God (Psalm 24:5), inasmuch as God's salutary action and behaviour, laid hold of in faith, works a like form of action and behaviour to it in man, which, as Psalm 112:9 says, is, according to its nature, love. The promise in Psalm 112:4 sounds like Isaiah 60:2. Hengstenberg renders: "There ariseth in the darkness light to the upright who is gracious and compassionate and just." But this is impossible as a matter of style. The three adjectives (as in Psalm 111:4, pointing back to Exodus 34:6, cf. Psalm 145:8; Psalm 116:5) are a mention of God according to His attributes. חנּוּן and רחוּם never take the article in Biblical Hebrew, and צדּיק follows their examples here (cf. on the contrary, Exodus 9:27). God Himself is the light which arises in darkness for those who are sincere in their dealings with Him; He is the Sun of righteousness with wings of rays dispensing "grace" and "tender mercies," Malachi 4:2. The fact that He arises for those who are compassionate as He is compassionate, is evident from Psalm 112:5. טוב being, as in Isaiah 3:10; Jeremiah 44:17, intended of well-being, prosperity, טּוב אישׁ is here equivalent to אשׁרי אישׁ, which is rendered טוּביהּ דּגברא in Targumic phrase. חונן signifies, as in Psalm 37:26, Psalm 37:21, one who charitably dispenses his gifts around. Psalm 112:5 is not an extension of the picture of virtue, but, as in Psalm 127:5, a promissory prospect: he will uphold in integrity (בּמשׁפּט, Psalm 72:2, Isaiah 9:7, and frequently), or rather ( equals בּמּשׁפּט) in the cause (Psalm 143:2, Proverbs 24:23, and frequently), the things which depend upon him, or with which he has to do; for כּלכּל, sustinere, signifies to sustain, i.e., to nourish, to sustain, i.e., endure, and also to support, maintain, i.e., carry through. This is explanatorily confirmed in Psalm 112:6 : he stands, as a general thing, imperturbably fast. And when he dies he becomes the object of everlasting remembrance, his name is still blessed (Proverbs 10:7). Because he has a cheerful conscience, his heart too is not disconcerted by any evil tidings (Jeremiah 49:23): it remains נכון, erect, straight and firm, without suffering itself to bend or warp; בּטח בּה, full of confidence (passive, "in the sense of a passive state after a completed action of the person himself," like זכוּר, Psalm 103:14); סמוּך, stayed in itself and established. The last two designations are taken from Isaiah 26:3, where it is the church of the last times that is spoken of. Psalm 91:8 gives us information with reference to the meaning of ראה בצריו; עד, as in Psalm 94:13, of the inevitable goal, on this side of which he remains undismayed. 2 Corinthians 9:9, where Paul makes use of Psalm 112:9 of the Psalm before us as an encouragement to Christian beneficence, shows how little the assertion "his righteousness standeth for ever" is opposed to the New Testament consciousness. פּזּר of giving away liberally and in manifold ways, as in Proverbs 11:24. רוּם, Psalm 112:9, stands in opposition to the egoistical הרים in Psalm 75:5 as a vegetative sprouting up (Psalm 132:17). The evil-doer must see this, and confounded, vex himself over it; he gnashes his teeth with the rage of envy and chagrin, and melts away, i.e., loses consistency, becomes unhinged, dies off (נמס, 3d praet. Niph. as in Exodus 16:21, pausal form of נמס equals נמס). How often has he desired the ruin of him whom he must now see in honour! The tables are turned; this and his ungodly desire in general come to nought, inasmuch as the opposite is realized. On יראה, with its self-evident object, cf. Micah 7:10. Concerning the pausal form וכעס, vid., Psalm 93:1. Hupfeld wishes to read תּקות after Psalm 9:19, Proverbs 10:28. In defence of the traditional reading, Hitzig rightly points to Proverbs 10:24 together with Proverbs 10:28.
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