Psalm 113:3
From the rising of the sun to the going down of the same the LORD's name is to be praised.
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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.From the rising of the sun ... - From the farthest east to the farthest west - the sun in its rising and setting being the remotest object that we see in the horizon.

The Lord's name is to be praised - This does not mean that it "will" be - though that is true; but that it "ought" to be - that it is worthy of universal praise. All people in the east and in the west - everywhere - "should" praise and adore that name.

3. From the rising, &c.—all the world. From the rising of the sun unto the going down of the same; from one end of the world to the other; from east to west, which he mentions rather than from north to south, because those parts of the world were at this time much uninhabited and unknown.

The Lord’s name is to be praised, for his glorious works of creation and providence, the benefit of which all nations enjoy; and for his gracious purpose and promise of bringing in all nations to the knowledge of his truth by the Messias. From the rising of the sun unto the going down of the same,.... Meaning not from morning tonight; for it designs not time, but place, even all the space from east to west, or that lies between the rising and setting sun; even all nations, and the inhabitants of them; and who ought to praise the Lord for the rising sun, and the benefit and advantages of it; and yet many of them have worshipped the sun, and served the creature more than and besides the Creator. All within this compass are the creatures of God, and the care of his providence, and therefore are bound to praise him and yet he has had this tribute due unto him but from a few. Here it respects Gospel times, when the Gospel should be sent into all the world; and many should be called from the east and west, from the north and south, and fear the Lord and worship him, and offer a pure offering of praise unto him; and his name be great among the Gentiles, from the rising of the sun to the going down of the same, Malachi 1:11. For within this wide space

the Lord's name is to be praised; it ought to be, though it is not; and ere long it will be, when all nations shall come and worship before him, Revelation 15:3.

From the rising of the sun unto the going down of the same the LORD's name is to be praised.
3. From the rising of the sun unto the going down of the same] Throughout the world from east to west (Psalm 50:1). Cp. Malachi 1:11; Zephaniah 3:9.Verse 3. - From the rising of the sun unto the going down of the same (comp. Malachi 1:3; i.e. all over the world, from the furthest east to the furthest west. The Lord's Name is to be praised; or, "praised be the Name of the Lord" (Kay). 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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