Psalm 113:6
Who humbles himself to behold the things that are in heaven, and in the earth!
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EXPOSITORY (ENGLISH BIBLE)
(6) Humbleth himself.—Contrast this condescension with the indifference to human joys and sorrows which heathen deities were said to show.

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.Who humbleth himself ... - So high that it is necessary he should stoop even to behold the things which seem most lofty to us; and who actually does stoop thus to regard the things which he has made in heaven and on earth.

To behold the things that are in heaven, and in the earth! - More literally, "to look in heaven and in earth." Even to look on heaven, high as it is to us - still more to look on earth, so insignificant as compared with the vast bodies in the heavens - is condescension on the part of God. It requires him to stoop - even to look on the sun - the stars - the distant worlds! Yet he does this. There is not a world which he does not survey constantly; not a creature whose interests he does not regard; not an insect - a flower - an atom - that he does not regard with as much minute attention as though there were nothing else to demand his care.

4-6. God's exaltation enhances His condescension; Who is so high, that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host, and much more of sinful and miserable men upon earth, which yet he is pleased to do. Who humbleth himself to behold the things that are in heaven, and in the earth. The persons the highest heavens, the angels whom he upholds in their beings, and admits into his presence; who always behold his face, and he beholds them, delights in their persons, and accepts their services; which, though pure and perfect, it is a condescension in him to do, since they are but creature services, and chargeable with folly and weakness; and who themselves are as nothing in comparison of him, and veil their faces before him; Job 4:18, also glorified saints are continually in his view, and favoured with intimate communion with him: and he humbles himself to look lower than this, and behold the things in the starry heavens, the sun, and moon, and stars; whom he preserves in their being, directs their courses, and continues their influence; brings out their host by number, calls them by their names, and because of his power not one fails: he looks lower still, and beholds the things in the airy heavens; there is not a meteor or cloud that flies, or a wind that blows, but he observes, guides, and directs it; nor a bird in the air but his eye is on it; he feeds the fowls of the air, and not so much as a sparrow falls to the ground without his knowledge and will: and he also humbles himself to behold persons and things on earth, even every beast of the forest, the cattle on a thousand hills, all the fowls of the mountains, and the wild beasts of the field; and their eyes are on him, and he gives them their food in due season; he looks down from heaven and beholds all the children of men, and is the Saviour of them in a providential way; in an especial manner his eye, both of providence and grace, is on his own people, whom he beholds in Christ as fair and comely: and rejoices over them to do them good; and he has respect to their services for his sake, and condescends to dwell on earth with them. This may also be applied to Christ, who humbled himself to look upon the angels in heaven, and take them under his care and protection, be the head of them, and confirm them in that estate in which they were created: and who from all eternity vouchsafed to look with delight upon the sons of men, rejoicing in the habitable parts of the earth, where he knew they would dwell; and in the fulness of time he humbled himself to come down on earth in human nature and dwell among men, and become very man in that nature; made himself of no reputation, and humbled himself so as to become obedient to death, the death of the cross, and be made sin and a curse for his people. This was an humiliation indeed! Who humbleth himself to behold the things that are in heaven, and in the earth!
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 6. - Who humbleth himself to behold the things that are in heaven, and in the earth. It is a condescension in God to regard even "the things that are in heaven," since the very "heavens are not clean in his sight" (Job 15:15). Much more is it a condescension in him to behold the gross material things of earth. Yet he gives them his constant care and attention, since otherwise they would cease to be. 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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