Psalm 113:5 Komentář

This psalm begins and ends with "Hallelujah;" for, as many others, it is designed to promote the great and good work of praising God. I. We are here called upon and urged to praise God (Psa 113:1-3). II. We are here furnished with matter for praise, and words are put into our mouths, in singing which we must with holy fear and love give to God the glory of, 1. The elevations of his glory and greatness (Psa 113:4, Psa 113:5). 2. The condescensions of his grace and goodness (Psa 113:6-9), which very much illustrate one another, that we may be duly affected with both.

INTRODUCTION TO PSALM 113 With this psalm begins the great "Hallel", which ends with Psalm 118; and was used to be sung at the Jewish festivals, particularly at the feast of tabernacles and of the passover; and is thought by some to be the hymn sung by Christ and his apostles, after the celebration of the Lord's supper; in which there are many things pertinent to that occasion as well as to the above feasts. This psalm is a song of praise for redemption by Christ, to be sung in Gospel times, when the name of the Lord should be known among all nations, from the rising to the setting sun. It is thought by some to be an abridgment of the song of Hannah, Sa1 2:1, there is an agreement.

Who is like unto the Lord our God,.... Among the gods of the nations, as Kimchi; or among the angels of heaven, or among any of the mighty monarchs on earth; there is none like him for the perfections of his nature, for his wisdom, power, truth, and faithfulness; for his holiness, justice, goodness, grace, and mercy; who is eternal, unchangeable, omnipotent, omniscient, and omnipresent; nor for the works of his hands, his works of creation, providence, and grace; none ever did the like: and what makes this reflection the more delightful to truly good men is, that this God is their God; and all this is true of our Immanuel, God with us; who is God over all, and the only Saviour and Redeemer; and there is none in heaven and earth like him, or to be desired besides him. Who dwelleth on high? in the high and holy place, in the highest heaven, which is his throne; or "who exalteth himself to dwell" (s); so the Targum, "he exalteth his habitation to dwell,'' suitable to the dignity and the greatness of his majesty; as he is high and above all, so he has fixed his habitation in the highest heavens; as he is self-existent, he is self-exalted, and none can exalt him as himself; he is exalted above all blessing and praise; and if it is an exaltation of him to dwell in the highest heavens, what an exaltation will it be of the saints to dwell with him there, in those mansions in his house which Christ is gone to prepare for them! This clause may be applied to Christ, who, both previous to his humiliation, and after it, dwelt in the highest heavens with his Father, in his bosom, from whence he came down on earth, and whither he is gone again, and is highly exalted there. (s) "sustollens se ad habitandum", Montanus; "qui se elevat", Pagninus.

Another psalm that was read says, “Who is as the Lord our God who dwells on high and looks down on the low things in heaven and in earth?” God, no doubt, casts his eyes on the lowly, he who laid bare the relics of the holy martyrs of his church, lying hid under the lowly turf, their souls in heaven, their bodies in the earth: “Raising up the needy person out of the dust, lifting up the poor person out of the dunghill,” placing him, as you see, with the princes of his people. Whom are we to think of as the princes of his people if not the holy martyrs in whose number long ago the unknown Protase and Gervase were given place? They now cause the church at Milan, barren of martyrs, now the mother of many children, to rejoice in the glory and examples of their suffering.

"Who is like the Lord our God, that has His dwelling so high; and yet beholds the humble?" [Psalm 113:5]. Any one would think that He dwells in the lofty heavens, whence He may behold the humble things on earth; but "He beholds the humble things that are in heaven and earth" [Psalm 113:6]: what then is His high dwelling, whence He beholds the humble things that are in heaven and earth? Are the humble things He beholds His own high dwelling itself? For He thus exalts the humble, so as not to make them proud. He therefore both dwells in those whom He raises high, and makes them heaven for Himself, that is, His own abode; and by seeing them not proud, but constantly subject to Himself, He beholds even in heaven itself these very humble things, in whom raised on high He dwells. For the Spirit thus speaks through Isaiah: "Thus says the Highest that dwells on high, that inhabites eternity; the Lord Most High, dwelling in the holy." He has expounded what He meant by dwelling on high, by the more full expression, "dwelling in the holy."...

The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions. (Psa. 115:1-18) The vindication of God's mercy and faithfulness (Psa 25:10; Psa 36:6) is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven (Psa 2:4; Psa 11:4) is avowed.