Psalm 113

Praise the Lord!

In early Jewish tradition these six consecutive psalms (113-118) are known collectively as Ha-hall?l (“The Praise”), or, more specifically, as Ha-hall?l ha-mitsr? (“The Egyptian Praise,” because of its recitation on the Passover, commemorating the exodus from Egypt—the specific focus of Psalm 114). … Recitation of the present Hall?l was already established by the time of Christ as a fixed part in the celebration of certain festivals, including the three”pilgrimage” festivals (i.e., Passover, Shavu’ot [Weeks/Pentecost], and Sukkot [Tabernacles]; see Deuteronomy 16:5-17) and Hanukkah (mentioned in John 10:22)—to which list are now also added Israel Independence Day and Jerusalem Day. …

Thematically and structurally these psalms form a discrete unit within the Fifth Book of Psalms, emphasizing the obligation (and desire) to offer God praise for His lovingkindness and universal sovereignty as borne out by His protection and restoration of Israel to their land (Psalms 113-115), His provision therein of all their most intimate needs (Psalm 116), and—recalling the motivating provision of the Abrahamic Covenant (Genesis 12:3b)—His intended extension of blessing through Israel to all other nations and peoples (Psalms 117-118). — Wechsler, pages 272-273.

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Psalm 113 serves as an introduction both to the Hallel generally as well as to this first section focusing on God’s sovereign solicitude. The obligation to praise God is given utmost emphasis at the outset by the three-fold repetition of the exhortation hallelu (“Praise ye!”) in the opening verse. …

Throughout the remainder of this psalm, the psalmist focuses on god’s absolute sovereignty over all things (per v.4: “above all nations … above the heavens”), which, rather than highlighting His “distance” from man, serves in fact to highlight the depth of His humility (per v.6: “Who humbles Himself”) in nonetheless undertaking to provide for man’s need (“to provide/assess one’s need” being the usual sense of “to see” when used with God as the subject—the epitome of which is the Son of God’s humbling of Himself “by becoming obedient to death on a cross … that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:8-11). — Wechsler, pages 273-274.

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At the Paschal Supper … there were, and are, four cups of wine drunk. The first three psalms were sung after the second cup; the remaining three after the fourth cup. They were sung in Matthew 26:30. The Greek text reads: “And having sung (the last Hallel Psalm) they went forth to the Mount of Olives. That these Psalms are intended is without doubt, for they were sung, and are sung, at the Passover by all godly Israelites.

It brings these Psalms very near to the heart when it is remembered that they were sung by the Lord Himself on the night of His betrayal. …

Historically the words “from this time forth” (v.2) relate to the occasion of His future enthronement in Zion. The duration of that kingdom is predicted in verse 2; its extent in verse 3; its universality in verse 4; its supremacy in verse 5; and its benevolence in verses 6-9. …

To interest Himself in the heavens (v.6) is wonderful condescension, but to descend in His affections still lower to the earth, is amazing grace. …

“The barren woman” of verse 9 is Israel, as is evident from Isaiah 49:12-21 and Galatians 4:27. — Williams, page 386.