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.

Commentary

Verse 1

John Calvin Bible Commentary
Praise, ye servants of Jehovah! This psalm contains abundant reasons for all men without exception to praise God. The faithful alone being endued with spiritual perception to recognize the hand of God, the prophet addresses them in particular. And if we consider how cold and callous men are in this religious exercise, we will not deem the repetition of the call to praise God superfluous. We all acknowledge that we are created to praise God’s name, while, at the same time, his glory is disregarded by us. Such criminal apathy is justly condemned by the prophet, with the view of stirring us up to unwearied zeal in praising God. The repetition, then, of the exhortation to praise him, ought to be considered as referring both to perseverance and ardor in this service. If, by theservants of God, some would rather understand the Levites, to whom the charge of celebrating his praises under the Law was committed, I am not much opposed to it, provided they do not exclude the rest of the faithful, over whom formerly God appointed the Levites as leaders and chief musicians, that he might be praised by all his people without exception. When the Holy Spirit addresses the Levites expressly in relation to the subject of God’s praises, it is designedly that, by their example, they may show the way to others, and that the whole Church may respond in one holy chorus. Now that we are all “a royal priesthood,” (1 Peter 2:9) and as Zechariah testifies, (Zechariah 14:21) that under the reign of Christ, the meanest of the people shall be Levites, there is no question that, excepting unbelievers who are mute, the prophet invites us all in common to render this service unto God.
McArther Bible Commentary
Psalms 113-118 comprise a rich six-psalm praise to God commonly known as the Egyptian Hallel (hallel meaning "praise" in Hebrew). These were sung at Passover, Pentecost, and Tabernacles, but had the greatest significance at Passover, which celebrated the Jews' deliverance from Egypt (cf. Ex. 12-14). Traditionally, Psalms 113 and 114 were sung before the Passover meal and Psalms 115-118 afterwards. Psalm 118 would most likely be what Christ and the disciples sang before they left the upper room the night Christ was betrayed (cf. Mat 26:30; Mar 14:26). There are two other notable sets of praise in the Psalter: (1) The Great Hallel (Pss. 120-136) and (2) The Final Hallel (Pss. 145-150).
Bible Cross References
Psalm 34:22 Psalm 69:36 Psalm 79:10 Psalm 90:13 Psalm 135:1 Daniel 2:20

Verse 2

McArther Bible Commentary
this time … forevermore. Praise is to be rendered always (cf. Eph 5:20; 1Th 5:18).
Bible Cross References
Psalm 115:18 Psalm 121:8 Psalm 131:3 Psalm 145:21 Daniel 2:20

Verse 3

McArther Bible Commentary
rising … going down. From the first moment of consciousness in the morning to the last waking moment before sleep.
Bible Cross References
Psalm 18:3 Psalm 19:6 Psalm 48:1 Psalm 48:10 Psalm 50:1 Isaiah 59:19 Malachi 1:11

Verse 4

McArther Bible Commentary
Believers are to praise the only One worthy of praise for His transcendent sovereignty.
Bible Cross References
Psalm 8:1 Psalm 57:11 Psalm 97:9 Psalm 99:2 Psalm 108:4 Psalm 138:6 Psalm 148:13 Habakkuk 3:3

Verse 5

John Calvin Bible Commentary
Who is like unto Jehovah our GodThe prophet strengthens his position for the celebration of God’s praises, by contrasting the height of his glory and power with his unbounded goodness. Not that his goodness can be separated from his glory; but this distinction is made out of regard to men, who would not be able to endure his majesty, were he not kindly to humble himself, and gently and kindly draw us towards him. The amount is, that God’s dwelling above the heavens, at such a distance from us, does not prevent him from showing himself to be near at hand, and plainly providing for our welfare; and, in saying that God is exalted above the heavens, he magnifies his mercy towards men, whose condition is mean and despicable, and informs us that he might righteously hold even angels in contempt, were it not that, moved by paternal regard, he condescends to take them under his care. If in regard to angels he humble himself, what is to be said in regard to men, who, grovelling upon the earth, are altogether filthy? Is it asked, whether or not God fills heaven and earth? The answer is obvious. The words of the prophet simply mean, that God may trample the noblest of his creatures under his feet, or rather that, by reason of their infinite distance, he may entirely disregard them. In short, we must conclude that it is not from our proximity to him, but from his own free choice, that he condescends to make us the objects of his peculiar care.
Bible Cross References
Exodus 15:11 2 Chronicles 6:18 Psalm 35:10 Psalm 89:6 Psalm 92:8 Psalm 103:19

Verse 6

McArther Bible Commentary
humbles. In appearance, God must figuratively lean over from the faraway heavens to examine the earth (cf. Isa 40:12-17). In a far greater way Christ humbled Himself in the incarnation (cf. Php 2:5-11).
Bible Cross References
2 Chronicles 6:18 Psalm 11:4 Psalm 138:6 Isaiah 57:15

Verse 7

John Calvin Bible Commentary
Who raiseth the poor from the dustIn this passage, he speaks in terms of commendation of God’s providential care in relation to those diversified changes which men are disposed to regard as accidental. He declares that it is solely by the appointment of God that things undergo changes far surpassing our anticipations. If the course of events were always uniform, men would ascribe it merely to natural causes, whereas, the vicissitudes which take place teach us that all things are regulated in accordance with the secret counsel of God. On the other hand, struck with astonishment at the events which have happened contrary to our expectation, we instantly ascribe them to chance. And as we are so apt to view things from a point the very reverse from that of recognising God’s superintending care, the prophet enjoins us to admire his providence in matters of marvellous, or of unusual occurrence; for since cowherds, and men of the lowest and most abject condition, have been elevated to the summit of power, it is most reasonable that our attention should be arrested by a change so unexpected. We now perceive the prophet’s design. In this passage, as well as in others, he might have set before us the structure of the heavens and the earth; but, as our minds are unaffected by the ordinary course of things, he declares that the hand of God is most apparent in his marvellous works. And in saying that men of mean and abject condition are not merely elevated to some petty sovereignty, but that they are invested with power and authority over God’s holy people, he increases the greatness of the miracle — that being of far more consequence than to rule in other parts of the earth; for the state or kingdom of the Church constitutes the principal and august theater where God presents and displays the tokens of his wonderful power, wisdom, and righteousness.
McArther Bible Commentary
the poor. This is borrowed, almost exactly, from Hannah's song in 1Sa 2:8. God is responsible for both the rich and the poor (Pro 22:2). God's compassion reaches out to the poor and needy (cf. Psa 72:12-13). Ultimately, Christ came to save those who are poor in spirit (cf. Isa 61:2; Luk 4:18).
Bible Cross References
1 Samuel 2:8 Psalm 107:41

Verse 8

Bible Cross References
1 Samuel 2:8 Job 36:7 Psalm 107:41

Verse 9

John Calvin Bible Commentary
Who maketh the barren woman to dwell in the familyHe relates another work of God, which if, apparently, not so notable, ought not, on that account, the less to engage our thoughts. Unimpressed as we are by the ordinary works of God, we are constrained to express our astonishment when a woman who has been for a long period barren, unexpectedly becomes the mother of a numerous family. The Hebrew term,הבית,habbayith, is to be understood, not simply of ahouse, but also of ahousehold,—that is, the thing containing, for that which is contained, — just as the Greeks applyοικος, and the Latinsdomus, to ahousehold. The meaning is, that the woman who was formerly barren is blessed with fruitfulness, and fills the house with children. He attributes joy to mothers, because, though the hearts of all are prone to aspire after wealth, or honor, or pleasures, or any other advantages, yet is progeny preferred to every thing else. Wherefore, since God superintends the ordinary course of nature, alters the current of events, elevates those of abject condition and ignoble extraction, and makes the barren woman fruitful, our insensibility is very culpable, if we do not attentively contemplate the works of his hand.
McArther Bible Commentary
the barren woman. Sarah (Gen 21:2), Rebekah (Gen 25:21), and Rachel (Gen 30:23) would be the most significant since the outcome of the Abrahamic covenant depended on these childless women being blessed by God to be mothers.
Bible Cross References
1 Samuel 2:5 Psalm 68:6 Psalm 107:41 Psalm 127:3 Isaiah 54:1