Complete collection and description: prayer and Psalm 113 for the spiritual life of a believer.
Alleluia.
1 O children, praise the Lord; praise the name of the Lord.
1 Praise the Lord, O children, praise the name of the Lord!
2 Blessed be the name of the Lord from now on and forever.
2 Blessed be the name of the Lord from now on and forever.
3 From the east of the sun to the west the name of the Lord is praised.
3 From the east of the sun to the west they praise the name of the Lord.
4 The LORD is high above all languages: his glory is above the heavens.
4 The Lord is exalted among all nations, his glory is higher than the heavens.
5 Who is the Lord our God? On high live
5 Who is like the Lord our God, who dwells on high
6 and look upon the humble in heaven and on earth,
6 and the one who looks further, in heaven and on earth?
7 Raise up the poor from the earth, and lift up the needy from the rotting earth,
7 He lifts up the needy from the earth and lifts up the needy from the mud,
8 Make him sit with the princes, with the princes of his people,
8 to make him sit with the princes, with the princes of his people;
9 When a mother brings barrenness into her house, she rejoices in her children.
9 She makes the barren woman live in the house as a mother, rejoicing in the children.
Praise the Lord, fathers, praise the name of the Lord. Blessed be the name of the Lord from now on and forever. From the east of the sun to the west, praise is given to the name of the Lord. High is the Lord above all tongues: above the heavens is His glory. Who is the Lord our God? Look upon the high and the lowly in heaven and on earth, raise up the poor from the earth and raise up the wretched from the rot, place him among the princes, with the princes of his people. Instilling barrenness in the mother's house, I rejoice in the children.
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112 PSALM FROM POVERTY.
112 PSALM FROM POVERTY.
The power of this psalm is very great.
Anyone who wants to get out of material need, someone who wants to raise their material level, someone who wants to become materially rich, should read this psalm on 22 men’s or women’s days.
These days the psalm is read 9 times during daylight hours.
You read the psalm, then the “Our Father,” then again the psalm and again the “Our Father,” and so on 9 times.
Nine times a psalm and 9 times a prayer.
The last reading of the prayer will be after the ninth reading of the psalm.
If you do this for 22 days (male or female, depending on who is working), then you will overcome even the most difficult material needs and poverty.
From the rising of the sun to the west, let the name of the Lord be glorified.
Who is like the Lord our God, who, dwelling on high, bows down to look down upon heaven and earth; He raises up the poor from the dust, He lifts up the needy from clay, to make him sit with the princes, with the princes of his people; does he bring a barren woman into the home as a mother who rejoices over her children?
112 PSALM FROM POVERTY.
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A. P. Lopukhin. Explanatory Bible. Psalter
Psalm 112
The entire series of subsequent psalms, starting from 112 and ending with 116, represents a coherent content and disclosure of the same theme, this is God’s guidance of the Jewish people, from which the writer draws strength and confidence, as well as his real prayer, to which he calls all the people , will be heard by the Lord and He will help them in these difficult circumstances (Psalms 112 and 113), which actually came true, which is why the author’s song turns into a hymn of praise and gratitude (Psalms 114-116). The content of the psalms indicated here is very suitable for the time after the return from Babylonian captivity, when the Jews began to build the second temple and here they encountered opposition from the Samaritans, who were intriguing before the Persian court. This intrigue was discovered and exposed, and the work of building the temple and restoring Jerusalem was over. That is why the first psalms, in accordance with the circumstances of their origin, are distinguished by their petitionary content, and the second, after removing obstacles, are already grateful, i.e., the time of writing the psalms must be attributed to the era of Nehemiah’s activity.
The one hundred and twelfth psalm among the Jews begins with the hallel (i.e., hallelujah psalms), which embraces psalms 112-117 and was used during worship in the new moon. It was also used at the Passover Jewish supper, and was divided into two parts - the first (Ps. 112 and 113, v. 1-8) at the beginning of the supper, and the second (Ps. 113, v. 8 - Ps. 117) at the end of it.
Servants of the Lord, glorify His name always and throughout all the earth (1-3). The Lord rules over all nations. From heaven, the place of His dwelling, He looks down to earth to raise the poor from the dust and make him sit with princes, to give the barren one to rejoice over her children (4-9).
1 Praise, O servants of the Lord, praise the name of the Lord.
1. "Servants of the Lord, praise the name of the Lord". Only His servants, believers in Him and people who do His will are invited to honor and praise the Lord, since anyone else with their unclean lips only insults the Highest Family and is unworthy and cannot adequately praise Him.
2 Blessed be the name of the Lord from now on and forever.
3 From sunrise to west Yes will glorified the name of the Lord.
4 The Lord is high above all nations; above the heavens is His glory.
4. The “height” of the Lord over all nations means His supremacy, power over the latter. Nothing in the history of life of these peoples can happen without His will.
5 Who is like the Lord our God, who dwells on high,
6 bows down to look at heaven and earth;
5-6. The Lord’s special habitat is the sky, which is distant from the earth at a distance immeasurable for man. As the sky is high above the earth, so immeasurably high is the Lord above all earthly things and man. However, the Lord does not leave the earth without His care; He “looks down upon the earth” in order to bestow various blessings on weak and helpless people. This is an expression of His extraordinary mercy and love.
7 He raises the poor from the dust, he raises the needy from the clay,
8 to make him sit with the princes, with the princes of his people;
9 does he bring a barren woman into the home as a mother who rejoices over her children? Hallelujah!
7-9. The actions of Divine mercy are indicated: He is from nothingness ( "shaving") exalts and places with princes, gives children to the barren. Probably, here we mean not only special cases of such mercy of God shown over by individuals, like the healing of Job, the rise of David, Moses, Daniel, etc., or, for example, the resolution of the infertility of Sarah, Rachel, Anna, but this image can be applied to the entire Jewish people, at first insignificant and small in number, driven and slaughtered in Egypt, and then multiplied and became the owner of Palestine and had significant political weight in the eyes of the ancient pagan monarchies and peoples.
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Explanation of the Holy Book of Psalms
This short psalm, like the previous, 111th, psalm has the inscription Alleluia(“praise God”), and also encourages faithful and true Worshipers of God to praise and glorify God. Our duty, as His humble and unworthy servants, requires that we, who live on earth and have always been blessed by Him, honor and glorify Him. Due to some similarity with the previous psalm, it completely goes to the state of the Jews upon their return from Babylonian captivity, when they once again, in the continuation of their history, actually came to know the universal dominion of the Lord over kingdoms and nations (1 Ezra 1: 1-3; 2 Chr. .36:22–23) and themselves experienced the beneficial effect of His providence for deliverance from oppression and disasters.
Ps.112:1-2 Praise the Lord, O children, praise the name of the Lord. Blessed be the name of the Lord from now on and forever.
The praise, or glorification, of the Lord is mentioned above, in the first lines of this psalm, as well as in other psalms. Who are they boys who are called to the praise of the Lord? Under youths here we do not mean middle-aged children (10–15 years old), who belong to the age known as adolescence (“youths”). In Holy Scripture and in liturgical language Orthodox Church youths most often called slaves (Ps. 134:1), or ministers in general, and, in particular, those three youths from the captives of the Jews, who, at the command of King Nebuchadnezzar, were thrown into the Babylonian furnace red-hot by fire, through one sent to them and watering them angel of the Lord, not only did they not suffer any harm, but they also prompted the king and all the people to glorify the Lord God. Since then, the custom of glorifying the Lord God through the three Babylonian youths, who glorified Him in the “septenary of the kindled furnace,” entered into the Jewish Church, and from it into the New Testament Christian Church. All the liturgical hymns included in the morning service are dedicated to this glorification in our Holy Church, under the title of the 7th and 8th hymns of the morning canon, such as this one, for example: “The fiery furnace in Babylon sometimes divided the action, by God’s command the Chaldeans scorching, faithful and watering, singing: bless all the works of the Lord the Lord” (Octoechos. Tone 2. Week. Matins. Canon, song 8). And the Lord God Himself is glorified and inseparably with Him holy name The Lord, and not as the new false sages on Mount Athos are heretical, glorifying especially the Lord and especially the name of the Lord. This is how the great righteous people and saints glorified the Lord. His prophets.
Thus, the righteous and long-suffering Job, when he heard about all the terrible disasters that befell him, by God’s permission, not only did he not express a single word of murmur against God, but, blessing the name of the Lord, he fell to the ground, bowed to God and said: “Lord He gave and the Lord took away! Blessed be the name of the Lord forever” (Job 1:21). Daniel the prophet did the same when, after praying for the secret of the royal dream to be revealed to him, he received in my dreams at night revelation of this mystery from God, blessed the Heavenly God and said: “Blessed be the name of the Lord God from everlasting to everlasting” (Dan. 2:20). Many other righteous people did the same, and we should all do the same, recognizing ourselves as slaves and servants of the Lord God.
Ps.112:3-4 From the east of the sun to the west the name of the Lord is praised; the Lord is high above all nations: his glory is above the heavens.
Everywhere, says the prophet, throughout the entire expanse of the earthly world, from the place where the sun rises to its west, i.e. wherever it goes, the name of the Lord must be glorified, because everywhere they live different peoples, ruled by great sovereigns and strong kings. “Praiseable,” says St. John Chrysostom, - the name of the Lord is no longer in Palestine and not in Judea only, but throughout the entire universe. And when did this come true, if not when our church began to flourish?” But no matter how great and strong these or other peoples inhabiting the earth are, no matter how numerous and glorious they are, the Lord God surpasses them in strength and power. He is incomparably higher than them all, and not only higher than nations and kings, but also higher than all the angels who are in heaven, and His glory surpasses all the heavens and those who live in them, His glory is above the heavens. According to the blzh. Theodoret, “and here these words mean that all nations have learned that God is the Most High and Creator of all and praised heavenly angels» .
Ps.112:5-7 Who is the Lord our God? Look upon the high and the lowly in heaven and on earth: lift up the poor from the earth, and lift up the wretched from the rot.
Here the psalmist makes a comparison, or, as it were, a correlation, of the Lord God of Israel with other deities recognized by people. Is there anyone, he says, in the world who is like Jehovah, our God, Who, having a residence on inaccessible heights, and surpassing everyone and everything in the greatness of His Creature, at the same time, by His ineffable mercy and goodness, was close and to everything that happens in heaven and on earth, even to insignificant objects, especially to people, meek and humble; Who, sitting on high, bows down to see the things that are in the heavens and on the earth? Who is like the Lord, Which in heaven humiliated the proud angels and Satan, and on earth looked upon the humble and righteous and raised them to participation in His eternal glory, who on earth despised the proud Pharaohs, Nebuchadnezzars and others like them, and looked upon Moses and David and other humble and meek Who lifts the poor from the dust, from the clay elevates the beggar, such as the long-suffering Job? Earth and rot The psalmist calls insignificance and glorifies the power of God, which easily changes things into whatever He pleases, as the blessed one explains. Theodoret, “makes the poor and the insignificant rich and significant, and also makes the insignificant and the poor glorious and famous.”
Ps.113:8-9 Make him sit with the princes, with the princes of his people: bringing barrenness into the house, the mother rejoices over the children.
These last verses continue the speech of the previous verses. The Lord God, who looks down on the earth and its deeds, lifts up the poor and wretched from the earth and from poverty in order to put him in prison, i.e. to equate him in dignity with princes and people standing on high degree. In general, this indicates the omnipresent and all-effective Providence of God in heaven and on earth. The providential hand of God is manifested in all human affairs. She supports the poor in misfortune and dishonor, in order to later show them a worthy example to people. These include: Moses, David, Daniel; in the New Testament: the apostles, disciples and many saints who appeared as messengers of the special benefits and mercy of the Lord. All this will be credited to them future life, when all the poor, all the unfortunate, oppressed in this world, for their faith in the Holy Gospel and for the love of Christ will be brought to glory, which is expressed figurative speech: plant them with the princes of their people. And not only does many similar things happen, but the Lord God also changes the very nature and laws of nature when His Divine Providence needs it, so that from a barren and childless wife inhabits her house and makes her a mother, rejoicing over my children, i.e. makes her from a childless, many-children, as he did in Old Testament Anna, mother of Samuel, Rachel and many others. In the highest and spiritual sense This legend must be attributed to the New Testament Church, gathered from pagans, which, after remaining barren for a long time, finally, in old age, produced many children, as St. the Apostle Paul, repeating the words of the prophet: “Rejoice, you barren, you who do not give birth, shout and cry, you who are not sick with the stomach, for there are many more empty children than those who have husbands” (Gal. 4:27; Is. 54:1).
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Church meaning of reading Psalm 112
Beginning with the text of Psalm 112, the next five songs of the Psalter are hallel, or a collection of hallelujah psalms, the author of which writes about the visible intercession of God poured out on the Jewish people from the beginning of the covenant between the Creator and Moses. The psalmist expresses the hope that such evidence of God's mercy towards the Jewish people indicates that in the present difficult situation Jehovah will not abandon the Jews and will help them return to the land of Palestine. From the interpretation of Psalm 112 it becomes clear that we are talking about the Babylonian captivity.
Christian Psalm 112 as help for widowed people
Text Orthodox psalm 112 tells readers that, despite the incommensurable height at which God is in relation to man, His care does not stop, like the care of a mother for her child. The psalmist calls to praise the name of the Lord, but does not address all nations, as can often be observed in such psalms, but only the servants of God, by which we can mean the Jews who believe in Jehovah. Listening online and reading the text of Psalm 112 is especially recommended for widows so that creditors do not harass them for debts.
Listen to the video prayer Psalm 113 in modern Russian
Read the text of the prayer Psalm 113 in Russian
Praise, O servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from now on and forever. From the rising of the sun to the west, let the name of the Lord be glorified. The Lord is high above all nations; above the heavens is His glory. Who is like the Lord our God, who, dwelling on high, bows down to look down upon heaven and earth; He raises up the poor from the dust, He lifts up the needy from clay, to make him sit with the princes, with the princes of his people; does he bring a barren woman into the home as a mother who rejoices over her children? Hallelujah!
Orthodox Psalter, text of Psalm 112 in Church Slavonic language
Praise the Lord, lads, praise the name of the Lord. Blessed be the name of the Lord from now on and forever. From the east of the sun to the west, praise is given to the name of the Lord. High above all languages is the Lord; above the heavens is his glory. Who is the Lord our God? live on the high, and look upon the humble in heaven and on earth; lift up the poor from the earth, and lift up the wretched from the rot; make him sit with the princes, with the princes of his people; Instilling barrenness in the house, the mother rejoices in her children. Hallelujah!
112. Psalm for poverty.
The power of this psalm
get out of material need,
raise your material level,
become financially rich,
these days they read a psalm
daylight hours.
After every reading
The last one will be reading
ninth reading of the psalm.
If you do this
(male or female,
depending on who is working)
Praise, servants of the Lord,
praise the name of the Lord.
Let the name of the Lord be
blessed now and forever.
From sunrise
let the name of the Lord be glorified.
The Lord is high above all nations;
above the heavens is His glory.
Who, like the Lord our God,
to look at heaven and earth;
raises the poor from the dust,
lifts the beggar out of the dirt,
to put him with the princes,
with the princes of his people;
brings the barren woman into the house as a mother,
Prayer and Psalm 112
1 Hallelujah Praise, O servants of the Lord, praise the name of the Lord.
2 Blessed be the name of the Lord from now on and forever.
3 From the rising of the sun to the setting of the sun, let the name of the Lord be glorified.
4 The Lord is high above all nations; above the heavens is His glory.
5 Who is like the Lord our God, who dwelleth on high,
6 bows down to look at heaven and earth;
7 He lifts up the poor from the dust, he lifts up the needy from clay,
8 to make him sit with the princes, with the princes of his people;
9 Does he bring a barren woman into a home as a mother who rejoices over children? Hallelujah!
Chapter 112. Psalter. Commentary by William MacDonald.
Psalm 112: He is so great and so full of grace
112:1-6 In the first five verses God is presented as infinitely exalted, and in the last four as very near.
Our God is incredibly great. And as such, He is worthy of praise. By whom? By all His servants (v. 1). How? Blessing His name, thanking Him for all that He is (v. 2a).
How Constantly - now and forever often? (v. 2b).
Where? Everywhere - from sunrise to sunset (v. 3a).
For what? For His greatness. He is high above all nations, His glory is above the heavens (v. 4).
For His incomparable qualities.
No one can compare with Him who sits on the throne on high (v. 5).
For His limitless vision. There is nothing in heaven or earth that He has not seen (v. 6). It says here that He had to humble himself even in order to look upon heaven and earth!
But He who is incredibly high and glorious is also very close to us.
112:7-9 The poor can learn about this! He raises them from the dust.
Beggars can find out about this! He raises them up from their lowly position to make them sit with princes, with the best people land.
A barren woman can find out about this! He moves her into the house as a mother who rejoices over the children. Infertility was a terrible curse for the Jewish woman. Deliverance from this curse was a cause for the most intense joy, according to the Commentary on the Prayer Book.
I was poor, but through faith in Christ I became fantastically rich spiritually.
I was a beggar, but the Lord Jesus took the beggar out of his garbage and gave him wonderful believing brothers and sisters whose fellowship is better than anything this world has to offer.
I was barren and did not bear fruit for God in my life. But He delivered me from an empty and meaningless existence for the sake of a meaningful and fruitful life.
He sits on the throne, on the highest throne,
He sits there by right;
He is the beloved Son of the Father,
And the redeemed sing of Him.
Though He is high, He receives praise,
Which people on earth offer Him;
The weakest and quietest cry will reach the Savior’s ears.
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Interpretation of the Old Testament
Interpretation of the New Testament
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The entire series of subsequent psalms, starting from 112 and ending with 116, represents a coherent content and disclosure of the same theme, this is God’s guidance of the Jewish people, from which the writer draws strength and confidence, as well as his real prayer, to which he calls all the people , will be heard by the Lord and He will help them in these difficult circumstances (and), which actually happened, which is why the author’s song turns into a hymn of praise and gratitude (). The content of the psalms indicated here is very suitable for the time after the return from Babylonian captivity, when the Jews began to build the second temple and here they encountered opposition from the Samaritans, who were intriguing before the Persian court. This intrigue was discovered and exposed, and the work of building the temple and restoring Jerusalem was over. That is why the first psalms, in accordance with the circumstances of their origin, are distinguished by their petitionary content, and the second, after removing obstacles, are already grateful, i.e., the time of writing the psalms must be attributed to the era of Nehemiah’s activity.
The one hundred and twelfth psalm among the Jews begins with the hallel (i.e., hallelujah psalms), which embraces and was used during worship in the new moon. It was also used at the Passover Jewish supper, and was divided into two parts - the first ( and ) at the beginning of the supper, and the second (; ; ; ; ) at the end of it.
Servants of the Lord, glorify His name always and throughout all the earth (1-3). The Lord rules over all nations. From heaven, the place of His dwelling, He looks down to earth to raise the poor from the dust and make him sit with princes, to give the barren one to rejoice over her children (4-9).
. Praise, O servants of the Lord, praise the name of the Lord.
"Servants of the Lord, praise the name of the Lord". Only His servants, believers in Him and people who do His will are invited to honor and praise the Lord, since anyone else with their unclean lips only insults the Highest Family and is unworthy and cannot adequately praise Him.
. The Lord is high above all nations; above the heavens is His glory.
The “height” of the Lord over all nations means His supremacy, power over the latter. Nothing in the history of the lives of these peoples can happen without His will.
. Who is like the Lord our God, who dwells on high,
. bows down to look at heaven and earth;
The Lord’s special habitat is the sky, which is distant from the earth at a distance immeasurable for man. As the sky is high above the earth, so immeasurably high is the Lord above all earthly things and man. However, the Lord does not leave the earth without His care; He “looks down... upon the earth” in order to bestow various blessings on weak and helpless people. This is an expression of His extraordinary mercy and love.
. He raises the poor from the dust, he raises the needy from the clay,
. to make him sit with the princes, with the princes of his people;
. does he bring a barren woman into the home as a mother who rejoices over her children? Hallelujah!
The actions of Divine mercy are indicated: He exalts from insignificance ("dirtiness") and places with princes, He gives children to the barren. Probably, here we mean not only special cases of such mercy of God shown over individual people, such as the healing of Job, the rise of David, Moses, Daniel, etc., or, for example, the resolution of the infertility of Sarah, Rachel, Anna, but this image is applicable to everything the Jewish people, at first insignificant and small in number, driven and slaughtered in Egypt, and then multiplied and became the owner of Palestine and had significant political weight in the eyes of the ancient pagan monarchies and peoples.
Ps. 112 This psalm praises the greatness of the Lord in graciously meeting human needs. Ps. 112, like Ps. 110 and 111, begins with the word "hallelujah", i.e. “Praise the Lord” (“Hallelu yah”). It opens the so-called "Egyptian Hallel", the execution of which was timed to coincide with the main holidays of the Jewish people: Passover and the Feast of Tabernacles. Ps. 112-117 were sung at Easter, so it is quite possible that it was these that Jesus sang with His disciples on the last evening spent with them (Matt. 26:30; Mark 14:26). In addition, it should be noted some similarities between Ps. 112 with a song of thanksgiving to Anna (1 Sam., ch. 2; especially vv. 5 and 8) and “My soul magnifies the Lord” to Mary (Luke 1:46-55).
112:1 The servants of the Lord. These words are addressed to the believers present at the service.
praise the name of the Lord. See Ps. 8.2.
112:2 from now on and forever. Those. at all times.
112:3 From the rising of the sun unto the west. Those. all over the earth.
112:4 The Lord is high above all nations. The psalmist asserts that the Lord is the God not only of the Israelites, but also of all other nations, and even moreover, the God of the entire universe.
112:5 Who is like the Lord...? This question is rhetorical. It certainly assumes a single answer: “nobody.”
upholstered at height. Just as a king is exalted above his people, God is exalted above the universe He created and subject to Him.
112:6 bows down. God is immeasurably great, but in His greatness he does not forget about the world He created, interfering in the course of earthly affairs.
to look up to the sky. Heaven in the Bible is often called the place of God. Here, however, the idea is emphasized that God is so great that even the heavens cannot contain Him (1 Kings 8:27).
112:7 poor... beggar. Out of His great mercy, the Lord helps those who need His help.
112:9 He brings a barren woman into the home as a mother. These words can be applied to Anna and Mary (see Introduction: Characteristics and topics).
This short psalm, like the previous, 111th, psalm has the inscription Alleluia(“praise God”), and also encourages faithful and true Worshipers of God to praise and glorify God. Our duty, as His humble and unworthy servants, requires that we, who live on earth and have always been blessed by Him, honor and glorify Him. Due to some similarity with the previous psalm, it completely goes to the state of the Jews upon their return from Babylonian captivity, when they once again, in the continuation of their history, actually came to know the universal dominion of the Lord over kingdoms and peoples (; ) and experienced the beneficial effect on themselves His industry is for deliverance from oppression and disaster.
Praise the Lord, fathers, praise the name of the Lord. Blessed be the name of the Lord from now on and forever.
The praise, or glorification, of the Lord is mentioned above, in the first lines of this psalm, as well as in other psalms. Who are they boys who are called to the praise of the Lord? Under youths here we do not mean middle-aged children (10–15 years old), who belong to the age known as adolescence (“youths”). In Holy Scripture and in the liturgical language of the Orthodox Church youths most often called slaves (), or ministers in general, and, in particular, those three youths from the captives of the Jews, who, by order of King Nebuchadnezzar, were thrown into the Babylonian furnace red-hot by fire, through the angel of the Lord sent to them and watering them, not only They did not suffer any harm, but also prompted the king and all the people to glorify the Lord God. Since then, in the Jewish Church, and from it into the New Testament Christian Church, the custom has come to glorify the Lord God through the three Babylonian youths, who glorified Him in the “septenary of the kindled furnace.” All the liturgical hymns included in the morning service are dedicated to this glorification in our Holy Church, under the title of the 7th and 8th hymns of the morning canon, such as this one, for example: “The fiery furnace in Babylon sometimes divided the action, by God’s command the Chaldeans scorching, faithful and watering, singing: bless all the works of the Lord the Lord” (Octoechos. Tone 2. Week. Matins. Canon, song 8). And the Lord God Himself is glorified and the holy name of the Lord is inseparably glorified with Him, and not as the new false sages on Mount Athos are heretical, glorifying especially the Lord and especially the name of the Lord. This is how the great righteous people and saints glorified the Lord. His prophets.
Thus, the righteous and long-suffering Job, when he heard about all the terrible disasters that befell him, by God’s permission, not only did he not express a single word of murmur against God, but, blessing the name of the Lord, he fell to the ground, bowed to God and said: “Lord He gave and the Lord took away! Blessed be the name of the Lord forever" (). Daniel the prophet did the same when, after praying for the secret of the royal dream to be revealed to him, he received in my dreams at night revelation of this secret from God, blessed the Heavenly God and said: “Blessed be the name of the Lord God from century to century” (). Many other righteous people did the same, and we should all do the same, recognizing ourselves as slaves and servants of the Lord God.
From the east of the sun to the west the name of the Lord is praised; the Lord is high above all languages: above the heavens is His glory.
Everywhere, says the prophet, throughout the entire expanse of the earthly world, from the place where the sun rises to its west, i.e. where it goes, the name of the Lord must be glorified, because everywhere there live different nations, ruled by great sovereigns and strong kings. “Praiseable,” says St. John Chrysostom, - the name of the Lord is no longer in Palestine and not in Judea only, but throughout the entire universe. And when did this come true, if not when our church began to flourish?” But no matter how great and strong these or other peoples inhabiting the earth are, no matter how numerous and glorious they are, the Lord God surpasses them in strength and power. He is incomparably higher than them all, and not only higher than nations and kings, but also higher than all the angels who are in heaven, and His glory surpasses all the heavens and those who live in them, His glory is above the heavens. According to the blzh. Theodoret, “and here these words mean that all nations have learned that there is the Most High and Creator of all and praised by the heavenly angels.”
Who is our Lord? Look upon the high and the lowly in heaven and on earth: lift up the poor from the earth, and lift up the wretched from the rot.
Here the psalmist makes a comparison, or, as it were, a correlation, of the Lord God of Israel with other deities recognized by people. Is there anyone, he says, in the world who is like Jehovah, ours, Who, having a residence on inaccessible heights, and surpassing everyone and everything in the greatness of His Creature, at the same time, by His ineffable mercy and goodness, was close and to everything that happens in heaven and on earth, even to insignificant objects, especially to people, meek and humble; Who, sitting on high, bows down to see the things that are in the heavens and on the earth? Who is like the Lord, Which in heaven humiliated the proud angels and Satan, and on earth looked upon the humble and righteous and raised them to participation in His eternal glory, who on earth despised the proud Pharaohs, Nebuchadnezzars and others like them, and looked upon Moses and David and other humble and meek Who lifts the poor from the dust, from the clay elevates the beggar, such as the long-suffering Job? Earth and rot The psalmist calls insignificance and glorifies the power of God, which easily changes things into whatever He pleases, as the blessed one explains. Theodoret, “makes the poor and the insignificant rich and significant, and also makes the insignificant and the poor glorious and famous.”
Plant him with the princes, with the princes of his people: instilling barrenness in the house, the mother rejoices over the children.
These last verses continue the speech of the previous verses. The Lord God, who looks down on the earth and its deeds, lifts up the poor and wretched from the earth and from poverty in order to put him in prison, i.e. to equate him in dignity with princes and people of high rank. In general, this indicates the omnipresent and all-effective Providence of God in heaven and on earth. The providential hand of God is manifested in all human affairs. She supports the poor in misfortune and dishonor, in order to later show them a worthy example to people. These include: Moses, David, Daniel; in the New Testament: the apostles, disciples and many saints who appeared as messengers of the special benefits and mercy of the Lord. All this will be credited to them in the future life, when all the poor, all the unfortunate, oppressed in this world, for their faith in the Holy Gospel and for the love of Christ will be brought to glory, which is expressed in figurative speech: plant them with the princes of their people. And not only does he do many similar things, but the Lord also changes the very nature and laws of nature when His Divine Providence needs it, so that from a barren and childless wife inhabits her house and makes her a mother, rejoicing over my children, i.e. makes her from a childless one to one with many children, as in the Old Testament he made Anna, the mother of Samuel, Rachel and many others. In the highest and spiritual sense, this legend must be attributed to the New Testament Church, gathered from pagans, which, after remaining barren for a long time, finally, in old age, produced many children, as St. the Apostle Paul, repeating the words of the prophet: “Rejoice, you barren, you who do not give birth, shout and cry, you who are not sick with the stomach, for many are more empty children than those who have husbands” (; ).
This psalm begins and ends with Hallelujah, for, like so many others, it is intended to promote the great and important work of glorifying God.
(I.) This psalm calls and encourages us to glorify God (v. 1-3).
(II) He also gives us a subject for praise and puts words in our mouths. In singing it, we must, with holy fear and love, give praise to God, 1. For exalting his glory and majesty (v. 4, 5).
(2.) For the condescension of his grace and mercy (v. 6-9), which are largely illustrative of each other, and for their proper influence upon us.
Verses 1-9. This psalm:
I. Exhorts us to give glory to God, to give Him the glory worthy of His name.
1. This invitation is quite insistent: “Hallelujah; praise, praise the name of the Lord; Blessed be the name of the Lord; Let the name of the Lord be glorified, for it is worthy of glory” (vv. 1-3). These words imply, (1.) That it is a necessary and most excellent duty, which is peculiarly pleasing to God, and has a great place in religion.
(2) That it is a duty to which we must devote much time, which we must perform often and devote ourselves to it.
(3) That this is work that we often do not want to do, and in order to call and motivate us to it, we need commandment upon commandment and rule upon rule.
(4) He who glorifies God much will attract others to do it, because he knows how important this work is, and realizes how much he needs the help of others (there is enough work for all hearts, all hands, and in any case there will not be enough of them ), because he enjoys it and wants all his friends to share it.
2. This invitation is very persistent. Note:
(1.) Where God gets his praise from—his own people. It is they who are called to glorify God, since they will answer the call: “Praise ye, ye servants of the Lord...” They have the greatest reason to glorify Him, since the one who comes to Him as His servant knows Him best and has His favor more than others . Their duty is to glorify Him, it is the work required of them as His servants. It is an easy and pleasant work to speak well of their Master and honor Him to the best of their ability. If they don't do it, who will? Some believe that this refers to the Levites; even if this is so, then all Christians are a royal priesthood, taken for their own possession, that they might proclaim the praises of Him who called them (1 Pet. 2:9). Angels are the servants of the Lord; they do not need our calls to glorify God, but at the same time it is a great consolation for us to know that they glorify Him and glorify Him better than us.
(2.) From whom He should receive praise.
From all generations (v. 2) - from now on and forever. This cause must not die with us; let's do it in better world, and those who came after us - perform it here. May our descendants not degrade, and may God be glorified in all generations, and not just this one. We must bless the Lord in our time by saying with the psalmist, “Blessed be the name of the Lord today and always.”
From all corners of the earth - from sunrise to the west, that is, from all the places where people live. May everyone who rejoices and enjoys the benefits rising sun(and such people really count on the fact that the sun will set), thanks the Father of light for this light. Let the name of the Lord be glorified; let it be glorified by all nations, for in every place from west to east there are obvious evidences and fruits of His wisdom, power and mercy. One can only lament that such a huge part of humanity still does not know Him and gives others the glory that should belong to Him alone. But perhaps there is more implied in these verses; as the previous verse gave us a glimpse of the kingdom of glory, where the name of God shall be blessed forever (when time shall be no more, and glorification shall be a heavenly work), so this gives a glimpse of the kingdom of grace during his gospel dispensation. When the Church will not be limited to one Jewish people, but will be spread throughout the whole world, when spiritual incense will be offered to the name of God in every place (Mal. 1:11), then from the rising of the sun to the west the name of the Lord will be glorified by people in all countries.
II. These verses indicate what we should give God glory for.
1. Let us look with the eye of faith and see how high His glory is exalted in the highest world, and speak of it to exalt Him (v. 4, 5). In our praise we must exalt His name, for He is high and His name is high.
(1.) He is high above all nations, however magnificent their kings may be, and however numerous their people. We will not argue whether this statement is true of the kings of the earth: “Though they are greater individuals, but less significant than the whole people,” but this cannot be said about the King of kings. Gather all the nations together - and He will be above them. All nations are like a drop from a bucket and like a speck of dust before Him (Isaiah 40:15,17). Let all nations think highly of God, since He is above them all.
(2.) He is higher than the heavens, the throne of his glory is in the highest heavens, and this should lift up our hearts as we praise him (Lam. 3:41). His glory is above the heavens, that is, above the angels. He is greater than them, since their glory is nothing compared to His glory. He is greater than what they do, for they carry out His instructions and do everything to please Him. He is greater than even them best words about him. He is exalted above the blessings and praise that come not only from our lips, but also from theirs. And therefore we must ask with holy admiration: “Who is like the Lord our God? Who of all earthly lords and monarchs, of all the bright and blessed spirits on high, can compare with You? There is no one equal to Him, and no one dares to compare with Him. God must be glorified as infinitely great, extraordinary and incomparable, for He dwells on high and sees everything from above, controls everything and quite rightly attracts everyone to glorify Himself.
2. Let us look around us with an observant eye and see how great His mercy is in this lower world, and speak about it in order to exalt Him. He is the God who exalts himself to dwell, who humbles himself in heaven and on earth. Some believe that there is a transposition here - He exalts himself to dwell in heaven and humbles himself to look at the earth. But the meaning of this verse is quite simple. Notice that the psalm says that God exalts himself and humbles himself; He himself performs both these actions; since He is a self-existent Person, He is both the source of His glory and the source of His grace. God condescends and His grace is revealed:
(1) That He is interested in this lower world. His glory is above all nations and above the heavens, but at the same time He does not despise either one or the other. God is powerful, but at the same time he does not despise anyone (Job 36:5). He bows down (humbles himself, English trans. KJV) to look upon all His creatures, upon all His subjects, although He is infinitely higher than them. Considering the infinite perfection, sufficiency, and blessedness of the divine nature, we must recognize it as an act of the greatest condescension that God is pleased to receive into the attention of His eternal will and into the hands of His universal providence information about the host of heaven and the inhabitants of the earth (Dan. 4:32);
even in His lordship He humbles Himself.
He condescends to contemplate what is happening in heaven, to maintain their existence, to direct their movement and to receive the praise and services of the angels themselves, since He does not need them and does not receive benefits from them.
The Lord condescends even more to contemplate what is happening on earth, to visit the sons of men, to show attention to them, to command and manage their affairs, to note what they say and do. He does this so that he can fill the earth with mercy and thereby set an example of how to condescend to do good, pay attention and care for his subordinates. If God showed great condescension in contemplating heaven and earth, then how amazing was the condescension when the Son of God descended from heaven to earth, clothed in our nature, in order to be able to seek and save what was lost! For this purpose He undoubtedly humbled himself.
(2.) In the special favor which He sometimes shows towards the most insignificant and insignificant inhabitants of this despised lower world. He contemplates not only the great things happening on earth, but also the most insignificant ones, to which great people usually do not pay attention. He not only looks at them, but also performs miracles for them - something that surprises and comes out of the general sequence of providence and the chain of events. All this shows that the world is not governed by the course of nature, for in that case events would flow in one direction, but by the God of nature, who likes to do what we did not expect.
The one who for a long time neglected, sometimes he suddenly becomes a respected person (vv. 7, 8): “He raises the poor from the dust ... to set him with princes.”
First, in this way God sometimes exalts himself, his wisdom, power and dominion. When He needs to accomplish a great work, He chooses as the executor the one who is least suitable, whom others and He Himself consider least suitable for such an honorable work: God took Gideon when he was threshing grain on the threshing floor, Saul when he was looking for donkeys, and David, when he was a shepherd; the apostles, who had previously been fishermen, became fishers of men. The riches of the gospel are invested in earthly vessels, and weak and foolish men are chosen to preach it and to confound the wise and strong (1 Cor. 1:27,28), so that the excellence of the power comes from God, and all may see that the advancement comes from Him.
Secondly, this is how God sometimes rewards His people for outstanding piety and patience, who have been groaning for a long time under the weight of poverty and dishonor. When Joseph's virtue was tested and proclaimed, he rose from the dust of the prison and sat down with the princes. He who is wise will follow such turns of providence and thanks to them will understand the mercy of the Lord. Some believe that this verse speaks of the atonement of Jesus Christ, and not without reason, since through Him poor fallen man was raised from the dust (one of the Jewish rabbis believed that this refers to resurrection of the dead), nay, from the dunghill of sin, and was seated with the princes, among the angels, with the princes of his people. Hannah sang about this (1 Samuel 2:6-8).
She who had been barren for a long time suddenly became a mother (v. 9). This verse regarding past events may refer to Sarah, Rebecca, Rachel, Hannah and Samson's mother, and in the future to Elizabeth. There have been many similar examples in history when God looked at the suffering of His slaves and removed blame from them. He brings a barren woman into the house as a mother - not only creates a family, but also thus gives the heads of the family a job. Note, He who has a family and the comforts of family must take care of it; bearing children and managing a home should go hand in hand (1 Timothy 5:14). When God brings a barren woman into the home as a mother, He expects her to oversee the management of her house (Prov. 31:27). This verse says that she will be a mother rejoicing over children, not only in a general sense, since pain is forgotten because a person is born into the world, and this will be a special joy that is present where a child is born after for long years barrenness (as in Luke 1:14), and therefore special thanksgiving should be present. Hallelujah - praise the Lord! At the same time in in this case rejoice with trembling, because although the grieving mother has become joyful, at the same time the joyful mother can again become grieving if the children are taken away from her or become bitter towards her. Therefore these words may refer to the gospel Church among the Gentiles (the building of which is illustrated in this way: “Rejoice, O barren, unbearing ...”, Isa. 54:1 and Gal. 4:27), for which we, being sinners of the Gentiles and children of the forsaken, have reason to say: “Hallelujah - praise the Lord!”
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