John Calvin Commentary Psalms 113

Praise, you servants of Jehovah! This psalm contains abundant reasons for all people, without exception, to praise God. The faithful alone being endowed with spiritual perception to recognize the hand of God, the prophet addresses them in particular. And if we consider how cold and callous people are in this religious exercise, we will not consider 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, in order to stir us up to unwearied zeal in praising God. The repetition, then, of the exhortation to praise him, should be considered as referring both to perseverance and ardor in this service.

If, by the servants of God, some would rather understand this to mean the Levites, to whom the charge of celebrating his praises under the Law was committed, I am not much opposed to it. This interpretation is acceptable, provided they do not exclude the rest of the faithful. For God formerly appointed the Levites as leaders and chief musicians over them, so that he might be praised by all his people without exception.

When the Holy Spirit explicitly addresses the Levites concerning God’s praises, this is intentionally so, 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 even the humblest of the people shall be Levites, there is no question that, except for unbelievers who are mute, the prophet invites all of us collectively to render this service to God.

Blessed be the name of Jehovah. The prophet confirms what I stated above: that the praises of God must be continued throughout the whole course of our life. If His name is to be continually praised, it should, at least, be our earnest endeavor during our brief pilgrimage here that the remembrance of it may flourish after we are dead.

In the next verse, he extends the glory of God’s name to all parts of the earth; therefore, our apathy will be totally inexcusable if we do not make its praises resound among ourselves. Under the law, God could not be praised properly, except in Judea by His own people, to whom the knowledge of Him was confined.

His works, however, which are visible to all nations, are worthy of the admiration of the whole world. The following clause concerning the loftiness of God’s glory has the same effect. For can there be anything more shameful than for us to magnify it only seldom and tardily, considering it should fill our thoughts with enrapturing admiration?

In extolling the name of God so highly, the prophet intends to show us that there is no ground for indifference, and that silence would suggest impiety if we did not exert ourselves to the utmost of our ability to celebrate His praises, so that our affections may, as it were, rise above the heavens.

When he adds that God is high above all nations, there is an implied reproach, by which he levels against the chosen people the charge of apathy in the exercise of praise. For can there be anything more preposterous than for those who are eye-witnesses of God’s glory, which shines forth even among the blind, to refrain from making it the theme of their praises?

At the very time when God conferred upon the Jews the exclusive honor of being the custodians of the knowledge of His heavenly doctrine, He was nevertheless, according to Paul, not without a witness (Acts 14:17; Romans 1:20). After the proclamation of the Gospel, His exaltation above the nations was more evident, for then the whole world was placed under His sway.

Who is like unto Jehovah our God? The 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 for the sake of humankind, who would not be able to endure his majesty if he did not kindly humble himself and gently and kindly draw us towards him.

The point is that God’s dwelling above the heavens, at such a distance from us, does not prevent him from showing himself to be near and plainly providing for our welfare.

And, in saying that God is exalted above the heavens, he magnifies his mercy towards humankind, whose condition is lowly and despicable. He informs us that God might righteously hold even angels in contempt, if it were not that, moved by paternal regard, he condescends to take them under his care. If he humbles himself in regard to angels, what then is to be said about humankind, who, groveling 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, because 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 special care.

Who raiseth the poor from the dust. In this passage, he speaks in commendation of God’s providential care regarding the diverse changes that people are inclined to view as accidental. He declares that it is solely by God’s appointment that things undergo changes far surpassing our expectations.

If the course of events were always uniform, people would attribute it merely to natural causes; whereas, the vicissitudes that take place teach us that all things are regulated according to God’s secret counsel. On the other hand, struck with astonishment at events that have happened contrary to our expectation, we instantly attribute them to chance.

And since we are so prone to view things from a perspective completely opposite to recognizing God’s superintending care, the prophet urges us to admire his providence in matters of marvelous or unusual occurrence; for since cowherds, and people of the lowest and most abject condition, have been elevated to the summit of power, it is most reasonable that our attention should be captured by such an unexpected change.

We now perceive the prophet’s purpose. In this passage, as in others, he might have presented to us the structure of the heavens and the earth; but, since our minds are unaffected by the ordinary course of things, he declares that the hand of God is most apparent in his marvelous works.

And in saying that people of humble and abject condition are not merely elevated to some minor sovereignty, but are invested with power and authority over God’s holy people, he magnifies the greatness of the miracle — this being of far more consequence than ruling in other parts of the earth; for the state or kingdom of the Church constitutes the principal and majestic theater where God presents and displays the signs of his wonderful power, wisdom, and righteousness.

Who makes the barren woman to dwell in the family. He relates another work of God, which, though apparently not as notable, should not, for that reason, engage our thoughts any less. Unimpressed as we are by the ordinary works of God, we are compelled to express our astonishment when a woman who has been barren for a long period unexpectedly becomes the mother of a numerous family.

The Hebrew term, הבית, habbayith, should be understood not simply as a house but also as a household (that is, the container for what is contained), just as the Greeks apply οικος, and the Latins domus, to a household. 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 inclined to desire wealth, honor, pleasures, or any other advantages, yet progeny is preferred to everything else. Therefore, since God oversees the ordinary course of nature, changes the course of events, lifts up those in lowly circumstances and of humble origin, and makes the barren woman fruitful, our insensitivity is very blameworthy if we do not carefully consider the works of His hand.