Psalm Chapter 113

What is the meaning of Psalm 113?

Introduction to Psalm 113

Psalm 113 opens the collection of psalms known as the Egyptian Hallel (Psalms 113-118), which Jewish people have sung during Passover celebrations for over two millennia. This profound hymn of praise establishes a striking contrast between the exalted majesty of God and His intimate concern for the lowly and needy. It presents יהוה (Yahweh) as both the transcendent King of the universe and the immanent Helper who stoops down to lift up the poor and barren.

The psalm’s masterful composition bridges heaven and earth, demonstrating how the God who dwells in unapproachable glory also draws near to meet human need. This theological tension between God’s transcendence and immanence creates a beautiful portrait of divine character that continues to inspire worship today.

Context of Psalm 113

Within the Psalter, Psalm 113 serves as the gateway to the Egyptian Hallel, a sequence of psalms historically sung during the three major Jewish festivals (Passover, Pentecost, and Tabernacles). During Passover, Psalms 113-114 were traditionally sung before the meal, while Psalms 115-118 were sung after it. This practice likely dates back to Second Temple times and was almost certainly the “hymn” sung by Yeshua and His disciples at the Last Supper (Matthew 26:30).

The psalm’s placement is significant within the larger structure of Book V of the Psalter (Psalms 107-150). It follows a series of psalms focusing on God’s deliverance of Israel and precedes psalms celebrating His kingship. This positioning emphasizes how God’s care for the lowly demonstrates His sovereign rule.

In the broader biblical narrative, Psalm 113 echoes Hannah’s song of praise (1 Samuel 2:1-10) and anticipates Mary’s Magnificat (Luke 1:46-55). These connections reveal how God’s pattern of exalting the humble and meeting human need finds its ultimate expression in the incarnation of the Messiah.

Ancient Key Word Study

• Hallelu (הַלְלוּ) – The opening imperative “praise” appears three times in verse 1, creating a powerful emphasis. This trilateral root (הלל) conveys the idea of boasting about someone’s qualities, suggesting praise that stems from genuine recognition of greatness.
• Avdei Adonai (עַבְדֵי יְהוָה) – “Servants of the LORD” identifies the worshipping community. The construct chain emphasizes belonging to and serving יהוה, highlighting the relationship between the exalted King and His people.
• Meharah (מֵעַתָּה) – “From now” combines with “forever” (עַד־עוֹלָם) to express eternal praise, creating a merism that encompasses all time. This temporal fullness matches the spatial fullness of God’s glory described in verses 3-4.
• Ram (רָם) – “High/exalted” describes יהוה’s transcendent nature. The participle form suggests this is His constant state, not merely an acquired position.
• Mashpili (הַמַּשְׁפִּילִי) – “Who stoops down” presents a striking paradox. The exalted God deliberately lowers Himself to see and help His creation. The participle form indicates this is His characteristic action.
• Mei’afar Dal (מֵעָפָר דָּל) – “From the dust the poor” recalls both creation imagery and the language of social transformation. The dust represents the lowest possible state from which God lifts people.
• Akeret Habayit (עֲקֶרֶת הַבַּיִת) – “Barren woman of the house” represents those in socially disadvantaged positions whom God specially favors. The term emphasizes both her isolation and the domestic sphere from which God elevates her.

Compare & Contrast

• Verse 1’s triple repetition of “Hallelu” could have been simplified to a single command, but the threefold structure creates a crescendo effect and possibly alludes to the triune nature of God. The choice of the imperative form rather than a participle emphasizes the urgency and necessity of praise.
• The phrase “from the rising of the sun to its setting” (verse 3) could have used the common Hebrew terms for east and west, but the poetic circumlocution emphasizes daily continuity and connects praise to the natural order God established.
• In verse 4, יהוה is described as “high above all nations” rather than simply “ruling all nations.” This phrasing emphasizes transcendence while implying sovereignty, creating a richer theological statement.
• Verses 5-6 use the interrogative “Who is like יהוה?” rather than a declarative statement. This rhetorical question engages readers more deeply in contemplating God’s uniqueness.
• The description of God “lifting the poor from the ash heap” (verse 7) deliberately echoes royal practice of elevation to nobility, connecting divine action to recognizable human experience while surpassing it.
• The transformation of the barren woman in verse 9 could have simply stated she bears children, but the phrase “mother of children” (אֵם־הַבָּנִים) emphasizes her new identity and status.

Psalm 113 Unique Insights

The structure of Psalm 113 presents a remarkable chiastic pattern that moves from earth to heaven and back to earth. This movement mirrors the psalm’s theological message about God’s transcendence and immanence. The ancient rabbis noted that this pattern reflects the “ladder” seen in Jacob’s vision at Bethel, where heaven and earth were connected by divine activity.

The timing of this psalm in the Passover liturgy is particularly significant. Sung before the meal, it sets the theological foundation for understanding the exodus story – that the God who rules over all creation is also the God who hears the cries of slaves. The Midrash Tehillim connects this psalm’s imagery of lifting from the dust to Israel’s liberation from Egypt, seeing it as a pattern for all divine deliverance.

Early messianic interpretation in the Pesikta Rabbati saw the barren woman’s transformation as a prophecy of Zion’s future restoration through the Messiah. This connects powerfully to the New Testament’s presentation of Yeshua as the one who lifts up the humble and fills the hungry with good things.

The psalm’s use of participial forms for God’s actions (verses 5-9) suggests these are not merely occasional interventions but expressions of His essential character. This grammatical choice supports the Jewish theological concept of God’s ongoing involvement in creation (מַעֲשֵׂה בְרֵאשִׁית).

Psalm 113 Connections to Yeshua

The portrait of God in Psalm 113 finds its perfect expression in the person and work of Yeshua the Messiah. His incarnation supremely demonstrates the God who “stoops down to look” (verse 6), as the Word became flesh and dwelt among us (John 1:14). The Messiah’s ministry consistently demonstrated this pattern of exalting the humble and meeting human need.

The psalm’s emphasis on God’s concern for the poor and needy was perfectly fulfilled in Yeshua’s mission statement from Isaiah 61:1-2, which He claimed for Himself in Luke 4:18-19. His healing ministry, teaching, and ultimate sacrifice on the cross demonstrated God’s pattern of lifting up the lowly and filling the hungry with good things.

The barren woman’s transformation in verse 9 points to the greater miracle of the virgin birth and the spiritual fruitfulness that would come through the Messiah’s work. This theme connects to Paul’s use of the barren woman metaphor in Galatians 4:27 to describe the supernatural fruitfulness of God’s grace through the new covenant.

Psalm 113 Scriptural Echoes

This psalm shares profound connections with Hannah’s song in 1 Samuel 2:1-10, using similar imagery of God’s exaltation of the lowly. Both songs emphasize divine reversal of human circumstances and God’s special concern for the barren and poor.

The theme of God’s sovereignty extending “from the rising of the sun to its setting” echoes Malachi 1:11, pointing to the universal worship God will receive among the nations. This connects to the Great Commission and the spread of the gospel to all peoples.

Mary’s Magnificat in Luke 1:46-55 draws heavily from this psalm’s imagery and themes, showing how the incarnation fulfills the pattern of God’s dealings with His people. The language of exalting the humble and filling the hungry appears in both texts.

The psalm’s portrayal of God’s transcendence echoes Isaiah 57:15, which similarly holds together God’s exalted status and His presence with the lowly and contrite. This theological tension finds resolution in the incarnation of the Messiah.

Psalm 113 Devotional

This psalm challenges us to maintain the balance between awe at God’s transcendent majesty and confidence in His intimate care. When we face difficulties, we can remember that the God who rules over all creation is the same God who stoops down to lift us from our dust heaps.

The psalm’s movement from corporate praise to individual transformation reminds us that worship isn’t just about personal expression but about joining the eternal chorus of praise that spans all time and space. Our individual stories of God’s lifting and helping become part of this greater testimony.

Consider what “dust heaps” exist in your life – areas where you feel lowly, needy, or barren. This psalm assures us that these very places become opportunities for God’s transforming work. Just as He made the barren woman a joyful mother, He can bring life and fruitfulness from our areas of lack.

Did You Know

• The Egyptian Hallel (Psalms 113-118) was likely the “hymn” Yeshua and His disciples sang at the Last Supper before going to the Mount of Olives.
• In traditional Jewish practice, Psalm 113 is recited daily in morning prayers, connecting everyday worship with the themes of God’s transcendence and immanence.
• The threefold repetition of “Hallelu” in verse 1 is seen by some Jewish commentators as corresponding to the three daily prayer times established in Temple worship.
• The psalm’s structure forms a perfect chiasm, with God’s exaltation at the center and human praise bracketing both ends.
• Ancient Near Eastern literature often portrayed deity as remote and unconcerned with human affairs, making this psalm’s picture of divine involvement radical for its time.
• The image of lifting from the ash heap (verse 7) may refer to the ancient practice of adoption, where a person would legally adopt someone by lifting them from the ground.
• The phrase “mother of children” in verse 9 uses a construct form that implies not just biological motherhood but a position of honor and authority in the household.
• This psalm’s themes of divine reversal strongly influenced early Christian hymnody and liturgy, particularly in the development of Marian devotion.
• The term “servants of the LORD” in verse 1 was understood in rabbinic tradition to refer specifically to those who study and teach Torah.
• The psalm’s geographical merism (“from the rising of the sun to its setting”) appears in similar form in Mesopotamian royal inscriptions, suggesting its recognition as a formula for universal rule.