المزامير ١١٣:٤

This praiseworthiness is now confirmed. The opening reminds one of Psa 99:2. Pasek stands between גוים and יהוה in order to keep them apart. The totality of the nations is great, but Jahve is raised above it; the heavens are glorious, but Jahve's glory is exalted above them. It is not to be explained according to Psa 148:13; but according to Psa 57:6, 12, רם belongs to Psa 113:4 too as predicate. He is the incomparable One who has set up His throne in the height, but at the same time directs His gaze deep downwards (expression according to Ges. ֗142, rem. 1) in the heavens and upon earth, i.e., nothing in all the realm of the creatures that are beneath Him escapes His sight, and nothing is so low that it remains unnoticed by Him; on the contrary, it is just that which is lowly, as the following strophe presents to us in a series of portraits so to speak, that is the special object of His regard. The structure of Psa 113:5-6 militates against the construction of "in the heavens and upon the earth" with the interrogatory "who is like unto Jahve our God?" after Deu 3:24.

This psalm begins and ends with "Hallelujah;" for, as many others, it is designed to promote the great and good work of praising God. I. We are here called upon and urged to praise God (Psa 113:1-3). II. We are here furnished with matter for praise, and words are put into our mouths, in singing which we must with holy fear and love give to God the glory of, 1. The elevations of his glory and greatness (Psa 113:4, Psa 113:5). 2. The condescensions of his grace and goodness (Psa 113:6-9), which very much illustrate one another, that we may be duly affected with both.

113:4 The Lord’s glory reaches to the heavens (57:5, 11; 99:2; 108:5; 138:6; Isa 6:1; 57:15) and throughout the world of human relationships.