The Treasury of David — Charles H. Spurgeon
TITLE AND SUBJECT. This Psalm is one of pure praise, and contains but little which requires exposition; a warm heart full of admiring adoration of the Most High will best of all comprehend this sacred hymn. Its subject is the greatness and condescending goodness of the God of Israel, as exhibited in lifting up the needy from their low estate. It may fitly be sung by the church during a period of revival after it has long been minished and brought low. With this Psalm begins the Hallel, or Hallelujah of the Jews, which was sung at their solemn feasts: we will therefore call it THE COMMENCEMENT OF THE HALLEL. Dr. Edersheim tells us that the Talmud dwells upon the peculiar suitableness of the Hallel to the Passover, “since it not only recorded the goodness of God towards Israel, but especially their deliverance from Egypt, and therefore appropriately opened with Praise ye Jehovah, ye servants of Jehovah, —and no longer servants of Pharaoh.” Its allusions to the poor in the dust and the needy upon the dunghill are all in keeping with Israel in Egypt, and so also is the reference to the birth of numerous children where they were least expected.
DIVISION. No division need be made in the exposition of this Psalm, except it be that which is suggested by the always instructive headings supplied by the excellent authors of our common version: an exhortation to praise God, for his excellency, 1-5; for his mercy.
Exposition
Verse 1. Praise ye the LORD, or Hallelujah, praise to JAH Jehovah. Praise is an essential offering at all the solemn feasts of the people of God. Prayer is the myrrh, and praise is the frankincense, and both of these must be presented unto the Lord. How can we pray for mercy for the future if we do not bless God for his love in the past? The Lord hath wrought all good things for us, let us therefore adore him. All other praise is to be excluded, the entire devotion of the soul must be poured out unto Jehovah only. Praise, O ye servants of the LORD. Ye above all men, for ye are bound to do so by your calling and profession. If God’s own servants do not praise him, who will? Ye are a people near unto him, and should be heartiest in your loving gratitude. While they were slaves of Pharaoh, the Israelites uttered groans and sighs by reason of their hard bondage; but now that they had become servants of the Lord, they were to express themselves in songs of joy. His service is perfect freedom, and those who fully enter into it discover in that service a thousand reasons for adoration. They are sure to praise God best who serve him best; indeed, service is praise. Praise the name of the LORD: extol his revealed character, magnify every sacred attribute, exult in all his doings, and reverence the very name by which he is called. The name of Jehovah is thrice used in this verse, and may by us who understand the doctrine of the Trinity in Unity be regarded as a thinly veiled allusion to that holy mystery. Let Father, Son, and Holy Spirit, all be praised as the one, only, living, and true God. The close following of the words, “Hallelujah, Hallelu, Hallelu, “must have had a fine effect in the public services. Dr. Edersheim describes the temple service as responsive, and says, “Every first line of a Psalm was repeated by the people, while to each of the others they responded by a Hallelu Jah or Praise ye the Lord”thus—
The Levites began: Hallelujah (Praise ye the Lord). The people repeated: *Hallelu Jah.*The Levites: Praise (Hallelu), O ye servants of Jehovah. The people responded: *Hallelu Jah.*The Levites: Praise (Hallelu) the name of Jehovah. The people responded: Hallelu Jah.
These were not vain repetitions, for the theme is one which we ought to dwell upon; it should be deeply impressed upon the soul, and perseveringly kept prominent in the life.
Verse 2. Blessed be the name of the LORD. While praising him aloud, the people were also to bless him in the silence of their hearts, wishing glory to his name, success to his cause, and triumph to his truth. By mentioning the name, the Psalmist would teach us to bless each of the attributes of the Most High, which are as it were the letters of his name; not quarrelling with his justice or his severity, nor servilely dreading his power, but accepting him as we find him revealed in the inspired word and by his own acts, and loving him and praising him as such. We must not give the Lord a new name nor invent a new nature, for that would be the setting up of a false god. Every time we think of the God of Scripture we should bless him, and his august name should never be pronounced without joyful reverence. From this time forth. If we have never praised him before, let us begin now. As the Passover stood at the beginning of the year it was well to commence the new year with blessing him who wrought deliverance for his people. Every solemn feast had its own happy associations, and might be regarded as a fresh starting place for adoration. Are there not reasons why the reader should make the present day the opening of a year of praise? When the Lord says, “From this time will I bless you, “we ought to reply, “Blessed be the name of the Lord from this time forth.” And for evermore: eternally. The Psalmist could not have intended that the divine praise should cease at a future date however remote. “For evermore” in reference to the praise of God must signify endless duration: are we wrong in believing that it bears the same meaning when it refers to gloomier themes? Can our hearts ever cease to praise the name of the Lord? Can we imagine a period in which the praises of Israel shall no more surround the throne of the Divine Majesty? Impossible. For ever, and more than “for ever, “if more can be, let him be magnified.