Salmos 113
Steven Cole · Citado em PreceptAustin
Salmos 113
Cole - Genuine praise of God does not mean that we go around saying, “Praise the Lord” all the time. Rather, it is a response to thinking about who God is and what He has done, as revealed in His Word. While praise by its very nature is somewhat spontaneous, it also can be cultivated as we deliberately meditate on God’s greatness and glory. If (like me) you must admit that you do not adequately praise the Lord (as we saw in Psalm 106:2, “Who can show forth all His praise?”), the place to start is to spend more time meditating on God as revealed in His Word. One other thought: if you admit that you do not praise God often enough or fervently enough, it’s probably true that you are not enjoying Him enough. C. S. Lewis pointed out (Reflections on the Psalms [Harcourt, Brace, and World], p. 95, cited by John Piper, Desiring God [Multnomah Books, 1996] p. 49), “I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation.” If we delight in a beautiful sunset, we want to extol its beauty to others. Our enjoyment of it spontaneously overflows into praise. Our enjoyment of who God is and what He has done for us will also erupt in heartfelt praise. (Psalm 113: God is Great and He is Gracious) Henry Morris -The themes of praise and thanksgiving are very prominent throughout Scripture. The word "praise" and its derivatives occur over 330 times, and "thanks," with its derivatives, over 150 times. When applied to our relation to God, "thanks" are given to Him for what He has done for us, and "praise" for who He is and what He has done for the whole creation. If frequency of occurrence were an indicator, we might conclude that thanksgiving is important and praise-giving is twice as important! (Days to Remember- Henry M. Morris) The final reference to praise in Scripture John writes (the setting is in Heaven) ...And a voice came from the throne, saying, “Give praise to our God, all you His bond-servants, (cp Ps 113:1) you who fear Him, the small and the great. And I heard, as it were, the voice of a great multitude and as the sound of many waters and as the sound of mighty peals of thunder, saying, “Praise the LORD! (Hallelujah!) For the Lord our God, the Almighty, reigns. (Rev 19:5-6) The “servants of the LORD,” his loyal people together with the priests and the Levites, come together for the worship of the Lord (v. 1). The people of God comprise all, that is, “from the rising of the sun to the place where it sets,” who know “the name” Yahweh (v. 3; cf. 50:1; Zeph 2:11b; Mal 1:11; see appendix to Ps 7: The Name of Yahweh). The worship of the Lord is not limited to the land of Canaan but is to be universal. Through the witness of faithful Jews, many proselytes joined in the praise of God in the Diaspora. With the coming of our Lord and the preaching of the gospel to the Gentiles, the true worship of God has been gradually extended to all parts of the globe. The worship of the Lord shows reverence for His “name.” The threefold repetition of the “name of the LORD” (Ps 113:1–3) calls attention to the acts and the self-revelation of the Lord, by which he declares the significance of the covenantal relationship to his people, in accordance with his promise (Ex 3:16; 6:7; Ezek 36:28; 37:23). The “name” of the Lord was to be proclaimed so that each generation might remember what he had done and how he had revealed himself (Ex 3:16). The praise of the Lord was to be a lasting hallel (“praise”). The God who acted and revealed himself in creation and in redemption desired each generation to declare to the next generation the story of redemption so that he might have a loyal people on the earth. The emphasis on the continuity of praise is a corollary of the emphasis on the continuity of God’s loyalty to his people. Thus the psalm begins with praise and focuses on God’s merciful accommodation to the needs of his people (vv. 6–9). Furthermore, he is to be praised “both now and forevermore” (v. 2; cf. 121:8; 125:2; 131:3). (The Expositor's Bible Commentary- Frank E. Gaebelein, Willem A. VanGemeren, Allen P. Ross, J. Stafford Wright, Dennis F. Kinlaw) Spurgeon 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. (Treasury of David—Psalm 113) Matthew Henry said that In thanking God, we fasten upon his favors to us; in praising and adoring God, we fasten upon his perfections in Himself. Thou art worthy to be praised with my every breath, loved with my every faculty of soul, served with my every act of life. (Valley of vision) Teach me to laud, adore, and magnify thee, with the music of heaven, And make me a perfume of praiseful gratitude to thee. (Valley of vision) When I feel the warmth of the sun may I praise thee who art the Sun of righteousness with healing power. (Valley of vision devotional) Psalm 113 is a great exercise in Inductive Bible study, especially the use of the 5W/H questions... Who is to praise God?: Servants of the Lord Ps 113:1. When is God to be praised?: From this time forth and for evermore Ps 113:2. Where is He to be praised?: “From the rising of the sun to the going down of the same” Ps 113:3. Why is God to be praised?: because of His supremacy, Ps 113:4–5, His humility, Ps 113:6; His mercy, Ps 113:7–8; His pity, Ps 113:9. How should this change the way I think about God? Psalm 113:2 Blessed be the NAME of the LORD from this time forth and forever. Ps 41:13 106:48 1Ch 16:36 29:10-13 Da 2:20 Eph 3:21 Rev 5:13 ) JEHOVAH'S PRAISES SHOULD ENCOMPASS THE WHOLE DAY & THE WHOLE WORLD (Ps 113:2-3) (David) Now therefore, our God, we thank Thee, and praise Thy glorious Name. (1Chr 29:13) Blessed (01288)(barak) is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) Some context actually mean to curse! (Job 1:5, 2:5, 9, 11 contrast use in Job 1:21, 42:12) To speak words invoking divine favor (bless - Ru 2:4, 20, Ru 3:10), or speak of the excellence of someone (praise). The righteous man is blessed (Ps 5:12). Barak includes the idea of to endue with power for success, prosperity, fecundity, longevity, etc. & is frequently contrasted with qalal meaning to curse (Dt 30:1,19). Barak refers to the posture of kneeling in prayer (Da 6:10) Frequently God blesses humans, meaning that they are given benefits (Ps. 115:12, etc). Occasionally God blesses things, such as a Sabbath (Ge 2:3), fields (Gen. 27:27), work (Dt. 28:12) or bread (Ex 23:25). Humans could also bless humans, as when fathers on their deathbed blessed their children (Ge 27). The Greek (Septuagint) usually translates barak with the verb eulogeo (from eú = good, well + logos = word. English = eulogize, eulogy = commendatory formal statement or set oration; high praise; to extol) means literally to a good word and so to speak a good word of , to speak well or favorably of someone (especially God - Lk 1:64, 1Cor 14:16) or some thing. To say something commendatory, to praise, to extol. Two common phrases in which barak occurs... Bless the LORD - 23x in 20 v - Deut. 8:10; Jdg. 5:2, 9; 1 Chr. 29:20; Neh. 9:5; Ps. 16:7; 26:12; 34:1; 103:1f, 20ff; 104:1, 35; 115:18; 134:1f; 135:19f Blessed be the LORD - 27x in 27v - Gen. 9:26; 24:27; Ex. 18:10; 1Sa 25:32, 39; 1Ki. 1:48; 5:7; 8:15, 56; 10:9; 1Chr 16:36; 2Chr 2:12; 6:4; 9:8; Ezra 7:27; Ps. 28:6; 31:21; 41:13; 68:19; 72:18; Ps 89:52; 106:48; 124:6; 135:21; 144:1; Zech. 11:5; Lk. 1:68 NIDOTTE = As a preliminary statement, it must be stressed that nothing was more important than securing the blessing of God in one’s life or nation. All religious or superstitious peoples (in other words, virtually the entire ancient world, along with most of the world to this day) have actively sought the blessing of a specific deity or spirit, believing that this blessing will make them fertile, or prosper them, protect them, deliver them, heal them, preserve them, empower them, exalt them, favor them, or, possibly, bring about all the above. The blessing is thought of as tangible, its effects perceivable and, at times, measurable. The more powerful the deity, the more important the blessing. How crucial it was, then, for the people of Israel to secure the blessing of the all-powerful god, the only creator, the ruler of the ends of the earth, their true lord and rightful king, whose blessing no one could reverse and whose curse no one could lift. And where there was a covenantal (or family) blessing passed on through the generations, there was nothing more urgent than being properly positioned so as to receive (or inherit) that blessing (cf. 1Kgs 2:45). A blessed life was the ideal; a life without God’s blessing (a fortiori, a life under God’s curse; cf. Jer 20:14) was the ultimate nightmare (cf. Ps 129:8; Jer 17:5–6; Micah 2:9). Real success was impossible without the much-coveted blessing (cf. G. J. Wenham, Genesis 1–15, WBC, 1987, 24: “Where modern man talks of success, OT man talked of blessing”). Abraham fervently prays in Gen 17:18, “If only Ishmael might live under your blessing!” Nothing else really mattered. (New International Dictionary of Old Testament Theology) Stephen Renn on barak Inherent in the idea of blessing is the invocation of special favor on a person or object that is held in high esteem. The object of blessing in the Old Testament may be either divine or human, or that which belongs to either God or human beings. Where God is the object of human blessing, the context is invariably one of worship and praise. When people bless God, they offer him praise for who he is and what he has done on behalf of those he loves. Barak is used this way about eighty times, with the majority of texts occurring in the Psalms. Elsewhere, the same emphases are observed. In Ge 14:20, for example, Melchizedek blesses the God of Abraham for having delivered him from his enemies. Jethro, the Midianite priest, blesses Yahweh for having delivered the Israelites from Egypt. The women of Bethlehem praise God on Naomi’s behalf for not leaving her without a descendant in the wake of her husband’s death. The birth of Obed evokes this ascription of blessing to God (cf. Ru 4:14). Eze. 3:12 provides a slightly different perspective on ascribing praise to God. Here, the prophet is taken up by the Spirit into the heavenly throne room of God. Ezekiel’s immediate response is to utter a cry of wonder: “May the glory of the Lord be praised (i.e., blessed) in his dwelling place!” This blessing is a response to a revelation of God’s glory, rather than an expression of gratitude for what God has done. However, in making this distinction, it needs to be noted that the character and person of God are never divorced from each other in Scripture. In every instance, praise and blessing are given to God because of who he is and what he has done. God’s character is always evident in his actions, and his actions are always consistent with his character. Blessing is never given to God in any mystical sense that separates his being from his involvement in human affairs, particularly those of his chosen people. In Eze 3:12, for instance, the context makes it clear that the glory of God is intimately linked with the fortunes of God’s people as he communicates his message of judgment and hope to the prophet. The Psalms are very good examples of the way in which blessing is given to God in response to both his character and his actions. Note the following references in this regard: Ps 96: 2; 104:1, 35; 72:15, 18, 19; Ps 106:48; 16:7, 8; 26:12; 63:4, 5; Ps 115:18; 145:1, 2, 10, 21. Human objects of divine blessing receive a greater amount of attention in the usage of barak. The bestowal of blessing upon the people of Israel, and also upon people and nations beyond the borders of Canaan, is a major theme in the Old Testament. Of primary importance here is the phenomenon of covenant blessing, given first of all to the patriarchs throughout the book of Genesis. Abraham is the most prominent recipient of such blessing. God promises to grant him descendants too numerous to count and a land for them to dwell in. God also promises to enable his descendants to be a blessing to nations all over the world. These blessings, given in the form of promises, are then handed down repeatedly to Abraham’s son Isaac, and to Isaac’s son Jacob (cf. Ge 12: 2, 3; 17:16; 18:18; 22:17; 26:24; 28:14; 30:27; 48:3, 9). The implications of these blessings and promises are laid down for the people of Israel in the detailed legislation of the Mosaic covenant, especially in the books of Leviticus, Numbers, and Deuteronomy. Deuteronomy 28 is particularly significant in this regard, for this chapter repeatedly mentions blessings that will come to Israel, provided the people maintain their obedience and devotion to God (Dt 28: 3-6). The people of Israel are constantly reminded that their obligation to serve their God is grounded in the fact that he has blessed them in a uniquely wonderful way by granting them deliverance from Egypt (Dt 2: 7; 7:13; 8:10; 12:7; 15:6, 15 — this last verse is quite specific on this matter). References to God blessing his people Israel are found throughout the Old Testament (e.g., Nu 6:23; Dt 26:15; 1Sa. 25:14; 2Sa. 6:18; 7:29; 2Ch. 31:10; Ps 29:11; 66:8; 132:15; Isa. 51: 2; Hag. 2:19). The reference in Hag. 2:19 is particularly significant in that the promised blessing anticipates a new era in the relationship between God and his people that is elsewhere taken up as the promise of a new covenant. Not only are the blessings of God granted to Israel, but the Old Testament also makes it clear that divine favor is extended to Gentile people as well. One of the most significant passages in this regard is Isa 19:23-25. In these verses God promises to bless Israel, along with Egypt and Assyria — all three of whom God will draw together to worship him. The intent of the divine blessing is quite clear — God will perform a work of inner spiritual renewal within these two pagan nations, two of Israel’s “classic” enemies. God’s blessing is also poured out on the household of Potiphar, the captain of the Egyptian guard in Gen. 39: 5, because of the kindness he extended to Joseph. While these two passages are the only ones in which barak specifically indicates divine blessing upon the nations, these are not the only places where blessing to the nations is intended in the Old Testament. Finally, barak also indicates the invocation of blessing between people — whether it be a solemn pronouncement of favor in the name of the Lord or merely an exchange of greetings. It is used in this way about fifty times. The pronouncement, invocation, or pleading for blessing has a tangible as well an intangible element. When one blesses God, it is invariably in the context of an attitude, if not a ritual, of worship and devotion to Yahweh. Such a blessing is wholly intangible, yet nonetheless real. When coming from people who are genuinely devoted to God in their hearts, such praise delights the heart of God. Divine blessing in the old covenant does indeed have a tangible aspect in that all such blessing focuses on the possession and enjoyment of the land. But the intangible, yet very substantial, spiritual blessing is also very much in evidence — the joy of being in an intimate personal relationship of favor with one’s God. (Expository Dictionary of Bible Words-Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts) Barak - 298x in NAS - It is notable that 88 uses of the verb barak occur in Genesis. See also heavy concentration in Dt 28-30. Gen. 1:22, 28; 2:3; 5:2; 9:1, 26; 12:2f; 14:19f; 17:16, 20; 18:18; 22:17f; 24:1, 11, 27, 31, 35, 48, 60; 25:11; 26:3f, 12, 24, 29; 27:4, 7, 10, 19, 23, 25, 27, 29ff, 33f, 38, 41; 28:1, 3, 6, 14; 30:27, 30; 31:55; 32:26, 29; 35:9; 39:5; 47:7, 10; 48:3, 9, 15f, 20; 49:25, 28; Ex 12:32; 18:10; 20:11, 24; 23:25; 39:43; Lev. 9:22f; Num. 6:23-24, 27; 22:6, 12; 23:11, 20, 25; 24:1, 9f; Deut. 1:11; 2:7; 7:13f; 8:10; 10:8; 12:7; 14:24, 29; 15:4, 6, 10, 14, 18; 16:10, 15; 21:5; 23:20; 24:13, 19; 26:15; 27:12; 28:3ff, 8, 12; 29:19; 30:16; 33:1, 11, 13, 20, 24; Jos. 8:33; 14:13; 17:14; 22:6f, 33; 24:10; Jdg 5:2, 9, 24; 13:24; 17:2; Ruth 2:4, 19f; 3:10; 4:14; 1 Sam. 2:20; 9:13; 13:10; 15:13; 23:21; 25:14, 32f, 39; 26:25; 2 Sam. 2:5; 6:11f, 18, 20; 7:29; 8:10; 13:25; 14:22; 18:28; 19:39; 21:3; 22:47; 1 Ki. 1:47f; 2:45; 5:7; 8:14f, 55f, 66; 10:9; 21:10, 13; 2 Ki. 4:29; 10:15; 1 Chr. 4:10; 13:14; 16:2, 36, 43; 17:27; 18:10; 23:13; 26:5; 29:10, 20; 2 Chr. 2:12; 6:3f, 13; 9:8; 20:26; 30:27; 31:8, 10; Ezr. 7:27; Neh. 8:6; 9:5; 11:2; Job 1:5, 10f, 21; 2:5, 9; 31:20; 42:12; Ps. 5:12; 10:3; 16:7; 18:46; 26:12; 28:6, 9; 29:11; 31:21; 34:1; 37:22; 41:13; 45:2; 49:18; 62:4; 63:4; 65:10; 66:8, 20; 67:1, 6f; 68:19, 26, 35; 72:15, 17ff; 89:52; 95:6; 96:2; 100:4; 103:1f, 20ff; 104:1, 35; 106:48; 107:38; 109:28; 112:2; 113:2; 115:12f, 15, 18; 118:26; 119:12; 124:6; 128:4f; 129:8; 132:15; 134:1ff; 135:19ff; 144:1; 145:1f, 10, 21; 147:13; Prov. 3:33; 5:18; 20:21; 22:9; 27:14; 30:11; Isa. 19:25; 51:2; 61:9; 65:16, 23; 66:3; Jer. 4:2; 17:7; 20:14; 31:23; Ezek. 3:12; Hag. 2:19; Zech. 11:5 Barak is translated in NAS - abundantly bless(1), actually blessed(1), bless(111), bless is blessed(1), bless me indeed(1), bless them at all(1), blessed(167), blessed be those who bless(1), blessed is everyone who blesses(1), blesses(10), blessing(1), boast(1), congratulates(1), curse(3), cursed(3), curses(1), greatly bless(1), greet(2), greeted(1), had to bless(1), kneel(1), kneel down(1), knelt(1), persisted in blessing(1), pronounce blessing(1), salute(1), salutes(1), surely bless(1), thanked(1).
Salmos 113
Cole says “If we delight in a beautiful sunset, we want to extol its beauty to others. Our enjoyment of it spontaneously overflows into praise. Our enjoyment of Who God is and what He has done for us will also erupt in heartfelt praise.” "Praise flows out of a heart that delights in God, a heart that knows God, a heart that is familiar with His goodness and character." (Padrick) Note also that each call to Praise the LORD in Ps 113:1-note is in the form of an imperative (and in the Greek praise is present tense calling for a "lifestyle of praise!"). And so praise to Yahweh should not be an occasional afterthought, but our Spirit filled (enabled) ever present, pleasurable practice! Indeed it is fitting then that "Praise the LORD!" like "divine bookends" begins and ends Psalm 113 (Ps 113:1 and Ps 113:9), providing us a pattern for a daily practice of praising Him "from the rising of the sun to the going down of the same." John Calvin said that "Praise is the best of all sacrifices and the true evidence of godliness." However, Erwin Lutzer cautions us to be aware that "You don’t learn to praise in a day, especially since you may have been complaining for years! New habits take time to develop. But you can begin today, and practice tomorrow, and the next day, until it becomes part of your inmost being." As the psalmist says "Seven times a day I praise Thee, because of Thy righteous ordinances." (Ps 119:164-note) What effect might such a Spirit enabled lifestyle ("filled with the Spirit" speaking forth psalms. Eph 5:18-19-note), daily robed in "the garment of praise" (Isa 61:3KJV), have on the state of our soul? Surely a frequent heavenly uplook will radically impact our daily earthly outlook! J I Packer adds that "Praising energizes and renews praying." Paul Bilheimer writes that "Praise decentralizes self." Indeed, praise is looking up which fosters a life of worship (bowing down)! Praise deepens intimacy with God, for Ps 22:3KJV-note says He inhabits the praises of His people. Josh McDowell says "The more you praise God for being Who He is—a loving God Who judges righteously—the more you can act upon your belief of what He is—eternal love." Finally, it is notable that the word PRAISE occurs over 300 times in the Bible, and the word PRAYER occurs about 135 times. While we can't truly compare the value of praise versus prayer (or even say there is always a significant difference), it is impossible to overestimate the uplifting power of praise in our lives! In light of the command to praise and the precious value of praise, could I challenge you (and myself) to "discipline yourself for godliness" (1Ti 4:7-note) by (at the very least) beginning and ending each new day with a "Holy Hallel" in your heart and on your lips? Paul encourages us with the truth that godly disciplines such as this are profitable "since they hold promise for the present life and also for the life to come!" (1Ti 4:8-note). Praise Him with your lips. Praise Him with your life. Praise Him with your substance. Praise Him with every faculty and capacity. Lord give us a heart like David who declared "Every day I will bless Thee, and I will PRAISE Thy NAME forever and ever. I will extol the LORD at all times. His PRAISE will always be on my lips." Amen (Ps 145:2-note, Ps 34:1-note) Commenting on Ps 145:2 John