Exalted Yet Stooping - July 13th, 2025

Psalm 113 KJV

1 Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD. 2 Blessed be the name of the LORD from this time forth and for evermore. 3 From the rising of the sun unto the going down of the same the LORD’S name is to be praised. 4 The LORD is high above all nations, and his glory above the heavens. 5 Who is like unto the LORD our God, who dwelleth on high, 6 Who humbleth himself to behold the things that are in heaven, and in the earth! 7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; 8 That he may set him with princes, even with the princes of his people. 9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.

Psalm 113 - Expository Sermon Brief

Formal Elements / Deductive Data

Title (Heading 1) “Exalted Yet Stooping” — Psalm 113

CIT (Central Idea of Text) Because JHVH is simultaneously infinitely exalted and intimately involved with the lowest, His servants everywhere and always must praise His Name.

Proposition God’s paradoxical posture—high enthronement → humble involvement → human elevation—demands unending corporate praise.

Purpose Statement

• Major Objective (“Know”): Believers will recognize the inseparable link between God’s majesty and His mercy.

• Specific Objective (“Do”): The congregation will adopt dawn‑to‑dusk rhythms of praise that overflow into practical lifting of the marginalized.

Potential Inductive Pattern Start with v 7‑9’s human reversals > ask “Who does this?” > move to v 5‑6’s divine stooping > climax in v 4’s cosmic enthronement > conclude with the call of vv 1‑3.

[Speaker Notes]

Theology Summary #1 God’s transcendence is not aloofness but the platform from which He exercises immanence. The Most High is simultaneously the Most Near.

Theology Summary #2 Divine preference for the powerless (poor, barren) is the ethical outworking of covenant love; praise that ignores such lifting is liturgical hypocrisy.

[Prompt]

Poetic Analysis Diagram

Hallel‑frame (v 1a / v 9c)

Call (vv 1‑3)——High (v 4)——Pivot Q (v 5)——Low (v 6)——Lift (vv 7‑9)

Inclusio Merisms (Time & Space) Chiastic mirror around v 5 (“Who is like…?”)

Mnemonic hook: P‑R‑A‑I‑S‑E

 P – People commanded (vv 1‑3)

 R – Reign exalted (v 4)

 A – Alone incomparable (v 5)

 I – Intervenes by stooping (v 6)

 S – Stooping lifts the Suppressed(vv 7‑9a)

 E – Encore! “Hallelu‑Jah” (v 9c)

Expanded Exposition

Introduction

High above the Milky Way, the James Webb telescope peers into galaxies no eye has ever seen—yet the God who hurled those spirals into space still bends low enough to notice the tear that slid down your cheek this morning. Psalm 113 invites us into that breathtaking paradox. It opens with a triple “Praise ye the LORD!”—as though the worship‑leader must strike the tambourine three times just to wake our distracted hearts—then sweeps us from “the rising of the sun to its setting,” naming every longitude as sanctuary (vv 1‑3). Why such a summons? Because the One seated “high above all nations” (v 4) is also the One who “raises the poor from the dust” and seats them beside princes (vv 7‑8). In a single hymn, transcendence shakes hands with tenderness; the throne room touches the trash heap; and our only fitting response is a life that shouts Hallelu‑Jah.

Sub‑Introduction (Historical‑Cultural & Contextual Summary)

This psalm first echoed through Jerusalem’s courts as the opening song of the “Egyptian Hallel,” the festival set (Pss 113‑118) chanted by Levites at Passover, Weeks, and Tabernacles—and later by families gathered around the Seder table. Imagine priests alternating verses while worshippers answered with the refrain, cups of red wine in hand: they were remembering Exodus deliverance and anticipating Messiah’s greater rescue. Structurally, Psalm 113 forms a liturgical envelope—“Hallelu‑Jah … Hallelu‑Jah”—encasing three movements: a universal call to praise (vv 1‑3), a contemplation of JHVH’s cosmic kingship (vv 4‑6), and a celebration of His social reversals (vv 7‑9). Sung on the night Jesus left the Upper Room (Matt 26:30), it framed the cross‑shaped storyline of a God who is “on high” yet “stoops to see,” who exchanges barrenness for laughter and dust for dignity. When we stand to preach, then, we step into an ancient festival choir and invite twenty‑first‑century listeners to join the same Hallelujah that once accompanied the Passover Lamb Himself.

I. A CALL TO PRAISE (Ps. 113:1-3)

A. The Audience (v 1)

Psalm 113:1 KJV

1 Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.

Word Snapshot hal·lĕ·lû = 2 mp piel impv. “sound forth boisterous praise”; ʿăbdê JHVH “servants/slaves bound by covenant”; šēm “name, reputation.” 

Hist‑Cult Aside Opening formula of the Egyptian Hallel, chanted antiphonally at Passover’s second cup—Jesus likely sang these very words (Matt 26:30). 

The psalm begins with a triple imperative, recruiting every covenant‑bonded worshipper into God’s choir. Identity (servant) precedes activity (praise).

[Quote] Phillips: “Those who are bound to God by sacred ties should offer praise as witness to His goodness.” 

[EXP→ILL] A barista repeatedly calls your name when the coffee’s ready—identity summons response.

 [ILL→APP] When God’s Name is shouted, do His servants still sit?

B. The Accord (v 2)

Psalm 113:2 KJV

2 Blessed be the name of the LORD from this time forth and for evermore.

 Word Snapshot mĕborāḵ (Pual participle) “continually blessed”; min (temporal) “from…forth.”

Hist‑Cult Aside Jewish liturgy answered this verse with the congregation’s Barukh Shēm response, embedding doxology into daily prayer.

The blessing is stated as a jussive wish, stretching from the immediate “now” through unending ages—praise is not event‑driven but existence‑driven.

[Quote] Clarke: “Jehovah’s praise will be unceasing and universal.” 

[EXP→ILL] Apple pushes updates “from now on”; heaven pushes praise updates forever.

[ILL→APP] Schedule a daily “blessing alert” on your phone—when it chimes, speak verse 2 aloud.

C. The Arena (v 3)

Psalm 113:3 KJV

3 From the rising of the sun unto the going down of the same the LORD’S name is to be praised.

Word Snapshot mizrāḥ / māḇôʾ merism East‑West; passive participle mĕhullāl “is praised/already ringing.” 

Hist‑Cult Aside In ANE geography, east & west marked world‑limits—v 3 universalizes Israel’s God amid imperial pantheons.

The temporal‑spatial merism breaks every fence humans build around worship; geography and clockface surrender to sovereignty.

[Quote] POSB notes that “Wherever the sun shines, that is Israel’s field.” 

[EXP→ILL] If the sun can’t hide from its orbit, why should praise hide from ours?

[ILL→APP] Pray for believers on the opposite longitude each sunset.

II. A CONTEMPLATION OF GOD (Ps. 113:4‑6)

A. Lofty Elevation (v 4)

Psalm 113:4 KJV

4 The LORD is high above all nations, and his glory above the heavens.

Word Snapshot rām (adj.) “exalted”; kābôdō “His glory, weight, renown.” 

Hist‑Cult Aside Ancient kings claimed cosmic titles; the psalmist dethrones them, seating JHVH alone atop the pantheon.

God’s political altitude dwarfs every empire—His glory not only out‑shines but out‑soars the starry canopy.

[Quote] Phillips labels God here “Infinite… none can put Him too high, for the heavens are beneath Him.” 

[EXP→ILL] Astronauts view “the overview effect”; verse 4 is the divine overview.

[ILL→APP] Let global headlines be prayer prompts: each flag is “beneath.”

B. Loftless Equality (v 5)

Psalm 113:5 KJV

5 Who is like unto the LORD our God, who dwelleth on high,

Word Snapshot mi ka‑JHVH rhetorical incomparability; yōšēḇ appropriately “enthroned sitting.”

Hist‑Cult Aside Echoes Exodus 15:11, linking Red‑Sea deliverance with present doxology.

The pivot question halts the hymn to let awe breathe—qualitative uniqueness undergirds quantitative supremacy.

[Quote] Teach‑the‑Text: Psalm 110 likewise asks this question to establish messianic authority. 

[EXP→ILL] When kids ask “Who’s the GOAT?”, Scripture answers definitively.

[ILL→APP] Insert personal testimony: When has God proved incomparable to you?

C. Loving Examination (v 6)

Psalm 113:6 KJV

6 Who humbleth himself to behold the things that are in heaven, and in the earth!

Word Snapshot ham‑mašpîlî (Hiphil participle) “continually stooping”; lirʾot “in order to look attentively.” 

Hist‑Cult Aside Kings sent spies; JHVH comes Himself. Stooping imagery subverts deistic caricatures.

Divine condescension is not concession but character: height enables sight, and sight births rescue.

[Quote] Clarke: “When God stoops it is in order to lift up.” 

[EXP→ILL] Like a parent kneeling to a child’s level, God’s gaze dignifies before it delivers.

[ILL→APP] Pray on your knees today—mirror His stooping posture.

III. A CELEBRATION OF GRACE (Ps. 113:7‑9)

A. Lifting the Destitute (v 7)

Psalm 113:7 KJV

7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

Word Snapshot meqîmī & yārīm parallel Hiphils “raising/lifting”; dal “power‑less”; ʾebyôn “destitute beggar.” 

Hist‑Cult Aside Urban refuse mounds (mezbele) were literal shelters for outcasts—image of social death.

God’s grace initiates in the gutter; praise begins where hope ends.

[Quote] POSB: “Love stoops to the lowly and raises them to glory.” 

[EXP→ILL] Think of recycling—God repurposes people deemed trash.

[ILL→APP] Volunteer this week where society’s “dust” collects.

B. Seating with Nobles (v 8)

Psalm 113:8 KJV

8 That he may set him with princes, even with the princes of his people.

Word Snapshot lĕhôšībî “purpose infinitive—to seat”; nĕdîbîm “willing nobles.”

Hist‑Cult Aside Echo of Hannah’s song (1 Sam 2:8); enthronement motif fits festival enthronement liturgy.

1 Samuel 2:8 KJV

8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD’S, and he hath set the world upon them.

Elevation is not mere extraction but installation—grace graduates paupers to policymakers.

[Quote] Scroggie calls this “The greatest stoop which raised us up out of the dust.” 

[EXP→ILL] From park bench to board bench—God bridges the seating chart.

[ILL→APP] Give marginalized voices a literal seat at your planning table.

C. Settling the Desolate (v 9a)

Psalm 113:9 KJV

9a-b He maketh the barren woman to keep house, and to be a joyful mother of children.

Word Snapshot ʿāqār “infertile”; mōšībī “causes to dwell securely”; bānîm “sons/children.”

Hist‑Cult Aside Barrenness carried social stigma; promise anticipates Zion‑Mother (Isa 54:1).

Isaiah 54:1 KJV

1 Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD.

God’s care enters the most private pain, converting emptiness into echoing laughter.

[Quote] Commentaries Research: “The childless woman gains her proper position in the community.” 

[EXP→ILL] Like turning rooms into nurseries, God renovates futures.

[ILL→APP] Support an adoption fund—partner with God’s nursery project.

D. Hallelujah Seal (v 9c)

Psalm 113:9 KJV

9c Praise ye the LORD.

Word Snapshot Hallelu‑Jah inclusio—cycle complete, doxology continues.

Hist‑Cult Aside Ends Hallel section sung before Passover meal; likely Jesus’ last sung words pre‑Gethsemane.

The psalm lands where it launched: praise is both launchpad and landing gear of grace stories.

[Quote] Phillips: “This seemed the utmost love could do, and the singer rests there.” 

[EXP→ILL] Encore at a concert—crowd shouts same word to restart the song.

[ILL→APP] End each day whispering “Hallelujah”—let tomorrow’s praise rehearse tonight.

Literary‑Echo Sheet:

• Psalm 113 ↔ 1 Sam 2:8 (Hannah)

• Psalm 113 ↔ Isaiah 54:1 (Barren Zion)

• Psalm 113 ↔ Luke 1:52‑53 (Magnificat)

• Psalm 113 ↔ Phil 2:6‑8 (Kenosis)

Conclusion

God’s throne is higher than Hubble can scan, yet His hands are dirt‑under‑the‑nails helping the helpless. Such majesty‑meets‑mercy births unending Hallelujahs.

 Homiletical Recap and Challenge

 And so the anonymous temple singer—likely voicing Israel’s own hard‑won experience of exile and return—calls weary believers to attention. He has tasted both God’s unreachable greatness and His unexpected nearness to the forgotten ones. Out of that journey he shouts, “Servants of the LORD, praise!” and paints a simple picture: our King sits above the stars, yet bends low to scoop the destitute off the ash heap and fill an empty home with children’s laughter.

Friends, that same heart beats for us. Wherever you feel stuck in the dust—overlooked, sidelined, or fruitless—the psalm insists that you are already on God’s radar. Let its sunrise‑to‑sunset cadence tune your own routine: speak a word of gratitude with your first coffee, whisper a blessing on your commute, sing a quiet doxology as the day fades. Each small act joins heaven’s anthem and reminds a watching world that the Most High specializes in lifting the least.

So this week, dare to mirror His downward reach: notice one person our culture skims over and raise them with a word, a visit, or a seat beside you. Praise rises tallest when it stoops lowest—may our lives echo that melody until every corner of the day hums, “Hallelu‑Jah.”

Application Bank

Praise is a continuous vocation, not a Sunday event.

Leverage rhythms (sunrise, commute, sunset) to anchor doxology.

Join God’s stooping mission: identify and elevate modern “dust‑dwellers.”

Invite marginalized voices to your tables of influence.

Support ministries that turn barrenness to blessing (adoption, infertility care).

Whisper “Hallelujah” as a daily encore cue for tomorrow’s praise.