提要
詩篇第一一三至一一八篇是「讚美詩篇」(Hallel Psalms)而聞名，因為一再重複呼喊「哈利路亞」，即「讚美耶和華」之意，就是這些詩篇的主題。這一詩篇集是在希伯來人節慶時，用於禮拜之中，表達對耶和華的感謝與讚美。
詩篇第一一三篇的開始就是邀請從日出之地到日落之處，從東方到西方，所有各時代的耶和華的僕人，一起來讚美耶和華，直到永遠（113：2~3；瑪一：11）。在讚美祂的名時（113：1~3；115：1），我們認出耶和華位格的彰顯，及祂啟示的本性（賽42：8；30：27）。我們也要讚美祂，用祂擁有詩人在兩方面描述的無可比擬性：祂的超越和祂的謙卑不是做比較的，而是要我們敬慕。祂的確是「居住在高處」，然而連天都包不住祂，以及祂的道是人類頭腦不能理解的（王上8：27；伯26：11~14）。當祂謙卑自己，作為看顧人類需要的慈父時，祂的卓越就益加明顯。誠然，地上充滿祂的慈愛，同時，天上也充滿祂的榮耀（113：4）。
詩人舉例說明祂的謙卑，例如祂看顧陷在絕望深淵中（悲哀，由「灰堆」代表）的窮人。祂擦乾祂兒女的眼淚，並且使他們歡欣（啟21：4；賽25：8；35：10）。這些例證摘自哈拿讚美上帝的詩歌，求上帝醫治她的不孕（113：7~8；撒上2：8；路1：52）。詩人使用這個例證時，還有另一個有關上帝慈愛的例證（113：9）。上帝不僅採取行動改善他們的情況，而且也高舉他們，使他們與公義的王子同坐（113：8；弗2：6）。不過，最能說明上帝謙卑的例證就是祂以人的形像來到世界上，作我的救主耶穌基督（腓2：5~11）。
第一一四篇的詩是詩人特有的想像力及完美的希伯來詩，描述上帝親自帶領以色列的後裔走出埃及地。這是以色列歷史中的最重要的大事。就是詩人所描述的奇妙大事促使上帝要求以色列人成為祂產業的繼承人。祂選擇耶路撒冷作為祂設立聖所的聖地（78：54；出15：17）。祂在以色列人受阻於紅海時，使紅海分離（出14：21）。祂使約旦河乾枯，表示徘徊於曠野的日子已告終止（114：3；書3：16）。群山都震動，連西乃山也在祂顯現的大能與莊嚴之前顫抖（29：5~6；68：8；97：5；出15：18；士5：4；來12：18、26）。祂的大能也彰顯在使石頭流出水來的神蹟中（78：15~16；出17：6；民10：11）。這一詩篇有意被列在讚美詩篇的中間，因為上帝的拯救是我們必須不停地讚美和感謝祂的大事。
在詩篇第一一五篇中，詩人描述上帝的最高的榮耀，以及一切榮耀都應歸於上帝。尤如詩人所強調，以色列因不應受到讚美（115：1），而且異教國家的人手所造的偶也不應受到讚美。這就是這一詩篇的重點。異教徒嘲笑上帝的百姓，說：「你們的上帝在那裡？」他們問出這樣問題，可能是看到以色列人遭遇各種困苦，而且得不到他們上帝的幫助（比較42：3、10；珥2：17；賽36：18~20；37：15~20）。詩人證明，對那些信靠上帝及倚靠上帝的人而言，祂的確是一個極大的幫助（115：9~11）。不過，什麼時候才有幫助的來到，這是由上帝自己來決定的。他們提出這個問題的另一個理由就是，因為他們外邦人的神都是眼睛能看到的，他們不能明白他們看不見的以色列人的上帝，因為祂是靈（約1：18；4：24）。
詩人嘲笑偶像，以及那些製造它們，也敬拜它們的異教徒。他們是愚蠢的，沒有用的，及虛妄的。拜偶像的人是愚蠢的、不理性的，也是沒有理由的（115：8；羅1：23~25）。一個人如何能造一個偶像，又要敬拜他呢？（135：15~18；賽40：18~20、25；44：6、9~10；耶10：1~6；哈2：18~19）。在比較上，上帝是有權柄的、聰明的、也是有愛心的。祂跟偶像不同，因為祂的確是祂百姓的幫助者與保護者。祂是活的與積極的上帝。祂與祂的百姓彼此溝通及互動。祂是施行神蹟的上帝，拯救那些敬畏祂的人，也祝福他們。有趣的是，舊約時代有三類人接受上帝的祝福（以色列人、祭司、及敬畏上帝的外邦人），現在卻祇有一類人。他們就是信靠主耶穌，也喜愛祂與稱呼祂名的人。他們是真正的以色列人（加3：26~29；羅9：6~8），聖潔的祭司（彼前2：9），及各國敬畏上帝的人。
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Overview
Psalms 113-118 are known as the "Hallel Psalms" (Hebrew for "praise") because the repeated exclamation of "Hallelujah", translated as "praise the Lord", is the theme of these psalms. This collection was used in the worship services on the occasions of the Hebrew feasts to express their joy and gratitude to God.
Psalm 113 begins with the invitation for the Lord's servants of every generation, from the east to the west at all times from dawn to dusk, to praise the Lord forevermore (113:2-3; Mal. 1:11). In praising His "name" (113:1-3; 115:1), we recognize the manifestations of His person and His revealed nature (Isa. 42:8; 30:27). We also are to praise Him for His incomparableness which the psalmist pictures in two ways: His transcendence and His condescension, are not set in contrast, but are complimentary. He truly "dwells on high" yet even the heavens cannot contain Him, and His ways are incomprehensible to the human mind (1 Kings 8:27; Job 26:11-14. His eminence is evident when He humbles Himself as a caring Father who sees the needs of mankind. Truly the earth is full of mercy, and at the same time the heavens are full of His glory (113:4).
The psalmist gives illustrations of God's condescension in raising up the poor and needy from the lowest depths of despair (from mourning, represented by the "ash heap"). He wipes away the tears of His children and makes them to rejoice (Rev. 21:4, Isa. 25:8; 35:10). These examples are taken from Hannah's song of praise to God for healing her barrenness (113:7-8; 1 Samuel 2:8; Luke 1:52). The psalmist uses this as yet another example of God's loving compassion (113:9). God not only intervenes to help with their conditions, but He also lifts them up and seats them with the princes of .the righteous (113:8; Eph. 2:6). The greatest example of God's condescension, however, is His coming in the form of a humble man, as our Saviour Jesus Christ (Phil. 2:5-11).
With beautiful poetic imagery and in perfect Hebrew poetry, the psalmist of Psalm 114 describes the mighty presence of God in leading the children of Israel out of Egypt. This is the greatest event in Israel's history. It pictures the miraculous events which led to His claim on Israel as His inheritance. He named Jerusalem as the place where He chose to have His sanctuary (78:54; Ex. 15:17). He parted the Red Sea at the beginning of their journey (Ex. 14:21). He dried up the Jordan River, which marked the end of their wilderness wanderings (114:3; Josh. 3:16). The hills shook and Mount Sinai trembled at the power and majesty of His presence (29:5-6; 68:8; 97:5; Ex. 19:18; Jud. 5:4; Heb. 12:18, 26). His power was also made manifest in the miracle of water pouring forth from the rock (78:15-16; Ex. 17:6; Num. 10:11). This psalm is purposely placed in the midst of the Hallel Psalms because the deliverance of God is something for which we must continually thank and praise Him.
In Psalm 115, the psalmist expresses the superior glory of God, and to Him alone belongs all the glory. As the psalmist stressed, the nation of Israel deserves no praise (115:1) neither do the man-made idols of the heathen. This is the main emphasis of this psalm. The heathen mock God's people by asking, "Where is your God?" Possibly the question was asked because they saw the children of Israel in distress and trouble without help from their God (cf. 42:3, 10; Joel 2:17; Isa. 36:18-20; 37:15-20). The psalmist affirms that to those who trust and fear Him, He is indeed a real help (115:9-11). However, help comes in God's own timing. Another reason they asked this question was that, because their gods were always visible, they could not fathom the God of Israel who was unseen because He is Spirit (John 1:18; 4:24).
The psalmist mocks the idols and the heathen who make and worship them. Both are vain, useless, and futile. The idol worshipper is stupid, irrational, and unreasonable (115:8; Rom. 1:23-25). How could someone make an idol himself, and then worship it? (135:15-18; Isa. 40:18-20, 25: 44:6, 9-10; Jer. 10:1-6; Habakkuk 2:18-19). In contrast, God is truly sovereign, wise and loving. Unlike the idol, He is a true helper and a protector of His people. He is alive and active. He interacts and communicates with His people. He is the God of miracles who brings deliverance and blessing to those who fear Him. Interestingly, the three categories of Old Testament people who received blessings from God (Israel, priests, and Gentile God-fearers, 115:9-13) are now one. They are those whose faith is in the Lord Jesus Whom they love and serve. They are the true Israel (Gal. 3:26 -29; Rom. 9:6-8), the holy priesthood (1 Pet. 2:9), and those who fear God from every nation.
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