Psalm 113 (112):1Meaning & Commentary from the Church Fathers

Upon closer inspection, one can discern both the challenges and the rewards of this act.

First, authentic praise is expected from the righteous; individuals must first amend their lives before presenting songs to God, as “praise is not pleasant in the mouth of a sinner” (Sir 15:9). Second, praise ought to manifest not merely in speech but also through actions; God seeks such praise and glory. He instructs, “Let your light shine before others, that they may see your good works and glorify your Father in heaven” (Matt. 5:16). Thus, the cherubim offer glory to Him. In a moment of revelation, the prophet, hearing the divine melody, exclaimed in humility, “Woe is me! I am undone! For I am a man of unclean lips, and I dwell among a people of unclean lips” (Is. 6:5). This is why the Psalmist, in urging praise, begins with the celestial beings: “Praise the Lord from the heavens; praise Him in the heights” (Ps. 148:1). Therefore, one must attain a state of purity akin to that of angels in order to glorify God.

Let us not view praise as trivial; rather, we should live in such a way that our actions testify before our words. In this way, we can offer silent praise that resonates through the harmony of our lives. Moreover, the Psalm teaches us the importance of unity in praise; it encourages a collective chorus rather than isolated voices. Just as Christ, who leads us into harmony and love, instructed us to pray as one body, saying: “Our Father who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; give us this day our daily bread; forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory forever. Amen” (Matthew 6:9-13), using plural forms and reminding us to pray not only for ourselves but also for our fellow believers. The prophet, too, calls everyone to join in unified prayer, stating, “Praise the name of the Lord.”

What is the significance of this addition of “name”? It communicates the intent of the speaker and suggests another meaning: that His name may be glorified through us and reflected in our lives. God's nature is inherently praiseworthy, yet He desires that our lives articulate this praise. To reinforce this, consider the proclamation: “Blessed be the name of the Lord from now and forever.”

Let this praise resound from dawn to dusk (Psalm 111:3).

Should any of the saints, those holy children who exalt the Name of the Lord, inquire, "Why is the Name of the Lord not praised from before time began and throughout eternity?" I will respond to that humble question. It is declared to all, both leaders and followers: Praise the Name of the Lord; blessed be His Name at the moment you utter it. For in that moment, your praise begins and continues without end. Or, given that in this context humility is more pertinent than mere childhood, and since pride—a false grandeur—prevents true praise, let the aged embody childlike humility and the young exhibit wisdom unfettered by arrogance. This harmony will enable you to glorify the Lord eternally. Wherever the body of Christ manifests through its childlike followers, let the Name of the Lord be praised, from sunrise to sunset.

The Lord reigns supreme over all nations (Psalm 111:4). Humanity, constituted among the nations, should not be surprised that He is higher than all. The people fix their eyes on celestial bodies they erroneously venerate over their Creator. Yet not only is the Lord exalted above all nations, His glory transcends even the heavens. The heavens themselves look up to Him; He dwells with the lowly who do not worship the heavens in His place, though they reside in mortal flesh beneath the celestial sphere.

"Who is like the Lord our God, who resides on high; yet He perceives the humble?" (Psalm 111:5). Some might presume that He remains in the heights of heaven to observe the humble conditions of the earth. Yet, He gazes upon the lowly both in heaven and on earth (Psalm 112:6). Is His lofty dwelling not also characterized by the humility he beholds? He elevates the humble to ensure they do not succumb to pride. Hence, He resides among the exalted and transforms them into His dwelling, experiencing their humility despite the elevated position He provides them in heaven. The Spirit conveys this through Isaiah when it states, "Thus saith the Most High, who dwells on high, who dwells in eternity; the Lord Most High, who abides in the holy"—an explication of His nature of dwelling among the sacred.

This prompts a reflection on whether God perceives the same humility both in heaven and on earth, or if there exists a distinct humility in each realm. If the Lord observes different manifestations of humility in heaven as opposed to earth, it stands that in heaven He discerns those whom He has chosen and where He resides, while on earth He witnesses those being summoned to make Him their dwelling. Some are contemplative of heavenly matters, while others are still captivated by earthly concerns. It is challenging to deem those unyielding to the gracious yoke of Christ as humble, especially as the sacred writings caution us to associate holiness with humility throughout the Psalms.

There is another interpretation to ponder, dear ones. By "heaven," one might refer to those designated to occupy twelve thrones and reign with the Lord (Matthew 19:28), while "earth" could denote a multitude of the blessed who will be welcomed into eternal life, having cultivated relationships with the unrighteous riches of this world into eternal friendships (Luke 16:9).

"He lifts the impoverished from the dust, and raises the needy from the mire" (Psalm 112:7), placing them among princes, among the princes of His people (Psalm 111:8). Therefore, let not the exalted forget to humble themselves before the Lord. Although a faithful steward of God's resources may find himself among the rulers, destined to judge the angels (Matthew 19:28), it is essential to remember that the humble once scorned, lifted from depravity, bears significance in the divine perspective.

So what if we have already acknowledged the humble being lifted from the depths to join the ranks of the mighty? Have we overlooked the lowly whom the Lord acknowledges on earth? The number of those judging with the Lord may be smaller, yet many more will be welcomed into eternal abodes. Though a single grain may appear meager compared to the tares surrounding it, in itself, it holds great abundance.

Thus, the Church speaks in recognizing that she does not merely generate followers among the multitudes who haven't relinquished everything to follow the Lord and take their rightful places among the twelve thrones (Matthew 19:28). Yet, among the same crowd, how many will stand at the right hand, engaged in works of mercy? The Lord not only elevates the humble to join the ranks of His people but also transforms the barren into a joyous mother of children (Psalm 111:9). He who dwells high above, besees the humble in both heaven and earth, the seed of Abraham akin to the stars of heaven—holy, increasing in heavenly places, and numerous as the sands by the seashore, graciously collected from the tumult and bitterness of wickedness.

True virtue does not arise from ignorance of these matters but from a disdain for them, and there is no merit in temperance if it stems from weakness. Therefore, the ideal to be emulated is not childishness but a gentleness that reflects childlike simplicity. Virtue consists not in the inability to sin but in the refusal to sin and the steadfastness of one’s will. The will mirrors the innocence of childhood, while habit reflects human nature. The Savior Himself remarked, “Unless you turn and become like children, you will never enter the kingdom of heaven.”

Who, then, is this child that the apostles should imitate? Is it one of the little ones? Is this the standard for the apostles’ virtue? Who is this child if not the One referred to by Isaiah: “For unto us a Child is born, unto us a Son is given”? It is this Child who called, "Take up your cross and follow Me.” And to recognize Him as a child, He, when reviled, did not retaliate; when struck, He did not respond (1 Peter 2:23)—for therein lies perfect virtue. In childhood, there exists an honorable maturity of spirit, and in old age, an innocent simplicity; for true honorable old age is not determined by the length of years but by wisdom, for “Grey hair is a crown of glory; it is gained in a righteous life.”

Thus it is declared, “Praise the Lord, all you young men” because only the perfect are capable of praising Him; for, “No one can say 'Jesus is Lord' except by the Holy Spirit.” This prophecy likely pertains to the Church, whose younger members preceded the elder Jewish leaders. Hence, it is stated, “Here am I, and the children God has given me.” These are the children who, with prophetic utterances, welcomed the Lord sitting on a donkey, proclaiming the arrival of salvation for the nations; these are the infants who drew from Christ with greater eagerness than they would from wine, for “Out of the mouths of infants and nursing babies you have prepared praise.”

It may appear harsh that the apostles prohibited little ones from coming to the Lord, unless the deeper significance is understood. Their intention was not a harsh rejection of children, but rather a means of honoring the Lord through careful service, ensuring He was not overwhelmed by the crowds, as noted elsewhere: “Master, the crowds surround you.” Therefore, we must set aside our preferences when they conflict with the divine will. Let us shun pride and embrace childlike simplicity, for truth stands opposed to arrogance, and simplicity fosters truth through humility. God does not inhabit a corrupt heart; the prophets have instructed us that “The throne of glory is exalted high”—in him whose wisdom ascends to the height of truth. One must not, like Cain, conceal the malice of a murderer under the guise of fraternity, but be a true brother in both outward actions and inward intentions. This encapsulates the inner meaning. However, according to the mystery, the apostles yearned for the Jewish nation, their own kin by flesh, to be saved first, yet they also sought for the Canaanite woman. They understood the secret of the calling of both peoples, but perhaps they were not yet aware of the order of this calling.

Notice the distinction in the language. Where the Lord beckons the children to Him, He refers to them as children when He blesses them, either by preaching or by the laying on of hands; but when He advises they should not be tempted, He calls them little ones. For he whom Christ touches is safeguarded from temptation, and whoever approaches Christ will not stumble; rather, those who trip and fall are those made small, not by their age, but by a lack of virtue. He simultaneously teaches that we must not lead these little ones astray, lest the prayers of those who, albeit small in virtue, are aided by angels before the Lord be disregarded. Let no one deride the beggar, for they offend their Creator! Let no one instigate the weak, lest they provoke the angels! Let no one cause the frail to falter, lest the kindness of the Redeemer be rendered futile!

As servants who have received your existence from God, the Prophet urges you to commend His name, even if the essence of it remains a mystery to you; for it is eternally blessed and worthy of praise. This underscores the meaning of the phrase, From everlasting to everlasting. We too should offer a song of gratitude to Him as our Creator.

As it is written, let your light shine before others, so they may see your good deeds and glorify your Father in heaven (Matthew 5:16). It is crucial to first rectify one's life before offering songs of praise, as it is unseemly for a sinner to offer praises (Sir. 15:9). True worship involves both words and actions, the latter being what God particularly seeks, as exemplified by the cherubim. The prophet, upon hearing this divine melody, laments his own unworthiness, saying, Woe to me, for I am a man of unclean lips, and I dwell among a people of unclean lips. As such, David opens with the majesty of creation, proclaiming, Praise the Lord from the heavens, praise Him all His angels. Thus, one must first aspire to angelic purity before offering praise. We should not view this call to worship superficially; instead, our lives must resonate with the praise we speak. Even in silence, we can uplift the Lord, and when our words align with righteous living, we create a true song of worship. Eusebius notes that by referring to adolescents, he signifies young men around the age of fourteen, teaching them how to honor the Lord through these words of praise.

Thus, the designation of young men serves as a reminder for God's servants to embody simplicity, purity, and readiness for obedience to the Lord without hesitation. Therefore, let those who are acknowledged as servants of God consider the greatness of their Lord and honor His name wholeheartedly, in alignment with the command to "Now bless the Lord, all you servants of the Lord" (Psalm 133:1). Furthermore, let us extol the name of the Lord and praise all who serve Him (Psalm 134:1).

More remarkably, the Lord, despite His infinite height, reaches down with His mercy to uplift the most lowly among His creations (vv. 5-6), to bring them joy and honor (vv. 7-9). His sovereign power has, in recent memory, been demonstrated over the nations, favoring His seemingly feeble people against those who wished to obliterate them. As Creator, He transcends the heavens and all existence.

Verses 7-9 depict the uplifting of the humble, highlighting God's compassionate descent toward those in distress (vv. 7-8) and those who are scorned due to their inability to bear children, often left vulnerable without support in their households. To reside in the dust of the earth or on a refuse heap signifies profound poverty and helplessness. A barren woman may be more easily cast out of her home than one with children, who represents a divine blessing and stability in the family (cf. 1 Samuel 1 and 2). This psalm initiates a collection known by the Jewish tradition as the Hallel, encompassing Psalms 112 to 117, which was recited eighteen times a year during the second temple period in worship services (particularly on the new moon). During Passover, it was traditionally divided into two parts, with the first portion sung before the second cup of wine and the latter following the fourth cup (cf. Matthew 26:30).

This includes those who are youthful in faith, recent recipients of holy baptism, and those still struggling with malice. A person ought to offer praise to God not only through words but, more importantly, through actions, in accordance with the Lord's teaching: ‘Let your light so shine before man, that they may see your good deeds and glorify your Father who is in Heaven’ (Matthew 5:16).