Psalm 113 (112):4Meaning & Commentary from the Church Fathers

Therefore it is stated, ‘high above all nations is the Lord.’ When we extol God through our service, we recognize that this is also a humble act of His, for while our service exceeds the ancient ways, it remains beneath His majesty. Paul illustrates the disparity between the current understanding and what awaits us in eternal life when he writes, ‘When I was a child, I spoke as a child, thought as a child, reasoned as a child; but when I became a man, I left childish things’ (1 Cor. 13:11), and again, ‘We know in part, and we prophesy in part; now we see in a mirror, dimly, but then face to face’ (1 Cor. 13:9, 12). In this he indicates that the present reality is as distant from the future as a child is from a fully mature adult. ‘Higher than the heavens is His glory.’ After discussing how to praise and glorify God through human existence, and instructing us precisely on how to exalt Him, the prophet encourages us to strive for even greater virtue by revealing where such praise is most profoundly expressed. And where is this? In heaven, where His glory resides. The angels uniquely glorify Him, not only through their inherent nature but also via the obedience of those they serve, diligently fulfilling His commands and desires. Accordingly, the prophet states, ‘Strong in strength, they that do His word’ (Psalm 102:20). Likewise, Christ instructed us in the Gospel to pray in this manner: ‘Thy will be done on earth as it is in heaven’ (Matthew 6:10), which means that just as the angels honor His name, detached from all wrongdoing and passionate for righteousness, we too should aspire to sanctify Him. The prophet reiterates this, saying, ‘higher than the heavens is His glory.’ Therefore, do not limit your gaze to the earthly creations and the order of the heavens; instead, elevate your thoughts from the material to the spiritual, toward the splendor of the creations within it and the brilliance of the life there, and in doing so, you will come to understand how ‘higher than the heavens is His glory.’

Let us continually declare: "Blessed be the Name of the Lord, from henceforth and forever" (Psalm 111:2). Let this praise be declared from every corner of the earth: "From the rising of the sun to its setting, praise the Name of the Lord" (Psalm 111:3).

If any of the holy children, who extol the Name of the Lord, were to ask me why the Lord's Name is not blessed from all eternity, I would respond to them gently, as one might to an innocent child. You are invited to praise the Name of the Lord; let it be that the very moment you utter these words, you begin your endless praise. It may well be that this passage reflects more upon humility than upon childhood itself, contrasting it against the empty pride that prevents true worship. Hence, let the wisdom of old age possess the innocence of childhood, and may your youth embody the wisdom of age, so your praise is infused with both humility and understanding, allowing you to exalt the Lord forever.

Wherever the body of Christ extends through her humble saints, let the Name of the Lord be praised, from the rising of the sun to its setting. The Lord is exalted above all nations (Psalm 111:4). The Gentiles, referring to the peoples of the earth, are mere mortals; thus, it is no surprise that the Lord reigns over them. They worship heavenly bodies, such as the sun, moon, and stars, instead of their Creator. However, not only is the Lord above all the Gentiles, but His glory surpasses even the heavens themselves. The heavens look up to Him, and He is with the humble, who do not idolize the heavens, even while they dwell within them.

Who is like our God, who resides so high, yet gazes upon the humble? (Psalm 111:5). Some may believe that He abides in the heights of heaven, observing the lowly on earth, but in truth, He regards the humble both in heaven and on earth (Psalm 112:6). Is His high dwelling merely that which overlooks the humble, or are the lowly acts performed in His presence His true abode? For He elevates the humble, ensuring they do not succumb to vanity. Therefore, He makes them His dwelling place; seeing their humility, He takes joy in their submission, even within the heavenly realms.

We may ponder whether the Lord perceives the same kind of humility in heaven as He does on earth. If there exists a distinction, one could argue that those He has called into heaven embody the humility that exists in His presence, while His gaze on earth seeks to bring others into this same humble state. Some among us meditate on heavenly matters, while others are still roused from their earthly slumber. It can be challenging, however, to label those who have not yet yielded to Christ's grace as humble. The sacred texts consistently remind us that holiness is intertwined with humility. Thus, consider this interpretation: heaven may represent those destined to reign alongside the Lord, while the term earth may categorize the broader multitude of the blessed, who will be received into eternal life through acts of mercy, becoming friends of God through their righteous deeds in this temporal existence (Luke 16:9).

He elevates the impoverished from the dust and raises the needy from the mire (Psalm 112:7) to seat them among the princes of His people (Psalm 111:8). Therefore, let those in positions of honor not overlook the necessity of humbling themselves before the Lord. Even though a faithful steward of God's resources may find themselves in the company of His chosen, destined to judge alongside angels (Matthew 19:28), they are nonetheless lifted from lowly circumstances and brought into fellowship with the exalted.

So, dear brethren, after reflecting on the humble being raised to sit with princes, let us also consider the humble that the Lord sees on earth. The few chosen to reign with Him are joined by many who are welcomed into eternal habitation. While the quantity of grain may appear small compared to the tares, its abundance becomes evident in its quality. The Church speaks as if she gives birth only to those who fully commit themselves to the Lord’s path, those worthy of thrones (Matthew 19:28). Yet, a multitude also exists, making friends with unrighteous wealth (Luke 16:9), who will serve others through merciful deeds. The Lord not only lifts the lowly up from the ground, but He transforms the barren woman into a joyful mother (Psalm 111:9), calling forth seeds of righteousness that spring forth abundantly, like stars in the heavens and grains of sand on the seashore, signifying grace and holiness amidst the tribulations of this world.

He further asks how God is high among the nations, asserting that we exalt Him not by increasing His stature, but by enriching our acts of worship and reverence, rising beyond the limited understanding of the Jews to something far loftier and grander. Isychias notes that though He is glorified on earth, this glory ascends to heaven, where He presides over an altar not built by human hands, continually honored by the angelic hosts, whom we, too, can emulate in our worship.

God is supremely glorious, reigning over the entire universe, and His magnificence transcends the heavens. Yet, revealed even more profoundly in His majesty, He condescends to reach out to the most lowly among His creation, elevating and bringing joy to them. His sovereignty had previously been demonstrated over the nations, favoring His seemingly vulnerable people against those who sought to destroy them. As the Creator, He stands above all creation and everything else, transcending the heavens and the earth.

The following verses highlight the elevation of the humble, depicting how God's grace impacts those who are in distress and those who, due to their barrenness, are marginalized, lacking support in their households. To dwell in the dust and on the refuse heap symbolizes extreme poverty and helplessness. In the household, a barren woman may be cast out more readily than one who bears children, as the latter brings a blessing of lineage and family continuity, akin to the narratives found in 1 Samuel 1 and 2.

This psalm initiates what is referred to in Jewish tradition as the "Hallel," which includes Psalms 112 to 117. During the second temple period, it was recited eighteen times each year during worship, particularly at the beginning of the new month. During the Passover meal, it was traditionally divided into two parts, with the first being sung before the second cup of wine and the latter following the fourth cup.

Those who are young in faith, those recently initiated through holy baptism, and those who still harbor malice in immaturity are called to glorify God. One ought to praise the Lord, not only with words but primarily through actions, in accordance with His command: ‘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).