Psalm 113 (112):5Meaning & Commentary from the Church Fathers

He does not merely state, “He who dwells on high and looks upon the lowly”; rather, he begins with, “Who is like the Lord our God,” and then adds, “He who dwells on high and looks upon the lowly.” This sequence is significant in highlighting the reason for the latter statement, particularly in light of the Israelites' vulnerability to idolatry and their tendency to revere deities confined within temples and physical spaces. Thus, he makes a comparison to underscore the vastness of God's superiority while adapting his words to the limitations of his audience, as I have noted before and will repeat. His intention was not primarily to proclaim the greatness of God but to render it comprehensible for those listening. He gradually uplifts their understanding, moving from simpler ideas to more profound truths.

Praise the Name of the Lord. Thus, let it constantly be declared, "Blessed be the Name of the Lord, from henceforth and forever" (Psalm 111:2). Make this declaration everywhere: "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 celebrate the Name of the Lord were to inquire of me, asking, "Forever, I understand, meaning throughout all eternity: but why must the Name of the Lord be blessed? Why not before this and prior to all ages?" I would respond to the child who asks without rebellion. It is declared to you, both masters and children, "Praise the Name of the Lord; blessed be the Name of the Lord." Indeed, as soon as you utter these words, you commence your praise, and this praise continues without end. Alternatively, since the context seems to imply humility rather than mere childhood, which contrasts with the empty and false grandeur of pride, let old age embody childlikeness, and let your childhood reflect the wisdom of maturity. Thus, ensure that your wisdom is devoid of pride and your humility enriched with understanding, so that you may offer eternal praise to the Lord. Wherever the Church of Christ flourishes through her innocent saints, let the Name of the Lord be exalted, from the rising of the sun to its setting.

The Lord is exalted above all nations (Psalm 111:4). The nations represent humanity: is it surprising that the Lord surpasses all mankind? They gaze upon those celestial bodies, which they idolize—sun, moon, and stars—serving the creation rather than the Creator. Yet, not only is the Lord above all the nations, but His glory transcends the heavens. The heavens behold Him above themselves; and the humble among us possess Him within, resisting the temptation to worship the heavens in His place, though we dwell in the flesh under the sky.

Who is like the Lord our God, who dwells on high and yet perceives the humble? (Psalm 111:5). Some might envision Him inhabiting the lofty heavens, from where He observes the humble aspects of the earth; but He gazes upon the lowly both in heaven and on earth (Psalm 112:6). Is His elevated dwelling not within the lowly that He observes? He exalts the humble so that they do not fall into pride. Therefore, He resides within those He raises high, making them His heavenly abode; seeing they remain humble and continually yield to Him, He also recognizes these humble souls in heaven itself. For the Spirit communicates through Isaiah, saying, "Thus saith the Most High, who dwelleth on high, who dwelleth in eternity; the Lord Most High, who dwelleth in the holy." He elucidates His meaning of dwelling on high through the fuller expression of dwelling in the holy.

And we also wonder if the Lord our God perceives the same humility in heaven as He does on earth, or if there is a different humility in heaven from what He witnesses on earth. Yet, if the Lord indeed discerns a different humility in what is in heaven compared to the earth, I imagine He already sees in heaven those whom He has called to dwell in Him; while on earth, He observes those whom He currently beckons to inhabit them. Some among His company contemplate heavenly matters, while He stirs others who are still engrossed in earthly concerns. However, it is challenging to regard those who have yet to submit their wills to Christ as humble, since divine scripture throughout the Psalms instructs us to interpret holiness as humility. There exists another perspective that, beloved, you are welcome to explore with me. I contend that by heaven, we refer to those destined to sit on twelve thrones and judge with the Lord (Matthew 19:28); and when we mention the earthly, we imply the vast multitude of the blessed, who will be seated at His right hand, glorified through their acts of mercy and received into eternal dwellings by those whose friendship they have secured through the righteous riches of this transient life (Luke 16:9).

He elevates the impoverished man from the dust and lifts the needy from the mire (Psalm 112:7); setting him among princes, alongside the leaders of His people (Psalm 111:8). Therefore, let not the heads of the exalted forget to humble themselves under the gracious hand of the Lord. Although the faithful steward of the Lord's resources is destined to sit with the princes of God's people, even judging angels (Matthew 19:28), he is first raised from the dust, joined by the beggar, and elevated from the dirt. Could it be that he was elevated from his sinful state, characterized by various desires and pleasures?

What, then, dear brethren, if we have learned of the lowly in heaven being raised from the dirt to join the nobility of the people? Have we not also heard of the lowly that the Lord sees on earth? While those friends who will reign with their Lord are fewer, the collective of those they bring into everlasting habitation is significantly larger. Although the abundance of grain may appear small compared to individual tares, in reality, it is plentiful in its own right. The Church, then, articulates that she does not seem to bear offspring among those multitudes who have not surrendered all to follow the Lord and fulfill their promise to sit upon twelve thrones (Matthew 19:28). Yet many from the same crowd, who cultivate friendships through unrighteous wealth (Luke 16:9), will stand at the right hand in the fruits of mercy. Thus, He not only elevates those He intends to place with the princes of His people, but He also transforms the barren woman into a joyful mother of children (Psalm 111:9): He who dwells on high sees the humble, both in the heavens and on the earth, descendants of Abraham, as numerous as the stars in the sky, sanctified and countless, gathered from the turbulent waves and wickedness of this world.

He then elevates their understanding to recognize that God is simultaneously in heaven and on earth. Thus, He exists both above and below, affirming God's omnipresence. For further reflection on this concept, consider Psalm 2:4: "He that dwelleth in heaven shall rejoice in them." The phrase "in heaven and on earth" relates directly to the question, "Who is like the Lord our God?" indicating that no one can compare to Him in either realm. Basil aptly notes that heaven is termed the throne of God because the heavenly beings possess knowledge of Him as if seated there in majesty, while the earth is described as His footstool, suggesting that humanity is scarcely capable of grasping His greatness. Chrysostom comments on the disparity between the majesty being described and our understanding of it. How could the omnipresent One dwell in heaven, being near and not distant, as stated in Jeremiah 23:23? Athanasius teaches that, while our Lord has ascended, the entirety of the earth remains filled with His glory and is sustained by His watchfulness. Isychias remarks that the saints are referred to as high because they are not entangled in worldly matters. Isaiah confirms this, stating, "This is what the Most High says: on the high He dwells forever, holy in His holy name; the Most High rests on the saints" (Isaiah 57:15). Theodoret reminds us of Moses’ proclamation, "Who is like unto Thee among the gods, O Lord? Who is like unto Thee?" signifying His glory among the saints (Exodus 15:11). Hence, we conclude that God is incomparable, as no being can match His nature in power or deeds.

God's greatness is unparalleled; He reigns over all creation, and even the heavens cannot fully contain His glory. Nevertheless, this exalted God humbles Himself, extending His mercies to the lowly and broken among His creation to lift them up and fill them with joy. The text highlights God's authority over the nations, demonstrated recently in His protection over His seemingly fragile people against their enemies.

The realities expressed in verses seven through nine illustrate the humble turning to God; it details how His graciousness impacts the distressed and those who are scorned for their barrenness, often seen as the epitome of suffering and lack. To dwell in the dust and among refuse signifies extreme poverty and vulnerability. The barren woman, at risk of being cast out from her home, longs for the blessings that come with children, which can secure her place in the family — reflecting the themes found in 1 Samuel chapters 1 and 2.

This psalm marks the beginning of a section referred to by the Jews as the "Hallel," which includes Psalms 112 through 117. During the Second Temple period, it was recited eighteen times a year in their worship, notably during the Passover meal, where it was divided into two parts, with the first section sung before the second cup of wine and the second after the fourth cup.

The youthful, those newly illuminated by holy baptism, and those who remain childish in their wickedness are called to this praise. Each believer is to honor God not only through words but more importantly through actions, adhering to the command of the Lord: "Let your light so shine before men, that they may see your good deeds and glorify your Father who is in Heaven" (Matthew 5:16).