Psalm 113 (112):6Meaning & Commentary from the Church Fathers

Therefore, let it be declared at all times: “Blessed be the Name of the Lord, from henceforth and forever” (Psalm 111:2). Let that declaration echo from east to west: “From the rising of the sun to its setting, praise the Name of the Lord” (Psalm 111:3). If any among the holy children who honor the Name of the Lord were to inquire, saying, "Forever, I understand, meaning throughout all eternity: but why is not the Name of the Lord blessed before this, and before all ages?" I would respond to the innocent inquirer, not with obstinacy. It is a command to all, both masters and children alike: Praise the Name of the Lord; blessed be His Name, from the moment you speak these words. For you initiate praise, and your praise must be unceasing.

Furthermore, in this context, it seems to indicate humility rather than mere childhood, contrasting with the vain and false grandeur of pride. Therefore, let the elderly embrace childlike faith, and may your youthful enthusiasm reflect the wisdom of age; that is, let not wisdom be marred by pride, nor humility be devoid of understanding, so that you might offer eternal praise to the Lord. Wherever the Church of Christ flourishes with her childlike faithful, may the Name of the Lord be glorified, from dawn to dusk.

The Lord reigns exalted above all nations (Psalm 111:4). The nations are mortals; is it any surprise that He is supremely above all humanity? They gaze at the celestial bodies that they worship in rebellion against the Creator—behold the sun, moon, and stars which they venerate. But not only is the Lord above all nations; His glory transcends the heavens. The heavens themselves recognize His majesty, and the humble find their rest in Him, not worshiping the heavens above but honoring their Creator, who clothed Himself in flesh below the heavens.

Who is like our God, who dwells so high yet gazes upon the meek? (Psalm 111:5). Some may assume His abode is solely in the lofty heavens from which He surveys the lowly affairs of earth; however, He observes the humble in both heaven and earth (Psalm 112:6). What then is this exalted place from which He beholds the humble? Could it be that the humble whom He regards are His dwelling? He elevates the humble to prevent their hearts from swelling with pride, dwelling within those He has uplifted, making them His sacred space. The humble, by continually submitting to Him, are reflected in the heavens where He abides.

The Spirit speaks through Isaiah, saying, "Thus saith the Most High, who dwells on high, who dwells in eternity; the Lord Most High, who dwells in the holy." Here, He clarifies that dwelling on high also means dwelling in holiness.

He invites us to ponder whether the Lord our God perceives humility in both heaven and earth, or if a different kind of humility exists in heaven compared to what is witnessed on earth. If the Lord sees a distinct humility in the heavenly realm than in the earthly one, He surely recognizes in heaven those whom He has called to dwell with Him, while on earth, He calls others to invite Him into their hearts. Some contemplate heavenly truths, while others still cling to earthly dreams. Yet, given the challenge of calling those yet to yield to Christ's gracious yoke humble, especially since scripture instructs us to associate holiness with humility, let us consider another perspective, dear ones.

Perhaps by "heaven" we refer to those destined to sit on twelve thrones, sharing judgment with the Lord (Matthew 19:28), while "earth" signifies the multitude of the blessed who will be welcomed into eternal life through their merciful actions, having become friends of God from the wealth of unrighteousness in this fleeting existence (Luke 16:9).

He raises the poor from the dust and lifts the needy from the mire (Psalm 112:7), seating them among the princes, alongside the notable of His people (Psalm 111:8). Let the exalted consider humbling themselves under the mighty hand of the Lord. For although the faithful steward of God’s provisions may stand beside the nobles of His people, destined for thrones in judgment (Matthew 19:28), he too is lifted from the dust and redeemed from the mire. Perhaps he was once steeped in a life driven by various desires and pleasures.

What then, dear brethren, if we have heard about the uplifting of the lowly in heaven to companionship with the nobles? Have we not also learned of the humble ones that the Lord observes on the earth? There are fewer representatives who will judge alongside the Lord, but the number welcomed into eternal habitation is far greater. Even if the vast bulk of grain may seem small compared to the individual tares, upon closer inspection, it is abundant in its entirety.

The Church thus expresses that she may not seem to bear offspring among those multitudes who have not forsaken all to follow the Lord, aiming for thrones alongside Him (Matthew 19:28). However, how many from that crowd, who seek riches through unrighteousness (Luke 16:9), will instead find themselves standing on His right hand through acts of mercy? The Lord both uplifts those from the mire whom He places with His princes and transforms the barren woman into a joyful mother of children (Psalm 111:9). He who resides on high observes the humble both above and below, seeing the descendants of Abraham, as numerous as the stars of heaven, and as countless as the sands upon the seashore, graciously gathered from the chaos and turmoil wrought by iniquity.

We find clarity in the insights of the venerable Chrysostom, who suggests that David, initially catering to the simple understanding of the Jewish people, communicates that God is indeed in heaven while simultaneously overseeing the earth. David’s declaration elevates their notion of God to one of greater holiness—proclaiming that He exists both in the heavens and on the earth, affirming that God is omnipresent.

For further reference, consider the explanation of Psalm 2:4—“He that dwelleth in heaven shall rejoice in them.” The phrase “in heaven and on earth” complements the inquiry, “Who is like the Lord our God?” Thus, indeed, no being compares to the Lord our God across the heavens and the earth. The esteemed Basil notes that heaven is regarded as God's throne because the celestial beings possess the knowledge of God, remaining still as if seated upon it; the earth, conversely, serves as His footstool, as humans can only grasp the barest glimmer of the divine. Chrysostom adds that such notions are awe-inspiring, yet they fall short of fully capturing the essence of the Lord. For who but the omnipresent God can proclaim, “I am a God near at hand, and not a God afar off” (Jer. 23:23)? Athanasius reminds us that, although our Lord has ascended, His glory fills the entire earth, and His providence sustains all creation.

Isychias highlights that the saints are called “high” for their detachment from worldly affairs. Isaiah affirms this by stating, “This is what the Most High says: He who dwells on high forever, holy is His name; the Most High resides among the saints” (Isaiah 57:15). The blessed Moses exclaims, “Who is like unto Thee among the gods, O Lord? Who is like unto Thee, glorious in the saints?” (Ex. 15:11). Therefore, we conclude that God is incomparable, for no being, in either might or action, can remotely reflect His divine nature.

Moreover, God displays an even greater majesty by descending in His mercies to uplift the most humbled among His creation, with the intention of exalting them and bringing them joy. He has previously demonstrated His sovereignty over the Gentiles in favor of His seemingly powerless people, whom they sought to destroy. As the Creator, He exists beyond the heavens, which are subordinate to Him.

Verses 7-9 illustrate a personal exploration of the humble reaching out for divine aid; they demonstrate the impact of God's gracious kindness on those in distress and on those who, due to their barrenness, faced scorn and lacked secure support within their households. The imagery of dwelling in the dust of the earth and on the refuse heap signifies profound poverty and vulnerability. A woman without children may be more easily cast out from her home than one blessed with offspring to secure her standing in the family, for the latter is a significant blessing from God, as illustrated in the narrative of 1 Samuel chapters 1 and 2.

This psalm marks the beginning of what is known among the Jewish people as the “Gallell,” encompassing Psalms 112 to 117. During the second temple period, it was recited eighteen times a year as part of public worship, particularly at the new month celebrations. During the Passover meal, it was traditionally divided into two parts, with the first being sung before the second cup of wine and the second after the fourth cup, as referenced in Matthew 26:30.

Individuals are urged to honor God through both their words and especially their actions, as the Lord has instructed: ‘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).