Psalm 113 (112):8Meaning & Commentary from the Church Fathers

‘And from the dung He lifted up the needy, that He might set him down with princes, with the princes of His people.’ The term ‘dung’ here signifies our mortality and the continual transience that accompanies it, highlighting that for God, all things are effortless and straightforward.

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

If any of the blessed ones, who extol the Name of the Lord, were to approach me and ask, "Forever, I understand, meaning throughout eternity; but why is it that the Name of the Lord is not blessed before this time and all ages?" I would respond to the innocent who does not ask with stubbornness. It is declared to you, both masters and children, "Praise the Name of the Lord; blessed be the Name of the Lord:" blessed from the instant you utter these words. For when you begin to praise, your praise must be unceasing.

In this passage, it appears humility is emphasized rather than mere childhood, contrasting with the false perception of prideful greatness; thus, only the humble truly praise the Lord, whereas the proud lack the ability to honor Him. Let the wisdom of old age become a childlike humility; in this manner, ensure your wisdom is without arrogance, and your humility is filled with understanding, that you may ever offer praise to the Lord. Wherever the Church of Christ flourishes among her innocent saints, let there be praise for the Name of the Lord; that is, from the rising of the sun to its setting.

The Lord is exalted above all nations (Psalm 111:4). Nations refer to men: is it not marvelous that the Lord reigns above all humanity? They perceive in their sight those they idolize, soaring above them—the sun, moon, and stars, the very creations they serve while disregarding their Creator. Not only is the Lord above all nations, but His glory surpasses the heavens. The heavens gaze upon Him, recognizing Him, and the humble have Him within their reach, not worshiping the heavens in His place, even though they dwell in the flesh beneath the heavens.

Who is like the Lord our God, who resides on high and yet notices the meek? (Psalm 111:5). Some may assume He inhabits the lofty heavens, observing the humble from that realm; however, He watches the humble both in heaven and on earth (Psalm 112:6). What is His elevated dwelling from which He perceives the meekness of His creation? Is it not that those humble in spirit, whom He exalts, become His sacred abode? For He elevates the humble so they do not become prideful. Hence, He dwells in the exalted, transforming them into His sanctuary, continuously perceiving their humility, not their pride, as He resides above.

The Spirit conveys through Isaiah, "Thus says the Most High, who dwells on high, who abides in eternity; the Lord Most High, who dwells in the holy." He clarifies what it means to dwell on high by indicating it more fully as dwelling in the holy.

Additionally, we may ponder whether the Lord our God observes the same humility in heaven as on earth, or if there is a distinct form of humility present in heaven that differs from what He sees on earth. If there exists an alternate humility perceived by the Lord in heaven compared to that on earth, I surmise that He already acknowledges in heaven those called to dwell with Him, while on earth, He sees those He is currently inviting to become His dwelling. Some resonate with thoughts of heavenly matters, while others He stirs from their slumber of earthly pursuits.

Yet, it proves challenging to regard those who have yet to yield to the gracious yoke of Christ as humble; scriptural warnings throughout the Psalms assist us in recognizing the sacred as intertwined with humility. However, I propose another interpretation for you to contemplate, Beloved. By "heaven," I believe it refers to those who will occupy twelve thrones and share in judgment with the Lord (Matthew 19:28), while "earth" implies the broader multitude of the blessed, who will be seated at the right hand, honored for their merciful deeds that earn them eternal abodes crafted by the friendships they have forged with the wealth of unrighteousness in this life (Luke 16:9).

He elevates the poor from the dust, lifting the needy from the ash heap (Psalm 112:7), granting them a place among the princes, with the leaders of His people (Psalm 111:8). Therefore, let not those exalted forget to humble themselves under the strong hand of the Lord. For, although the faithful steward of God's resources may be seated among the princes of His people, destined to judge even angels (Matthew 19:28), he is still raised from the dust by the needy and lifted from the mire. Was he not perhaps delivered from filth, having served various carnal desires?

What then, dear ones, if we have already learned of the lowly things in heaven being elevated from the dirt to be alongside the leaders of the people? Shall we think nothing of the humble within the Lord’s sight on earth? While fewer may be the friends who judge with the Lord, more numerous are those He will receive into eternity. Although it may seem the entire grain is small compared to the gathered tares, when considered for itself, it proves abundant.

Consequently, the Church speaks in a manner that might suggest she does not generate offspring among those who have not relinquished all to follow the Lord and secure their thrones (Matthew 19:28). Yet the crowd, who forge friendships through mercies, (Luke 16:9) will stand at the right hand. Not only does He lift the needy from the mire, intending to place him among the esteemed, but He also transforms the barren woman into a joyful mother of children (Psalm 111:9). He, who resides above and perceives the humble in heaven and earth, gathers the seed of Abraham, represented as the stars of heaven; holiness flourishes in the heavenly abodes, like the grains of sand on the seashore—countless and graciously collected from the wreckage and bitterness of iniquity.

He lifted and exalted human nature, which had sunk to the lowest point of death, placing it 'above every rule and authority and dominion, and every name that is named, not only in this age, but also in that which is to come' (Eph. 1:21).

Furthermore, it is noted that not only the apostles, but also the patriarchs serve as leaders of the Jewish people, among whom those who believe from the nations will find their place. The Lord proclaimed that many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven.

He could describe the entire structure of the universe, as he does in other texts, but he acknowledges that our understanding is often dull in the face of nature's regularity. Thus, he indicates that through remarkable deeds, God's hand is more evidently demonstrated. The wonder intensifies as the Prophet points out that God not only elevates the lowly to common ranks of honor but also elevates them to the status of rulers among His people.

Moreover, God’s majestic nature is further revealed in His willingness to lower Himself with grace toward the most humbled of His creation (vv. 5-6), aiming to uplift them and confer joy upon them (vv. 7-9). His supremacy over all nations is notable, particularly as He sovereignly protects His seemingly fragile people against those who seek to harm them. As the Creator, He transcends everything, including the heavens. Verses 7-9 depict the uplifting gaze of the humble, illustrating the transformative impact of God’s grace on the afflicted (vv. 7-8) and on those who are scorned due to their inability to bear children, living without firm support in their husbands’ households. To dwell in the dust and on the refuse heap reflects the utmost poverty and helplessness in life. A barren woman can be more easily dismissed from her home (through divorce) compared to one blessed with children, who is more secure within the family structure—a blessing from God that brings her much joy, as seen in the accounts of 1 Samuel 1 and 2.

This psalm begins what the Jews refer to as the Gallell, encompassing Psalms 112 through 117. During the period of the second temple, it was recited eighteen times a year during religious observances, particularly at the start of each new month. During the Passover meal, this hymn was divided into two parts, with the first portion sung prior to the second cup and the latter after the fourth cup (cf. Matthew 26:30).

This includes adolescents and those newly illuminated through holy baptism, as well as those who may still possess childish malice. Individuals are called to glorify God not only through their words but, more significantly, through their actions, as the Lord instructed: “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).