Psalm 113 (112):9Meaning & Commentary from the Church Fathers

The essence of his message is clear: do not doubt that God will bring even the marginalized nations to unparalleled glory. Witness the daily fulfillment of this truth, as the humble are elevated and sit among the mighty. Observe how corrupted nature is restored and the barren become mothers. A similar transformation occurred within the Church; once barren, she has now birthed countless children. This is why Isaiah proclaims, "Rejoice, O barren one, she who does not give birth; exclaim and cry out, she who has not labored; for she who is left behind has many more children than she who has a husband" (Isaiah 54:1), a foreshadowing of the Church's destiny. Thus, the prophet concluded his message, affirming the reliability of the prophecy through both fulfilled events and God's majesty. Everything that pleases God is achieved with ease. He can transform nature, uplift the humble, and reform moral character. Therefore, understanding all this, let us fulfill our responsibilities, and we shall be honored with glory, ascending to unimaginable heights, receiving divine assistance. To Him be glory and power, to the Father, and to the Son, and to the Holy Ghost, now and ever, and unto ages of ages. Amen.

Let it also be declared: “Blessed be the Name of the Lord, from henceforth and forever” (Psalm 111:2). This praise should resound 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 exalt the Name of the Lord were to ask me about the eternal nature of this praise, inquiring why the Name of the Lord had not been blessed before the ages, I would respond, addressing those who seek understanding not out of obstinacy. It is proclaimed to you, both masters and children, to “Praise the Name of the Lord; blessed be the Name of the Lord” from the very moment these words are spoken. For when you begin to praise, you engage in uninterrupted praise.... Here, it appears that the intent is more about humility than mere childlikeness, contrasting with the emptiness of pride; and thus, only children can truly praise the Lord, for the proud lack the capacity to offer genuine praise. Let your maturity embody childlike humility, and let your youthfulness be marked by wise discernment, enabling you to glorify the Lord forever. Wherever the Church of Christ flourishes among her humble saints, let the Name of the Lord be praised, from the rising of the sun to its setting.

“The Lord is high above all the Gentiles” (Psalm 111:4). The Gentiles are mere men; what is astonishing about the Lord being above all mankind? They elevate visible celestial bodies—the sun, moon, and stars—above themselves as objects of worship, serving creation while disregarding the Creator. Yet, the Lord is not only above the Gentiles; His glory transcends the heavens. The heavens gaze upon Him from below, while the humble communalize with the One who does not worship these celestial bodies, even though they dwell within their confines.

“Who is like the Lord our God, who hath His dwelling so high; and yet seeth the humble?” (Psalm 111:5). Some may perceive His abode in the lofty heavens, capable of observing the lowly aspects of the earth. However, He gazes upon the humble, both in heaven and on earth (Psalm 112:6). His exalted dwelling is known for perceiving the lowly. He heightens the humble so that they do not succumb to pride. Hence, He also resides in those He uplifts, making them His dwelling place, witnessing their humility as they continually submit to Him. Therefore, heaven itself embodies the humble individuals in whom He resides. As Isaiah conveys through the Spirit, “Thus saith the Most High, who dwelleth on high, who dwelleth in eternity; the Lord Most High, who dwelleth in the holy.” This clarifies that His dwelling above refers to the holy.

It prompts us to question whether the Lord our God discerns the same humility in heaven as He does on earth, or if the humility perceived in heaven differs from that of the earth. If the Lord distinguishes a different humility in heaven from that on earth, then He may already recognize those in heaven whom He has called and chosen to dwell in, while on earth, He observes those whom He now invites to abide within them. Some with Him contemplate heavenly matters, while others remain stirred by earthly distractions. It is challenging to label those who have yet to yield to the gracious authority of Christ as humble. The Scriptures throughout the Psalms guide us to comprehend the sacred as humble. There is an alternative interpretation for you to consider, Beloved. By “heaven,” we might signify those destined to sit on twelve thrones and judge with the Lord (Matthew 19:28) while “earth” refers to the multitude of the blessed positioned on the right hand, whose merciful deeds will lead them to eternal dwellings prepared by those who have amassed friends from the riches of unrighteousness in this temporal life (Luke 16:9).

“He lifts the poor man from the dust, and lifts the needy from the dirt” (Psalm 112:7), positioning Him alongside princes, among the leaders of His people (Psalm 111:8). Therefore, let not those in positions of authority neglect the call to humble themselves beneath the mighty hand of the Lord. Though the faithful steward entrusted with the Lord’s resources may share in the company of the princes of His chosen people, destined to sit on twelve thrones and judge angels (Matthew 19:28), he is still drawn up from the dust, elevated from the mire. Was he not perhaps lifted from filth, having served various lusts and pleasures; …

What then, brethren, have we learned about the humble that are elevated from the dust to share in the company of the leaders of the people? Are we to believe that the Lord remains silent about the humble He observes on earth? While the friends who reign with their Lord may be fewer, those welcomed into eternal dwellings are numerous. Although it may seem that the mass of grain is less than the individual tares, upon further reflection, it is indeed plentiful... Thus, the Church expresses that she does not seem to give birth to offspring among those multitudes who have not entirely renounced all to follow the Lord and sit on twelve thrones (Matthew 19:28). Yet, how many from this same crowd, who forge partnerships through the riches of unrighteousness (Luke 16:9), will stand at the right hand through works of mercy? The Lord does not merely lift from the dirt those considered fit to dwell among the princes of His people; He transforms the barren woman into a joyful mother of children (Psalm 111:9). The One who resides on high observes the humble on both the heavenly and earthly realms, the descendants of Abraham, as numerous as the stars in the heavens, rising in holiness within divine abodes; and as countless as the grains of sand by the seashore, gathered from the turbulent waves and bitterness of wickedness.

Theodoret notes that this description aptly applies to the Church, transformed from barren and childless into a joyful mother with countless children, as foretold: "very barren and childless, cry out and shout, she who has not been in labor; for the forsaken has more children than she who has a husband." According to Didymus, the Church of the Gentiles has indeed become more numerous and righteous than the Jewish synagogue. Athanasius states it has also formed a spiritual dwelling, as the Lord resides within it, becoming a jubilant mother of many, whose children are saved through faith in Christ. This differs fundamentally from the synagogue, which does not rejoice over her offspring, as they are destined for destruction. Gregory of Nyssa expresses that virginity is symbolized in this context; for the outcome of physical union yields mere mortality, while communion with the Spirit begets the everlasting life and incorruption of those united with Him. The virtues through which God-loving souls may become mothers differ greatly. This is echoed in the apostolic teaching that the mother of such children shall be saved alongside them, rejoicing as the psalmist proclaimed. Moreover, the Virgin, who brings forth immortal children by the Spirit and is termed barren by the prophet for her purity, rejoices deeply. Didymus elaborates on this profound truth, stating that every barren soul, because of its emptiness, is inhabited by God within the Church of the living God, becoming a mother of teachings, thoughts, and expressions, rejoicing together with those birthed by the living Word of God. Isychias captures this sentiment: "The place is too small for me. Make room for me to dwell." And one might ponder, "Who has borne them for me? I am desolate and alone; who raised these for me? I am forsaken; where did they come from?" (Isaiah 49:20). Another commentator on Theodoret notes a significant transformation: one who languished in the mire of passions, lacking in goodness, a barren and loveless soul, undergoes a remarkable change—rising above earthly concerns, rich in virtue, and brings forth a child of righteousness.

This observation can straightforwardly be applied to any woman of faith who has faced barrenness, like Sarah, Rebekah, Rachel, Hannah, and others. However, on a more profound level, it pertains to the Church, drawn from the Gentiles, which, after a prolonged season of barrenness, ultimately bore fruit in its maturity, aligning with the Apostle Paul’s words: “Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor, for the children of the desolate one will be more than those of the one who has a husband” (Galatians 4:27). Hence, when God not only governs the natural order typically but also initiates various transformations—lifting the impoverished from the dust and the downtrodden from the ash heaps, creating a mother who was once barren and a mother who celebrates her children—our indifference would be inexcusable if we fail to recognize the wondrous deeds of God’s Providence.

Moreover, God’s magnificence is made even more apparent by His wondrous act of condescension, as He reaches out with His mercies to the most humbled among His creation. His purpose is to uplift and bring joy to these individuals. God’s sovereignty was especially evident when He defended His seemingly powerless people against the Gentiles who sought to destroy them. He, the Creator, surpasses the heavens and all that exists.

The verses convey a personal reflection on how those who are humble lift their eyes towards God, illustrating the impact of His grace on those in turmoil and those who are marginalized due to childlessness. To dwell in the dust and on a refuse heap signifies profound poverty and vulnerability. A woman without children is more likely to be cast out from her household than one who has children, for a mother is blessed to have offspring to solidify her place within the family, as illustrated in the narratives of 1 Samuel chapters 1 and 2.

This psalm marks the beginning of what the Jewish tradition refers to as the Gallel, encompassing Psalms 112 to 117, which during the time of the Second Temple was recited eighteen times annually in public worship, particularly during the new month. At the Passover meal, it was divided into two parts: the first part was sung before the second cup of wine, and the second after the fourth cup.

Those who are youthful or newly initiated into faith through holy baptism, as well as those immature in evil, should raise their voices in praise of God, not just through their words but, more importantly, through their actions. As the Lord 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).