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Commentary on Psalms 113 verses 1–9
In this psalm,
I. We are extorted to give glory to God, to give him the glory due to his name.
1.The invitation is very pressing: praise you the Lord, and again and again, Praise him, praise him; blessed be his name, for it is to be praised, Psa 113:1-3. This intimates, (1.) That it is a necessary and most excellent duty, greatly pleasing to God, and has a large room in religion. (2.) That it is a duty we should much abound in, in which we should be frequently employed and greatly enlarged. (3.) That it is work which we are very backward to, and which we need to be engaged and excited to by precept upon precept and line upon line. (4.) That those who are much in praising God themselves will court others to it, both because they find the weight of the work, and that there is need of all the help they can fetch in (there is employment for all hearts, all hands, and all little enough), and because they find the pleasure of it, which they wish all their friends may share in.
2.The invitation is very extensive. Observe, (1.) From whom God has praise - from his own people; they are here called upon to praise God, as those that will answer the call: Praise, O you servants of the Lord! They have most reason to praise him; for those that attend him as his servants know him best and receive most of his favours. And it is their business to praise him; that is the work required of them as his servants: it is easy pleasant work to speak well of their Master, and do him what honour they can; if they do not, who should? Some understand it of the Levites; but, if so, all Christians are a royal priesthood, to show forth the praises of him that has called them, Pe1 2:9. The angels are the servants of the Lord; they need not be called upon by us to praise God, yet it is a comfort to us that they do praise him, and that they praise him better than we can. (2.) From whom he ought to have praise. [1.] From all ages (Psa 113:2) - from this time forth for evermore. Let not this work die with us, but let us be doing it in a better world, and let those that come after us be doing it in this. Let not our seed degenerate, but let God be praised through all the generations of time, and not in this only. We must bless the Lord in our day, by saying, with the psalmist, Blessed be his name now and always. [2.] From all places - from the rising of the sun to the going down of the same, that is, throughout the habitable world. Let all that enjoy the benefit of the sun rising (and those that do so must count upon it that the sun will set) give thanks for that light to the Father of lights. God's name is to be praised; it ought to be praised by all nations; for in every place, from east to west, there appear the manifest proofs and products of his wisdom, power, and goodness; and it is to be lamented that so great a part of mankind are ignorant of him, and give that praise to others which is due to him alone. But perhaps there is more in it; as the former verse gave us a glimpse of the kingdom of glory, intimating that God's name shall be blessed for ever (when time shall be no more that praise shall be the work of heaven), so this verse gives us a glimpse of the kingdom of grace in the gospel-dispensation of it. When the church shall no longer be confined to the Jewish nation, but shall spread itself all the world over, when in every place spiritual incense shall be offered to our God (Mal 1:11), then from the rising to the setting of the sun the Lord's name shall be praised by some in all countries.
II. We are here directed what to give him the glory of.
1.Let us look up with an eye of faith, and see how high his glory is in the upper world, and mention that to his praise, Psa 113:4, Psa 113:5. We are, in our praises, to exalt his name, for he is high, his glory is high. (1.) High above all nations, their kings though ever so pompous, their people though ever so numerous. Whether it be true of an earthly king or no that though he is major singulis - greater than individuals, he is minor universis - less than the whole, we will not dispute; but we are sure it is not true of the King of kings. Put all the nations together, and he is above them all; they are before him as the drop of the bucket and the small dust of the balance, Isa 60:15, Isa 60:17. Let all nations think and speak highly of God, for he is high above them all. (2.) High above the heavens; the throne of his glory is in the highest heavens, which should raise our hearts in praising him, Lam 3:41. His glory is above the heavens, that is, above the angels; he is above what they are, for their brightness is nothing to his, - above what they do, for they are under his command and do his pleasure, - and above what even they can speak him to be. He is exalted above all blessing and praise, not only all ours, but all theirs. We must therefore say, with holy admiration, Who is like unto the Lord our God? who of all the princes and potentates of the earth? who of all the bright and blessed spirits above? None can equal him, none dare compare with him. God is to be praised as transcendently, incomparably, and infinitely great; for he dwells on high, and from on high sees all, and rules all, and justly attracts all praise to himself.
2.Let us look around with an eye of observation, and see how extensive his goodness is in the lower world, and mention that to his praise. He is a God who exalts himself to dwell, who humbles himself in heaven, and in earth. Some think there is a transposition, He exalts himself to dwell in heaven, he humbles himself to behold on earth; but the sense is plain enough as we take it, only observe, God is said to exalt himself and to humble himself, both are his own act and deed; as he is self-existent, so he is both the fountain of his own honour and the spring of his own grace; God's condescending goodness appears,
(1.)In the cognizance he takes of the world below him. His glory is above the nations and above the heavens, and yet neither is neglected by him. God is great, yet he despises not any, Job 36:5. He humbles himself to behold all his creatures, all his subjects, though he is infinitely above them. Considering the infinite perfection, sufficiency, and felicity of the divine nature, it must be acknowledged as an act of wonderful condescension that God is pleased to take into the thoughts of his eternal counsel, and into the hand of his universal Providence, both the armies of heaven and the inhabitants of the earth (Dan 4:35); even in this dominion he humbles himself. [1.] It is condescension in him to behold the things in heaven, to support the beings, direct the motions, and accept the praises and services, of the angels themselves; for he needs them not, nor is benefited by them. [2.] Much more is it condescension in him to behold the things that are in the earth, to visit the sons of men, and regard them, to order and overrule their affairs, and to take notice of what they say and do, that he may fill the earth with his goodness, and so set us an example of stooping to do good, of taking notice of, and concerning ourselves about, our inferiors. If it be such condescension for God to behold things in heaven and earth, what an amazing condescension was it for the Son of God to come from heaven to earth and take our nature upon him, that he might seek and save those that were lost! Herein indeed he humbled himself.
(2.)In the particular favour he sometimes shows to the least and lowest of the inhabitants of this meaner lower world. He not only beholds the great things in the earth, but the meanest, and those things which great men commonly overlook. Not does he merely behold them, but does wonders for them, and things that are very surprising, out of the common road of providence and chain of causes, which shows that the world is governed, not by a course of nature, for that would always run in the same channel, but by a God of nature, who delights in doing things we looked not for. [1.] Those that have been long despicable are sometimes, on a sudden, made honourable (Psa 113:7, Psa 113:8): He raises up the poor out of the dust, that he may set him with princes. First, Thus God does sometimes magnify himself, and his own wisdom, power, and sovereignty. When he has some great work to do he chooses to employ those in it that were least likely, and least thought of for it by themselves or others, to the highest post of honour: Gideon is fetched from threshing, Saul from seeking the asses, and David from keeping the sheep; the apostles are sent from fishing to be fishers of men. The treasure of the gospel is put into earthen vessels, and the weak and foolish ones of the world are pitched upon to be preachers of it, to confound the wise and mighty (Co1 1:27, Co1 1:28), that the excellency of the power may be of God, and all may see that promotion comes from him. Secondly, Thus God does sometimes reward the eminent piety and patience of his people who have long groaned under the burden of poverty and disgrace. When Joseph's virtue was tried and manifested he was raised from the prison-dust and set with princes. Those that are wise will observe such returns of Providence, and will understand by them the loving-kindness of the Lord. Some have applied this to the work of redemption by Jesus Christ, and not unfitly; for through him poor fallen men are raised out of the dust (one of the Jewish rabbies applies it to the resurrection of the dead), nay, out of the dunghill of sin, and set among princes, among angels, those princes of his people. Hannah had sung to this purport, Sa1 2:6-8. [2.] Those that have been long barren are sometimes, on a sudden, made fruitful, Psa 113:9. This may look back to Sarah and Rebecca, Rachel, Hannah, and Samson's mother, or forward to Elizabeth; and many such instances there have been, in which God has looked on the affliction of his handmaids and taken away their reproach. He makes the barren woman to keep house, not only builds up the family, but thereby finds the heads of the family something to do. Note, Those that have the comfort of a family must take the care of it; bearing children and guiding the house are put together, Ti1 5:14. When God sets the barren in a family he expects that she should look well to the ways of her household, Pro 31:27. She is said to be a joyful mother of children, not only because, even in common cases, the pain is forgotten, for joy that a man-child is born into the world, but there is particular joy when a child is born to those that have been long childless (as Luk 1:14) and therefore there ought to be particular thanksgiving. Praise you the Lord. Yet, in this case, rejoice with trembling; for, though the sorrowful mother be made joyful, the joyful mother may be made sorrowful again, if the children be either removed from her or embittered to her. This, therefore, may be applied to the gospel-church among the Gentiles (the building of which is illustrated by this similitude, Isa 54:1, Sing, O barren! thou that didst not bear, and Gal 4:27), for which we, who, being sinners of the Gentiles, are children of the desolate, have reason to say, Praise you the Lord.
What lesson, then, results from these remarks? This: that we should wean ourselves from this life in the flesh, which has an inevitable follower, death; and that we should search for a manner of life that does not bring death in its train. Now the life of virginity is such a life. We will add a few other things to show how true this is. Everyone knows that the propagation of mortal bodies is the work of sexual intercourse; whereas for those who are joined to the Spirit, life and immortality instead of children are produced by this latter intercourse; and the words of the apostle beautifully suit their case, for the joyful mother of such children as these “shall be saved in childbearing”; as the psalmist in his divine songs thankfully cries, “He makes the barren woman to keep house and to be a joyful mother of children.” Truly a joyful mother is the virgin mother who by the operation of the Spirit conceives the deathless children and who is called by the prophet barren because of her modesty only. This life, then, which is stronger than the power of death, is, to those who think, the preferable one. The physical bringing of children into the world—I speak without wishing to offend—is as much a starting point of death as of life, because from the moment of birth the process of dying commences. But those who by virginity have desisted from this process have drawn within themselves the boundary line of death and by their own deed have checked his advance; they have made themselves, in fact, a frontier between life and death, and a barrier too, which thwarts him. If, then, death cannot pass beyond virginity but finds his power checked and shattered there, it is demonstrated that virginity is a stronger thing than death; and that body is rightly named undying that does not lend its service to a dying world or allow itself to become the instrument of a succession of dying creatures. In such a body the long unbroken career of decay and death, which has intervened between the first man and the lives of virginity that have been led, is interrupted.
It is written that “there is no glory, if when you sin, you are punished and endure it, but if when you do good and suffer, this is a grace with God. To this, indeed, you have been called, because Christ also has died for you, leaving you an example, that you may follow in his steps, who did no sin, neither was deceit found in his month; who, when he was reviled, did not revile in return, when he suffered, did not threaten.” And so the just person, even if he is on the rack, is always just. Because he justifies God and says that his suffering is less than his sins warrant, he is always wise. For true and perfect wisdom is not taken away by the torments of the rack, nor does it lose its nature, because it casts out fear by its zealous and loving purpose, even as the wise person knows that he should say that our sufferings in this body are unworthy of the reward of future glory and that all the sufferings of this time cannot equal the reward that is to come. And thus, to him, God, who knows the time of the harvest, is always good. Therefore, like a good farmer, he plows his field here with the plough-share of a rather severe abstinence, as it were. He clears his land here with the scythe of virtues that cuts off the vices, so to speak. He manures here by humbling himself even to the earth, for he knows that “God raises up the needy from the earth and lifts up the poor out of the dunghill.” Indeed, unless the apostle Paul had been counted as dung, he could never have gained Christ for himself. Such a person keeps watch over his crops here, so that he may store them away there without concern. And so, to him, God is always good because he always hopes for good things from God.
Daniel, the prophet, says to Nebuchadnezzar, that the most High rules in the kingdom of humankind, and he will give it to whomsoever it shall please him, and he will appoint the lowest and the basest person over it. Ask him the reason why he appoints the lowest and the basest person as king and does what he wills; question the justice of the will of him of whom it is written, “He raises up the needy from the earth and lifts up the poor out of the dunghills, that he may place him with the princes, with the princes of his people.” Is he, perhaps, according to your [the Pelagians’] view, seeking glory and popular acclaim without judgment and justice, so that he raises the lowly to royal power and humiliates the powerful in exchange? Listen to the prophet, who says, “All the inhabitants of the earth are reputed as nothing before him.” For he has done whatsoever he wished in heaven and on earth, and there is no one who will resist his will or who can say to him, “Why have you done this?” His works are all true and his ways justice, and he can humiliate the proud.
"He takes up the destitute out of the dust, and lifts the poor out of the mire" [Psalm 113:7]; "that He may set Him with the princes, even with the princes of His people" [Psalm 113:8]. Let not then the heads of the exalted disdain to be humble, beneath the Lord's right hand. For though the faithful steward of the Lord's money be placed together with the princes of the people of God, although he be destined to sit on the twelve seats, and even to judge angels; [Matthew 19:28] yet he is taken up destitute from the dust, and lifted from out of the mire. Was not he possibly lifted up from the mire, who "served various lusts and pleasures"?...
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SUMMARY
Psalm 113:7 stands as a profound declaration of God's sovereign power and boundless compassion, vividly illustrating His active intervention on behalf of the most marginalized and downtrodden in society. It highlights His unique ability to reverse human fortunes, elevating those in the lowest states of poverty and degradation to positions of honor and dignity, thereby demonstrating His justice and mercy in a world often characterized by inequality and neglect.
CONTEXT
Literary Context: Psalm 113 initiates the Egyptian Hallel psalms (Psalms 113-118), a collection traditionally recited during significant Jewish festivals, most notably Passover. The psalm commences with an urgent, universal call to praise Yahweh (verses 1-3), extolling His glorious name and eternal reign. The preceding verses (4-6) meticulously establish God's transcendent majesty, portraying Him as one "high above all nations" and whose "glory is above the heavens," yet paradoxically, He "stoops down to look" upon both celestial and terrestrial matters. This striking juxtaposition between God's exalted status and His condescending care sets the stage for the specific examples of His intervention presented in verses 7-9. Verse 7, alongside verse 8 (raising the needy to sit with princes) and verse 9 (giving children to the barren woman), provides concrete, powerful illustrations of this divine condescension and transformative power over the most desperate human circumstances.
Historical & Cultural Context: The potent imagery of "dust" and "dunghill" paints a stark picture of the absolute lowest social and economic strata within ancient Near Eastern society. "Dust" frequently symbolized extreme lowliness, humiliation, or even the inevitability of death, as humanity returns to the earth. The "dunghill" (or ash heap) was a place of refuse, waste, and decay, typically situated outside city gates, where the poorest of the poor might scavenge for sustenance, or where lepers and outcasts might reside. It represented utter destitution, social rejection, and public shame. In a rigidly hierarchical society where social mobility was exceptionally rare and poverty was often misconstrued as a sign of divine disfavor, God's active intervention to lift individuals from such a state would have been a radical, counter-cultural, and profoundly hopeful declaration. This psalm would have resonated deeply with the collective memory of the Israelites, who had themselves been miraculously raised from the "dust" of slavery and oppression in Egypt.
Key Themes: Psalm 113:7 contributes significantly to several overarching themes woven throughout the Psalter and the broader biblical narrative. Firstly, it profoundly underscores Divine Compassion and Justice, portraying God not as a distant, aloof deity but as one intimately concerned with the plight of the vulnerable and marginalized. His action is not merely observational but actively interventionist, demonstrating His inherent righteousness and boundless mercy. Secondly, the verse powerfully illustrates the theme of Reversal of Fortunes, a motif prevalent throughout Scripture. The vivid imagery of being raised "out of the dust" and "out of the dunghill" speaks to a radical, divinely orchestrated transformation from utter degradation to honor and dignity. This theme is famously echoed in Hannah's prayer, where she proclaims that the Lord "raises the poor from the dust and lifts the needy from the ash heap," and finds its ultimate New Testament echo in Mary's Magnificat, which declares that God "has brought down the mighty from their thrones and exalted those of humble estate." Thirdly, it highlights God's Humility and Accessibility. Despite His supreme glory and transcendence described in Psalms 113:4-6, God "stoops down" to engage with and elevate the lowly, demonstrating that true greatness is found not in aloofness but in humble service and redemptive action.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 113:7 is rich in literary devices that amplify its message of divine transformation. The most prominent is Synonymous Parallelism, where the second clause ("and lifteth the needy out of the dunghill") reiterates and intensifies the meaning of the first ("He raiseth up the poor out of the dust"). Both clauses convey the same core idea of divine elevation of the lowly, but the imagery progresses from a general state of lowliness ("dust") to an even more extreme and vivid depiction of degradation ("dunghill"), thereby underscoring the profound depth of God's transformative power. Imagery is central to the verse's impact, with "dust" and "dunghill" serving as powerful Metaphors for the lowest possible human condition, evoking vivid mental pictures of poverty, shame, and despair. The contrasting actions of "raising up" and "lifting" provide equally strong images of divine power, grace, and active intervention. There is also an element of Hyperbole in the choice of "dunghill" to emphasize the extreme lowliness from which God elevates, making the divine intervention seem even more miraculous and profound.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates God's character as a compassionate and just sovereign who actively intervenes in the affairs of humanity, particularly on behalf of the marginalized and forgotten. It challenges worldly perceptions of power and status, asserting that true honor and elevation come solely from God's hand, not from human achievement, social standing, or material wealth. The theological implications extend to God's unwavering covenant faithfulness, His unwavering commitment to justice for the oppressed, and His unparalleled ability to bring about radical transformations in individual lives and even societal structures. This divine pattern of exalting the humble and bringing down the proud is a foundational principle of God's kingdom, demonstrated throughout biblical history.
REFLECTION AND APPLICATION
Psalm 113:7 offers both immense comfort and a profound challenge to believers today. For those experiencing poverty, marginalization, social exclusion, or feelings of utter worthlessness, it serves as a powerful, hope-filled reminder that God sees their plight, hears their cries, and is uniquely capable of bringing about miraculous reversal and exaltation. It instills deep hope, affirming that no human condition is beyond God's reach or too low for His compassionate, transforming intervention. For those who are not in such dire circumstances, this verse serves as a compelling call to embody God's heart for the poor and needy. It compels believers to actively seek justice, demonstrate radical compassion, and work tirelessly towards alleviating suffering in their communities and globally, recognizing that true honor and alignment with God's kingdom come not from worldly status but from participating in His gracious work. It challenges us to examine our own attitudes towards the vulnerable and to actively engage in God's redemptive mission of lifting the downtrodden.
Questions for Reflection
FAQ
Does this verse promise that all poor people will become materially rich?
Answer: Not necessarily in a purely material or financial sense. While God certainly possesses the power to bring about material prosperity, the "raising up" and "lifting" described in this verse speak more broadly to a radical reversal of status, dignity, and honor. It's about being elevated from a state of humiliation, insignificance, and social ostracization to a place of respect, worth, and recognition, often within the community of faith or, more importantly, in God's eyes. The ultimate "riches" often refer to spiritual blessings, divine favor, and a restored relationship with God, though material improvement can indeed be part of God's comprehensive blessing. The primary focus of Psalms 113:7 is on God's active concern for the marginalized and His transformative power to change their overall condition, rather than a blanket promise of earthly wealth for all who are poor.
CHRIST-CENTERED FULFILLMENT
Psalm 113:7 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the divine Son who, though "in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Jesus perfectly embodies the condescension of God, stooping down from unimaginable heavenly glory to dwell among humanity, identifying deeply with the poor, the sick, the outcast, and the marginalized. His earthly ministry was characterized by actively raising the lowly—healing the sick, feeding the hungry, giving sight to the blind, and offering profound hope to those considered "dust" and "dunghill" by society (Luke 4:18-19). He boldly declared, "Blessed are you who are poor, for yours is the kingdom of God" (Luke 6:20), thereby radically reversing worldly values and proclaiming that the humble and needy are precisely those for whom God's kingdom has come in power. Through His sacrificial death and glorious resurrection, Jesus not only lifted humanity from the "dust" of sin and the "dunghill" of spiritual death but also inaugurated a new creation where those who were spiritually destitute are now made rich in Him, seated with Him in heavenly places (Ephesians 2:6). Thus, Christ is both the ultimate demonstration of God's power to lift the lowly and the divine means by which all who are spiritually poor can be raised to eternal glory and dignity.