1 Samuel 2:7-8(v7)Yahweh makes poor and makes rich. He brings low, he also lifts up. He raises up the poor out of the dust. He lifts up the needy from the…
Luke 1:52-53(v7)He has put down princes from their thrones, and has exalted the lowly. He has filled the hungry with good things. He has sent the rich away…
Psalms 107:41(v7)Yet he lifts the needy out of their affliction, and increases their families like a flock.
Psalms 68:6(v9)God sets the lonely in families. He brings out the prisoners with singing, but the rebellious dwell in a sun-scorched land.
Genesis 21:5-7(v9)Abraham was one hundred years old when his son, Isaac, was born to him. Sarah said, “God has made me laugh. Everyone who hears will laugh…
Show all 40 cross-references
Genesis 30:22-23(v9)God remembered Rachel, and God listened to her, and opened her womb. She conceived, bore a son, and said, “God has taken away my reproach.”
1 Samuel 2:5(v9)Those who were full have hired themselves out for bread. Those who were hungry are satisfied. Yes, the barren has borne seven. She who has…
Isaiah 54:1(v9)“Sing, barren, you who didn’t give birth; break out into singing, and cry aloud, you who didn’t travail with child: for more are the…
Luke 1:13-15(v9)But the angel said to him, “Don’t be afraid, Zacharias, because your request has been heard. Your wife, Elizabeth, will bear you a son, and…
Job 5:11(v7)so that he sets up on high those who are low, those who mourn are exalted to safety.
Genesis 25:21(v9)Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived.
2 Samuel 7:8-9(v7)Now therefore tell my servant David this, ‘Yahweh of Armies says, “I took you from the sheep pen, from following the sheep, to be prince…
Job 36:7(v8)He doesn’t withdraw his eyes from the righteous, but with kings on the throne, he sets them forever, and they are exalted.
Galatians 4:27(v9)For it is written, “Rejoice, you barren who don’t bear. Break out and shout, you who don’t travail. For the desolate have more children…
Isaiah 57:15(v6)For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a…
Ezekiel 17:24(v7)All the trees of the field will know that I, Yahweh, have brought down the high tree, have exalted the low tree, have dried up the green…
Daniel 12:2-3(v7)Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt. Those…
Psalms 11:4(v6)Yahweh is in his holy temple. Yahweh is on his throne in heaven. His eyes observe. His eyes examine the children of men.
Psalms 138:6(v6)For though Yahweh is high, yet he looks after the lowly; but he knows the proud from afar.
Psalms 75:6-7(v7)For neither from the east, nor from the west, nor yet from the south, comes exaltation. But God is the judge. He puts down one, and lifts…
Job 5:15-16(v7)But he saves from the sword of their mouth, even the needy from the hand of the mighty. So the poor has hope, and injustice shuts her mouth.
Job 36:6-7(v7)He doesn’t preserve the life of the wicked, but gives justice to the afflicted. He doesn’t withdraw his eyes from the righteous, but with…
Isaiah 26:19(v7)Your dead shall live. My dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the…
Ezekiel 21:26-27(v7)the Lord Yahweh says: “Remove the turban, and take off the crown. This will not be as it was. Exalt that which is low, and humble that…
Philippians 2:8-11(v8)And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. Therefore God also…
James 2:5(v7)Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
1 Peter 3:21-22(v7)This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward…
Genesis 41:41(v8)Pharaoh said to Joseph, “Behold, I have set you over all the land of Egypt.”
Psalms 45:16(v8)Your sons will take the place of your fathers. You shall make them princes in all the earth.
Ephesians 1:20-21(v7)which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all…
Psalms 68:13(v8)while you sleep among the camp fires, the wings of a dove sheathed with silver, her feathers with shining gold.
Isaiah 6:2(v6)Above him stood the seraphim. Each one had six wings. With two he covered his face. With two he covered his feet. With two he flew.
Isaiah 66:2(v6)For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to he who is…
Job 2:8(v7)He took for himself a potsherd to scrape himself with, and he sat among the ashes.
Job 4:18(v6)Behold, he puts no trust in his servants. He charges his angels with error.
Job 15:15(v6)Behold, he puts no trust in his holy ones. Yes, the heavens are not clean in his sight;
Revelation 5:9-10(v8)They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
1 Samuel 24:14(v7)Against whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea?
Psalms 22:15(v7)My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death.
Acts 2:31-33(v7)he foreseeing this spoke about the resurrection of the Christ, that his soul wasn’t left in Hades, and his flesh didn’t see decay. This…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv7, 97 Who raiseth the poor from the dust In…
7 Who raiseth the poor from the dust In this passage, he speaks in terms of commendation of God’s providential care in relation to those diversified changes which men are disposed to regard as accidental. He declares that it is solely by the appointment of God that things undergo changes far surpassing our anticipations. If the course of events were always uniform, men would ascribe it merely to natural causes, whereas, the vicissitudes which take place teach us that all things are regulated in accordance with the secret counsel of God. On the other hand, struck with astonishment at the events which have happened contrary to our expectation, we instantly ascribe them to chance. And as we are so apt to view things from a point the very reverse from that of recognising God’s superintending care, the prophet enjoins us to admire his providence in matters of marvellous, or of unusual occurrence; for since cowherds, and men of the lowest and most abject condition, have been elevated to the summit of power, it is most reasonable that our attention should be arrested by a change so unexpected. We now perceive the prophet’s design. In this passage, as well as in others, he might have set before us the structure of the heavens and the earth; but, as our minds are unaffected by the ordinary course of things, he declares that the hand of God is most apparent in his marvellous works. And in saying that men of mean and abject condition are not merely elevated to some petty sovereignty, but that they are invested with power and authority over God’s holy people, he increases the greatness of the miracle — that being of far more consequence than to rule in other parts of the earth; for the state or kingdom of the Church constitutes the principal and august theater where God presents and displays the tokens of his wonderful power, wisdom, and righteousness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn v7By preferring the poor to high honor and giving…
By preferring the poor to high honor and giving the barren children, he showeth that God worketh not only in his Church by ordinary means, but also by miracles.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–9Psa 113:6 Who humbleth [himself] to behold [the things…
Psa 113:6 Who humbleth [himself] to behold [the things that are] in heaven, and in the earth!
Ver. 6. Who humbleth himself] Lo, it is a condescension in God to vouchsafe to look out of himself upon the saints and angels, how much more upon us, since sin setteth us farther beneath a worm than a worm is beneath an angel!
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv6–9Who is so high, that it is a wonderful…
Who is so high, that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host, and much more of sinful and miserable men upon earth, which yet he is pleased to do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv6–8Who humbleth himself to behold the things that are…
Who humbleth himself to behold the things that are in heaven, and in the earth. The persons the highest heavens, the angels whom he upholds in their beings, and admits into his presence; who always behold his face, and he beholds them, delights in their persons, and accepts their services; which, though pure and perfect, it is a condescension in him to do, since they are but creature services, and chargeable with folly and weakness; and who themselves are as nothing in comparison of him, and veil their faces before him; Job 4:18, also glorified saints are continually in his view, and favoured with intimate communion with him: and he humbles himself to look lower than this, and behold the things in the starry heavens, the sun, and moon, and stars; whom he preserves in their being, directs their courses, and continues their influence; brings out their host by number, calls them by their names, and because of his power not one fails: he looks lower still, and beholds the things in the airy heavens; there is not a meteor or cloud that flies, or a wind that blows, but he observes, guides, and directs it; nor a bird in the air but his eye is on it; he feeds the fowls of the air, and not so much as a sparrow falls to the ground without his knowledge and will: and he also humbles himself to behold persons and things on earth, even every beast of the forest, the cattle on a thousand hills, all the fowls of the mountains, and the wild beasts of the field; and their eyes are on him, and he gives them their food in due season; he looks down from heaven and beholds all the children of men, and is the Saviour of them in a providential way; in an especial manner his eye, both of providence and grace, is on his own people, whom he beholds in Christ as fair and comely: and rejoices over them to do them good; and he has respect to their services for his sake, and condescends to dwell on earth with them. This may also be applied to Christ, who humbled himself to look upon the angels in heaven, and take them under his care and protection, be the head of them, and confirm them in that estate in which they were created: and who from all eternity vouchsafed to look with delight upon the sons of men, rejoicing in the habitable parts of the earth, where he knew they would dwell; and in the fulness of time he humbled himself to come down on earth in human nature and dwell among men, and become very man in that nature; made himself of no reputation, and humbled himself so as to become obedient to death, the death of the cross, and be made sin and a curse for his people. This was an humiliation indeed!
, also glorified saints are continually in his view, and favoured with intimate communion with him: and he humbles himself to look lower than this, and behold the things in the starry heavens, the sun, and moon, and stars; whom he preserves in their being, directs their courses, and continues their influence; brings out their host by number, calls them by their names, and because of his power not one fails: he looks lower still, and beholds the things in the airy heavens; there is not a meteor or cloud that flies, or a wind that blows, but he observes, guides, and directs it; nor a bird in the air but his eye is on it; he feeds the fowls of the air, and not so much as a sparrow falls to the ground without his knowledge and will: and he also humbles himself to behold persons and things on earth, even every beast of the forest, the cattle on a thousand hills, all the fowls of the mountains, and the wild beasts of the field; and their eyes are on him, and he gives them their food in due season; he looks down from heaven and beholds all the children of men, and is the Saviour of them in a providential way; in an especial manner his eye, both of providence and grace, is on his own people, whom he beholds in Christ as fair and comely: and rejoices over them to do them good; and he has respect to their services for his sake, and condescends to dwell on earth with them. This may also be applied to Christ, who humbled himself to look upon the angels in heaven, and take them under his care and protection, be the head of them, and confirm them in that estate in which they were created: and who from all eternity vouchsafed to look with delight upon the sons of men, rejoicing in the habitable parts of the earth, where he knew they would dwell; and in the fulness of time he humbled himself to come down on earth in human nature and dwell among men, and become very man in that nature; made himself of no reputation, and humbled himself so as to become obedient to death, the death of the cross, and be made sin and a curse for his people. This was an humiliation indeed!
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Psalms 113:7
psa 113:7
psa 113:7
psa 113:7He raiseth up the poor out of the dust,.... Persons of mean extraction and in low life are sometimes raised by him to great honour and dignity, as Saul, David, and others; and is true of many who are spiritually poor and needy, as all men are, but all are not sensible of it; some are, and these are called poor "in spirit", and are pronounced "blessed", for "theirs is the kingdom of heaven": they are raised out of a low and mean estate, out of the dust of sin, and self-abhorrence for it, in which they lie when convicted of it.
And lifteth the needy out of the dunghill; which denotes a mean condition; so one born in a mean place, and brought up in a mean manner, is sometimes represented as taken out of a dunghill (t): and also it is expressive of a filthy one; men by sin are not only brought into a low estate, but into a loathsome one, and are justly abominable in the sight of God, and yet he lifts them out of it: the phrases of "raising up" and "lifting out" suppose them to be fallen, as men are in Adam, fallen from a state of honour and glory, in which he was created, into a state of sin and misery, and out of which they cannot deliver themselves; it is Christ's work, and his only, to raise up the tribes of Jacob, and to help or lift up his servant Israel, Isa 49:6.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6, 8Humbleth - Who is so high, that it is…
Humbleth - Who is so high, that it is a wonderful condescention in him to take any notice of his heavenly host, and much more of sinful and miserable men upon earth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv7–9Verse 7. He raiseth up the poor] The poorest…
Verse 7. He raiseth up the poor] The poorest man, in the meanest and most abject circumstances, is an object of his merciful regards. He may here allude to the wretched state of the captives in Babylon, whom God raised up out of that dust and dunghill. Others apply it to the resurrection of the dead.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv7, 9Psa 113:7-8. He raiseth up the poor — Yet,…
Psa 113:7-8. He raiseth up the poor — Yet, great and glorious as he is, he stoops so low as to regard and advance those whom all men, even their own brethren, slight and despise; out of the dust, &c. — From a most contemptible and miserable condition; that he may set him with princes — In equal honour and power with them, as he did Joseph, David, and others; even with the princes of his people, who, in God’s account, and in truth, are far more honourable and happy than the princes of heathen nations, and their subjects more noble; for they have God’s special presence among them, and his special providence watching over them. One of the Jewish rabbins applies this passage to the resurrection of the dead, and some Christian commentators have applied it to the work of redemption by Jesus Christ, and not improperly, for through him poor, fallen men are raised out of the dust, nay, out of the dunghill of sin, and set among patriarchs and prophets, yea, among angels and archangels, those princes of God’s people, those leaders of the armies of Jehovah. And, as Dr. Horne observes, “What is the exaltation of the meanest beggar from a dunghill to an earthly diadem, when compared with that of human nature from the grave to the throne of God! Here is honour worthy of our ambition; honour after which all are alike invited to aspire; which all may obtain who strive worthily and lawfully; and of which, when once obtained, nothing can ever deprive the possessors.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6–9Who humbleth himself ... - So high that it…
Who humbleth himself ... - So high that it is necessary he should stoop even to behold the things which seem most lofty to us; and who actually does stoop thus to regard the things which he has made in heaven and on earth.
To behold the things that are in heaven, and in the earth! - More literally, “to look in heaven and in earth.” Even to look on heaven, high as it is to us - still more to look on earth, so insignificant as compared with the vast bodies in the heavens - is condescension on the part of God. It requires him to stoop - even to look on the sun - the stars - the distant worlds! Yet he does this. There is not a world which he does not survey constantly; not a creature whose interests he does not regard; not an insect - a flower - an atom - that he does not regard with as much minute attention as though there were nothing else to demand his care.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon1874 · Public DomainOn vv6, 7, 96. Who humbleth himself to behold—Better, who maketh low…
6. Who humbleth himself to behold—Better, who maketh low to see. He maketh himself low (condescends) to see the things which are in heaven and earth. Here is the distinguishing glory of God. He that is above all creatures, all finite existence, takes personal notice of all things, however minute, in heaven and earth. This is the central thought of the psalm.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv7–97, 8. The first three lines are taken from…
7, 8. The first three lines are taken from the Song of Hannah, 1Sa_2:8, with only a slight variation of form in two words. “To sit in the dust” (Isa_47:1), or “on the dunghill” (Lam_4:5) is an oriental metaphor for a condition of extreme degradation and misery. Cp. Job_2:8. The dung and other rubbish of an Eastern town or village is collected outside it in a heap called the Mezbele. On this “the outcast who has been stricken with some loathsome malady and is not allowed to enter the dwellings of men, lays himself down, begging an alms of the passers-by by day, and by night sheltering himself among the ashes which the heat of the sun has warmed.” Wetzstein in Delitzsch’s Comm. on Job, p. 62, quoted in Prof. Davidson’s Comm. on Job, in this Series, p. 14.
7–9. Examples of Jehovah’s gracious condescension.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6, 7, 9(6) Humbleth himself.—Contrast this condescension with the indifference to…
(6) Humbleth himself.—Contrast this condescension with the indifference to human joys and sorrows which heathen deities were said to show.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–9Who humbleth himself to behold the things that are…
Who humbleth himself to behold the things that are in heaven, and in the earth. It is a condescension in God to regard even "the things that are in heaven," since the very "heavens are not clean in his sight". (Job_15:15) Much more is it a condescension in him to behold the gross material things of earth. Yet he gives them his constant care and attention, since otherwise they would cease to be.
The relative value of earthly things.
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There is no absolute value in them. God cannot be thought of as interested in them for their own sakes. He humbles himself to regard them because of the relation his people bear to them, and because of the influence they have upon his people. Of him it has been suggestively said, "He stoops to view the skies, and bows to see what angels do." This we say of God, because we have the revelation of him as a Moral Being, with moral as well as natural attributes. Once let a being take a moral view of things, and the material can never afterwards be the all-important thing to him. Once let us take the moral view, and we must always take it; for us the moral must have eternal precedency.
I GOD CANNOT BE THOUGHT OF AS INTERESTED IN EVENTS FOR THEIR OWN SAKES. There is no quality in things. Even we men are not supremely interested in the things we make; we are concerned about the purposes for which we make them, and the uses to which they may be put. We go, in thought, past the things themselves. Even when God is pictured as calling each day"s work of creation "very good," we are reminded that his eye was upon the moral beings for whom he was arranging it all. It would help us in gaining right views of God if we would clearly see that material creation is not his end, but his means to secure a higher end.
II GOD MUST BE THOUGHT OF AS INTERESTED IN EVENTS FOE THE SAKE OF HIS PEOPLE. Material things, earthly events, human relations, do variously influence the moral beings that God has made; and these various influences we may think of as God"s supreme concern. It is not right to say God made everything for the sake of man. This only fills man with pride. It is right to say that God made everything for the sake of his purpose in man and through him. Illustrate from the parental relation to the mere incidents and events of the boy"s life. Parents would not turn aside to consider the events if the boy were not in them. It is the boy they consider, not the events. All their concern is the influence of the events on the character and life of the boy. Transfer this to the larger, sublimer family sphere of the heavenly Father, and then our point comes out clearly. God concerns himself with his world for the sake of his purpose through his people. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv6–9Ver. 6. Who humbleth himself to behold the things…
Ver. 6. Who humbleth himself to behold the things that are in heaven, and in the earth! He dwells so far on high that even to observe heavenly things he must humble himself. He must stoop to view the skies, and bow to see what angels do. What, then, must be his condescension, seeing that he observes the humblest of his servants upon earth, and makes them sing for joy like Mary when she said, "Thou hast regarded the low estate of thine handmaiden." How wonderful are those words of Isaiah, "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Heathen philosophers could not believe that the great God was observant of the small events of human history; they pictured him as abiding in serene indifference to all the wants and woes of his creatures. "Our Rock is not as their rock"; we have a God who is high above all gods, and yet who is our Father, knowing what we have need of before we ask him; our Shepherd, who supplies our needs; our Guardian, who counts the hairs of our heads; our tender and considerate Friend, who sympathizes in all our griefs. Truly the name of our condescending God should be praised wherever it is known.
Ver. 6. Who humbleth himself. Whatever may be affirmed of God, may be affirmed of him infinitely, and whatever he is, he is infinitely. So the psalmist, in this place, does not speak of God as humble, but as infinitely and superlatively so, humble beyond all conception and comparison; he challenges the whole universe of created nature, from the highest immortal spirit in heaven to the lowest mortal on earth, to show a being endued with so much humility, as the adorable majesty of the great God of Heaven and earth...If some instances of the Divine humility surprise, the following may amaze us: To see the great King of heaven stooping from his height, and condescending himself to offer terms of reconciliation to his rebellious creatures! To see offended majesty courting the offenders to accept of pardon! To see God persuading, entreating and beseeching men to return to him with such earnestness and importunity, as if his very life were bound up in them, and his own happiness depended upon theirs! To see the adorable Spirit of God, with infinite long suffering and gentleness, submitting to the contempt and insults of such miserable, despicable wretches as sinful mortals are! Is not this amazing? Valentine Nalson, 1641-1724.
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Ver. 6. Who humbleth himself to behold. 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 them that were lost! Here indeed he humbled himself. Matthew Henry.
Ver. 6.
1. The same God rules in heaven and earth.
2. Both spheres are dependent for happiness upon his beholding them.
3. They both enjoy his consideration.
4. All things done in them are equally under his inspection.
Psalms 113:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv7, 9He raiseth up the poor out of the dust,…
Psa_113:7-8
He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill
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From the dunghill to the throne
I.
Where Gods chosen ones are when He meets with them.
1. Many of them are in the lowest place socially. The Lord excludes no man from His election on account of his rank or condition. Come as a beggar, if you be a beggar. Come in rags, if you have no other covering.
2. The expression in the text does not refer merely to social gradations; I have no doubt it has a more spiritual meaning.
(1) The dunghill is a place where men throw their worthless things, How often have Gods own chosen people felt themselves to be mere offscourings and sweepings, good for nothing but to be cast away! You are in a like case, for you have discovered your own utter worthlessness. When we think little of ourselves, God thinks much of us. God resisteth the proud, but giveth grace unto the humble. He will not break thee, O thou bruised reed!
(2) The dunghill is a place of contempt. Contempt sometimes sneeringly says of its victim, He is such a person, that I would not pick him up if I saw him on a dunghill. Well, despised one, let me remind you that the Lord has often looked upon those whom man has despised.
(3) The dunghill may be spiritually considered as the place of condemnation. You look at a certain article of food for instance, and the economical housewife does not wish to waste anything. Well, if it may not serve for food, may it not be useful for something else? At last, when she sees that it is of no service, the sentence of condemnation is, Let it be cast on the dunghill. Well, poor sinner, it thou be in thyself condemned, and a hoarse voice has said, To the dunghill with him! yet I come to thee in Jehovahs name, and bid thee hear this word, He raiseth up the poor out of the dust, etc.
(4) A thing which lies upon the dunghill is in contact with disgusting associates; and, therefore, the text may represent those who have hitherto lived in the midst of evil associations.
II. How the Lord raises them from it. He lifteth the needy out of the dunghill. It is a dead lift, and none but an eternal arm could do it. It is all done by the power of the Holy Spirit through the Word, filled with the energy of God. When the Lord begins to deal with the needy sinner, the first lift He gives him raises his desires. The man is not satisfied to be where he was, and what he was. That dunghill he had not perceived to be so foul as it really is; and the first sign of spiritual life is horror at his lost condition, and an anxious desire to escape from it. The next sign generally is that to such a man sin loses all sweetness. When the Lord begins to work with you, even before you find Christ to the joy of your soul, you will find the joy of sin to have departed. A quickened soul that feels the weight of sin cannot find pleasure in it. It is another blessed sign that the man is being lifted from the dunghill when he begins to feel that his own self-righteousness is no assistance to him; when, having prayed, he looks upon his prayers with repentance, and having gone to Gods house, rests not in the outward form. It is well when a man is cut off entirely from all confidence in himself. Now comes the true lift from off the dunghill. That poor, guilty, lost, worthless one hears of Jesus Christ that He came into the world to save sinners: that poor soul looks to Him with a look which means, Lord, Thou art my last resort! If Thou dost not save me, I must perish; and Thou must save me altogether, for I cannot help Thee.
III. How He raises them up.
1. They are lifted up by complete justification. This furnishes the believer with a throne as safe as it is lofty; as happy as it is glorious.
2. The children of God who have been taken from the dunghill, many of them enjoy full assurance of faith. They are certain that they are saved; they can say with Job, I know that my Redeemer liveth. As to whether they are children of God or not, they have no question; the infallible witness of the Holy Spirit bears witness with their spirit that they are born of God. To know that my Beloved is mine, and that I am His, and that He loved me and gave Himself for me, this is far better than to be heir-apparent to a score of empires.
3. The children of God, favoured by Divine grace, are permitted to have interviews with Jesus Christ. Like Enoch, we walk with God. Union with the Lord is a coronet of beauty outshining all the crowns of earth.
4. Nor is this all: the elect of God, in addition to receiving complete justification, full assurance, and communion with Christ, are favoured with the Holy Spirits sanctification. God the Holy Spirit dwells in every Christian; however humble he may be, he is a walking temple in which resides deity.
5. God lifts His people up in another sense: while He gives them sanctification and usefulness, He also anoints them with joy. Oh! the joy of being a Christian!
IV. Where it is that our Lord sets His people. Among princes, we are told. Among princes is the place of select society. We are a Chosen generation, a peculiar people, a royal priesthood. Our courtly privileges are of the highest order. Listen! For through Him we both have access by one spirit unto the Father. Let us come boldly, says the apostle, to the throne of the heavenly grace, etc. We have courtly audience and peculiarly select society. Next to this it is supposed that among princes there is abundant wealth, but what is the wealth of princes compared with the riches of believers? for all things are yours, and ye are Christs, and Christ is Gods. He that spared not His own Son, etc. Among princes, again, there dwells peculiar power. A prince has influence; he wields a sceptre in his own domain: and He hath made us kings and priests unto God, and we shall reign for ever and ever. We are not kings of England, Scotland, and Ireland, and yet we have a triple dominion; we reign over spirit, soul, and body. We reign over the united kingdom of time and eternity; we reign in this world, and we shall reign in the world that is yet to come: for we shall reign for ever and ever. Princes, again, have special honour. Every one in the crowd desires to gaze upon a prince, and would be delighted to do him service. Let him have the first position in the empire; he is a prince of the blood, and is to be had in esteem and respect. Beloved, hear ye His word: He hath raised us up together, and made us sit together in heavenly places in Christ Jesus, so that we share the honour of Christ as we share His cross. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv7, 9He raises up the poor ... from the ash…
He raises up the poor ... from the ash heap
These two phrases are parallel. The writer speaks of Yahweh helping and honoring people who are poor as if Yahweh caused them to stand up from sitting in dirt and ashes. (See: Parallelism and Metaphor)
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out of the dirt ... from the ash heap
Sitting in dirt and ashes represents either poverty or despair. (See: Symbolic Action)
so that he may seat him with princes, with the princes of his people
Here the second phrase clarifies that the first phrase refers to the princes of Yahweh's people. These two statements can be combined. AT: "so that Yahweh may seat him next to rulers of his people" (See: Parallelism)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv7, 9 7 Who raiseth the poor from the dust In…
7 Who raiseth the poor from the dust In this passage, he speaks in terms of commendation of God’s providential care in relation to those diversified changes which men are disposed to regard as accidental. He declares that it is solely by the appointment of God that things undergo changes far surpassing our anticipations. If the course of events were always uniform, men would ascribe it merely to natural causes, whereas, the vicissitudes which take place teach us that all things are regulated in accordance with the secret counsel of God. On the other hand, struck with astonishment at the events which have happened contrary to our expectation, we instantly ascribe them to chance. And as we are so apt to view things from a point the very reverse from that of recognising God’s superintending care, the prophet enjoins us to admire his providence in matters of marvellous, or of unusual occurrence; for since cowherds, and men of the lowest and most abject condition, have been elevated to the summit of power, it is most reasonable that our attention should be arrested by a change so unexpected. We now perceive the prophet’s design. In this passage, as well as in others, he might have set before us the structure of the heavens and the earth; but, as our minds are unaffected by the ordinary course of things, he declares that the hand of God is most apparent in his marvellous works. And in saying that men of mean and abject condition are not merely elevated to some petty sovereignty, but that they are invested with power and authority over God’s holy people, he increases the greatness of the miracle — that being of far more consequence than to rule in other parts of the earth; for the state or kingdom of the Church constitutes the principal and august theater where God presents and displays the tokens of his wonderful power, wisdom, and righteousness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v7 By preferring the poor to high honor and giving…
By preferring the poor to high honor and giving the barren children, he showeth that God worketh not only in his Church by ordinary means, but also by miracles.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–9 Psa 113:6 Who humbleth [himself] to behold [the things…
Psa 113:6 Who humbleth [himself] to behold [the things that are] in heaven, and in the earth!
Ver. 6. Who humbleth himself] Lo, it is a condescension in God to vouchsafe to look out of himself upon the saints and angels, how much more upon us, since sin setteth us farther beneath a worm than a worm is beneath an angel!
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–9 Who is so high, that it is a wonderful…
Who is so high, that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host, and much more of sinful and miserable men upon earth, which yet he is pleased to do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–8 Who humbleth himself to behold the things that are…
Who humbleth himself to behold the things that are in heaven, and in the earth. The persons the highest heavens, the angels whom he upholds in their beings, and admits into his presence; who always behold his face, and he beholds them, delights in their persons, and accepts their services; which, though pure and perfect, it is a condescension in him to do, since they are but creature services, and chargeable with folly and weakness; and who themselves are as nothing in comparison of him, and veil their faces before him; Job 4:18, also glorified saints are continually in his view, and favoured with intimate communion with him: and he humbles himself to look lower than this, and behold the things in the starry heavens, the sun, and moon, and stars; whom he preserves in their being, directs their courses, and continues their influence; brings out their host by number, calls them by their names, and because of his power not one fails: he looks lower still, and beholds the things in the airy heavens; there is not a meteor or cloud that flies, or a wind that blows, but he observes, guides, and directs it; nor a bird in the air but his eye is on it; he feeds the fowls of the air, and not so much as a sparrow falls to the ground without his knowledge and will: and he also humbles himself to behold persons and things on earth, even every beast of the forest, the cattle on a thousand hills, all the fowls of the mountains, and the wild beasts of the field; and their eyes are on him, and he gives them their food in due season; he looks down from heaven and beholds all the children of men, and is the Saviour of them in a providential way; in an especial manner his eye, both of providence and grace, is on his own people, whom he beholds in Christ as fair and comely: and rejoices over them to do them good; and he has respect to their services for his sake, and condescends to dwell on earth with them. This may also be applied to Christ, who humbled himself to look upon the angels in heaven, and take them under his care and protection, be the head of them, and confirm them in that estate in which they were created: and who from all eternity vouchsafed to look with delight upon the sons of men, rejoicing in the habitable parts of the earth, where he knew they would dwell; and in the fulness of time he humbled himself to come down on earth in human nature and dwell among men, and become very man in that nature; made himself of no reputation, and humbled himself so as to become obedient to death, the death of the cross, and be made sin and a curse for his people. This was an humiliation indeed!
, also glorified saints are continually in his view, and favoured with intimate communion with him: and he humbles himself to look lower than this, and behold the things in the starry heavens, the sun, and moon, and stars; whom he preserves in their being, directs their courses, and continues their influence; brings out their host by number, calls them by their names, and because of his power not one fails: he looks lower still, and beholds the things in the airy heavens; there is not a meteor or cloud that flies, or a wind that blows, but he observes, guides, and directs it; nor a bird in the air but his eye is on it; he feeds the fowls of the air, and not so much as a sparrow falls to the ground without his knowledge and will: and he also humbles himself to behold persons and things on earth, even every beast of the forest, the cattle on a thousand hills, all the fowls of the mountains, and the wild beasts of the field; and their eyes are on him, and he gives them their food in due season; he looks down from heaven and beholds all the children of men, and is the Saviour of them in a providential way; in an especial manner his eye, both of providence and grace, is on his own people, whom he beholds in Christ as fair and comely: and rejoices over them to do them good; and he has respect to their services for his sake, and condescends to dwell on earth with them. This may also be applied to Christ, who humbled himself to look upon the angels in heaven, and take them under his care and protection, be the head of them, and confirm them in that estate in which they were created: and who from all eternity vouchsafed to look with delight upon the sons of men, rejoicing in the habitable parts of the earth, where he knew they would dwell; and in the fulness of time he humbled himself to come down on earth in human nature and dwell among men, and become very man in that nature; made himself of no reputation, and humbled himself so as to become obedient to death, the death of the cross, and be made sin and a curse for his people. This was an humiliation indeed!
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Psalms 113:7
psa 113:7
psa 113:7
psa 113:7He raiseth up the poor out of the dust,.... Persons of mean extraction and in low life are sometimes raised by him to great honour and dignity, as Saul, David, and others; and is true of many who are spiritually poor and needy, as all men are, but all are not sensible of it; some are, and these are called poor "in spirit", and are pronounced "blessed", for "theirs is the kingdom of heaven": they are raised out of a low and mean estate, out of the dust of sin, and self-abhorrence for it, in which they lie when convicted of it.
And lifteth the needy out of the dunghill; which denotes a mean condition; so one born in a mean place, and brought up in a mean manner, is sometimes represented as taken out of a dunghill (t): and also it is expressive of a filthy one; men by sin are not only brought into a low estate, but into a loathsome one, and are justly abominable in the sight of God, and yet he lifts them out of it: the phrases of "raising up" and "lifting out" suppose them to be fallen, as men are in Adam, fallen from a state of honour and glory, in which he was created, into a state of sin and misery, and out of which they cannot deliver themselves; it is Christ's work, and his only, to raise up the tribes of Jacob, and to help or lift up his servant Israel, Isa 49:6.
(t) "Ex sterquilinio effosse", Plauti Casina, Act. 1. Sc. 1. v. 26.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 8 Humbleth - Who is so high, that it is…
Humbleth - Who is so high, that it is a wonderful condescention in him to take any notice of his heavenly host, and much more of sinful and miserable men upon earth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. He raiseth up the poor] The poorest…
Verse 7. He raiseth up the poor] The poorest man, in the meanest and most abject circumstances, is an object of his merciful regards. He may here allude to the wretched state of the captives in Babylon, whom God raised up out of that dust and dunghill. Others apply it to the resurrection of the dead.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 9 Psa 113:7-8. He raiseth up the poor — Yet,…
Psa 113:7-8. He raiseth up the poor — Yet, great and glorious as he is, he stoops so low as to regard and advance those whom all men, even their own brethren, slight and despise; out of the dust, &c. — From a most contemptible and miserable condition; that he may set him with princes — In equal honour and power with them, as he did Joseph, David, and others; even with the princes of his people, who, in God’s account, and in truth, are far more honourable and happy than the princes of heathen nations, and their subjects more noble; for they have God’s special presence among them, and his special providence watching over them. One of the Jewish rabbins applies this passage to the resurrection of the dead, and some Christian commentators have applied it to the work of redemption by Jesus Christ, and not improperly, for through him poor, fallen men are raised out of the dust, nay, out of the dunghill of sin, and set among patriarchs and prophets, yea, among angels and archangels, those princes of God’s people, those leaders of the armies of Jehovah. And, as Dr. Horne observes, “What is the exaltation of the meanest beggar from a dunghill to an earthly diadem, when compared with that of human nature from the grave to the throne of God! Here is honour worthy of our ambition; honour after which all are alike invited to aspire; which all may obtain who strive worthily and lawfully; and of which, when once obtained, nothing can ever deprive the possessors.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–9 Who humbleth himself ... - So high that it…
Who humbleth himself ... - So high that it is necessary he should stoop even to behold the things which seem most lofty to us; and who actually does stoop thus to regard the things which he has made in heaven and on earth.
To behold the things that are in heaven, and in the earth! - More literally, “to look in heaven and in earth.” Even to look on heaven, high as it is to us - still more to look on earth, so insignificant as compared with the vast bodies in the heavens - is condescension on the part of God. It requires him to stoop - even to look on the sun - the stars - the distant worlds! Yet he does this. There is not a world which he does not survey constantly; not a creature whose interests he does not regard; not an insect - a flower - an atom - that he does not regard with as much minute attention as though there were nothing else to demand his care.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv6, 7, 9 6. Who humbleth himself to behold—Better, who maketh low…
6. Who humbleth himself to behold—Better, who maketh low to see. He maketh himself low (condescends) to see the things which are in heaven and earth. Here is the distinguishing glory of God. He that is above all creatures, all finite existence, takes personal notice of all things, however minute, in heaven and earth. This is the central thought of the psalm.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7, 8. The first three lines are taken from…
7, 8. The first three lines are taken from the Song of Hannah, 1Sa_2:8, with only a slight variation of form in two words. “To sit in the dust” (Isa_47:1), or “on the dunghill” (Lam_4:5) is an oriental metaphor for a condition of extreme degradation and misery. Cp. Job_2:8. The dung and other rubbish of an Eastern town or village is collected outside it in a heap called the Mezbele. On this “the outcast who has been stricken with some loathsome malady and is not allowed to enter the dwellings of men, lays himself down, begging an alms of the passers-by by day, and by night sheltering himself among the ashes which the heat of the sun has warmed.” Wetzstein in Delitzsch’s Comm. on Job, p. 62, quoted in Prof. Davidson’s Comm. on Job, in this Series, p. 14.
7–9. Examples of Jehovah’s gracious condescension.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 7, 9 (6) Humbleth himself.—Contrast this condescension with the indifference to…
(6) Humbleth himself.—Contrast this condescension with the indifference to human joys and sorrows which heathen deities were said to show.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–9 Who humbleth himself to behold the things that are…
Who humbleth himself to behold the things that are in heaven, and in the earth. It is a condescension in God to regard even "the things that are in heaven," since the very "heavens are not clean in his sight". (Job_15:15) Much more is it a condescension in him to behold the gross material things of earth. Yet he gives them his constant care and attention, since otherwise they would cease to be.
The relative value of earthly things.
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There is no absolute value in them. God cannot be thought of as interested in them for their own sakes. He humbles himself to regard them because of the relation his people bear to them, and because of the influence they have upon his people. Of him it has been suggestively said, "He stoops to view the skies, and bows to see what angels do." This we say of God, because we have the revelation of him as a Moral Being, with moral as well as natural attributes. Once let a being take a moral view of things, and the material can never afterwards be the all-important thing to him. Once let us take the moral view, and we must always take it; for us the moral must have eternal precedency.
I GOD CANNOT BE THOUGHT OF AS INTERESTED IN EVENTS FOR THEIR OWN SAKES. There is no quality in things. Even we men are not supremely interested in the things we make; we are concerned about the purposes for which we make them, and the uses to which they may be put. We go, in thought, past the things themselves. Even when God is pictured as calling each day"s work of creation "very good," we are reminded that his eye was upon the moral beings for whom he was arranging it all. It would help us in gaining right views of God if we would clearly see that material creation is not his end, but his means to secure a higher end.
II GOD MUST BE THOUGHT OF AS INTERESTED IN EVENTS FOE THE SAKE OF HIS PEOPLE. Material things, earthly events, human relations, do variously influence the moral beings that God has made; and these various influences we may think of as God"s supreme concern. It is not right to say God made everything for the sake of man. This only fills man with pride. It is right to say that God made everything for the sake of his purpose in man and through him. Illustrate from the parental relation to the mere incidents and events of the boy"s life. Parents would not turn aside to consider the events if the boy were not in them. It is the boy they consider, not the events. All their concern is the influence of the events on the character and life of the boy. Transfer this to the larger, sublimer family sphere of the heavenly Father, and then our point comes out clearly. God concerns himself with his world for the sake of his purpose through his people. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv6–9 Ver. 6. Who humbleth himself to behold the things…
Ver. 6. Who humbleth himself to behold the things that are in heaven, and in the earth! He dwells so far on high that even to observe heavenly things he must humble himself. He must stoop to view the skies, and bow to see what angels do. What, then, must be his condescension, seeing that he observes the humblest of his servants upon earth, and makes them sing for joy like Mary when she said, "Thou hast regarded the low estate of thine handmaiden." How wonderful are those words of Isaiah, "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Heathen philosophers could not believe that the great God was observant of the small events of human history; they pictured him as abiding in serene indifference to all the wants and woes of his creatures. "Our Rock is not as their rock"; we have a God who is high above all gods, and yet who is our Father, knowing what we have need of before we ask him; our Shepherd, who supplies our needs; our Guardian, who counts the hairs of our heads; our tender and considerate Friend, who sympathizes in all our griefs. Truly the name of our condescending God should be praised wherever it is known.
Ver. 6. Who humbleth himself. Whatever may be affirmed of God, may be affirmed of him infinitely, and whatever he is, he is infinitely. So the psalmist, in this place, does not speak of God as humble, but as infinitely and superlatively so, humble beyond all conception and comparison; he challenges the whole universe of created nature, from the highest immortal spirit in heaven to the lowest mortal on earth, to show a being endued with so much humility, as the adorable majesty of the great God of Heaven and earth...If some instances of the Divine humility surprise, the following may amaze us: To see the great King of heaven stooping from his height, and condescending himself to offer terms of reconciliation to his rebellious creatures! To see offended majesty courting the offenders to accept of pardon! To see God persuading, entreating and beseeching men to return to him with such earnestness and importunity, as if his very life were bound up in them, and his own happiness depended upon theirs! To see the adorable Spirit of God, with infinite long suffering and gentleness, submitting to the contempt and insults of such miserable, despicable wretches as sinful mortals are! Is not this amazing? Valentine Nalson, 1641-1724.
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Ver. 6. Who humbleth himself to behold. 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 them that were lost! Here indeed he humbled himself. Matthew Henry.
Ver. 6.
1. The same God rules in heaven and earth.
2. Both spheres are dependent for happiness upon his beholding them.
3. They both enjoy his consideration.
4. All things done in them are equally under his inspection.
Psalms 113:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 9 He raiseth up the poor out of the dust,…
Psa_113:7-8
He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill
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From the dunghill to the throne
I.
Where Gods chosen ones are when He meets with them.
1. Many of them are in the lowest place socially. The Lord excludes no man from His election on account of his rank or condition. Come as a beggar, if you be a beggar. Come in rags, if you have no other covering.
2. The expression in the text does not refer merely to social gradations; I have no doubt it has a more spiritual meaning.
(1) The dunghill is a place where men throw their worthless things, How often have Gods own chosen people felt themselves to be mere offscourings and sweepings, good for nothing but to be cast away! You are in a like case, for you have discovered your own utter worthlessness. When we think little of ourselves, God thinks much of us. God resisteth the proud, but giveth grace unto the humble. He will not break thee, O thou bruised reed!
(2) The dunghill is a place of contempt. Contempt sometimes sneeringly says of its victim, He is such a person, that I would not pick him up if I saw him on a dunghill. Well, despised one, let me remind you that the Lord has often looked upon those whom man has despised.
(3) The dunghill may be spiritually considered as the place of condemnation. You look at a certain article of food for instance, and the economical housewife does not wish to waste anything. Well, if it may not serve for food, may it not be useful for something else? At last, when she sees that it is of no service, the sentence of condemnation is, Let it be cast on the dunghill. Well, poor sinner, it thou be in thyself condemned, and a hoarse voice has said, To the dunghill with him! yet I come to thee in Jehovahs name, and bid thee hear this word, He raiseth up the poor out of the dust, etc.
(4) A thing which lies upon the dunghill is in contact with disgusting associates; and, therefore, the text may represent those who have hitherto lived in the midst of evil associations.
II. How the Lord raises them from it. He lifteth the needy out of the dunghill. It is a dead lift, and none but an eternal arm could do it. It is all done by the power of the Holy Spirit through the Word, filled with the energy of God. When the Lord begins to deal with the needy sinner, the first lift He gives him raises his desires. The man is not satisfied to be where he was, and what he was. That dunghill he had not perceived to be so foul as it really is; and the first sign of spiritual life is horror at his lost condition, and an anxious desire to escape from it. The next sign generally is that to such a man sin loses all sweetness. When the Lord begins to work with you, even before you find Christ to the joy of your soul, you will find the joy of sin to have departed. A quickened soul that feels the weight of sin cannot find pleasure in it. It is another blessed sign that the man is being lifted from the dunghill when he begins to feel that his own self-righteousness is no assistance to him; when, having prayed, he looks upon his prayers with repentance, and having gone to Gods house, rests not in the outward form. It is well when a man is cut off entirely from all confidence in himself. Now comes the true lift from off the dunghill. That poor, guilty, lost, worthless one hears of Jesus Christ that He came into the world to save sinners: that poor soul looks to Him with a look which means, Lord, Thou art my last resort! If Thou dost not save me, I must perish; and Thou must save me altogether, for I cannot help Thee.
III. How He raises them up.
1. They are lifted up by complete justification. This furnishes the believer with a throne as safe as it is lofty; as happy as it is glorious.
2. The children of God who have been taken from the dunghill, many of them enjoy full assurance of faith. They are certain that they are saved; they can say with Job, I know that my Redeemer liveth. As to whether they are children of God or not, they have no question; the infallible witness of the Holy Spirit bears witness with their spirit that they are born of God. To know that my Beloved is mine, and that I am His, and that He loved me and gave Himself for me, this is far better than to be heir-apparent to a score of empires.
3. The children of God, favoured by Divine grace, are permitted to have interviews with Jesus Christ. Like Enoch, we walk with God. Union with the Lord is a coronet of beauty outshining all the crowns of earth.
4. Nor is this all: the elect of God, in addition to receiving complete justification, full assurance, and communion with Christ, are favoured with the Holy Spirits sanctification. God the Holy Spirit dwells in every Christian; however humble he may be, he is a walking temple in which resides deity.
5. God lifts His people up in another sense: while He gives them sanctification and usefulness, He also anoints them with joy. Oh! the joy of being a Christian!
IV. Where it is that our Lord sets His people. Among princes, we are told. Among princes is the place of select society. We are a Chosen generation, a peculiar people, a royal priesthood. Our courtly privileges are of the highest order. Listen! For through Him we both have access by one spirit unto the Father. Let us come boldly, says the apostle, to the throne of the heavenly grace, etc. We have courtly audience and peculiarly select society. Next to this it is supposed that among princes there is abundant wealth, but what is the wealth of princes compared with the riches of believers? for all things are yours, and ye are Christs, and Christ is Gods. He that spared not His own Son, etc. Among princes, again, there dwells peculiar power. A prince has influence; he wields a sceptre in his own domain: and He hath made us kings and priests unto God, and we shall reign for ever and ever. We are not kings of England, Scotland, and Ireland, and yet we have a triple dominion; we reign over spirit, soul, and body. We reign over the united kingdom of time and eternity; we reign in this world, and we shall reign in the world that is yet to come: for we shall reign for ever and ever. Princes, again, have special honour. Every one in the crowd desires to gaze upon a prince, and would be delighted to do him service. Let him have the first position in the empire; he is a prince of the blood, and is to be had in esteem and respect. Beloved, hear ye His word: He hath raised us up together, and made us sit together in heavenly places in Christ Jesus, so that we share the honour of Christ as we share His cross. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 He raises up the poor ... from the ash…
He raises up the poor ... from the ash heap
These two phrases are parallel. The writer speaks of Yahweh helping and honoring people who are poor as if Yahweh caused them to stand up from sitting in dirt and ashes. (See: Parallelism and Metaphor)
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out of the dirt ... from the ash heap
Sitting in dirt and ashes represents either poverty or despair. (See: Symbolic Action)
so that he may seat him with princes, with the princes of his people
Here the second phrase clarifies that the first phrase refers to the princes of Yahweh's people. These two statements can be combined. AT: "so that Yahweh may seat him next to rulers of his people" (See: Parallelism)
translationWords
raise
ash
prince
people group
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 7, 9 113:6 The Lord stoops to the world’s level to…
113:6 The Lord stoops to the world’s level to be directly involved with his people (see 138:6; Phil 2:6-8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.