Psalm 113:7
He raises the poor from the dust and lifts the needy from the dump
He raises
The phrase "He raises" in Psalm 113:7 speaks to the active intervention of God in the lives of His people. The Hebrew root word here is "קוּם" (qum), which means to rise, stand up, or establish. This action is not passive; it is a deliberate and powerful movement by God to elevate those who are lowly. In the historical context of ancient Israel, this would resonate deeply, as the people often faced oppression and hardship. The imagery of God raising someone up is a testament to His sovereignty and His ability to change circumstances, reflecting His compassion and justice.

the poor
"The poor" refers to those who are economically disadvantaged, but in a broader sense, it also includes those who are humble or lowly in spirit. The Hebrew word used here is "דָּל" (dal), which can mean weak, thin, or needy. In the scriptural context, the poor are often seen as those who are especially close to God's heart, as they rely on Him for their sustenance and deliverance. This aligns with the teachings of Jesus in the New Testament, where the poor are blessed and promised the kingdom of heaven (Matthew 5:3). The historical context of the ancient Near East, where social hierarchies were rigid, makes this divine concern for the poor even more radical and profound.

from the dust
"From the dust" evokes the image of someone in a state of utter humility or degradation. The Hebrew word "עָפָר" (afar) means dust or dry earth, symbolizing mortality and lowliness. This phrase is reminiscent of the creation narrative in Genesis, where God forms man from the dust of the ground (Genesis 2:7). It underscores the transformative power of God, who can lift someone from the lowest point to a place of honor. Archaeologically, dust and ashes were often associated with mourning and repentance, further emphasizing the depth from which God rescues His people.

and lifts
The word "and lifts" continues the theme of divine elevation. The Hebrew root "נָשָׂא" (nasa) means to lift, carry, or bear. This action is not just about physical elevation but also about restoring dignity and honor. In the biblical narrative, God is frequently depicted as the one who lifts the burdens of His people, whether they are physical, emotional, or spiritual. This lifting is an act of grace, demonstrating God's willingness to engage with humanity and transform their circumstances.

the needy
"The needy" refers to those who are in want or distress. The Hebrew word "אֶבְיוֹן" (evyon) conveys a sense of desperation and dependence. In the biblical context, the needy are often those who cry out to God for help, and He is portrayed as their defender and provider. This reflects the consistent biblical theme that God is a refuge for the oppressed and a stronghold in times of trouble (Psalm 9:9). Historically, the needy in Israelite society would include widows, orphans, and foreigners, groups that were particularly vulnerable and thus under God's special protection.

from the ash heap
"From the ash heap" is a vivid image of desolation and despair. The Hebrew word "אַשְׁפֹּת" (ashpot) refers to a heap of ashes, often associated with refuse or waste. In ancient times, ash heaps were places of rejection and abandonment, yet God chooses to lift people from these very places. This phrase highlights the redemptive power of God, who can bring beauty from ashes and joy from mourning (Isaiah 61:3). It serves as a powerful reminder of God's ability to restore and renew, no matter how dire the situation.

Persons / Places / Events
1. The Poor and Needy
This refers to individuals who are economically disadvantaged or in a state of humility and need. In the biblical context, these terms often symbolize those who are spiritually humble and reliant on God.

2. The Dust and Ash Heap
These are symbolic places representing lowliness, despair, and degradation. In ancient times, dust and ashes were associated with mourning and repentance.

3. God
The central figure in this verse, God is depicted as the one who intervenes in the lives of the poor and needy, demonstrating His power and compassion.
Teaching Points
God's Compassion for the Humble
God is deeply concerned with the plight of the humble and needy. His actions demonstrate His love and compassion, reminding us that no situation is beyond His reach.

Divine Reversal
The verse illustrates a divine reversal where God changes the status of individuals, lifting them from lowliness to honor. This encourages believers to trust in God's timing and sovereignty.

Spiritual Humility
The physical lifting of the poor symbolizes spiritual truths. Believers are called to maintain humility, recognizing their dependence on God for spiritual elevation.

Hope in Despair
This verse offers hope to those in despair, assuring them that God sees their condition and has the power to change it. It encourages perseverance and faith in God's promises.

Call to Action
As followers of Christ, we are called to emulate God's compassion by helping those in need, reflecting His love and mercy in our communities.
Bible Study Questions
1. How does Psalm 113:7 reflect God's character and His relationship with humanity?

2. In what ways can we apply the principle of divine reversal in our own lives, especially when facing challenging circumstances?

3. How do the themes in Psalm 113:7 connect with the teachings of Jesus in the New Testament, particularly regarding humility and exaltation?

4. What practical steps can we take to demonstrate God's compassion to the poor and needy in our communities?

5. How does understanding the cultural and historical context of "dust" and "ash heap" enhance our interpretation of this verse?
Connections to Other Scriptures
1 Samuel 2:8
This verse echoes the theme of God lifting the needy, as Hannah praises God for raising the poor from the dust and seating them with princes. It highlights God's ability to transform lives and elevate the humble.

Luke 1:52
Mary's Magnificat reflects a similar theme, where God is praised for bringing down rulers and lifting up the humble, showing the continuity of God's character throughout the Bible.

James 4:10
This New Testament verse encourages believers to humble themselves before the Lord, who will then lift them up, reinforcing the principle of divine exaltation of the humble.
God the Remover of DisabilitiesR. Tuck Psalm 113:7
Highest Service and the Highest BeingHomilistPsalm 113:1-9
God's Condescension in Beholding the Things in Heaven and in EarthJob Orton, D.D.Psalm 113:5-8
The Divine Nature and CharacterC. Short Psalm 113:5-8
The Extent of the Divine CondescensionT. Chalmers, D.D.Psalm 113:5-8
The Greatness and Goodness of GodG. Clayton.Psalm 113:5-8
The Majesty and Condescension of GodR. Watson.Psalm 113:5-8
The Nature, Possibility and Truth of a Particular ProvidenceJ. Seed.Psalm 113:5-8
From the Dunghill to the ThronePsalm 113:7-8
The Overflowing Gratitude of the Saved SoulS. Conway Psalm 113:7, 8
People
Psalmist
Places
Jerusalem
Topics
Ash, Dunghill, Dung-hill, Dust, Exalteth, Heap, Lifteth, Lifting, Lifts, Low, Needy, Poor, Position, Raises, Raiseth, Raising, Takes
Dictionary of Bible Themes
Psalm 113:7

     5449   poverty, remedies

Psalm 113:7-9

     6688   mercy, demonstration of God's

Library
Boniface, Apostle of the Germans.
BONIFACE, or Winfried, as they called him in Anglo-Saxon, born at Crediton in Devonshire, in 680, deserves to be honoured as the father of the German Church, although he was by no means the first who brought the seeds of the Gospel to Germany. Many had already laboured before him; but the efforts which had been made here and there did not suffice to secure the endurance of Christianity amongst the many perils to which it was exposed. Christianity needs to be linked with firm ecclesiastical institutions,
Augustus Neander—Light in the Dark Places

The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall
Alexander Maclaren—Expositions of Holy Scripture

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Sermon on the Mount - the Kingdom of Christ and Rabbinic Teaching.
It was probably on one of those mountain-ranges, which stretch to the north of Capernaum, that Jesus had spent the night of lonely prayer, which preceded the designation of the twelve to the Apostolate. As the soft spring morning broke, He called up those who had learned to follow Him, and from among them chose the twelve, who were to be His Ambassadors and Representatives. [2500] [2501] But already the early light had guided the eager multitude which, from all parts, had come to the broad level
Alfred Edersheim—The Life and Times of Jesus the Messiah

Vehicles of Revelation; Scripture, the Church, Tradition.
(a) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation (de Incarn. 40. 2) of the destined reality, and along with the latter (ib. 12. 2 and 5) for all the world a holy school of the knowledge of God and the conduct of the soul.' After it there is the history of the life and teaching of Christ and the writings
Athanasius—Select Works and Letters or Athanasius

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular,
John Newton—Messiah Vol. 2

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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