The verse emphasizes God's incredible elevation, not just geographically in heaven, but in His very being, setting Him infinitely apart from all creation. This isn't just about power, but about His inherent nature that necessitates His dwelling "on high."
Who is like the LORD our God, who is seated on high, who looks far down on the heavens and the earth? He raises the poor from the dust and lifts the needy from the ash heap, to make them sit with princes, with the princes of his people.
English Standard Version (ESV)
This psalm begins by calling on God's servants to praise His name without limit. The focus then shifts to God's incomparable greatness, emphasizing His exalted position high above all creation. This grand declaration sets the stage for exploring God's remarkable condescension and care for the humble and lowly on earth.
The psalmist asks, 'Who is like the LORD our God?' This isn't a question looking for an answer, but a declaration of God's absolute uniqueness. Have you ever considered what makes Him utterly incomparable?
This verse immediately sets the stage for worship by emphasizing God's supreme and solitary greatness. The phrasing 'Who is like the LORD our God?' is a rhetorical question that highlights God's unparalleled nature. He is exalted far above all created beings, including angels, and even the highest heavens.
God's Supreme Position
It seems counterintuitive: the God enthroned in the highest heavens, impossibly distant, somehow stoops to notice us. How can such immense transcendence and intimate care coexist in one God?
The wonder of this psalm intensifies as it juxtaposes God's supreme height with His profound attentiveness to the lowliest. While He is enthroned in the highest heavens, His gaze is not limited to celestial beings or cosmic affairs.
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Divine Condescension
Understand the original words
Elohim · Hebrew Noun
The covenantal God of Israel, the one who establishes a personal relationship with His people and is characterized by His sovereign rule.
shamayim · Hebrew Noun
In Scripture, the heavens represent the dwelling place of God and the created celestial expanse, distinct from the earth. It emphasizes God's transcendence and sovereignty over all creation.
dal · Hebrew Noun
A term often used in wisdom literature and the Psalms to describe those who are economically, socially, or spiritually oppressed. It denotes those who have no resources or power of their own and must rely entirely on God.
aphar · Hebrew Noun
This refers to the lowest state of existence or the place of humiliation and mourning. It symbolizes the depths of human misery and the point from which God initiates His redemptive intervention.
ebyon · Hebrew Noun
Someone who lacks basic necessities or rights, often associated with the marginalized. It carries a sense of being destitute and in constant need of divine provision.
ashpoth · Hebrew Noun
A place of refuse or a site of intense mourning (associated with mourning rites). Being lifted from it represents a dramatic reversal of fortune and divine restoration from utter shame to honor.
nadib · Hebrew Noun
Refers to those in positions of high authority, nobility, or leadership. Biblically, God is portrayed as the ultimate King who elevates the lowly to share in a status they could never achieve on their own.
This psalm, likely composed during or shortly after the Babylonian exile, powerfully contrasts God's infinite majesty with His compassionate care for the humble. The experience of exile would have keenly highlighted Israel's lowliness and God's power to lift them from despair.
c. 1000 BC
Davidic Kingdom Flourishes
The united monarchy under King David and his son Solomon establishes a powerful and prosperous kingdom, with Jerusalem as its spiritual and political center. This period represents a zenith of Israelite power and a time when God's presence was visibly symbolized in the Temple.
c. 931 BC
Kingdom Divides
Following Solomon's death, the united kingdom splits into the northern Kingdom of Israel and the southern Kingdom of Judah. This division marks a significant decline in national unity and spiritual faithfulness.
c. 722 BC
Assyrian Exile of Northern Kingdom
The powerful Assyrian Empire conquers the northern Kingdom of Israel, deporting many of its inhabitants. This event serves as a stark warning to Judah about the consequences of disobedience.
586 BC
Babylonian Exile of Judah
The Babylonian Empire under Nebuchadnezzar conquers Jerusalem and destroys the Temple, exiling the majority of the Judean population. This is a catastrophic loss for Israel, leaving them without their land and central place of worship.
c. 539 BC— this verse
Persian Conquest and Return
Cyrus the Great of Persia conquers Babylon, and issues a decree allowing the exiled Judeans to return to Jerusalem and rebuild their Temple. This marks the beginning of the post-exilic period.
c. 445 BC
Nehemiah Rebuilds Jerusalem's Walls
Nehemiah leads a mission to Jerusalem to rebuild the city walls, facing significant opposition. This effort symbolizes the restoration of order and security for the returned exiles.
This passage directly questions who can be compared to God, echoing the sentiment of Psalm 113:5 and highlighting God's incomparable nature.
Job 36:22This verse speaks to God's exaltation and power, stating 'Behold, God is mighty, and does not despise any; he is mighty in strength of understanding.' This aligns with the theme of God's high dwelling place and His immense power described in Psalm 113:5.
1 Samuel 2:8This verse, which is quoted in Psalm 113:7-8, demonstrates God's power to lift the lowly from humble positions to places of honor, directly illustrating the 'condescension' of God who dwells on high.
Acts 17:24Paul's sermon in Athens emphasizes that the God who made the world and all things in it, and is Lord of heaven and earth, does not dwell in temples made by man, echoing the idea of God's transcendence and His dwelling 'on high.'
Philippians 2:6-8This passage describes Christ, 'who, though he was 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,' beautifully illustrating the concept of the One who dwells on high humbling Himself, as alluded to in Psalm 113:5-6.
poolePsalms 113:5: "Who is like unto the LORD our God, who dwelleth on high,"
To wit, far above all heavens, as was now said, being exalted as in place, so in power and dignity, above all persons and things, visible and invisible.
pulpitPsalms 113:5: "Who is like unto the LORD our God, who dwelleth on high,"
Verse 5. - Who is like unto the Lord our God? (comp. Psalm 89:6; Isaiah 40:18, 25). The highest created being does not approach within anything but an immeasurable distance of God. Who dwelleth on high; or, "who sitteth enthroned on high."
The verse emphasizes God's incredible elevation, not just geographically in heaven, but in His very being, setting Him infinitely apart from all creation. This isn't just about power, but about His inherent nature that necessitates His dwelling "on high."
This psalm begins by calling on God's servants to praise His name without limit. The focus then shifts to God's incomparable greatness, emphasizing His exalted position high above all creation. This grand declaration sets the stage for exploring God's remarkable condescension and care for the humble and lowly on earth.
This psalm begins by calling on God's servants to praise His name without limit. The focus then shifts to God's incomparable greatness, emphasizing His exalted position high above all creation. This grand declaration sets the stage for exploring God's remarkable condescension and care for the humble and lowly on earth.
"Who is like the LORD our God, who is seated on high, who looks far down on the heavens and the earth? He raises the poor from the dust and lifts the needy from the ash heap, to make them sit with princes, wi…" — The verse emphasizes God's incredible elevation, not just geographically in heaven, but in His very being, setting Him infinitely apart from all creation. This isn't just about power, but about His i…
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Last reviewed October 2026
