God Bless and Keep The Obama Family

God has raised a horn of salvation in America that is heard around the world!

Jon the Nazarite

1 Samuel 2:8 He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor. “For the foundations of the earth are the LORD’s; upon them he has set the world.

He raiseth up the poor out of the dust – From the most humble condition in life. He exalts them to conditions of wealth, rank, honor. He has power to do this; he actually does it. This is not intended to be affirmed as a universal truth, or to assert that it is always done, but that it is among the things which show his majesty, his power, and his goodness, and which lay the foundation for praise.
And lifteth the needy out of the dunghill – From the condition of lowest poverty. Instances are sufficiently abundant in which this is done, to justify such an assertion, and to show that it is a proper foundation of praise to God.

Clarke’s Commentary on the Bible
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 resurreetion of the dead.

Gill’s Exposition of the Entire Bible
He 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, Isaiah 49:6.
(t) “Ex sterquilinio effosse”, Plauti Casina, Acts 1. Sc. 1. v. 26.

Keil and Delitzsch Biblical Commentary on the Old Testament
The thoughts of Psalm 113:7 and Psalm 113:8 are transplanted from the song of Hannah. עפר, according to 1 Kings 16:2, cf. Psalm 14:7, is an emblem of lowly estate (Hitzig), and אשׁפּת (from שׁפת) an emblem of the deepest poverty and desertion; for in Syria and Palestine the man who is shut out from society lies upon the mezbele (the dunghill or heap of ashes), by day calling upon the passers-by for alms, and by night hiding himself in the ashes that have been warmed by the sun (Job, ii. 152). The movement of the thoughts in Psalm 113:8, as in Psalm 113:1, follows the model of the epizeuxis. Together with the song of Hannah the poet has before his eye Hannah’s exaltation out of sorrow and reproach. He does not, however, repeat the words of her song which have reference to this (1 Samuel 2:5), but clothes his generalization of her experience in his own language. If he intended that עקרת should be understood out of the genitival relation after the form עטרת, why did he not write מושׁיבי הבּית עקרה? הבּית would then be equivalent to בּיתה, Psalm 68:7. עקרת הבּית is the expression for a woman who is a wife, and therefore housewife, הבּית (בּעלת) נות, but yet not a mother. Such an one has no settled position in the house of the husband, the firm bond is wanting in her relationship to her husband. If God gives her children, He thereby makes her then thoroughly at home and rooted-in in her position. In the predicate notion אם הבּנים שׂמחה the definiteness attaches to the second member of the string of words, as in Genesis 48:19; 2 Samuel 12:30 (cf. the reverse instance in Jeremiah 23:26, נבּאי השּׁקר, those prophesying that which is false), therefore: a mother of the children. The poet brings the matter so vividly before him, that he points as it were with his finger to the children with which God blesses her.