Psalms 112:8
That he may place him with princes, with the princes of his people.
Open Psalms 112:8 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- ut collocet eum cum principibus, cum principibus populi sui.
- Septuagint (Swete)
- τοῦ καθίσαι αὐτὸν μετὰ ἀρχόντων, μετὰ ἀρχόντων λαοῦ αὐτοῦ·
- Hebrew (WLC) shown from Psalms 113:8
- לְהוֹשִׁיבִ֥י עִם נְדִיבִ֑ים עִ֝֗ם נְדִיבֵ֥י עַמּֽוֹ
The Fathers on this verse
Tertullian The Five Books Against Marcion, Christ's Sermon on the Mount. In Manner and Contents It So Resembles the Creator's Dispensational Words and Deeds. It Suggests Therefore the Conclusion that Jesus is the Creator's Christ. The Beatitudes
In the psalm he exclaims: “Defend the fatherless and the needy; do justice to the humble and the poor; deliver the poor, and rid the needy out of the hand of the wicked.” Similarly in the seventy-first Psalm: “In righteousness shall He judge the needy amongst the people, and shall save the children of the poor.” And in the following words he says of Christ: “All nations shall serve Him.” Now David only reigned over the Jewish nation, so that nobody can suppose that this was spoken of David; whereas He had taken upon Himself the condition of the poor, and such as were oppressed with want, “Because He should deliver the needy out of the hand of the mighty man; He shall spare the needy and the poor, and shall deliver the souls of the poor. …
St Augustine Expositions on the Book of Psalms, Psalm LXXXVII
7. As though it were said, How do ye know this? All of us have sung these Psalms: and Christ, Man for our sake, God before us, sings within us all. But is this much to say, “before us,” of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? “The Lord shall rehearse it when He writeth up the people” ( ver. 6 ), as the following verse has it. “The Lord shall declare, when He writeth up the people, and their princes.” What princes? “Those who were born in her;” those princes who, born within her walls, became therein princes: for before they could become princes in her, God chose the despised things of the world to confound the strong. Was the fisherman, the publican, a prince? They were indeed princes: but because they became such in her. …
St Augustine Expositions on the Book of Psalms, Psalm CXIII
6. “He taketh up the destitute out of the dust, and lifteth the poor out of the mire” ( ver. 7 ); “that He may set Him with the princes, even with the princes of His people” ( ver. 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; 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 divers lusts and pleasures”?…
St Jerome Against the Pelagians, Book II
Ps. cxiii. 7, 8 . He raiseth up the poor out of the dust.
St Ambrose Letter XXII: To Marcellina on Finding the Bodies of SS. Gervasius and Protasius
7. Another Psalm which was read says: “Who is like unto the Lord our God, Who dwelleth on high, and regardeth lowly things in heaven and in the earth?” The Lord regarded indeed lowly things when He revealed to His Church the relics of the holy martyrs lying hidden under the unnoted turf, whose souls were in heaven, their bodies in the earth: “raising the poor out of the dust, and lifting the needy from the mire,” and you see how He hath “set them with the princes of His people.” Whom are we to esteem as the princes of the people but the holy martyrs? amongst whose number Protasius and Gervasius long unknown are now enrolled, who have caused the Church of Milan, barren of martyrs hitherto, now as the mother of many children, to rejoice in the distinctions and instances of her own sufferings.
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).