“God's character.”

the transition seems seamless, hardly noticeable. The flowing grammar reflects the subject, God. He can blend and, harmonize otherwise discordant realities. He harmonizes his great power with intense care, his lofty position with loving condescension. He puts opposites together and harmoniously: princes and paupers, sterile women and childbearing ones, east and west, morning and evening, up and down. In God, what is discordant to humans is harmonious and what is impossible is possible.
Recognizing all this can only result in singing it out. One cannot keep silent about God. He is just too great, too great for words. Yet words must be put in service to at least attempt to express his greatness, because words is all that we have to express ourselves fully. So the poet here for comparison and to contrast opposites, to get at the scope of God’s power, harmonizing them without contradiction. For God does not behave like the “greats” of this world. There is none of that haughtiness in God. He cares for the marginal, dispossessed, lowly, victimized, discounted and dismissed people of the earth. If an earthly king or prince did that, he would be ridiculed as odd. But God is to be praised for it. He is “odd” in the sense of verse five, “Who is like the Lord?” He is incomparable. He focuses his power upon the individual, no matter their status, as well as upon the world. When he does so he raises a person’s “status” by giving the person a share in his own glory. That happened to Jesus and it happens to those who follow him according to 1 Corinthians 1: 26-29.
When a person is touched by the highly exalted God that person cannot but be affected. Like Jesus, one’s “lowly estate” is raised up. When the Most High God lowers himself to get involved in our menial lives he Himself is not sullied. It is we who are purified by the touch, the meeting, the embrace. He became like us that we might become like Him and we do. That so, we neglect the poor and reject the marginal of society at our own risk and to our own deprivation. If we are unmoved, unaffected by the plight of the poor and the marginal, then we are also deprived of the joy of living that derives from the loving presence of God. That means we are the truly poor, not those economically deprived. That puts us “outside the margin” of God’s company. What “sullies” God is not his association with the poor, the lowly, the marginal, but those who ignore them and claim to be “godly.” That “sullies” his name, takes his name in vain, and his “name” is his character. It is tantamount to character assassination for a self-righteous religious person to pompously declare his or her closeness to God and at the same time keep the poor and marginal at a distance. It is the complete opposite of God’s character.
God does not show his care for the economically poor by making them economically rich. That would not be “opposite” in God’s estimation. No, he enriches their lives by making them aware that he loves them not because they are or are not something in the world’s eyes, but he loves them because of what he is, love itself, unconditional love, love not fooled by external, superficial criteria. If being a prince, a king, a rich person, a politically powerful person is immaterial to God, why would God “raise up” a lowly person to those meaningless “heights?” The sacred poet is using human language-spatial,