Catholic Commentary
Closing Doxological Refrain
11Be exalted, God, above the heavens. Let your glory be over all the earth.
Psalms 57:11 presents a doxological imperative in which the psalmist commands God to be exalted above the heavens and have glory over all the earth. This verse functions as a refrain expressing absolute divine supremacy and signals a return to praise after the psalm's account of David's escape from danger and persecution.
God alone is exaltable—this refrain trains the soul to lift its gaze above every earthly power and petition that matters.
Catholic tradition uniquely illuminates this verse through the lens of the Gloria in Excelsis, the ancient doxology that opens the Mass of the Roman Rite on festive days: "Glory to God in the highest, and on earth peace to people of good will." The structural parallel to Psalm 57:11 is striking — vertical glory ("above the heavens") answered by horizontal peace ("over all the earth"). The Church has, from her earliest liturgy, recognized that Psalm 57 belongs to the movement of praise that culminates in the Eucharist, the supreme act of glorifying the Father through the Son in the Holy Spirit.
The Catechism of the Catholic Church teaches that the Psalms are "the masterwork of prayer in the Old Testament" and that they represent Christ's own prayer, which "accomplishes its goal only in the prayer of the Church" (CCC 2596, 2597). Psalm 57:11's refrain is therefore not merely a human aspiration but participates in the eternal glorification of the Trinity: the Son eternally exalts the Father, and the Holy Spirit, the doxa of God, radiates over all creation.
St. Thomas Aquinas, in the Summa Theologiae (I, q. 12), reflects on how God's glory above the heavens points to the divine essence that infinitely exceeds all created intellect and all created space — yet condescends to be known, loved, and praised. The Second Vatican Council's Gaudium et Spes (n. 36) echoes this dynamic: creation bears the imprint of God's glory, and humanity is called to recognize and return that glory through worship and moral life. This single verse encapsulates the finis ultimus — the ultimate end — of all human existence: the exaltation of God.
For contemporary Catholics, Psalm 57:11 issues a countercultural challenge. We inhabit a world that relentlessly focuses attention downward and inward — on personal metrics of success, on social media metrics of influence, on earthly powers that demand ultimate loyalty. The psalmist's cry to exalt God above the heavens is a deliberate reorientation of the gaze. It is not escapism; it is the corrective posture of a soul who, like David in the cave, has passed through genuine danger and emerged knowing that only God is ultimately exaltable.
Practically, this verse can serve as a short, powerful prayer of elevation throughout the daily liturgy of ordinary life. Catholics are encouraged to begin and end each day — and each moment of decision, anxiety, or temptation — with an intentional sursum corda, a "lifting of the heart" to God. The priest invites this gesture at every Mass: "Lift up your hearts." "We lift them up to the Lord." Psalm 57:11 trains the soul in that very posture. Parents navigating fear for their children, workers facing injustice, believers suffering persecution — all are invited by this refrain to do what David did in the cave: insist, with full-throated conviction, that God alone reigns above it all.
Commentary
Literal Meaning and Structure
Psalm 57:11 reads: "Be exalted, God, above the heavens; let your glory be over all the earth." (The NAB and many Catholic translations render both lines together, though some editions print them as a single verse, others split them.) This verse is a verbatim repetition of verse 5, forming a literary inclusio — a deliberate bracketing technique common in Hebrew poetry that encloses a unit of thought within matched lines. The repetition is not mere filler; in the Hebrew tradition of liturgical poetry, the refrain signals a return to the foundational act of praise after navigating through intense personal peril.
The Hebrew imperative rûm ("be exalted," "be lifted high") is not a description of what God already is, but a doxological petition — an act of the will that summons praise. The psalmist is not simply observing God's transcendence; he is actively participating in it, aligning his voice with the upward movement of all creation toward its Source. The phrase "above the heavens" (Hebrew: al-hashamayim) places God beyond the visible firmament, beyond even the angelic realms — a Semitic way of expressing absolute, unrivaled supremacy over all orders of being.
The second half of the verse — "let your glory be over all the earth" — pairs vertical transcendence with horizontal universality. God's kavod (glory, weight, radiance) is not confined to Israel's sanctuary; it spreads across the breadth of the whole earth. This pairing of "above the heavens" and "over all the earth" is a merism, expressing totality: there is no realm, no corner of existence, beyond the reach of divine glory.
Narrative Flow Within the Psalm
Psalm 57 is attributed to David during his flight from Saul into the cave (cf. the superscription, miktam le-David be-vono). The body of the psalm moves through terror (lions, nets, fire — vv. 4–6), sudden rescue (v. 6, the enemy falls into his own pit), and then a resolute eruption of praise (vv. 7–11). The refrain in verse 11 thus carries the full emotional and spiritual weight of the journey from anguish to adoration. It is the theological resolution: after everything — the pursuit, the cave, the snares — the only fitting final word is God's exaltation.
Typological and Spiritual Senses
The Church Fathers heard in this upward cry a prefiguration of the Ascension of Christ. Just as the psalmist calls God to be exalted above the heavens, the Son of God literally ascends beyond the visible sky (Acts 1:9–11), carrying human nature to the right hand of the Father. The refrain thus becomes prophetic in the fullest typological sense: David's liturgical petition is realized in the bodily glorification of the incarnate Word. St. Augustine, in his , reads the Psalter consistently through the lens of the — the whole Christ, Head and members — and this verse would represent the Church's ongoing cry that her Head be recognized and glorified in every age.