Hashem's throne is so far above what is discernible to man of the heavens and Earth that the poor and needy are in no way low. Their existence of the Earth are of equivalence in stature and importance to anyone whose reputation or renown extends to 'the heavens'.
1) The speech of Israel is what makes All Israel holy. The transformation of speech is akin to the transformation of Jacob to Israel, and likewise from Egypt where we were slaves to a people and culture of strange speech to free people bound to the mitzvot of The Almighty.
2)Small miracles in the desert are of equivalent in holiness to the whole of Earth moving from Hashem's presence. This relates to the concept of any performance of a mitzvah able to change a whole world.
1) Even though the idols are of human form, when the Psalm says They have Eyes but cannot See, it is referring to Hashem's senses. Hashem sees our actions, hears our words and cries, and in times of the Temple desired the aromas of sacrifice. He also has capabilities of hands and feet to manipulate reality and be present as he wills.
2) Fashioning idols who cannot sense and worshipping as such means trusting blindly in something which has no sense
3) Trusting in Hashem is the predicate to actual sense, as we are made in God's image, it is only by trying to understand God's will that we can utilize the senses to perceive reality.
4) By repetition of 'He is their help and shield', the Psalm says that Hashem's mercies and blessings are available to Israel, to the priesthood, and to those who fear Hashem in an equivalent manner, suitable to the needs of each.
5) The responsibility of fearing and following Hashem extends to the living as stewards of Hashem's Earth. An individual is responsible to bless Hashem until death.
This Psalm is most similar to prayer by acting in replacement to sacrificial offerings. It is a reminder to the 'The People of Israel' as well as 'The House of Aaron' that they are also simple people who must fear Hashem.
2) All the ways in which we have been delivered from death, tears, and stumbles are not specifically known to us. As suggested later, we cannot ever repay in full our debts because we have no conception of the immense size of our debt to Hashem.
3) 'Raise the Cup' to Hashem means praising Hashem in a joyful manner. In a way that provokes others to partake of praise. This concept is elaborated further in the next Psalm.
This portion of Hallel, addressed to all nations is an exhortation for Israel to announce the greatness of Hashem to all people, and to lead by example in having faith. Though "kol-goyim" is not of all people who have an established covenant with Hashem, it includes people within the covenant who must demonstrate the enduring faithfulness, especially at times of a celebration of victory or change. The Psalm is a reminder that others not of the covenant also in some way hear the prayer as in Psalm 116 that faith in Hashem has led to success over despair
This Psalm is similar to most Psalms in its concerns not of a group of people but to an individual and the promise that Hashem makes in times of need. It is a reiteration, especially necessary when celebrating joy or victory, that Hashem was the foundation in more uncertain and dangerous times. Hallel goes from remembrances and blessings of a people back to a foundational promise to an individual for an individual's daily concerns.