Psalm 131 (130):1Meaning & Commentary from the Church Fathers

The one who fails to boast about the cross is more misguided and unjust than all; the one who does not take pride in faith is more despicable than all; and the one who refrains from exalting himself will surely face demise. This is why the apostle confidently states, ‘I do not wish to boast, except in the cross of our Lord Jesus Christ’ (Galatians 6:14). It is further noted, ‘Let not the wise man boast in his wisdom, neither let the strong man boast in his strength, nor let the rich man boast in his riches. But let him who boasts boast that he understands and knows Me, that I am the Lord’ (Jeremiah 9:23, 24). When does boasting turn negative? When we imitate the Pharisee. Yet, you might ask, didn’t Paul say, ‘I have reached the point of unreason by boasting; you have compelled me to this’ (2 Cor. 12:11)? He spoke of aspects of his life and actions that need not be disclosed frivolously. Conversely, he later adds, ‘if I wish to boast, I will not be unreasonable, for I will speak the truth’ (2 Cor. 12:6). Thus, one who communicates truth in response to circumstances is not irrational. Likewise, the prophet, when he boasts, is not insane, since he speaks truthfully. What motivated him to discuss this? To instruct his listeners to refrain from returning to folly once freed from evil, and not to succumb again to the bondage of a new captivity. By recounting his attributes, he guides the listener and does not proclaim, ‘I was arrogant and restrained my passions,’ but rather asserts, ‘My heart was not lifted up,’ indicating that this vice did not touch his spirit. His heart resembled an unguarded harbor that did not permit the waves of vice, the source of all evils and the root of extreme wickedness. What does it signify when he says, ‘My heart was not exalted, neither were my eyes haughty’? He emphasizes that he has not raised his brow or lifted his head. The inner source of desire translates into an outward manifestation, shaping behavior to correspond with internal contamination. ‘I have not aspired to great and marvelous things beyond my understanding.’ What does ‘great’ imply? It refers to those who are arrogant, wealthy, proud, and vain. Do you see true humility? Not only was he free from this affliction, but he also avoided those who bore it and kept away from such gatherings due to his profound disdain for pride; abhorring this vice, he not only kept his heart shielded against it but also distanced himself from those who exemplified it, lest he catch their contagion. To steer clear of the proud, to despise the arrogant, to turn away from them, and to detest them is no minor act; this constitutes a significant pillar of virtue and the greatest protection of humility. ‘What is above me’ also refers to those who surpass me.

“Lord, my heart is not lofty” (Psalm 130:1). He has offered a sacrifice. How do we establish that he has made a sacrifice? Because a humble heart constitutes a sacrifice. Without a sacrifice, there can be no Priest. However, since we possess a High Priest in Heaven who intercedes for us before the Father (having entered the Holy of Holies beyond the veil), we are secure because of our Priest; let us present our offerings there. We should consider what we ought to give, for it is not pleasing to God to bring burnt offerings, as noted in the Psalm. Here, he elaborates that “the sacrifice of God is a broken spirit; a contrite and humble heart, O God, Thou wilt not despise.”

“O Lord, my heart is not proud, nor are my eyes uplifted,” (Psalm 130:1); “I have not occupied myself with great matters, nor with things too marvelous for me” (Psalm 130:2). Let this be articulated and comprehended more clearly. I was not arrogant: I did not aspire to be recognized for extraordinary gifts among others; nor did I covet anything beyond my capabilities for the sake of boasting before the uninformed. As that wise man Simon sought to outshine himself in miracles, so the apostles’ power captivated him more than the righteousness of believers. “What is beyond me,” he remarks, “I did not seek; I did not extricate myself into that, nor did I desire to be exalted.” We must earnestly consider this self-exaltation amidst an abundance of grace, lest anyone take pride in God’s gifts, but rather maintain a humble stance, adhering to what is written: “The greater you are, the more you should humble yourself, and you will find favor before the Lord” (Sirach 3:18). We must continually stress the necessity of fearing pride in God’s gifts.

“If my thoughts were not humble, but if I lifted up my soul,” just as one weaned from his mother’s breast, “so may my soul reap its reward” (Psalm 130:2). It is as if he has bound himself with a curse; in essence, he seems to indicate, “Let this come to pass for me.” To be weaned from one’s mother’s breast serves as the reward for my soul. The Apostle alludes to the infirm brethren, stating, “I have fed you with milk, and not with solid food, for until now you were not able to receive it, nor are you able to this day” (1 Corinthians 3:2). There are those whose weakness makes robust food unsuitable; they yearn to grasp what is beyond their reach, and should they ever attain, or think they have attained, it, they take pride in that mirage, believing themselves wise. Such is the fate of all heretics, who, consumed by their carnal minds and defending false beliefs they cannot see through, have found themselves excluded from the Catholic Church.

Indeed, an alternative viewpoint was expressed in the interpretation of these words. Clearly, brethren, it has been revealed where God beckons us to be lowly and where He desires us to be elevated. We should be humble to guard against pride; elevated to receive wisdom. Partake of milk until you are filled; nourish yourself so that you may mature; mature so that you may consume solid food. Yet when you begin to consume solid food, you will be weaned, no longer needing milk, but rather robust sustenance. This could be interpreted in this way: if I had not maintained humble thoughts but exalted my soul, meaning if I had not possessed a childlike mind, I would have been ensnared in evil. In this manner, he earlier stated, “Lord, my heart is not proud, nor are my eyes lifted up; I do not engage in great works or miracles beyond me.” Observe, in wickedness I am but a child. However, since my understanding is mature, if I were to abandon humble thoughts and exalt my soul, let me receive the reward reserved for a child weaned from its mother, allowing me to eventually consume solid food.

This interpretation, dear brethren, does not disturb me, as it is in accordance with the faith. Nonetheless, I cannot overlook the nuances in the phrase, “As one weaned from milk, so may my soul be rewarded.” This expression also adds: “As one who was weaned from milk while still on his mother’s breast, so may my soul find its reward.” Here lies a sentiment that brings to mind a curse. It is not the infant, but the grown child who is separated from the milk; he who is weak in true infancy remains at his mother's breast; should he be separated from the milk unintentionally, he perishes. The addition of “on the breast” holds significance. Any child can be weaned as they grow. For the one who matures and is weaned from milk, it is beneficial; yet for one still at the mother’s breast, it is detrimental. Thus we must be cautious, dear brethren, fearing that any one of us may be weaned from milk before the appointed time.

Let not one aspire to elevate his soul when perhaps he is unworthy of solid food; instead, let him fulfill the commandments of humility. There is much for him to demonstrate: let him believe in Christ so that he may understand Christ. He cannot perceive the Word; he cannot comprehend the equality of the Word with the Father; he cannot yet discern the equality of the Holy Spirit with the Father and the Word. Let him accept this on faith as he draws near. He is safe, for as he matures, he will partake of what he could not consume before his growth by nursing; and he has a goal to strive towards. Do not pursue what is too difficult for you, nor seek what lies beyond your ability; that is, matters you are not yet equipped to understand.

So, what am I to do? You might ask. “Shall I remain in this state?” But whatever the Lord has commanded you, meditate upon it (Sirach 3:22). What has the Lord commanded you? Perform acts of mercy, remain united within the peace of the Church, do not place your trust in mankind, and do not test God by striving for miracles.

If you do not exalt yourself, if you refrain from setting your heart on lofty matters, and if you do not engage in pursuits that are beyond your reach but remain humble, God will reveal to you what you otherwise may doubt (Philippians 3:15). But should you rigidly defend your own beliefs against the peace of the Church, the curse described will be upon you; for when you are resting at your mother’s breast, weaned from milk, you risk spiritual starvation. Yet, if you abide within the Catholic fellowship, even if you find yourself pondering thoughts contrary to what you should, God will unveil the truth to you if you maintain humility. Why? Because God resists the proud but grants grace to the humble.

Thus, this Psalm concludes with a significant intention: “Israel, trust in the Lord from this time forth and forever” (Psalm 130:3). The term 'seculum' does not always signify just this temporal realm; at times it alludes to eternity. Eternity is comprehended in two facets: as forever without end or as the journey toward eternity. How then should we interpret this here? Until we arrive at eternity, we shall steadfastly rely on the Lord God; for when we reach eternity, there will be no further hope, but the fulfillment of our desires will be realized.

Consider the profound insights of the prophetic division in context. At the psalm's start, the prophet illustrates the villain who internally or verbally confesses his sin (the Greek text indicates 'in himself', though not all manuscripts include this). This perhaps explains the scripture, “The fool says in his heart, ‘There is no God’” (Psalms 13:1), illustrating that the foolish often openly rejects God. Thus, it can be deduced that the wicked speaks and sins within, justifying wrongful acts in their own eyes: robbery, deception, and wrongdoing may be misconstrued as commendable behavior by many. Initially, the psalm reveals the character of the wicked, then presents God's ordinances, guiding those who revere Him to shun evil. The psalmist also petitions for God’s mercy to rescue the righteous from the company of the wicked and to extend divine justice to the pure-hearted, acting as a vigilant guardian against the sudden onslaught of sins, akin to a surprise attack from foes. Vigilance is crucial; one must stay alert and safeguard the stronghold of the Lord, as the enemy strikes under the cover of darkness when senses are dulled by sleep and the body is weighed down. We should earnestly seek divine protection that fortifies the weak, enabling each of us to declare: “When I am weak, then I am strong” (2 Corinthians 12:10).

David particularly petitions for himself, providing insight into how we should approach the Lord: “Let not the foot of pride tread upon me” (Psalm 35:12), which means ‘Do not allow me to succumb to pride.’ Elsewhere, he acknowledges, “I have not occupied myself with things too great and too marvelous” (Psalms 130:1). Here he expresses prayer, and there he fulfills; without prayer, he could not have accomplished his goals. Pride is a trap in favorable circumstances; for instance, Adam fell harder in paradise than if he had stumbled on earth. To fall from a height is a severe plunge, while a slip on level ground is less grave. The proud stumble because they fail to look ahead (Col. 2:19), whereas the wise keeps their eyes open (Eccl. 2:14). It is not surprising when someone blind to their path falters; the foot blindly follows where the eye directs. How do you, traveler, navigate in darkness? It is easy for the foot to stumble at night unless the moon—symbolically the eye of the world—illuminates the way. You traverse the night of this present age; the Church will guide you along the path, and the Sun of righteousness (Malachi 4:2) will shine upon you from on high, ensuring that you need not fear stumbling.

In referencing the proud man's foot, he then adds, “And let not the hand of sinners shake me” (Psalm 35:12). Just as the saints are the body of Christ (1 Cor. 6:15), so are the wicked members of the adversary. “Let not the hand of sinners shake me” signifies a plea that the actions of sinners do not sway me from my commitment to truth. Often, when witnessing the prosperity of the wicked, we feel a surge of indignation; it seems as though the sinner's hand is attempting to uproot us from our source of virtue. We must remain cautious that the hand of the enemy does not uproot those whom the divine hand has planted firmly in His house (Psalm 91:14).Profoundly articulated are these words from one who faced persecution and suffering. Those detached from their established foundation in Christ inevitably falter. Therefore, the prophet emphasizes, “There fall those who do iniquity” (Psalm 35:13).

Conversely, those free from such vices do not stand before the Judge as the uneducated, but instead call upon Him as one who leads. Let us pursue greatness. Simmachus translated this as greatness, while Aquila rendered it as splendour. I am lower than the wonderful works around me. Symmachus interpreted this as being lesser than what exceeds me, meaning I recognize my own limitations and refrain from assuming what surpasses my own dignity.

By initially stating that his heart was not exalted and subsequently that his eyes were not raised high, David illustrates that pride first manifests in the heart before it becomes evident in one’s gaze, which seeks lofty matters. Basil the Great notes that the proud carry detrimental traits such as arrogance and self-exaltation, differing only in their apparent expressions: one may display insolence publicly, while another may uplift themselves in private thoughts, reveling in the emptiness of their mind. To avoid being caught up in such delusions, remember your own youthful vanity—how one may have dreamt of success, amassed power, constructed homes, and gathered wealth. This state of mind is conceited and lacks foundation; thus, pride is sinful. Recall the Lord's admonition: do not exalt yourselves (Luke 12:22). Blessed David places the rejection of dreams and pride among virtues. Chrysostom emphasizes that it is not inherently wrong to speak of one’s own merits, but some circumstances necessitate it. One who does not take pride in the cross is appropriately deemed foolish, while those who do not take pride in faith are pitiful. Paul advises that "Let the one who boasts, boast in the Lord." When does self-praise become wrongful? When it mirrors the self-righteousness of the Pharisee. David asserts, "My heart was not exalted, nor did deceitful thoughts consume me, which is the root of all evil." Furthermore, he declares that his eyes were not lifted: he did not elevate his brow or posture, for such outward symptoms stem from an inner affliction. I walked humbly amid those who are great and wondrous. As the Lord indicated, he did not associate with those who see themselves as greater or more illustrious, affirming his unworthiness to engage with them unless compelled to do so. People who regard themselves as impressive are labeled as such—arrogant and self-important, for the prophet not only avoids the sin of pride but also refrains from mingling with those infected by it. Chrysostom teaches that to evade pride, to shun the haughty, and to distance oneself from them is a remarkable endeavor; the greatest safeguard for righteousness lies in maintaining profound humility. In the unpublished Chapters of the divine Kallistos of Tilikud, he interprets this Psalm to suggest: Lord, if I had not kept my heart from being lifted up, nor my eyes from being raised high, nor walked among those who embody great and marvelous things that surpass me—those profound spiritual mysteries—I would not know true humility, akin to Isaiah, who, after a high vision of God, declared, "Woe is me, for I am undone," and to Abraham, who, upon encountering God, said, "I am but dust and ashes"; likewise Job. It is only when one achieves a spiritual understanding of God's vastness that they can attain authentic humility.

The precise interpretation of the Greek version conveys a distinct meaning: οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου, meaning ‘not lifted up’ from one focus to gaze upon another. For now, the eyes should be ‘lifted up’ in accordance with the prophet’s words, “Look to the heights above and see who has created all of these things” (Isaiah 40:26). The Lord further instructs in the Gospel, “Lift up your eyes and view the fields, for they are ripe for harvest” (John 4:35). Thus, although the eyes are lifted, they do not shift focus elsewhere but remain steadfast on that which they are meant to behold. I navigate at a lower level in the great and marvelous than within myself. It is perilous to traverse among humble matters while neglecting the ‘marvelous.’ God's actions are indeed ‘great’; He is ‘marvelous’ beyond all. How, then, could the Psalmist claim not to walk among those things ‘great’ and ‘marvelous’? The phrase ‘that which is above me’ indicates a path that does not align with what people typically consider ‘great’ and ‘marvelous.’ For David, both prophet and king, was once humbled and looked down upon, deemed unworthy to sit at his father’s table, yet he found grace in God’s sight, received anointing as king, and was moved to prophesy. His reign did not lead him to arrogance, nor was he spurred by animosity; he showed love towards his persecutors, honored his deceased adversaries, and exhibited mercy towards his children, despite their grave wrongs. While in his role as ruler, he faced scorn, carrying burdens akin to a father and suffering as a prophet; moreover, he refrained from seeking vengeance as a prophet might, avoided demanding punishment as a father would, and did not retaliate like a ruler. Thus, he did not walk among those things ‘great’ and ‘marvelous’ that were beyond him.

Following this reflection on his heart and eyes, David goes on to speak of his actions, stating, "I walk not in great things, nor in marvellous things." To walk in the realm of greatness and wonder equates to boasting about one’s remarkable achievements. Many individuals may claim to perform or aspire to extraordinary feats, overstepping their true capabilities. Conversely, David humbly admits that in his elevated position, he remained steadfast in humility rather than pride; hence, he did not elevate himself through words or actions, nor did he dare to attempt what was beyond his means.

It is important to highlight that in lauding his humility, David does not violate the instruction found in Proverbs 27:2, which advises that a true friend should commend you and not your own lips. Just as it is inappropriate to self-congratulate when unnecessary, it can also be imprudent to withhold praise when the situation calls for it. The Apostle Paul illustrates this in his second letter to the Corinthians, advising not to seek one's own commendation, but rather that which comes from God (2 Corinthians 10:18). Yet, Paul also felt justified in boasting on occasion when he faced the disparagement of false teachers.

Thus, David asserts his humble character, not out of vanity but to counter accusations of pride, such as the instance in 1 Samuel 17:28 when his brother admonished him, accusing him of prideful intentions. Throughout the Scriptures, Saul also expresses grievances against David, accusing him of slander, and even Semei curses David in 2 Samuel 16, claiming he usurped Saul's kingdom. In defending himself against these accusations, David calls upon God as a witness to his meekness and humility. Even without the presence of slanders, David could rightly speak of his humility—not in a boastful manner, but to illustrate that despite his great power, authority, and wealth, which set him apart from others in his time, he placed his trust not in his own might but in God, the source of all his blessings, thus encouraging others to rely solely on divine support.

It is possible that David composed this psalm after experiencing a failed national endeavor (cf. v. 3), illustrating that his defeat was not due to arrogance but rather showing his calmness and devotion to God despite setbacks (vv. 1, 2). When he speaks of looking up, he refers to a mindset that feels superior to others, while walking in greatness implies having ambitious plans. He acknowledges that there are wondrous things beyond his grasp. The phrase "if not" serves as a well-known oath, suggesting a solemn emphasis. Just like a weaned child, who is perfectly tranquil resting on its mother's breast after having outgrown its need for milk, David too exhibits an innocent calmness before God. This longing for serenity reflects the grace and kindness of God that nurtures his spirit, reminding the people not to lose heart.