Psalm 138 (137):2Meaning & Commentary from the Church Fathers

It is a significant achievement for anyone to approach the sanctuary and engage in worship with a pure heart. The act of kneeling or entering the temple goes beyond physical presence; it requires a soul that is earnest and a mind that is vigilant, aiming to dwell in the sanctuary not merely in body but in spirit as well. There is great nobility in honoring the Creator of all in the manner He deserves. If standing in the presence of earthly rulers is regarded as a privilege, how much more so is it when before the Almighty? 'And I confess Thy name, for Thy mercy and Thy truth.' What does this convey?

The heading of this psalm is concise and straightforward, and we need not linger over it; we already understand the likeness that David embodies and, in recognizing this, we see ourselves as members of the same Body. The complete title reads, "To David himself." Yet, let us observe what occurs with David himself. Generally, the title of a psalm provides insight into its message; in this instance, however, it indicates only to whom it is dedicated. Therefore, the opening verse articulates the essence of the psalm: "I confess to Thee." Let us attentively hear this confession. It is worthwhile to note that in the Scriptures, the term confession has two meanings: acknowledgment of sin and declaration of praise. While the confession of sin is widely recognized, the confession of praise is less understood. The acknowledgment of sin is so familiar that whenever we come across phrases like "I confess unto Thee, O Lord," it is instinctive for us to act as if it solely pertains to sin. Yet, did not our Lord Jesus Christ, in the Gospel, Himself declare: "I confess to You, Father, Lord of heaven and earth"? His confession reveals praise rather than sin, as He acknowledges the Father for concealing truths from the wise yet uncovering them to the humble, thus exalting God. This is the praise and thanksgiving we are about to hear, offered wholeheartedly. I commit my entire being to the altar of Your praise; I present to You a burnt offering of thankfulness, as expressed in "I confess to You, O Lord, with all my heart, for You have heard the words of my mouth" (Psalm 137:1). What mouth do I speak of, if not that of my heart? For we possess a voice that resonates with God, unheard by human ears. This inner voice brings our petitions and pleas before God; if our hearts are prepared as His abode, we speak there and are heard, for "He is not far from each one of us, for by Him we live, and move, and exist" (Acts 17:27-28). Nothing obstructs our communion with God except sin. Remove that barrier, and you will encounter the One you seek.

"I will sing to You before the angels" (Psalm 136:2). My song is not for mere mortals but for the heavenly host. My joy resonates for earthly matters among people, but for loftier realities among angels. Wicked individuals do not understand the joy of the righteous; “There is no joy, saith my God, to the wicked.” The wicked may find delight in their worldly revelries, while the martyr finds joy in her suffering. St. Crispina, whose feast we celebrate today, found joy in every moment of her trial: when seized, when brought before the judge, imprisoned, bound, condemned—she rejoiced despite the scorn of the wicked who saw her as wretched while she sang in the presence of angels.

"I will confess Thy Name in Thy mercy and Thy truth" (Psalm 136:8). What is this holy temple? It is the dwelling place where we offer our worship. We are eager to exalt God. Our spirits are ready to give birth to praise, in search of their appropriate expression. Where is it fitting to honor God? "The temple of God is holy," the Apostle declares, "what a temple you are" (1 Corinthians 3:17). God dwells among angels; thus, when our joy arises from spiritual truths rather than mundane matters and ascends in song to Him before the angels, the assembly of angels is the Temple, and in that Temple, we worship. There exists a Church below, comprising all faithful believers, and a Church above, consisting of the angels. Yet the God of angels descended to the Church below, and the angels served Him on earth (Matthew 4:11) while He ministered to us, for "I came," He said, "not to be served, but to serve" (Matthew 20:28). The Lord of angels died for humanity, thus I will worship Your holy Temple—not a structure made by human hands, but the one You have created for Yourself.

Moreover, "What You have given me, I will repay Thee according to my strength"; mercy in service to others and truth in discernment. This is how God aids us, granting us His favor. Indeed, "all the ways of the Lord are mercy and truth." There exists no other means for Him to approach us, nor for us to approach Him. You have exalted Your holy Name above all things. What does this gratitude express, dear friends? He magnified His holy Name through Abraham. From Abraham came Isaac, and God was glorified in that lineage, then Jacob, acknowledging, “I am the God of Abraham, the God of Isaac, and the God of Jacob." Subsequently, the twelve sons emerged, and the Name of the Lord was exalted over Israel. Then came the Virgin Mary, and through her, Christ our Lord died for our sins, rising again for our justification (Romans 4:25), filling the faithful with His Holy Spirit, sending forth messengers to the Gentiles, urging them: “Repent ye” (Matthew 3:2). Behold, He has magnified His holy Name above all things.

"In what day I call upon Thee, Thou shalt soon hear me" (Psalm 136:3). Why soon? Because it is affirmed, "While thou art still speaking, I will say, Behold, I am here" (Isaiah 58:9). Why quickly? For I do not seek worldly happiness; I have learned the higher aspirations from the New Testament. I do not desire land, earthly wealth, temporal health, vanquishing of foes, riches, or status; I seek none of these, thus hear me swiftly as I request what I truly seek.

Let us discover what he seeks and on what grounds he asserts, "Hear me rather." What does one seek to be more readily heard? You will multiply me. This multiplication can be perceived in multiple ways. Often, men are overwhelmed in their souls by anxieties, and in such a case, the soul seems burdened rather than enriched. This is a multiplication of need, devoid of fullness. What is your true desire, who calls for God's attention, withdrawing from all that is earthly to say to Him: "You will multiply me in my soul"? Elucidate your longings. "You will multiply me," he states, "in my soul through virtue."

"Let all the kings of the earth confess to You, O Lord" (Psalm 137:4). Such shall be the case—indeed, it is happening now and occurs daily, evidencing that it was not stated in vain for the future. However, when they confess to You and extol Your Name, let them not seek worldly creations. What can earthly kings desire? They already possess dominion; sovereignty itself is the apex of earthly aspiration. What greater is there? It must be of a higher order, but alas, the loftier the status, the greater the peril. Therefore, those who govern must humble themselves before God, as He gazes upon the humble. The kings of the earth must be humble, confessing the truths bestowed upon them—the Law and the Prophets, words of God’s mouth recognized only in the nation of the Jews, which the Apostle extols, stating, "What profit is there in Judea? Much in every respect" (Romans 3:1-2). Just as Gideon's fleece is a symbol of the Jewish people amidst the world—a grace not overtly revealed but hidden like dew upon a fleece (Judges 6:37, 39)—there came a time for the dew to manifest. Christ alone is that dew, the essence not easily discernible in the Scriptures, even though they were written in His name. Nevertheless, the kings have received revelations of Your word.

"Let them sing in the ways of the Lord, for great is the glory of the Lord" (Psalm 136:5). Let all kings rejoice in the righteous paths of the Lord—paths characterized by mercy and truth. Thus, they ought to be humble; if they embody humility, the ways of the Lord will yield songs of joy. Those who journey in humility express their joy in song as they traverse their journey. There are songs of contempt tied to the old self; the new creation sings a new song. So too should the kings venture forth, walking and singing in Thy ways, acknowledging that the magnitude of the Lord's glory surpasses that of kings.

Notice how the speaker seeks humility from the kings, suggesting that they yield to the Lord rather than rebel against Him. If they rise up, what will follow? The Lord is exalted and turns His gaze towards the humble (Psalm 137:6). Do the kings desire respect? They should humble themselves. What, then? If they elevate themselves, can they escape His notice? Do not misconstrue humility in this context as an opportunity for arrogance. Revelation states that "He respects the humble"—do not be deceived into thinking that God's esteem should evoke pride. Would you utter such thoughts if you understood love? Be cautious; even if God appears disinterested in you, isn’t it alarming that He does not wish to see you? He seemingly neglects the lofty, while He embraces the lowly. The lofty are observed from a distance, which may mislead one into believing they are secure. Yet being viewed from afar by God does not safeguard you; God possesses perfect perception, even from a distance, yet He is not personally present. The humble are received differently; "The Lord is close to the brokenhearted." Let prideful individuals elevate themselves, for God dwells above, but do you wish for His nearness? Then humble yourselves. For the higher His position above you, the greater your exaltation.

"If I walk in the midst of tribulation, You will revive me" (Psalm 137:7). This truth resounds: whatever tribulations you encounter, acknowledge them; call upon Him, and He will deliver and restore you. Yearn for a life untainted by this world's temptations, and you will realize that even when abundance masks tribulations, it remains tribulation until we receive the joy free of every temptation that God promises at the culmination of our lives. We must discern the nature of the tribulation he refers to: it is not a mere statement that says, "If tribulation comes, You will free me." Instead, he implies, "If I venture forth, then indeed, You will revive me, for only amidst tribulation will I truly seek You."

"You have stretched out Your hand against the fury of my enemies, and with Your right hand, You have saved me." Let my adversaries rage; what can they accomplish? They may strip me of wealth, banish me, afflict me with sorrow—ultimately, even take my life. But what can they do beyond that? The adversities they impose cannot sever my bond with You; in fact, Your assistance grows according to their aggression, but not to plunge me into despair, for "Your right hand has saved me."

"You, O Lord, will repay me" (Psalm 136:8). I will not repay You—You shall repay. Let my enemies run rampant; You will render justice for what I cannot. Beloved, "Do not take vengeance," says the Apostle, "but leave room for God's wrath, for it is written, 'Vengeance is Mine; I will repay'" (Romans 12:19). There exists another interpretation pertinent to this context, which is worthy of consideration: "Lord Christ, You will cover my debts." In any case, were I to seek retribution, I could only claim what is already mine; yet, You compensate for what has been unjustly claimed from me. "Lord, You will fulfill my debt." Observe how He does this. They approached Him, demanding the tribute which fell due—from His disciples first—asking, "Does not your Master pay this duty?" When they communicated the matter to Him, He instructed Peter to cast a hook into the sea, guiding him to the first fish he would catch, where he would find a coin. In this story, the first fish signifies the Firstborn from the dead, holding within its mouth two didrachmas, a representation of the four Gospels. Through these, we have been relieved from worldly debts; through the four Gospels, our sins have been atoned for. In accordance with His mercy, He repaid our debts. He owed nothing Himself, yet He paid on our behalf.

I will offer my worship at Your sacred temple, as if surrounded by angels, the ever-watchful witnesses to His triumph for God. Let us acknowledge before You Your compassion and Your faithfulness. I will express gratitude, for I have been rescued from darkness and have been graced with the truth. You have exalted Your holy name above all else. He declares his gratitude, recognizing the inclusion of the Gentiles. It is not solely for the blessings bestowed upon me that I give thanks, but also because I behold Your glory in everything—the glory of the Creator, the Giver of grace, and the Judge. For there is no being that does not declare Your magnificence.

If this is the sanctuary that now stands in ruins, which is the appropriate place for worship, the Jews should refrain from worshiping there, as it has been laid to waste. The psalmist refers to the sacred and celestial Jerusalem. “O Thy mercy and Thy truth.” Let those who have sinned be informed of mercy, but let the just and the arrogant be reminded of truth.

I will offer my worship at your sacred dwelling and proclaim your mercy and truth. Rather than seeking heaven, I will establish a place devoted to your name. Here, I will worship you and express my gratitude, reflecting on your steadfast love toward me and the justice against my adversaries. For you have judged them as transgressors, led by your truth to ruin, and you have delivered me by your grace. Indeed, you have exalted your holy name above all, for your name is revered in every circumstance and praised by all who witness your might.

I will humbly kneel before Your sacred temple and express my gratitude for Your mercy and truth. I will offer You, O Lord, the debt of my thanksgiving through the worship of Your holy sanctuary, both for forgiving me and for Your genuine pardon. This sentiment is echoed in the phrases: in Your mercy and truth, meaning in Your true mercy, aligning with the nuances of the Hebrew language that often employs adjectives as nouns, as we’ve previously discussed. Alternatively, I will express my thanks for Your faithfulness in Your promises.

In these words, he indicates that his gratitude to God was not only expressed in seclusion but also through public worship as prescribed by the law, aiming to inspire others to follow his example. While he honored God in spirit, he also recognized the importance of outward symbols, which served the faithful during that time in lieu of places of worship that lifted their thoughts to the heavens. He then articulates the fundamental nature of the hymn, which centers on glorifying God’s grace and truth. Although its might is worthy of praise, nothing moves us to exalt God’s name quite like His goodness, which flows abundantly upon us and prompts our hearts to proclaim His praises.

This Psalm was inspired in writing by the Holy Spirit to David, where he foretells the matters that were also prophesied by Haggai and Zechariah, particularly referring to the restoration of the house of the Lord in Jerusalem, as noted: Haggai the prophet and Zechariah prophesied and commenced the construction of the church of the Lord, among other things. David expresses gratitude to God, recognizing that in his humility, he was not overlooked but was delivered from his adversaries and others. He encourages rulers to seek God in accordance with his own example, proclaiming the grace of Christ the Lord and the transformation of nations towards Him.