Their oxen fat. There is no breach of wall, nor passage, nor crying out in their streets.
אַלּוּפֵ֗ינוּ מְֽסֻבָּ֫לִ֥ים אֵֽין־פֶּ֭רֶץ וְאֵ֣ין יוֹצֵ֑את וְאֵ֥ין צְ֝וָחָ֗ה בִּרְחֹבֹתֵֽינוּ׃
8 Church Fathers comment on this verse · 9 commentaries
The fields are tended with utmost attention and diligence, ensuring that the harvest reaches its fullness, the boundaries are secure, and the vineyards are well-maintained and protected. 'There is no uproar in their streets.' This indicates a different form of prosperity that is not solely linked to wealth; it embodies serenity, peace, and security—where there are no scheming plots, no assaults, and no disturbance or chaos.
The title of this psalm, though brief, conveys profound mysteries. It references David’s encounter with Goliath, a struggle remembered throughout the ages in Scripture. David gathered five stones, yet only needed one for victory. Thus, from many sacred writings, unity emerged. After defeating Goliath, he used the adversary's sword to deliver a final blow. Similarly, our David—Christ—defeated the devil with the very weapon the enemy intended for us. His mighty retinue, empowered through faith, turned against the devil, reflecting the triumph over Goliath through his own sword.
Praise be to the Lord my God, who instructs my hands for warfare and my fingers for combat, as stated in Psalm 143:1. These words resonate with us as members of the Body of Christ. There is little distinction between our hands and fingers; both serve the purpose of labor. This observation hints at a unity beneath diverse roles—grace at work. The apostle notes that each receives unique gifts, yet all are empowered by the same Spirit, underscoring our shared foundation. Thus, the Body of Christ engages in spiritual conflict, going forth to battle. It is through acts of mercy that we contend with our adversary; mercy itself flows from the Holy Spirit. Our hands are trained for combat, combining strength with compassion. We declare, "My mercy, from whom we derive our own mercy, for judgment devoid of mercy is reserved for those who fail to show mercy," as articulated in James 2:13.
"My mercy and my refuge, my Preserver and my Deliverer," states Psalm 142:2. The warrior endures greatly as his flesh resists his spirit. Hold fast to what you have, and you will attain your deepest desires when death is vanquished in victory, as stated in 1 Corinthians 15:54, when this mortal form is transformed and exalted to heavenly glory. There are days of life where the spirit faces no opposition, when we are called to rejoice, rather than fight. Yet, who among us truly yearns for these tranquil days? Everyone would undoubtedly answer affirmatively. Take heed, for I recognize your struggles amidst resistance and risk. Listen closely: "Abandon evil and pursue goodness," ensuring the needy do not weep before you but rejoice because of you. What reward awaits you for your current battles? Seek peace and pursue it diligently. Declare, "My Grace and my Refuge, my Guardian and my Deliverer, my Defender: my Protector from falling, my Rescuer from despair, my Shield against harm." Throughout all trials and tribulations, I place my trust in Him who has entrusted me with His people. Observe, our Head speaks to us.
"O Lord, what is mankind that You have made Yourself known to him?" asks Psalm 142:3. The essence of Your revelation encompasses everything. Or what significance does the son of man hold in Your eyes? You ascribe him invaluable worth, delineating the magnitude of his purpose and authority. The value we place on something reveals its true worth, and how remarkable is His valuation of humanity that He sacrificed His only Son for us! God’s valuation exceeds any earthly measurement. Whether a man might pay more for a horse than for a slave, ponder the high worth He places on you, allowing us to proclaim, "If God is for us, who can be against us?" For God did not spare His Son; how will He not also graciously provide all things? Romans 8:31-32. Who sustains the warrior, and what blessings await the conqueror?
"Man is like a breath; his days pass away like a shadow," observes Psalm 142:4. What do we mean by vanity? It signifies the transient nature of time. This fleeting existence is set against the backdrop of Truth, which remains eternal. As it is written, "God has filled the earth with His goodness," according to Sirach 16:29. What significance do these earthly possessions hold in comparison to Him? While earthly things may seem substantive, they are transient when juxtaposed with the eternal proclamation, "I AM WHO I AM," Exodus 3:14. The temporary vanishes as quickly as it arises. The apostle James, wishing to humble those who are arrogant, questions, "What is your life?" It is but a breath that appears momentarily. James 4:14. Therefore, let us labor through the night with our hands—performing good works—crying out to God before the dawn of joy or the sorrowful day arrives. Take comfort in knowing He sees your earnest endeavors, and your Father, who observes in secret, will reward you openly, as stated in Matthew 6:4.
"O Lord, bow down Your heavens and come down; touch the mountains, and they will smoke," prays Psalm 143:5. "Flash your lightnings, and scatter them; let your arrows fly, and put them to shame," continues in Psalm 143:6. "Reach out Your hand from on high to deliver me, and rescue me from the depths," as noted in Psalm 143:7. The Body of Christ—humble David—full of grace, trusts in God and seeks His aid amidst worldly struggles. What does it mean for the heavens to bow? The apostles humbly served, for these heavens proclaim God’s glory. Even when they rendered their voices across the earth, performing signs and wonders, it may have appeared as if gods descended to humanity, prompting some Gentiles to offer sacrifices to them. However, they rendered such offerings to the Lord Jesus Christ, lowering themselves to exalt God's glory, as heavens yielded to divine descent.
"Touch the mountains, and they shall smoke." Until mountains are touched, they perceive their own grandeur but will soon acknowledge, "You, O Lord, are the Most High over all the earth." Yet, some gather to conspire against the Lord and His Anointed. They unite in treachery. "Lighten Your lightnings, and scatter them. Increase Your wonders, and their schemes shall falter." Release Your arrows, and they shall be struck down. May the wounded receive healing so they may declare, "I am wounded by Love" within the Church, among the Body of Christ, saying, "Send Your Hand from on high." How does the Body of Christ prevail? Through heavenly assistance, as the Lord Himself descends with the shout of the archangel and the trumpet of God, as noted in 1 Thessalonians 4:16—the Savior of the Body, the Hand of God. "Out of many waters" refers to diverse nations. What nations? Outsiders, unbelievers, those who attack us from without or ensnare us from within. Deliver me from the many waters of affliction that have troubled me. These are contradictory waters.
From the mouths of strangers. Hearken, brothers, to those among whom we dwell and desire liberation, whose lips utter vanity, as Psalm 142:8 states. If you were not participating in these divine revelations of God's Word at this moment, what emptiness would resonate around you? Their mouths are filled with vanity. When will those who speak emptiness hear you, who proclaim truth? Their right hand represents iniquity. What do you seek among them with the tools of your calling, grasping the five stones? Allow me to rephrase: the same principles you signify with the five stones represent something broader. "A new song will I sing unto You, O God," claims Psalm 143:9. This is a song of grace; a new song reflecting the new creation; a fresh melody drawn from the New Covenant. Yet, do not misunderstand, thinking grace dispenses with the law; through the ten-stringed harp, I shall sing to You. Amidst the law contained in the Ten Commandments, I can sing, rejoice, and honor You anew—because "Love is the fulfillment of the law," Romans 13:10. Those without love may possess the Psalms, but they cannot sing. Contrary to contradiction, my psalter cannot be silenced.
"He who grants deliverance to kings, who rescues David, His servant," as stated in Psalm 143:10. You know who David symbolizes; be like David. From whom does He redeem David, His servant? From what bondage does He save Christ? From where does He deliver the Body of Christ? Save me from the destructive sword. A mere sword is inadequate; the psalmist adds "malice" in its description. There exists a sword of good intentions, as noted by the Lord, "I came not to bring peace upon the earth but a sword." Matthew 10:34. For He came to distinguish believers from nonbelievers, severing familial bonds, whereas the sword aims to excise the sick while healing the members of Christ. The sword of good intentions is a double-edged weapon; potent on both sides, it encompasses the Old and New Testaments, recounting past promises and future hopes. Thus the sword born of good intentions contrasts with the sword of malice, which breeds vanity; one conveys God's truth, while the former inflicts harm. Indeed, the sons of men wield teeth like spears and arrows, and their tongues serve as a sharp sword. Rescue me from this sword, declares Psalm 142:11. Deliver me from the hands of foreign children whose mouths utter illusion.
Just as before, we have a description of the right hand steeped in iniquity, akin to the tumult of waters. Their children resemble a young vine firmly planted during its youth, as described in Psalm 142:12. The psalmist intends to illustrate their joy. Take heed, children of light, children of the world; take note, members of the Church, the Body of Christ; acknowledge the dangers posed by strangers and their offspring, the waters of contradiction, and the sword of malice. I beseech you to be watchful, for among them, you dwell, amidst tongues wrestling with your carnal desires, aggressive against the devil's schemes, as noted in Ephesians 6:12. What vanity issues from their mouths, and how does their right hand signify wrong? Their daughters adorned in the likeness of the temple are resplendent, their stores filled, overflowing from one granary to another. Their flocks thrive, and their herds flourish; none suffer loss, and there are no cries of distress in their streets, as stated in Psalm 143:13. Is this not happiness? I inquire on behalf of the children of the heavenly kingdom, I seek the heirs of everlasting resurrection, the Body of Christ, the members of Christ, the temple of God. Is it not a joy to witness children safe, daughters beautiful, barns abundant, livestock flourishing—without falling walls or broken barriers, silent streets, or abundant tranquility? Is this not happiness? Should the righteous shun it, or do you not observe that the homes of the righteous overflow with all these blessings? Did not Abraham's household prosper with gold, silver, children, and cattle? What more can we say? Is this not joy? Despite its beauty, it is still of the left hand—temporary and transient. I do not wish for you to negate it, but I urge you to see it for what it truly is—not the greater good.
What should be placed on the right hand? God, eternity, and the inexhaustible years of God, promised with the assurance that His years will not run out. There must indeed be a right hand and a passionate yearning. Let us engage the left for the temporal, while striving for the eternal. When wealth increases, set not your heart upon it.
"Blessed are the people who possess all these things," as Psalm 142:15 articulates. Woe to those who utter vanity! They have abandoned the true right hand, embracing corruption while adorning themselves with God's blessings. To the wicked, the vain, and the strange children: what the left hand possessed is now placed on the right. What are you doing, David? What actions are you undertaking, Body of Christ? What about you, members of Christ? You are not strangers, but children of God. Speak forth with us, “Blessed is the nation whose Lord is its God.”
There is no descent to the fortress beneath the mountain pass. They have experienced considerable success, yet this will not last until the end. As indicated in another psalm, it is written: ‘Thou hast brought me low, out of the time when they were proud’ (Psalm 72:18).
The psalmist perceives Pharaoh alongside the prosperous bulls of Egypt. The bulls thrive, while the Israelites struggle. Observe how false teachers pursue wealth, indulging in luxury while disregarding the humble Christ. Their cattle flourish. It is poignantly stated, "their bulls are fat;" indeed, “their god is the belly, and the glory is in their shame” (Phil. 3:19). “There is no destruction of the fence, neither is there a passage.” Do the phrases, “There is no destruction of the fence, nor of the passage, nor of the clamour in their streets,” not appear obscure to us? It is rare to encounter an ignorant heretic, for their leaders are adept in worldly wisdom. They do not possess the apostolic net but rather the trap of logic. There exists no breakdown of the barriers, no way through.
When they engage in argumentation, their statements are so concise and their conclusions so skillful that identifying flaws becomes challenging. They ensnare you with their syllogisms, locking you within their confines, erecting a barrier with their inferences, making it impossible to escape. You find yourself imprisoned. There is no dismantling of the fence, no means of escape. Whenever they encircle you, it will not be upon the narrow path that leads to life, but rather on the broad road that leads to destruction (see Matthew 7:13-14). There is no din in their streets. Jesus proclaimed, calling all to Him, “If anyone thirsts, let him come to Me and drink” (John 7:37). The voice of Jesus resonates on the narrow path, not among the ways of the heretics.
The psalmist described the Egyptians as having well-fed bulls, symbolizing the affluence of Pharaoh's court—"their bulls are fat." In contrast, the Israelites are depicted as gaunt, signifying the disparity between their suffering and the abundance enjoyed by their oppressors. This observation mirrors how false teachers prioritize material gain over spiritual integrity, reveling in luxury while neglecting the impoverished Christ. Their abundance is encapsulated in the phrase, “their bulls are fat”—indicative of their self-indulgence, as reflected in Philippians 3:19, which states, “their god is the belly, and the glory is in their confusion.”
The saying, “There is no destruction of the fence, nor of the passage,” may appear obscure. It is rare to encounter an uneducated heretic; their leaders are adept in secular wisdom. They lack the apostolic net, relying instead on the trap of convoluted reasoning. There exists no breach in their defenses, no outlet for those ensnared in their arguments. Their discourse is concise; they craft their conclusions with such finesse that it becomes challenging to counter their assertions. When they ensnare you in their logical traps, it feels as though a barrier is erected around you, preventing any escape. Thus, you find yourself imprisoned by their rhetoric, with no destruction of the hedge, no means of exit.
When they encircle you, you cannot walk the narrow path that leads to life; instead, you are diverted onto the broad way that leads to destruction (Matthew 7:13-14). In their midst, there is silence, devoid of outcry. Yet Jesus invites those who thirst, calling out, “If anyone thirsts, come to Me and drink” (John 7:37). His voice resonates on the narrow way, distinct from the paths of the deceivers.
Due to their immense wealth and overflowing blessings, they lead lives filled with joy and laughter, encountering no suffering. This aligns with the words of the Prophet in Psalm 72:4-5, which states, "There is no remorse in their death, nor assurance in their wounds: in the labors of men they are not, neither shall they receive wounds with men." Many other Prophets express similar sentiments, yet they also provide answers to the dilemmas we face. King David echoes this sentiment, adding, "Blessed are the people, for they are these things: blessed are the people, for they are the Lord their God."
Their strongholds remain unbroken, with no descent or desperate cries echoing from their depths. The fields and vineyards of those who do wrong yield plentiful harvests; furthermore, the barriers and defenses of their cities and homes remain intact, not a single structure lays in ruins. There is no throng seen departing, nor any cries of distress or wailing resonating through their city streets, or, as others suggest, in their judicial halls. Here, David aims to depict the illusion of tranquility and fleeting security enjoyed by the wicked; for where there is dread and aggression from foes, there is also a mass exodus, noise, and chaos; conversely, in the absence of such fear, these disturbances do not occur.
David similarly remarked on the state of the wicked in Psalm 72: I was envious of the arrogant, observing the prosperity of the unrighteous. Simmachus provides further clarity by stating that there is no devastation, no removal, no mourning in their streets, signifying their continuous fortune. According to Theodoret, they experience no calamity, nor do they mourn as if for the deceased; rather, they indulge in joy and laughter, free from any strife.
This represents the final temporal blessing, where not only are the homes and abodes of the children of this world secure from collapse, but their fortresses, often constructed from inferior materials, also stand firm. There are no uprisings or disturbances affecting their foundations; instead, everything exists in harmony and serenity. There are no assaults from adversaries or incursions by marauders that violently destroy the strongholds or break into the homes.
This psalm is credited to David, as indicated in its title, and shares a strong connection with other psalms attributed to him, particularly Psalm 17. The phrase "to Goliath," present solely in the Greek translations and the Vulgate, was a later addition. Although this psalm draws from Psalm 17, its overall message does not align with David's triumph over Goliath. When this psalm was composed, David had already achieved victory, his people were under his dominion, and the Lord had performed remarkable deeds for him. At the same time, he faced significant threats from surrounding nations, prompting his plea for divine assistance. This psalm likely originated from the situations described in 2 Samuel chapters 5 and 8.
Initially, David expresses gratitude to the Lord for his victories, for the help he received in times of peril, and for being brought under God’s sovereignty. The present tense used in “teaching” and “obeying” reflects a continuation of these past experiences. His people consist of Jews from all tribes, and through the Lord’s gracious aid, David becomes a champion. The psalmist humbly acknowledges his fragility and unworthiness of divine attention. Despite his weakness, he recognizes God’s immense love and past assistance, prompting him to seek divine aid once again against the deceitful threats of his neighbors. The reference to the "hand of unrighteousness" indicates the betrayal he faces. After receiving help, the psalmist vows to sing a new song of praise to the Lord, celebrating Him as the Savior of kings and the Protector of David. He again appeals for deliverance, emphasizing the urgency of God’s intervention against his foes, especially as they seem to prosper temporarily. The verses reflect the apparent external prosperity of these enemies, which may mislead the Israelites into believing that the wicked thrive, while true happiness is reserved for God's people.
Passages read together with this verse.
THEOSIS