Psalm 144 (143):3Meaning & Commentary from the Church Fathers

Paul also asserts, ‘But whosoever loveth God, to him is given knowledge from him’ (1 Cor. 8:3). Thus, he frequently refers to himself as called, indicating he did not choose this path on his own but was summoned beforehand. Similarly, he mentions, ‘I speak thus, not because I have already attained, or have become perfect; but I strive to see if I have not attained’ (Phil. 3:12). He states not that he has comprehended, but rather, ‘I say this not because I have already attained.’ How then does the prophet inquire, ‘What is man’? Another says, ‘Many praise a man for his mercy, but who finds a faithful man’ (Proverbs 20:6)? And yet another states, ‘In the image of God created he him’ (Genesis 1:27). Truly, humanity is granted dominion over all creation. Some individuals exist who are ‘those of whom the world was not worthy’ (Heb. 11:38). However, all such commendations pertain to virtue when realized; and the phrase ‘What is man’ alludes to human nature. Human nature is indeed remarkable; however, when considering the knowledge it has received, it appears profoundly imperfect in comparison. This should serve as a warning to the followers of heretical teachings, who, in their folly, venture beyond their limits and wallow in profound ignorance, asserting knowledge of the divine beyond their grasp. Thus, within ignorance, knowledge can coexist, and within knowledge, ignorance can prevail. We might illustrate this by appealing to tangible realms. If someone professes they can quantify the sea and determine how many containers it encompasses, wouldn’t that signify a lack of true understanding of the sea? On the contrary, one who recognizes the countless measures contained within the sea possesses genuine insight into its nature. Likewise, concerning God, a person claiming to have observed God and attained Him through their own perception would reveal their ignorance, mistaking the Invisible as visible, and, in inflating their understanding, robbing themselves of the possible truth. Conversely, one who admits that God is invisible and beyond human sight is the one who truly understands Him. Furthermore, if one declares God to be comprehensible, while another maintains He is incomprehensible, isn’t it plausible the latter has a clearer grasp of God than the former? Paul, in a similar vein, remarks, ‘In part we know, and in part we prophesy’ (1 Cor. 13:9). Contemplate how many beings are formed to acknowledge God—not what He is in essence, but simply that He exists. Thus, Paul articulates, ‘It is necessary that he who comes to God should believe’ (Heb. 11:6). Every creature sings His praises—‘from the splendor of creation, the Source of all existence is thereby revealed’ (Prem. 13:5)—the very nature of humanity, the dignity bestowed upon it by God, the afflictions, the blessings, the foretold decrees of the prophets, and the many miracles; yet, after all this, the Only Begotten came and performed the wondrous and terrifying act of our salvation. Nevertheless, there are individuals who still fail to grasp this evident truth; do you then assert that you can fully understand what God is in His essence? I affirm that He is, that He became man, that He is good, merciful, and all the other attributes described in Scripture; yet, what He is in essence remains beyond my comprehension. Adam, seeking more knowledge upon the devil's prompting, lost what he previously possessed due to his excessive longing. The same fate befalls those preoccupied with human reasoning, neglecting the truth that ‘the Lord gives wisdom; out of His mouth is knowledge and understanding’ (Proverbs 2:6). Do they not heed Paul’s declaration that ‘to us God has revealed these things by His Spirit,’ dismissing human intellect (1 Cor. 2:10)? He further states, ‘All exaltation,’ aiming to subdue the knowledge of God, and bringing every thought into obedience to Christ’ (2 Cor. 10:5). Another wise voice declares, ‘entered into the world through human vanity, hence the end is near to them’ (Prem. 14:14). ‘What is man, that Thou hast revealed Thyself to him’? Consider the enormity of His majesty. Yet, as I express this, I do not fully capture the greatness of God, nor do I find the right words to articulate it. When we attempt to describe God’s grandeur, we do not use our own terminology, rather, we draw from the limited expressions at our disposal. Thus, in naming God the highest, I do not delineate His position but rather convey the height and majesty of His being, which transcends and surpasses all existence. This is why the prophet asks, ‘What is man, that Thou hast revealed Thyself to him’? Man was created in a state of humility by God, who bestowed upon him formidable attributes, thereby instilling in him a profound need for humility, recognizing the frailty of his nature. ‘Or son of man, what wilt Thou think of him?’ Do you perceive the vastness of God’s existence?

Yet how can they reign with Christ? How shall we sit with Him in the heavenly realms (see Eph. 2:6)? ‘Lord, what is man, that You reveal Yourself to him? And the son of man, that You think upon him?’ The psalmist expresses gratitude to God with these words. By earthly measures, humanity appears insignificant. ‘Vanity of vanities, all is vanity,’ proclaims Ecclesiastes (Ecclesiastes 1:2). If everything is considered vanity, then what can be said of heaven and the angels? If they too are vanity, what then of man? And if heaven and the angels are mere vanity, how could God create such a notion? Vanity exists only in relation to God, yet in their essence, they hold value. Lord, what is man, that You choose to reveal Yourself to him? The profound joy of humanity lies in knowing the Creator. This distinguishes us from animals: we possess knowledge of our Creator, while they do not. However, the intricate design of their bodies also points to the Creator. Animals often look down to the earth, their eyes focused on earthly matters, whereas ours are directed upward to heaven, allowing us to glimpse the divine even if our understanding is obscured.

Eusebius observes that David seeks to highlight the significance of humanity by demonstrating that if man were insignificant, he would not possess the knowledge of God, nor would God have cared so much as to send him both a Saviour and a Redeemer—His Word. Thus, the question, "What is man?" conveys not a sense of shame but a sense of wonder. These words emphasize the greatness of humanity, as he is graced with Your knowledge and care; for he expresses λογιζη instead of φροτηζεις. Therefore, according to Chrysostom, the one who is destined to know God—or more accurately, to be known by God—must be of great stature, and so too must be the one to whom God reveals Himself. The Seventy translators captured this well: You are known to him, demonstrating that it is not we who have discovered Him, but rather He who has revealed Himself to us. They did not phrase it as, “What is man that knows You?” but rather, “What is man that Thou art known unto him?” This sentiment is echoed in Christ's words: Ye have not chosen Me, but I have chosen you; and Paul's declaration, Then shall I know, even as I am known; and again, But if any man loves God, he is known of Him; and also, I strive to grasp that for which Christ also grasped me. In essence, when speaking of humanity’s nature, it acknowledges his smallness; yet this nature is still elevated. However, in terms of the knowledge it has gained, humanity falls short of the fullness of that perfection. This is why Blessed Augustine remarked that approaching God in knowledge is the highest bliss.

Taking on our likeness, the Immaterial Spirit clothed Himself in tangible flesh, originating from the Father before time, God from God, Light from Light, eternally radiant. He was pleased to be born of the Immaculate and Blessed Virgin, designating her as His Mother, and acknowledging Himself as her Son—a marvel beyond comprehension! God identified His servant as His Mother, and the Divine Son was named the Virgin’s Son; thus, the Eternal was born, the Unseen became visible, and the Inaccessible to Cherubim and Seraphim became accessible to sinners. The King of Heaven descended to Earth, sharing in our humanity, living alongside us, humbling Himself for our benefit. The Omnipotent became weak, becoming powerless for the weak. Even more astonishing is that the Lord, subjected to blasphemies, insults, scorn, and mistreatment by His own wicked servants—who bound, mocked, judged, and condemned Him—endured it all with meekness and willingness! And who did He do this for? For you and me, His enemies! Such a grand and incredible act led the prophet to exclaim in terror, "O Lord! I have heard Thy hearing, and I am afraid." ("Lord, I have perceived Thy works, and have been terrified") (Hab. 3:2). Marvel, O Christian, at this exceptional work of your Lord, which is unparalleled and cannot be surpassed. Sing praises to His humanity, which is beyond description. Indeed, with the prophet we may proclaim, "O Lord! What is man that Thou art mindful of him? Or the son of man, that Thou considerest him?" (Psalm 143:3). For my sake, You descended from heaven that I might ascend to heaven. For my sake, You humbled Yourself, so You could elevate me. For my sake, God Himself became man, so that I might become a participant in the divine nature (2 Pet. 1:4). For my sake, You were born in the flesh, that I might be reborn in the spirit. For my sake, You faced persecution, allowing me, who was cast out of Paradise, to return to it. For my sake, You journeyed forth, that I, having been taken captive, might be restored to my homeland. For my sake, I was blasphemed, yet You will silence my accuser, the slanderer-devil. For my sake, I was bound, now being freed from the chains of sin. For my sake, I have mourned and wept, so I may be released from sorrow, grief, and eternal tears. For my sake, I experienced dishonor and scorn, that I might be glorified. For my sake, I was numbered among the wicked, that You might justify me. For my sake, I have faced death, that You may bring me back to life. I marvel at Your humanity. I sing of Your mercy. I worship Your profound humility and condescension! "What shall I repay, O Lord, for all Thy benefits toward me?" (Psalm 115:3), Thy lowly servant? O Christian, reflect upon this grand truth frequently, and you will continuously witness miracles surpassing all others. If you seek miraculous sights any day, meditate on the incarnation and sufferings of Christ each day. From this soul-saving contemplation will arise: 1) A living faith. If Christ suffered and died for all, He suffered and died for me and you. If He is the Savior of all who genuinely trust in Him, then He is my Savior and yours. Thus, the flame of faith is ignited through this meditation. 2) Hope follows. If He has endured so much for your sake, will He abandon you in your time of need? If He died for you, will He not assist you in your tribulations? He is both able and willing to help you. He can, for He is Wisdom and Omnipotence, and He desires to because He loves you. He suffered for you out of His goodness and love. However, if His response seems delayed, He waits for your patience. Therefore, be patient and await His presence. He will surely come, and He will not forsake you, for He is true to His promises. 3) Love for Him will blossom. He loved you and me, His adversaries, to such an extent that He surrendered His life for us. There is nothing greater than this love! How, then, can we withhold our love from such a Loving One and fail to reciprocate love for love? We love those who offer us small kindnesses. Should we not then love Christ, the Son of God, our most exalted Benefactor? 4) Obedience will naturally follow, for to avoid offending the one we love, we must abide by His commands. Through our obedience, our love is revealed, as He Himself teaches: "He who has My commandments and keeps them, he it is who loves Me" (John 14:21). 5) Gratitude will blossom. He did not redeem us from eternal death with gold or silver or any mere price, but with His precious blood. If you contemplate this deeply, you will be persuaded to thank Him wholeheartedly and to honor Him as your Great Benefactor through your gratitude. There is no greater benefit than this. The favor Christ has shown us, though unworthy, is so immense that it cannot be repaid. Even if one were to live for a hundred or two hundred years, enduring extreme torture daily for Christ's name and honor, it would fall woefully short compared to His graciousness. For we, and all humanity, are insignificant next to such an exalted being as Christ. We are mere dust, while He is our Lord and God who has shown such kindness to us. Therefore, all-encompassing thanksgiving is required of us. The greater the favor, the more profound the thanksgiving should be. 6) Fear will set in. For those to whom Christ's suffering does not yield benefit and eternal salvation, there awaits a greater condemnation, especially for Christians who recognize Christ yet fail to heed Him. Fear sinning, lest you forfeit the grace of God, and may the very blood of Christ, which you neglect, plead against you. 7) Comfort will come to those who sin and genuinely repent. If Christ suffered and died for you, how will He not accept you when you turn from sin and seek His forgiveness? Is it too difficult for Him to pardon you, who approach Him with contrition and remorse, asking for absolution, He who has already died for your transgressions? He who died for your sins will gladly forgive your repentant heart. 8) Therefore, O Christian, recognize the nobility, dignity, honor, and privilege of the human soul. For its liberation and redemption, not an angel, nor any other intercessor sent from God, but God Himself came. He honored and visited her through His coming. He delivered her from the devil, death, hell, and all adversaries, not with transient silver or gold but with His own precious blood. He bestowed honor upon us in our creation, having made us in His image. But He honored us even more through His coming to those of us who are fallen and lost, suffering and dying for our redemption. The Lord valued the human soul so dearly that He sought it out Himself and shed His blood to redeem it. The worth of a thing is revealed by the price paid for it. Nothing can be more precious than Christ and His blood; thus, the worth of the human soul is made evident, as for its sake, Christ, the Son of God, did not hesitate to sacrifice Himself and His blood. Understand, O Christian, the value of your soul, and do not be led astray by the hollow accolades and honors of this world that entice the sons of this age into folly. The honor, glory, and dignity of your soul surpasses that of the entire world. Your soul is a bride, eternally betrothed to Christ, the Son of God, and redeemed by His holy blood. Recognize its value. A noble Bridegroom inherently elevates a noble Bride, and the Bride is united with Him. You may not see this nobility and honor now, but it will be revealed when the children of God are unveiled. "It has not yet been revealed what we shall be. We know that when it is revealed, we shall be like Him, for we shall see Him as He is" (1 John 3:2). All the nobility, dignity, and advantage of this present world is as refuse compared to the honor and worth of the human soul. 9) Thus, humility must follow. Consider this: if a worldly King were to come to you, a mere mortal, uninvited and of His own accord, would you not be taken aback, falling to your knees and exclaiming, "Who am I, that I, lowly and unworthy, am visited by my great Sovereign?" To us, His humble and lowly servants, not an earthly but a heavenly King—the King of kings and Lord of lords—came and visited us, not at our request, but according to His benevolent covenant. Not only did He visit us, but He also suffered and died for our sake. Humble yourself, O Christian, in light of this condescension of your King, your God, and your Lord. Bow down before Him and express with reverence and humility, "Who am I, but dust and ashes, a sinner and an unprofitable servant, that my Lord and my God should come to me? Yet how unmatched is His goodness!" Glory to His goodness, glory to His humanity and boundless mercies! 10) We see how our Lord self-humbled for us. Let us Christians also emulate humility for His sake and our own. For His sake, there is nothing that pleases Him more than our humility. For our own sake, humility serves us well, for "God resists the proud but gives grace to the humble" (1 Pet. 5:5). He was not repulsed by us, His lowly and sinful servants. Therefore, we too should not disdain our fellow brothers, no matter their station, reflecting that living example of humility. Masters should treat their servants well; the exalted with the humble, the rich with the poor, the glorious with the lowly, the wise with the simple, the learned with the unlearned, as brethren—everyone should are encouraged to honor one another. This is a demand of our common humanity. He did not look down upon us, insignificant and humiliated as we are; thus, we should not despise one another. All of us, by nature, are frail, wretched, and base, from nobles to the simplest among us. Why should the underprivileged disparage one another when the Lord and King of glory has shown us kindness? 11) Since we cannot thank Christ fully here for His highest favor shown to us, and since nothing pleases Him more than our salvation— for this very reason He came into the world, suffered, and died—let us strive to attain salvation by His grace and to please Him. For all eternity, we will sing praises to Him alongside His Father and the Holy Spirit, a song of thanksgiving, glory, and honor. Amen.

Initially, David expresses gratitude to the Lord for his past victories and the help he received during perilous times, acknowledging his submission to God (vv. 1-2). The present-tense verbs indicating teaching and obeying imply an ongoing relationship stemming from prior occurrences. His people comprise the Jewish tribes. David’s call for education and obedience is rooted in the divine grace that empowered him as a champion and a victor (2 Samuel 1). It is indeed remarkable that someone as frail as the psalmist merits divine consideration (3-4). His understanding of God is shaped by divine acts of mercy. The concept of vanity, derived from the Hebrew term meaning "blowing," reinforces his humility.

Nonetheless, since God, in His infinite love, engages with humanity and has previously aided the psalmist, he now seeks divine assistance against the current dangers posed by deceitful adversaries (5-8). The “hand of unrighteousness” implies an uprising based on false oaths and treachery in general. Having received help, the psalmist pledges to sing a new song in praise of the Lord, recognizing Him as the Savior of kings and Defender of David (vv. 9-10). He again pleads for deliverance (v. 11). The necessity of divine intervention against his foes is emphasized, particularly since they appear to flourish temporarily (vv. 12-14). According to the LXX and the Vulgate, these verses vividly depict the external prosperity of the enemies, which somewhat contradicts the overall message of the psalm. This portrayal could mislead the Israelites into believing that the wicked thrive, while in reality, only God’s people experience true joy (v. 15).