Psalm 144 (143):8Meaning & Commentary from the Church Fathers

He speaks of those whose “mouth spoke vanity, and whose right hand was the right hand of unrighteousness.” At present, we are engaged in a spiritual struggle, contending against demonic forces, facing challenging desires, and battling inner thoughts. We who are initiated into sacred mysteries possess conditional expressions and signs, allowing us to discern whether someone belongs among the initiated by inquiring about these identifiers. “Whose right hand is the right hand of unrighteousness.” What could be more tragic than when a helping hand is wielded for wickedness? Our hands are meant to aid ourselves and others who suffer injustice, to eradicate wrongdoing, to serve as a sanctuary and a shield for the oppressed. What justification do we have for wielding these tools not for the salvation of others but for our own ruin?

"Blessed be the Lord my God, who teaches my hands to war and my fingers to fight" (Psalm 143:1). These words resonate with us as members of the Body of Christ. The distinction between hands and fingers emphasizes different modes of action while maintaining unity; both serve in the battles we face. The Apostle reminds us that while there is diversity in gifts, all are empowered by the same Spirit, emphasizing the root of our unity. Together, the Body of Christ engages in spiritual warfare. Our enemy is defeated through acts of mercy, which arise from the mercy we have first received through the Holy Spirit. Thus, it is right to declare, “My mercy, from whom we also derive the ability to be merciful, for 'judgment without mercy will be shown to anyone who has not been merciful'” (James 2:13).

"My mercy and my refuge, my Preserver and my Deliverer" (Psalm 142:2). The warrior endures great labor as the flesh resists the spirit. Persevere in what you possess and you will attain what you desire when "death is swallowed up in victory" (1 Corinthians 15:54), as this mortal body is transformed into a heavenly state. There are days filled with life and grace, where the spirit faces no opposition, days marked by rejoicing. Who among us does not wish for such days? Every person would surely agree. Yet, see how diligently you strive amid struggles and dangers: "Depart from evil and do good; let not the poor weep under your care, that they might find joy through you." For what reward do you seek amid your battle? Pursue peace and strive after it. Claim Him as your "Grace and Refuge, Guardian and Deliverer, Defender," that you may not stumble; trust in Him through your hardships as He leads and supports you. Our Head communes with us.

"Lord, what is man that You take knowledge of him?" (Psalm 142:3). This inquiry encompasses all that it means for God to make Himself known to humanity. Why does He treasure the son of man? Such value and worth imply He places immense importance on mankind. Consider how greatly He values you, as evidenced by the sacrifice of His only Son! God's valuation of man far exceeds any human measure. Reflect on this: "If God is for us, who can be against us?" How immense is His commitment to you if He did not spare His own Son? "How will He not also graciously give us all things?" (Romans 8:31-32). Who provides sustenance to the warrior? What does He reserve for the conqueror?

"Man is like a breath; his days are like a shadow" (Psalm 142:4). What is vanity? It denotes fleeting time, especially when compared to the eternal Truth that stands unchanged. The created world is adorned with God's goodness, yet transitory things fade in comparison to the everlasting "I AM" (Exodus 3:14). Such ephemeral realities pass away like smoke. The Apostle James, aiming to humble the proud, states, "What is your life? It is a mere vapor that appears for a moment and then vanishes" (James 4:14). Therefore, let us labor by night with our hands—through good deeds—crying unto God before the dawn arrives that shall bring joy instead of sorrow. See how securely you labor, and be comforted knowing that your Father who observes in secret will reward you openly (Matthew 6:4).

"O Lord, bow down Your heavens and come down; touch the mountains, and let them smoke!" (Psalm 143:5). "Flash Your lightning, and You shall scatter them" (Psalm 143:6). "Send Your hand from above and rescue me from the multitude of waters" (Psalm 143:7). The Body of Christ, humble David, full of grace, places complete trust in God amidst struggles and seeks divine assistance. What does it mean when the heavens bow? It signifies the humility of the apostles. The heavens declare the glory of God, without speech or language, their voices resonate throughout the earth. When the heavens proclaimed God’s power, many assumed gods had descended among men. However, they offered worship to the Lord Jesus Christ, emptying themselves to glorify God with their humble service.

"Touch the mountains, and they will smoke." Until they are touched, they presume greatness; soon they will declare, "You alone are the Most High over all the earth." But there are those who form conspiracies against the Lord and His Anointed. They gather to plot, yet "lighten Your lightning and You shall scatter them. Multiply Your signs, and their schemes will falter." Let Your arrows fly, striking them that they may be healed and proclaim, "I am wounded by Love" in the Church, within the Body of Christ.

What then? How does the Body of Christ achieve victory? Through divine support—"for the Lord Himself will descend from heaven with the voice of the archangel and with the trumpet of God" (1 Thessalonians 4:16), the Savior of the Body, the Hand of God. What do "many waters" signify? They symbolize the multitude of nations; those foreign and unbelieving, attacking from without or scheming within. "Bring me out of the many waters that You have chastised me with." These waves of contradiction are sent by the hands of strange children. Listen, brothers, to whom we belong and midst whom we dwell; from whom we wish to be liberated. Their lips speak vanity (Psalm 142:8). Today, if you had not gathered for these divine experiences of God’s Word, what emptiness you would hear! From what mouth did this vanity spring? When will they who speak falsehood ever hear you, who proclaim truth? Their right hand represents iniquity. What do you seek amidst them? Armed only with five stones?

Consider this in another light: the same meaning conveyed by the five stones also illustrates another truth. "I will sing a new song unto You, O God" (Psalm 143:9). A new song that reflects grace; a new song of a renewed creation—"But lest you think grace negates the law, I will sing to You on the ten-stringed harp," upholding the Ten Commandments. I sing to You in joy; a new song arises because "Love is the fulfillment of the law" (Romans 13:10). Yet, those who lack love may possess a psalm but cannot truly sing. Contradiction cannot silence my psalter.

"He who gives salvation to kings and redeems David, His servant" (Psalm 143:10). You know who David is—be like David. From where does He redeem His servant? From where does He rescue Christ? From where does He deliver the Body of Christ? "Deliver me from the sword of malice." A mere sword is insufficient; he specifies "of malice." There exists a sword of good intentions, which the Lord claimed, "I came not to bring peace upon the earth, but a sword" (Matthew 10:34). This sword divides believers from unbelievers and severs familial ties, yet it is through this very sword that sickness is cut away, thus healing the Body of Christ.

This sword of good intention is meaningful; it is a double-edged blade, potent with both Testaments revealing a narrative of the past and a promise for the future. Therefore, what is the sword of malice? It is the source of vanity and falsehood, while the good intention speaks truth. Indeed, the sons of men wield weapons like spears and arrows—"from this sword, deliver me" (Psalm 142:11). Extricate me from the hands of strange children whose mouths utter falsehood. Their right hand bears iniquity, echoing the waters of contradiction. Note how he describes these "many waters" as wicked waters in contrast to the truth.

"Whose sons are like young vines firmly planted in their youth" (Psalm 142:12). The psalmist wishes to communicate their prosperity. Listen, children of light, members of the Church, recognize those he designates as strangers and their offspring. You are exposed to danger among their words, wrestling against carnal desires entangled within the tongues that serve the devil (Ephesians 6:12). Alas, what empty talk springs from their mouths and what iniquity is borne in their hands!

Their daughters, however, are arrayed in beauty, resembling the temple. Their granaries overflow, shifting from storehouse to storehouse; their flocks thrive and multiply in their streets (Psalm 143:13); their cattle are well-fed; their property remains intact, their paths unbroken, and there is no clamor in their streets (Psalm 142:14). Is this not happiness? I inquire of the sons of the kingdom of heaven, the progeny of eternal resurrection—the Body of Christ, the Church. Is it not joy to possess safe sons, lovely daughters, overflowing barns, abundant livestock, and tranquility in both home and city?

Must the righteous avoid such pleasures? Do you not observe that the household of the righteous overflows with blessings? Did not Abraham's house prosper abundantly in wealth and children? What can we conclude? While these material blessings hold a place, they remain temporal. This richness belongs to the left side—temporary, mortal, corporeal. I do not wish for you to renounce it, but rather to comprehend that it does not compare to eternity.

What should be sought on the right side? It is God, the eternal, everlasting life, "Your years will not end." We must embrace the temporal on the left but aspire for the eternal on the right. If wealth multiplies, do not set your heart on it. "Blessed are the people who have all these things" (Psalm 142:15). O men of vanity! They have forsaken the right hand of truth, while the wicked and corrupt cloak themselves in God's blessings. O you strange children! What you consider a right, look to what is in the left. What is David doing? What is the Body of Christ doing? What actions are you, the members of Christ, taking?

Declare with us: "Blessed is the nation whose God is the Lord."

Free us from the thoughts that encompass us through the wickedness of evil spirits. Alternatively, the waters could symbolize the Jewish populace that encircled the Apostles, seeking to hinder and destroy them. These Jews were truly the children of outsiders, voicing words of futility. What was this futility? Was it not in saying to Christ, ‘As thou, being a man, art God unto thyself’ (John 10:33)?

The phrase "waters of many" can also denote the plethora of hardships and trials inflicted by both visible and unseen foes, mirroring the anguish expressed in Psalm 68: "save me, O God, for the waters have reached my soul." He continues, "Deliver me, O Lord, from those who are foreign to me or have estranged themselves from You, O God, due to their wickedness; for their tongues utter falsehoods and empty words, which are better understood as harmful speech." Their words are detrimental, just as their deeds reflect their unrighteousness. Eusebius connects the "sent hand" to the Only Begotten. Chrysostom clarifies that by "sons of strangers," he refers to those who have turned away from the truth and the ungodly. We, as believers, embrace our brethren, recognizing the unfaithful as outsiders, discerning who truly belongs within our faith community. However, one might question how Christ referred to the Samaritan as a neighbor. Despite clear differences, these do not pertain to their essence. In matters of charity, let every individual be your neighbor; yet, discern your own from those who are apart from you when the truth manifests. Athanasius and Eusebius identify those who are circumcised as individuals whose accusations against the Savior and fictional traditions are without substance, having forfeited their claim to God as their Father, thus becoming foreign offspring, akin to the spawn of the serpent. Theodoret interprets "strangers" similarly, describing not outsiders, but the ungodly; he also equates the "waters of many" to the ungodly and pagan populace. Origen refers to the "sons of strangers" as those who hold differing views, their mouths spewing empty, wicked teachings, and their hands embodying unrighteous actions, leading to their association with the devil, just as he was close to Judas. Chrysostomius remarks on the grave danger posed when the right hand, intended for assistance, is misused to harm. This hand was given to us to protect ourselves and others, to confront evil. Yet how can we expect forgiveness when we wield it not for salvation but for our own demise?

As we will explore further, his struggle is less against external foes who confront him openly with weapons, and more against internal foes, armed with treachery and affliction rather than outright malice.

The phrase "the right hand of unrighteousness" is interpreted by some as the foolish attempts of his opponents, which David hoped would come to nothing. Others suggest that these adversaries enacted their malevolent intentions not only through their actions but also through their words. In ancient traditions, it was customary to clasp hands as a sign of loyalty when making promises, as reflected in Solomon's words, “He that putteth his hand into his hand unrighteously shall not be without torment” (Proverbs 11:21). Given this context, it is clear that David refers to treacherous and deceitful individuals. He skillfully links the speech of the deceitful with the unrighteous hand, implying that untrustworthy people fail to uphold their promises and should not be trusted, as their kind words and gestures are merely facades intended for deception.

Initially, David offers thanks to the Lord for imparting victory, supporting him in times of peril, and submitting him to His will (vv. 1-2). The present tense used in phrases like teaching and obeying indicates an ongoing reality of past events. David's people are the Jews, comprising all the tribes. He asks for guidance and assistance through the gracious support that established him as a champion—a victor over his foes (2 Samuel 1 and onwards). It is humbling to consider that such a frail individual as the Psalmist might be deemed worthy of God's attention (3-4). His knowledge of God is revealed through divine grace. The term vanity, deriving from the Hebrew word meaning "breath," suggests the fleeting nature of human concerns. Yet, recognizing God's infinite love and past assistance, the psalmist appeals for help amid current threats from deceitful neighbors (5-8). The phrase "hand of unrighteousness" refers to false oaths and general treachery. Having received support, the psalmist commits to praising the Lord through a new song, acknowledging Him as the Savior of kings and Defender of David (vv.9-10). He again pleads for deliverance (v.11). The need for God’s intervention against enemies is particularly pressing as they seem to enjoy transient prosperity (vv.12-14). According to the Septuagint (LXX) and Vulgate, these verses depict the apparent external success of adversaries, which might mislead the Israelites into believing that the wicked are truly blessed, while in fact, only God’s people experience genuine happiness (v.15).