The Church Fathers on this verse

Psalm 146 (145):1Meaning & Commentary from the Church Fathers

Alleluia, of Aggeus and Zacharias.

Douay-Rheims · Hebrew numbering, Septuagint numbering in brackets.

הַֽלְלוּ־יָ֡הּ הַלְלִ֥י נַ֝פְשִׁ֗י אֶת־יְהוָֽה׃

Hebrew (Masoretic text)

The Church Fathers on this verse

9 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

The psalmist commences this passage similarly to how he closed the previous one—by proclaiming praise and honor. This practice significantly contributes to the cleansing of the spirit. Praise, which I have often stated, signifies glorification through action, as indicated by Christ’s words: “let your light shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:16). Likewise, Paul affirms, “glorify God both in your bodies and in your souls” (1 Cor. 6:20).

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Both expressions found in Psalm 117:26 are attributed to David, not solely to him, but rather to the grace of the Spirit. Though spoken by the prophet, these words were inspired by the Comforter. He declared, “My tongue is a scribe's walking stick” (Ps. 44:2). Just as a cane requires a hand to guide it, so too did the tongues of the prophets speak not by their own accord, but through God’s grace. Yet, why did he not simply say, “My tongue is the scribe's walking stick”? Instead, he referred to “the cane of a scribe of a cursive scribe” to illustrate that they possess profound spiritual insight, allowing for both ease and speed in their communication. People speaking from their own volition tend to ponder, hesitate, and squander time; however, the words of the prophets flowed effortlessly, unhindered like a spring, with the swift movement of thought guiding their speech. Thus, he states, “my tongue is a scribe's walking stick”; within us, abundant streams surge forth, leading to an overflow of thoughts expressed rapidly, without the need for reflection or struggle. Now, let us consider what he conveys with the phrase, “Praise, O my soul.” We too sing these words alongside David, for though he is absent in body, his spirit remains with us. To recognize the presence of the righteous singing along, consider how Abraham spoke to the rich man. When the rich man requested that Lazarus be sent to warn his brothers of hell’s torments, he was told, “They have Moses and the prophets” (Luke 16:29). Though Moses and the prophets had long since passed, their essence lives on through their writings. If one might think a lifeless image of a loved one signifies their presence, how much more can we feel the presence of saints through the sacred Scriptures, which reflect not their physical forms but the essence of their souls in their words. Would you like to know if the righteous indeed live and are present? Jesus calls upon the dead as witnesses to His divinity, particularly citing David, to illustrate his enduring life. When the Jewish leaders struggled to understand Him, He posed the question, “What think ye of Christ? Whose son is He?” They replied, “Of David.” He then asked, “How then does David, by inspiration, call Him Lord, when he said, ‘The Lord said to my Lord, Sit at My right hand’” (Matthew 22:42-44)? This demonstrates that David is alive; had he not been, Christ would not have evoked him as a testament to His divinity. More significant is the wording He used, “calls,” highlighting that David continues to speak through his writings. David once sang psalms, and now we join him in this praise. He had a psalter with inanimate strings; the church possesses a psalter made of living strings—our tongues. While we may produce different sounds, they harmonize in devotion. Wives and husbands, the elderly and the young, may vary in age, yet their praises unite, for the Spirit harmonizes each voice, leading them in one accord. As David proclaimed, “Every breath, let it praise the Lord!” (Psalm 150:5). “Praise, O my soul, the Lord.” Why then does he address the soul alone and not the body? This is not a separation but leads the heart to focus. To understand that he includes the body, recall how he states, “Bless, O my soul, the Lord, and all my inward being, His holy name!” (Ps. 102:1). This declaration indicates the body's participation in praise, encompassing all internal organs—nerves, bones, veins, and more. But how can these inner parts bless God without voice, mouth, or tongue? The soul accomplishes this, yet even without voice, the inner structure contributes to praise. Just as “the heavens shall tell of the glory of God” (Psalms 18:1), despite lacking vocal cords, they inspire awe in spectators, prompting them to praise the Creator. So too, if you consider the intricate workings of our inner parts—each uniquely designed, positioned, and functioning—you will recognize the prophet’s proclamation: “How great are Thy works, O Lord! By wisdom Thou hast created all things” (Psalm 103:24). This shows that, even without a voice, the inner parts can exalt God. Why does the prophet call only to the soul? To keep it focused; often, in prayers and hymns, the tongue may wander while the heart remains distracted. Through stating “Praise, O my soul, the Lord,” he encourages prayers from the depths of the heart. This aligns with Paul’s words: “I will sing with the spirit, I will also sing with the mind” (1 Cor. 14:15). The soul served as the master musician, while the body acted as the instrument, whether a psalter, flute, or lyre. Unlike other musicians who occasionally set aside their instruments, God desires continuous praise from us. He has united both musician and instrument within us, guiding us to bless Him always. This exhortation is echoed by the Apostle: “Pray continually. Give thanks for everything” (1 Thess. 5:17, 18). It is essential to offer unceasing prayers, not only during the day but also at night. The necessity of this is illustrated by the psalmist asserting, “At midnight I rose up to praise Thee for Thy righteous judgments” (Psalm 118:62).

David, a king who faced many responsibilities and concentration of affairs, engaged in prayer both day and night, illustrating that such dedication is vital, especially for those of us who might find ourselves in peaceful circumstances, yet still sleep through nights and neglect regular prayers. Prayer serves as a formidable weapon and a profound treasure of blessings. When seeking favors from people, it often requires financial expenditure and flattery. In contrast, turning to God involves no complicating matters; He welcomes us without intermediaries. Every individual, regardless of their state, stands to benefit from sincere prayers to Him. For, God graciously responds to those who earnestly seek Him. True connection with God involves approaching Him with a joyful spirit, a pure heart, and mindfulness in our supplications—traits often lacking in the prayers of many, where lips utter words but hearts are distant. Such distractions are the enemy’s ploys, as he seeks to divert our focus during prayer, where opportunities for forgiveness abound. Approach God with an awareness of His majesty; if conversations with mere mortals encourage us to engage earnestly, how much more should we find motivation when conversing with the Lord of all creation! If you notice absent-mindedness creeping in during prayer, repeat the prayer attentively until you can say it without distraction. When the adversary sees your diligent focus, he will withdraw from his attempts to disrupt your communion with God. Each day, we face countless trials and wounds from various sources. It is through prayer that we find healing. God has the capacity to bestow grace upon us, granting forgiveness if we come before Him sincerely. We seek this remission of sins through the grace and compassion of our Lord Jesus Christ, with whom glory is given to the Father, alongside the Holy Spirit, forever and ever. Amen.

Augustine of Hippo

5th centuryChurch Father

The soul is called to exalt God, prompting itself with the words, "Praise the Lord, O my soul" (Psalm 144:1). In the midst of life's tribulations and trials, our souls may face anguish. The psalmist acknowledges this struggle in another psalm. Yet, to alleviate this unrest, he offers joy—not yet in its fullness, but in expectation—and reassures himself during these troubled times: "Hope in God, for I will yet praise Him" (Psalm 42:5). But who is it that speaks in this way, and to whom is this encouragement directed? Brethren, can the flesh declare, "Praise the Lord, my soul"? Can it truly provide wise counsel to the soul? Although the flesh can be subdued as our servant through God's empowering grace, it does not hinder our spiritual journey. The body, being physical, is lesser than the soul; every soul, regardless of its failings, surpasses even the most esteemed body. This should not surprise you, for even a flawed soul holds greater worth than a magnificent body. Its superiority lies not in merit but in essence. While the soul may be tainted by sin, like tarnished gold it retains greater value than polished lead.

Reflect on the entirety of creation, and you will see that our claim is credible: no matter its faults, the soul is still deserving of honor compared to a commendable body. We confront two entities: the soul and the body. I rebuke the soul for its sins, yet I commend the body for its vitality. In my kind, I express both criticism and praise: I call forth the soul to repent, while I speak favorably of the body, yet recognize their distinctions. If you inquire which is superior, a striking answer emerges. Just as one might recognize a finer horse yet still choose the inferior man, the soul's nature is evidently nobler than that of the body, being spiritual and incorporeal, akin to God's own essence. It remains somewhat intangible, directing the body’s actions, managing the senses, and contemplating thoughts, processing innumerable images of creation.

Beloved brethren, is there anyone to whom such praise ascribed to the soul suffices? Yet, so blessed is this individual that he exclaims, "Praise the Lord, my soul." It is not the flesh that makes this declaration. The body may resemble an angel, but it still exists in a subordinate relationship to the soul and cannot instruct the higher realm. When the flesh obeys rightly, it becomes the soul's servant: the soul commands while the body heeds; the soul directs while the body carries out its intentions. How, then, can the flesh counsel the soul? Might it be the soul itself speaking to its own heart, exhorting and prompting itself? Due to certain affections, it may falter; yet, in its rational aspect, which discerns God's wisdom, the soul sighs towards Him, wrestling with worldly distractions that draw it away from the divine presence within. Thus, it refocuses itself from the outside to the inner sanctum, from the least to the most worthy, proclaiming, "Praise the Lord, my soul."

The soul draws counsel from divine illumination through the rational mind, which grasps the wisdom embedded in the eternal nature of its Creator. Within this divine perception lies the recognition of what should be feared, esteemed, adored, yearned for, and pursued; the soul finds itself overwhelmed by the brilliance of this truth, often unable to remain in its grasp. Gradually, it regains its clarity and states, "Praise the Lord, my soul." As if burdened and unable to rise as it ought, the soul responds: "I will praise the Lord in my lifetime" (Psalm 145:2). What does this life entail? It points inevitably toward my mortality. Therefore, first, encourage yourself to say: "Praise the Lord, my soul.” Your soul responds, "I praise as best as I can, albeit weakly." Why? Because, while we dwell in the body, we are separated from the Lord (2 Corinthians 5:6).

What does it mean to speak of “my life”? The soul might assert, "My death arises from being absent from the Lord." For if to cling to Him is to truly live, to be distanced from Him is to die. Yet, what provides comfort? Hope. In this moment, your existence is sustained by hope; through hope, you will praise, and in hope, you will sing. Your current state reflects the sorrow of this world, yet you live in the anticipation of the life that is to come. How will you praise your God? "I will sing as long as I have life." What does such praise entail? Consider, my brethren, that to exist fully means to participate in eternal praise, assuring eternal existence. Right now, as you exist, will you indeed sing to God while you have life? There are times when you may be preoccupied with other endeavors, where you show up physically but neglect to sing. Consider that your desires for earthly pursuits cause you to quiet your praise; even though you have being, your song is absent. Is this a true expression of living if your existence lacks praise?

What does it imply to praise “while I exist”? Does the prospect of existence not carry the promise of endless continuation? No, the nature of such existence is eternal; thus, what may seem prolonged in temporal terms is not truly enduring.

"Put not your trust in princes" (Psalm 145:3). This is a weighty exhortation for us, a heavenly declaration emanating from above. For in times of distress, it is common for human souls to waver in faith, choosing to rely upon mortals instead of the Lord. If you encourage someone in difficulty by declaring, "There is a powerful individual who might rescue you; he seems favorable, joyous, and esteemed," yet when you mention, "God deliver you," despair grows colder than before. You rejoice in the promise of help from a frail human in need of deliverance, while the assurance from the Immortal brings sadness. Such thinking leads to despair and reflects a grievous disconnect. Draw closer; awaken your longing; seek to know the One who created you, for He will not abandon His creation unless they forsake Him.

"When his breath departs, he returns to his earth; on that very day his plans perish" (Psalm 145:4). Where is the arrogance? Where is the boasting? Perhaps, the proud soul will reach a good destination, though I cannot say for certain where such a person may find themselves after this life. They have spoken proudly, yet I see nothing but folly in their fate. I once observed a wicked man who exalted himself above the cedars of Lebanon; as I passed by, I realized he no longer existed; his place was absent. The good have passed by and found no trace of the wicked, arriving at a realm where wickedness cannot enter. Therefore, beloved brethren, let us heed all counsel; let us remain steadfast regardless of tribulation or pursuit of the heavenly gift, avoiding reliance on earthly rulers or mere mortals in whom true salvation cannot be found. These are but fleeting, temporal illusions.

What shall we do without trust in humanity or worldly power? "Blessed is he whose help is the God of Jacob" (Psalm 145:5). It is not this person or that but rather blessed is he who takes refuge in the True Helper, the God of Jacob. He assisted Jacob to the extent of transforming him into Israel. The mighty Helper has brought him to a place of divine revelation. Even while you wander, awaiting the fullness of seeing God, if you have the God of Jacob as your ally, you, too, will become like Israel, seeing God clearly, while all burdens and struggles will ultimately cease. Blessed is he whose Helper is the God of Jacob. Why is he so blessed? Even amid life's groans, he places his unwavering trust in the Lord His God.

And who is this Lord? There is one God, the Father, from whom all things arise, and one Lord, Jesus Christ, through whom all things come into being (1 Corinthians 8:6). Thus, let your hope reside in Him, the Lord your God. Contrast those who place their hope in the gods of men—worshippers of Saturn, Neptune, or worse, their flesh. Their god is their belly (Philippians 3:19), but the blessed one finds hope in the Lord his God. And who is He? He is the Maker of heaven and earth, the sea and all that is in them (Psalm 144:6). Beloved brethren, we serve a great God—let us praise His holy Name, for He chose us as His own. You may not yet behold Him; it is impossible to love fully that which is unseen. Yet, everything you do see has been created by Him. You marvel at the world; why not marvel at its Creator? Observe the heavens, yet when will you grasp the vastness of the sea in your thoughts? Contemplate the countless stars and the myriad species of living things: every creature, from those that swim to those that crawl and soar through the sky—all are wondrously crafted! Behold, the One who brought all these into being is your God. Place your hope in Him that you might find happiness.

His hope is in the Lord your God. Notice, brethren, God is a powerful and good God, the origin of all creation. If He had only stated His greatness, perhaps you might respond, "God, who made heaven and earth, is indeed mighty," but is He concerned with me? He created you. How, you may ask? "Am I the heavens, the earth, or the sea?” While surely you can acknowledge you dwell upon the earth. However, understand that God is not only the Creator of the heavens and the earth, but also of everything therein. Therefore, recognizing that He made all that exists includes the fact that He crafted you.

It would be an insufficient assertion to say, "You are all of creation," for even the sparrow and locust He made, and He cares for them. God's providence does not hinge solely on His commandments, which pertain specifically to humanity. For as far as divine commands are concerned, "Does God care for oxen?" (1 Corinthians 9:9) means His providence extends to the entire creation. "You, Lord, preserve both man and beast." Some might argue that such a distinction between the New and Old Testaments means inconsistency. However, heed the words of our Lord, the foremost Teacher of the Apostles: "Consider the birds of the air; they neither sow nor reap nor gather into barns, yet your heavenly Father feeds them" (Matthew 6:26). Thus, even in creation away from humanity, the animals receive His care, for He provides nourishment for them, even without the need to task them with the law.

As for humans, God holds a deeper concern, for He observes all beings under His providential rule. "Are not two sparrows sold for a penny?" says our Lord, asserting that "not one of them falls to the ground apart from the will of your Father" (Matthew 10:29). If you think that you are lost in the multitude, recall this remarkable truth: even the very hairs of your head are all numbered (Matthew 10:30).

What is truth that endures eternally? It is the divine justice that preserves the innocent and prevails over injustice (Psalm 145:7). This gives comfort to those oppressed by wrongdoing. The apostle’s voice reminds you: "Why do you contend with one another? Why not bear the injustice?" (1 Corinthians 6:7). Do not lash out but instead endure unjust suffering, for not every wrong suffered bears ill intent. There is much distinction between lawful suffering and wrongful deeds; whatever you endure lawfully is not evil. Before lamenting your grievances, consider what injustices you have faced; robbers endure suffering, yet their deeds are not justified. Those who transgress—be they thieves or seducers—may endure trials without sin in their actions.

Consider your position; reflect on your conduct; understand the reasons for your suffering, and only then can you assess the reasons for your plight. Right and wrong reside on opposing sides; true justice is defined by righteousness. Not every action labeled as 'right' holds true merit. If another lays unjustly upon you, surely such an act cannot be called right. If you have acted with integrity but suffer wrongfully, you persist in righteousness; if you have acted sinfully, you must endure the just consequence.

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Jerome of Stridon

4th centuryChurch Father

This psalm carries the title ‘Haggai and Zechariah.’ It is important to note that this title does not appear in the Hebrew text but is found in the Septuagint version. Additionally, the Latin translation also includes the title ‘Haggai and Zechariah.’ The announcement of Jerusalem's restoration is present here: ‘The Lord shall reign forever, thy God, Zion, in generation and generation.’ This is interpreted as a reference to the rejuvenation of that city during the time of Haggai and Zechariah. The Psalmist calls out, ‘Praise, O my soul, the Lord.’ He does not say, ‘Praise ye the body,’ but rather, ‘Praise, O soul.’ This distinction does not imply a rejection of the body but instead a condemnation of sinful actions. The soul encourages itself in worship. It is as if David were saying, ‘Praise, David, the Lord,’ so the soul speaks to itself, urging, ‘Praise, my soul, the Lord.’

Theodoret of Cyrus

5th centuryChurch Father

Hallelujah. Other lists include Haggai and Zechariah, yet I have not encountered this in the Hebrew scriptures, nor in translations by others or in the Seventy. However, this psalm instructs us to offer praise to the Lord of all people, which is also indicated in the title; for Alleluia, as we have previously mentioned, translates to: Praise God. O my soul, praise the Lord. The grace bestowed by the Spirit encourages us all to awaken our hearts in worship of God.

Euthymios Zigabenos

11th centuryCommentator

Alleluia (Haggai and Zechariah). This psalm serves as a celebration and exaltation of the Lord, encapsulated in the term Alleluia, which translates to "praise the Lord." Some catalogs, however, include the notation 'Haggai and Zechariah'; yet these names do not appear in the Hebrew text, nor in the Septuagint, as noted by Theodoret. Praise the Lord, O my soul. This reflects the sentiment expressed in the phrases Bless the Lord, O my soul (Psalms 102:1; Psalms 103:1). The Goldsmith remarks that what the prophet concluded, he resumes: he finished the previous psalm with the declaration, My mouth shall utter the praise of the Lord, and now he starts anew with Praise the Lord, O my soul. This act of praising God is a significant aspect of the soul's sanctification.

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Through praise, he refers to actions, echoing the words of Christ, Let your light so shine that they may see your good works and glorify your Father who is in heaven; and Paul, who instructs us to Glorify God in your body and in your spirit. He further elaborates on the phrase, Praise the Lord, O my soul. We sing these words alongside David today; although he is absent in body, he remains present in spirit, as the righteous are with us and sing in unison. If someone can envision the likeness of a youth or a friend and feel a sense of absence while picturing him as a lifeless form, how much more do we cherish the fellowship of the saints, as depicted in the sacred Scriptures? We do not have mere images of their physical forms but of their immortal spirits. What they express is a reflection of their innermost being.

Irenaeus (Klementjewsky)

18th centuryCommentator

Alleluia, Haggai and Zechariah. The names Haggai and Zechariah do not appear in the Hebrew text but may have been included by later commentators, as these two prophets prophesied the restoration of Jerusalem, which is partially referenced here. They offered comfort to the captives and reminded them of their return to Jerusalem and the rebuilding of the temple. This psalm, along with the subsequent five, carries equal significance as the earlier ones, as it speaks of the glorification of God. The prophet powerfully urges the faithful not to place their trust in human beings, no matter how mighty and strong they may seem, but to rely solely on God. To encourage greater diligence in this trust, he provides examples of God’s goodness and omnipotence.

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Let everything within me praise the Lord. I will praise the Lord throughout my life; I will sing praises to my God as long as I exist. David, having encouraged all to offer praise to God through his example, addresses his own spirit, or rather his inner being, just as he did at the conclusion of the previous psalm. This reveals that his spirit was not stirred by a fleeting emotion, like that seen in many who are complacent, but was instead a steady and determined state of the heart, demonstrated by his genuine actions. Acknowledging his own weaknesses, he often calls upon his spirit to praise God even when his body is weary, thus revitalizing his entire being through song. If David, a committed servant and ascetic in his own right, needed such encouragement, how much more do we, who are frail and vulnerable, require this support? Since God nurtures and sustains His servants in peace, enabling them to praise Him throughout their lives, it is fitting for David to commit himself to this endeavor until the end of his days. Therefore, just as he stated, I will bless You every day, he now proclaims that he will sing to his God as long as he lives.

Ireneus (Orda)

19th centuryCommentator

It is difficult to ascertain with absolute certainty whether the inscription ‘Haggai and Zechariah’ is from the Septuagint or was added later; however, it is clear that this psalm was composed during the era of these two prophets. Some scholars believe it was penned after the temple was built; nonetheless, verses 7 through 9 suggest its roots trace back to a period when Israel's situation, despite her liberation from exile, was disheartening. Therefore, it is likely that it was written during the halt of the temple's construction. The psalmist encourages himself and his community to remain steadfast and always to glorify the Lord joyfully, who has rescued them from bondage, and to submit to Him with peace and assurance (v. 1).

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Due to some Israelites placing excessive emphasis on the approval of Persian authorities and failing to rely sufficiently on God amid the cessation of the temple's building, the psalmist asserts that human hopes are futile (vv. 3-4) and calls for reliance on the true hope found in the God of their ancestors (vv. 2, 4)—the God of Jacob—who possesses limitless power (vv. 5-6), is trustworthy in keeping His promises (the One who is faithful), and consistently supports the downtrodden and defenseless (vv. 7-9). Thus, He will certainly assist His afflicted people. God eternally reigns as the Sovereign of His people and as King over Zion, a position that will not be undermined by Gentiles or Samaritans.

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

Alleluia is a hymn of joyful adoration directed towards the Divine, inspired by this psalm of David, which is filled with happiness and delight. The prophets Haggai and Zechariah urged the Israelites to sing joyfully in remembrance of their return from Babylonian captivity to Jerusalem. This hymn embodies the joy of the newly redeemed people, who, through the grace of Christ our Lord, have been liberated from the bondage of sinful Babylon and ushered into the freedom of the heavenly Jerusalem, thereby offering eternal praise to God. In this psalm, the prophet encourages all to place their trust solely in God, not in man, for it is written: "cursed is the man who trusts in man" (Jeremiah 17:5).

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To worship God with one's spirit is essential, for the spirit transcends the body; without the spirit, the body is lifeless. To glorify God is to do so throughout one’s lifetime, even until death. Like all humanity, kings, rulers, and authorities are mortal. Salvation is granted solely through Christ the Lord, the singular Savior. The spirit signifies the soul. When the soul departs from the body, the body returns to the earth, while the spirits of the righteous ascend to God. The lifeless body does not contemplate earthly matters, but the soul remains focused on the Last Judgment. According to the holy fathers, souls recall all that has transpired: words, deeds, and thoughts, with nothing forgotten thereafter. Meanwhile, thoughts of this world will fade away: concerns for edifices, possessions, family, and all exchanges (Dorotheus).

The God of Jacob, who preserved Jacob in his faith, continues to safeguard all who believe in Christ the Lord. God is evident in His creation, recognizable as the Creator through His works, while remaining ultimately beyond comprehension. God's truth is assured in His promises. Christ our God is our hope, and His dominion, kingdom, power, and glory endure forever. Divine justice is meted out to those who act unrighteously, while God provides the faithful with hidden nourishment for eternal life. Christ the Lord descended into hell and broke the chains of sin, liberating Adam and many others who were brought low. The spiritually blind, ensnared by darkness, find illumination in the true Light, Christ the Lord. Through His resurrection, Christ the Lord raised Adam and others from hell. God's love elevates the righteous, placing them at His right hand. The stranger, who transforms from wickedness to righteousness, and the orphan, deprived of his heavenly Father due to sin, are both welcomed. The widowed soul, lacking a covenant with Christ through holy baptism, longs for connection. The path of sinners is marked by wrongful counsel and sinful pursuits. Zion represents the Holy Church, steadfast on earth and victorious in heaven for eternity.

Vissarion (Nechaev)

19th centuryCommentator

Psalm 145, featured in the antiphon for the second Sunday, teaches us not to place our trust in rulers and mere humans but to rely on the Lord, who is all-powerful, wholly good, and faithful to His promises. This psalm originates from the era of the prophets Haggai and Zechariah, shortly after the Babylonian exile, during which the Persian kings, who controlled the Jewish people, both supported and obstructed their efforts to reconstruct the walls of Jerusalem and the temple. This period revealed to the Jews the unreliability of human patronage and emphasized the importance of putting their trust in the Lord God instead.

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"Praise the Lord my soul: I will praise the Lord in my life, I will sing unto my God, even unto me." These lines illustrate the psalmist's dialogue with himself as he encourages himself to worship the Lord, who is deserving of unparalleled glory and honor above all earthly greatness and throughout the universe. He responds to this inner call with a determination to continually praise the Lord until his final breath, fully aware of his complete dependence on God, for in Him we live and move and have our being (Acts 17:28).

Cross references

Passages read together with this verse.