Psalm 146 (145):4Meaning & Commentary from the Church Fathers

Once again, aspiring to involve others in the celebration, he begins to speak of the humanity of God, full of passionate love, gazing over all creation, beckoning everyone to join in his heavenly chorus. Indeed, this represents the highest form of worship and the utmost honor to God when He calls many to partake in His salvation. 'Put not your hope in princes, in the sons of men, in them there is no salvation' (Psalms 145:3). An alternate translation (unknown, see Orig. Ex.) states, 'on him that cannot save' (τω μὴ έχοντι σωσαι). Let those who depend on unreliable and unfaithful human support heed this counsel and warning. What does it signify, 'in them that have no salvation'?

Let the soul extol the Lord, as it declares, 'Praise the Lord, O my soul' (Psalm 144:1). In times of trials and temptations that we inevitably encounter in this life, our souls may become distressed, a sentiment echoed in another psalm. To alleviate this unrest, the psalmist presents joy—joy not yet realized, but hoped for; beckoning to his troubled soul, ‘Hope in God, for I will yet praise Him.’

But who speaks thus, and to whom? What say you, brethren? Does the flesh encourage the soul to 'Praise the Lord'? Can the flesh provide sound advice to the soul? Despite the flesh being our servant, empowered by the Lord, it serves us dutifully enough as long as it does not impede our spiritual journey. The body, being corporeal, holds a lower status than the soul; every soul, no matter how wretched, surpasses even the finest body in value. Let it not astonish you that even the most sinful soul is better than the most esteemed body—not in merit, but in essence. The soul may carry sin, tainted by carnal desires; yet, even tarnished gold is more valuable than the most refined lead.

Consider all of creation, and it becomes apparent that what we state holds truth: the soul, despite its flaws, is inherently worthier than a commendable body. There are two elements: the soul and the body. I rebuke the soul for its transgressions, while I admire the body for its vigor. I critique the soul in one aspect and extol it in another; similarly, I praise or admonish the body according to its state. If you probe which I regard favorably, be ready for a remarkable insight...

One might talk of a more commendable horse compared to a lesser man, yet the preference sways toward the horse. The essence of the soul is far more sublime than that of the body; it is spiritual and incorporeal—akin to the essence of God. It invisibly governs, mobilizes, directs, shapes thoughts, and engages in actions, processing countless images. My dear brethren, is there anyone for whom the soul’s praises do not resonate? And yet this grace allows one to cry out, 'Praise the Lord, my soul.'

It is not the flesh that speaks. While the body may be angelic in form, it remains subordinate to the soul, incapable of imparting direction to the higher. The flesh, when appropriately submissive, becomes a true servant to the soul: the soul commands, and the body obeys; the soul directs, and the body acts. Hence, how could the flesh provide such guidance to the soul? Is it the soul itself conversing within, prompting and questioning itself? It grapples with various passions, hesitating in some aspects of its being, yet in the realm of reason—its intellect aligned with God—it sighs to Him, aware that certain lower instincts pull it toward worldly distractions, urging it to turn inward, returning from the external to the internal, from the base to the elevated, proclaiming, 'Praise the Lord, my soul.'

The soul draws insight from the divine light, utilizing its rational faculty to grasp the wisdom enshrined in its Creator’s eternal nature. In this divine realm, it encounters fear, admiration, love, desire, and aspiration—often blinded by brilliance—it struggles to reside within that sanctity. It comes to its senses and declares, 'Praise the Lord, my soul.'

Then the soul, feeling weighed down, responds to the mind: ‘I will praise the Lord in my life’ (Psalm 145:2). What does ‘in my life’ signify? It is to acknowledge that I face death. Thus, first, encourage yourself: 'Praise the Lord, my soul.' The soul answers, 'As much as I can, I shall praise—though faintly and weakly.' Why this weakness? Because while we dwell in the body, we are absent from the Lord (2 Corinthians 5:6).

'In my life'—what does that mean? It might respond, 'I face my death.' What is the origin of my death? It stems from my separation from the Lord. For to cling to Him is life, whereas to part from Him is death. But where lies your consolation? In hope. You currently exist in hope: in hope you shall extol; in hope you shall sing. Your mortality brings sorrow in this life; you live in anticipation of the eternal life to come. And how will you exalt your Lord? 'I will sing to my God while I have breath.' What does it mean to sing to my God as long as I breathe? Consider, my brethren, what it signifies to exist; where there prevails eternal praise, there will also be everlasting life.

You are alive now; will you not sing to God while you have existence? Perceive how you have devoted yourself to other pursuits, yielding your voice to silence; yet, you exist. You hold existence but lack the song. Perhaps desires lead you astray; in lieu of singing, you may offend His ears while merely existing. What merit is in praising while you merely exist? But what does it mean 'as long as I exist'? Will there be a time when I no longer exist? No, this continuity will last eternally, and only then will it truly hold significance; for anything bound by time, regardless of its duration, cannot be considered truly long.

'Put not your trust in princes' (Psalm 145:3). Brethren, we are called to a significant task; a heavenly voice resonates, urging us not to place our hope in the frail and fallible. For it is in times of distress that human souls, distressed in their own affliction, despair and seek refuge in man. If we tell someone in hardship, 'There is a significant figure who can rescue you; he smiles, he raises his spirits,' the prospect of divine assistance may leave them cold, whilst reliance on mere mortals brings comfort. How is it that mortal aid incites joy, yet the promise of divine relief instigates despair? You cling to the one who also requires deliverance, whilst disregarding the deliverer who is wholly self-sufficient. Such thoughts stray far from truth—the danger of such reasoning bears the weight of a profound death.

Come closer, awaken your need, begin to earnestly search and acknowledge the One who crafted you. For He will not forsake His creation, unless it forsakes Him.

'His breath goes out, and he returns to his earth; in that day all his thoughts perish' (Psalm 145:4). Where is the arrogance? Where is the pride? One may claim a newly acquired place after pridefully boasting; yet, I do not know where such prideful speakers find themselves. What might become of their proud claims? Reflecting on another psalm reveals the fate of the wicked. I saw a wicked man towering above the cedars of Lebanon, but when I passed by, behold, he was no more; I sought him yet found no trace. The righteous man, having passed by, found not the wicked, leading to a state where the wicked do not dwell.

Thus, beloved brethren, let us heed the call: whatever trials we face or in pursuing heavenly gifts, let us not place our reliance on princes or sons of men in whom salvation is absent. These are all transient, fleeting, and perishable. If we forsake hope in humanity or rulers, what then is our recourse? 'Blessed is he whose helper is the God of Jacob' (Psalm 145:5). Not this man or that man; not this angel or another; but blessed is he whose aid comes from the God of Jacob, who proved Himself a great support to Jacob, transforming him into Israel.

O mighty Helper, Israel dwells in the sight of God, while you, a wanderer not yet beholding Him, if you seek the God of Jacob as your Assistance, you, too, will emerge as Israel, witnessing God, as burdens are cast aside, and joyful praises emerge. Blessed is he whose Helper is the God of Jacob; blessing arises because—despite enduring hardships in this life—he trusts in the Lord his God...

Who is the Lord his God? For us, there is one God the Father, from whom all things originate, and one Lord Jesus Christ, through whom all things exist (1 Corinthians 8:6). Let the Lord your God be your hope. There are others who hope in the lord of their god, perhaps one who venerates Saturn; they hope in their deity, those who invoke Neptune or Mercury; even those who worship earthly desires, for of such it is said: 'whose god is their belly' (Philippians 3:19). Each has their god, yet who is blessed? Blessed is he whose hope lies in the Lord his God—who made heaven and earth, the sea and all that is within (Psalm 144:6).

Beloved brethren, behold our great God; let us praise His holy name for deigning to claim us as His own. Although you may not yet behold God, unable to fully appreciate what is unseen, all of creation bears witness to His handiwork. You marvel at the world; why not the Creator? Consider the heavens in awe, glance at the entirety of creation and tremble; how may one comprehend the vastness of the sea? Observe the myriad stars, the diverse seeds, the various creatures that swim, creep, and fly; all are remarkable, beautiful, and marvelous! The very One who crafted all this is your God. Place your hope in Him, and thereby find happiness.

Remember, dear brethren, God is a mighty God, a good God, the Creator of all! If He were merely to be acknowledged as the maker of heaven, earth, and sea, perhaps you would respond: 'He is a great God, but does He consider me?' He has intricately fashioned you.

Consider this: among the heavens, the earth, and the sea, you are not just a shell, but rather existing upon the earth. At least grant this truth; you occupy this realm. However, consider that God created not only the heavens, earth, and sea, but everything that exists within them. Thus, if He created all within that realm, He created you as well.

It is insufficient to claim merely 'you'; but also the sparrow, the locust, the worm—all fall under His caring watch. His concern transcends His commandments, which He bestowed only upon humanity. ... Regarding His care for His creation, 'God does not value the worth of oxen' (1 Corinthians 9:9), yet He saves both man and beast. Some might counter, ‘God’s lack of interest in oxen is found in the New Testament; yet salvation for humanity echoes in the Old Testament.’ There are those who may dispute the consistency between the Testaments; but let us observe the Lord Himself, the Head and 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).

Even independently of humanity, these creatures fall under God’s care, being sustained yet never commanded. As for the divine providence—God is involved entirely in creating, nourishing, and reigning over all. 'Are not two sparrows sold for a penny?' inquires our Lord Jesus Christ, 'and not one of them will fall to the ground apart from your Father’s will; how much more valuable are you than they!' (Matthew 10:29).

You may linger in doubt, questioning if God truly includes you within this vast multitude. Yet take heart, for it is revealed: even the hairs of your head are numbered (Matthew 10:30).

He holds the truth eternally. What truth is everlasting? What does He guard, and where is it kept forever? He maintains judgment on behalf of the oppressed (Psalm 145:7). He brings justice for those who suffer injustice. The voice of the apostle resonates: ‘Why do you engage in mutual judgment? Should you not instead endure?’ (1 Corinthians 6:7). He urges you to suffer without inciting conflict; for not all burdens stem from guilt.

Whatever you endure lawfully bears no wickedness. Should you attribute your suffering to offenses, consider if it reflects true injustice. Robbers may face numerous hardships, yet their plight bears no true weight of adversity. The wicked—criminals, deceivers, wrongdoers, and seducers—may experience affliction, yet it remains devoid of merit.

To suffer unfairly is distinct from enduring trials, corrections, vexations, or punishments. Reflect on your standing; recognize your actions; perceive why you face such trials, for therein lies understanding. Right and wrong stand contradictory to each other. That which is right aligns with what is just. Not everything labeled just is truly righteous.

On that day, every thought of his will come to an end. This signifies that at the moment of death, all that he has contemplated will be unveiled, and nothing will remain concealed of what he imagined during his time on earth.

If he goes back to his homeland, what will ensue? "In that day all his plans shall come to nothing": all trust in earthly rulers. Their aspirations will come to an end. Do not place your faith in leaders. Many rely on them. Today he stands tall, tomorrow he is gone. Today an army advances before him, and soon he finds himself in the grave. After such glory and magnificence, it does not take long for Christ to intervene simultaneously. Upon the children of men who lack redemption. Who are these leaders? The children of humanity. If humanity itself amounts to little, what of their offspring? His spirit shall depart. Whose spirit? A man’s. A spirit emerges. Here ‘spirit’ is used in place of ‘soul.’ "Father, into Thy hands I commit My spirit" (Luke 23:46).

‘His spirit shall go out and return to his land.’ Here, the Prophet points to the soul. When the soul departs, the body reverts to its earthly nature, as stated in Scripture: ‘As the earth art thou, and into the earth shalt thou depart’ (Gen. 3:19). ‘In that day shall all his thoughts perish.’ Once the soul is separated from the body and the body decomposes into dust, any aspirations or thoughts become futile. The Lord illustrated this through a parable: He depicted a wealthy man who, with intentions to tear down his barns and construct larger ones, heard the warning: ‘Madman, in this night your soul will be taken away from you: and what you have prepared, to whom will they be?’ (Luke 12:16, 20).

His spirit will depart, and he shall return to dust. David explains why there is no salvation for earthly rulers. The essence of the prince, in whom you, O believer, place your trust, exits the body and is not eternally bound to it. If it were otherwise, the prince would simply be a mortal being and would not possess immortality. Upon the departure of the soul, it transforms through decay back into the earth, from which, as Theodoret notes, it was formed: for you are dust, and to dust you shall return (Gen. 3:19). According to Chrysostom, do not be misled by his status as a ruler; he is just as susceptible to mortality as any other man. This acknowledgment emphasizes his vulnerability. Therefore, our reliance on such figures is misplaced, as their authority is profoundly unstable.

The words of the Psalm, "in that day shall all their thoughts perish," speak to the fleeting concerns of this present age, including material possessions, familial bonds, and all forms of exchange. These aspects of life, alongside the departure of the soul from the body, fade away and are ultimately forgotten. In that state, the soul holds no memory or regard for such things. However, it retains a clear recollection of its actions related to virtue or vice, which persist beyond physical existence. If someone has offered assistance to another or has received kindness, such memories endure, marking the identities of both the benefactor and the one who benefited.

The prophet could have provided numerous arguments to demonstrate that true salvation is not found in humanity, pointing out their frailty, instability, deceitfulness, pride, and arrogance. People often find themselves unable to accomplish their desires or lack the will to pursue what is within their capability. However, he presented a singular, irrefutable reason rooted in the universal reality of death. Essentially, he posed the question: How can someone save others if they cannot save themselves? Regardless of one’s possessions or strong defenses, once the spirit departs from the body, the physical form will return to the earth from which it was created; thus, all aspirations of that individual and those who trust in him will ultimately vanish.

The origin of the inscription ‘Haggai and Zechariah’ remains uncertain, whether from the Septuagint or from a later period; however, it is clear that this psalm was composed during the time of these two prophets. Some scholars suggest it was written after the temple's construction, yet verses 7-9 imply it was created during a time when Israel's situation, despite her liberation from exile, was dismal, making it more likely that it was penned during the interruption of the temple's building. The psalmist encourages himself and the people to steadfastly refrain from discouragement and to consistently rejoice in praising the Lord, who has liberated them from bondage, and to submit themselves to Him with tranquility and trust (v. 1).

The Psalmist cautions against placing faith in rulers and influential leaders of this age, as genuine salvation is not reliant upon them. These leaders and human beings are finite. Their spirit (referring to humanity, Psalms 30:6; Psalms 50:12) departs and returns to its origin. The phrasing suggests a deliberate choice, employing the possessive “his” likely to reference Genesis 3:19. Following this critical event—death—confidence in humanity fades away. Conversely, faith in God, who remains ever faithful, perseveres (v. 6). Consequently, the theological insights found in the Pentateuch are acknowledged by the psalmists, which leads to the conviction in life after death. The teachings of the Old Testament affirm the immortality of the soul and the existence of an afterlife.

Alleluia, a hymn of joyful adoration to the Divine, arises from this psalm of David, filled with delight and exuberance. The prophets Haggai and Zechariah encouraged the people of Israel to sing joyfully in celebration of their return from Babylonian captivity to Jerusalem. This reflects the joy of the new assembly, which, through the grace of Christ the Lord, has emerged from the bondage of sinful Babylon into the liberation of the heavenly Jerusalem, dedicated to the everlasting praise of God. In this psalm, the prophet urges all to place their trust solely in God, rather than relying on humanity, as it is written: "cursed is the man who trusts in man" (Jeremiah 17:5) (Euthymius).

Certain individuals may possess the willingness and capability to assist us, yet death thwarts their noble efforts and simultaneously shatters our aspirations. While a person is alive, they are often eager to provide support, but once the soul departs, they return to the earth, disintegrating into dust. What can those who have passed do for us?