Psalm 146 (145):5Meaning & Commentary from the Church Fathers

Do you recognize the significance of wisdom and encouragement? By referring to beatitude, he encompasses all blessings and illustrates the certainty of this hope.

The soul is called to glorify God, as it reminds itself, “Praise the Lord, O my soul” (Psalm 144:1). In the face of life's tribulations and temptations, the soul can become disturbed; this troubled state is acknowledged in another psalm. To alleviate this unrest, joy is offered—not in reality yet, but in hope. In times of sorrow and grief, it encourages itself, saying, “Hope in God, for I will yet confess before Him.” But who voices this encouragement, and to whom is it directed? Let us ponder this matter, dear brethren. Does the flesh instruct the soul to “Praise the Lord”? Can the flesh provide wise counsel to the soul? Although the flesh may be mastered and serve as a subordinate through the grace granted by the Lord, it must be admitted that it serves only dutifully. For the body, by its very nature, is inferior to the soul; every soul, regardless of its failings, surpasses even the most admirable body. It should not astonish us that even a sinful soul is more valuable than an illustrious body, not in merit but in essence. The soul may indeed harbor sin and be plagued by the impurities of desire, yet even rusted gold holds greater worth than polished lead. If we examine creation as a whole, we will find that it is plausible to affirm that the soul, despite its faults, is indeed more commendable than a commendable body. There exist two entities: the soul and the body. While I critique the soul for its sins, I commend the body for its health. Yet, I commend and critique both according to their nature. When asked which is superior, my answer might seem remarkable. You may praise a finer horse while considering a lesser man, yet your preference may lie with the horse you applaud. The essence of the soul is far superior to that of the body; it is a spiritual, incorporeal entity akin to the essence of God. It is somewhat invisible, governing the body, moving its parts, directing the senses, formulating thoughts, acting, and perceiving countless images. In summary, who truly finds fulfillment in praising the soul? Nonetheless, such is the grace bestowed upon him that he proclaims, “Praise the Lord, my soul.” It is not the flesh that utters this. Even if the body resembles an angel, it remains beneath the soul and cannot impart wisdom to the higher self. The flesh, when properly obedient, becomes a servant to the soul: the soul commands, the body complies; how can the flesh impart such guidance to the soul? Could it be that the soul speaks to itself, directing and challenging its own nature? In certain passions, the soul hesitates, yet in the realm of reason—its wisdom—it clings to God while acknowledging how its lower inclinations are entangled in worldly desires, drifting outward and neglecting the divine within. Thus, she redirects herself from the external to the internal and from the lowest to the highest, proclaiming, “Praise the Lord, my soul.” The soul advises itself through the divine light of reason, perceiving the wisdom embedded in the eternal essence of its Creator. In that divine light, it discerns that certain truths merit fear, love, pursuit, and reverence; it feels as though blinded by brilliance, losing the ability to remain there. Returning to awareness, it affirms, “Praise the Lord, my soul.” In such a manner, the soul, feeling weighed down and unable to rise as it should, responds to the mind, “I will praise the Lord during my life” (Psalm 145:2). What does “in my life” mean in this context? It is to acknowledge that I am currently enveloped in death. Therefore, encourage yourself first to proclaim, “Praise the Lord, my soul.” The soul replies, “I can praise only weakly, faintly, and feebly.” Why is this so? Because while we dwell in the body, we are apart from the Lord (2 Corinthians 5:6).

“In my life”—what does this signify? It may respond, “My death.” What accounts for this death? Because I am separated from the Lord. For if to cling to Him is life, then to depart from Him is death. But what brings comfort? Hope. Now you live in hope: in hope you shall offer praise, in hope you shall sing. Your death arises from the anguish of this life; yet, you exist in hope of the life that is to come. How will you praise your Lord? “I will sing to my God throughout my existence.” What does this mean? To dwell in existence where eternal praise abounds translates to eternal existence. Consider, dear brethren, that you are currently existing: will you sing to God while you exist? You may find yourself occupied with various pursuits, ceasing to sing, yet you remain existent; your existence hinges not on singing. Perhaps your desires compel you, not only do you refrain from song, but you also risk displeasing Him by your actions, though you maintain existence. What honor resides in praising while merely existing? But what does it imply to exist? Will there come a moment when it will cease to be? Certainly not; instead, that existence will be eternal, truly lengthy. For whatever concludes in time, however prolonged, is not genuinely lasting.

“Put not your hope in princes” (Psalm 145:3). Brethren, herein lies a significant challenge; it is a proclamation from heaven that resonates with us. For in weakness, the human soul, when confronted with suffering, tends to despair of God, preferring to place trust in mortals. Picture someone in distress as you say to him, “There is a noble person who can aid you; he is cheerful, exalted.” But should you say, “May God deliver you,” he grows cold with despair. You are assured of assistance from a mortal and you rejoice; but when promised aid from the Immortal, you become despondent. You are led to believe you may receive support from one who is himself in need of salvation, yet you rejoice, while the promise of aid from the Liberator, who requires nothing, leaves you in despair. Woe to such misguided thoughts; indeed, there is a weighty and significant death hidden within them. Draw near, begin to thirst for the One by whom you were created, and He will not abandon His work unless His work forsakes Him.

“His breath shall go out, and he shall return to his land; in that day, all his thoughts shall have perished” (Psalm 145:4). Where is the arrogance, the pride, the boasting? He may indeed find himself in a good place, if so he was destined. Yet I do not know where such proud speakers may go. I have no idea where they journey upon their proud paths, except when I gaze into another psalm and see that their path is a wicked one. I observed a wicked man elevated above the cedars of Lebanon; yet, I passed by and found him not; I searched for him, and there was no trace. The good man, having passed, found no sign of the wicked; he has arrived at a place where the wicked do not abide. Therefore, brethren, let us heed these things: dear friends of God, let us be attentive in all tribulations, while pursuing the heavenly gift. Let us place no trust in princes or the sons of men, for there is no salvation in them. All these are ephemeral, fleeting, and perishable. What shall we do if our hope is not in humanity or rulers? “Blessed is he whose hope is in the God of Jacob” (Psalm 145:5): not in this or that man, nor in this or that angel; blessed is he whose Helper is the God of Jacob, for to Jacob He was such a mighty Helper that He transformed Jacob into Israel. O mighty Helper, he is now Israel who looks upon God. While you roam here, not yet beholding God, if you have the God of Jacob as your Helper, you shall emerge from Jacob to become Israel, and you shall see God; all toil and burdens shall cease, and joyful praises will abound. Blessed is he whose Helper is the God of Jacob; this Jacob — why is he blessed? Even now, while he endures groaning in this life, he places his trust in the Lord his God.

Who embodies this trust? For us, there is one God, the Father, from whom all things come, and one Lord, Jesus Christ, through whom all things exist (1 Corinthians 8:6). Let Him, therefore, be your hope; let the Lord your God be your hope. He also has hope in his god, the one who worships false gods; his hope lies with the lord of his god, who venerates Saturn, Neptune, or Mercury; I might even add that there are those who carry their own desires as their god, of whom it is declared, “whose god is their belly” (Philippians 3:19). One god belongs to one, another to another. Who is the blessed one? Indeed, his hope is in the Lord his God. But who is He? The Creator of heaven, earth, sea, and all that is in them (Psalm 144:6). My brethren, we serve a great God; let us bless His holy Name, for He has chosen us as His own. You do not yet see God; it is impossible to fully love what you have not yet seen. All that you witness, He has made. You marvel at creation; why not at the Creator of all? You gaze at the heavens and wonder; consider the whole earth and tremble. Can your thoughts ever encompass the vastness of the sea? Look upon the countless stars, observe the diversity of seeds, gaze at the myriad creatures that swim, crawl, fly, and float; how astonishing, beautiful, and marvelous are they all! Remember, the One who has created everything is your God. Place your hope in Him, and you shall find joy. His hope is in the Lord your God. Consider, dear brethren, God is strong, good, and the Maker of all these wonders.

If He had only mentioned such marvels, perhaps you would respond: “God, who made heaven, earth, and the sea, is grand; yet does He notice me?” You would be reminded, “He created you.” How does that concern me? I am neither the sky nor the earth nor the sea. It is evident; I am not heaven, earth, nor sea, but I exist on earth. At least you acknowledge that you are on earth. Yet, contemplate this: God created not only the heavens, earth, and sea, but He also created all that inhabits them. Thus, if He is the creator of all that is therein, then He also created you. It is too insignificant to say merely you; even sparrows, locusts, or worms—none of these are overlooked by Him. His care does not pertain to His commandments, which He reserved solely for humanity. As for His concern over the oxen, “God does not care for oxen” (1 Corinthians 9:9), but His providential care for the cosmos, by which He established all things and governs the world, assures us, “You, O Lord, save both man and beast.”

Some might argue: “God’s lack of care for oxen is from the New Testament, while ‘You, O Lord, do save both man and beast’ is from the Old Testament.” There are some who dispute this, suggesting a discrepancy between the two Testaments. Let us heed the Lord Himself, the Head and Teacher of the Apostles. He says, “Look at 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 outside humanity, God’s care encompasses creation; He provides sustenance—not the law. As it pertains to the law, God does not concern Himself with oxen; but in terms of creation, provision, and governance, He is wholly involved. “Are not two sparrows sold for a penny?” says our Lord Jesus Christ, “and not one of them falls to the ground apart from your Father’s will; how much more valuable are you than they?” (Matthew 10:29).

You may protest, “God does not regard me within this vast multitude.” Then consider this astonishing truth: “Even the hairs of your head are all numbered” (Matthew 10:30).

Some rely on chariots, others on horses, but we will invoke the name of the Lord our God (Psalm 19:8). They may have numerous allies, but they are merely men, and they will fade away. We possess the only One capable of providing salvation. His confidence lies in the Lord his God. Let us reflect on the words of the three young men in the Babylonian furnace when Nebuchadnezzar summoned them and pressured them to worship Beel. What was their response? “King, we have no need to answer you on this matter. For God may rescue us from this furnace. But even if He does not, know this, O king, that we will not worship the statue you have erected” (see Dan. 3:16-18). Notice the essence of faith. It is said that faith can bring deliverance.

The Prophet's designation of God as the God of Jacob is not arbitrary; rather, it serves as a reminder of the profound favor Jacob experienced through his faith in God. Reflecting on the abundant blessings and fruits that sprang from his trust, the Prophet encourages us to place our faith in the God of Jacob. By referring to Him as Lord and God, he underscores the might of the Almighty. Thus, this title serves to remind us of Jacob's industrious faith and the multitude of blessings that were a result of his hope in God.

Psalm 117 declares that placing our hope in the Lord is truly wise, rather than relying on human beings or earthly rulers. It is indeed a blessing and a source of happiness for anyone whom God supports, the only true God in whom the patriarch Jacob also placed his faith, receiving ample assistance from Him time and again. The addition of James' name is noted here as per Theodoret. Furthermore, the text highlights the strength of this divine helper, encouraging us to pursue God with even greater diligence. Chrysostom poses the question: Can you recognize the might of the counselor? In the term "blessed," he has encompassed all that is good, indicating that one who trusts in God is truly blessed, revealing the strength of the helper. On one hand, foolish individuals place their hopes in man; on the other, the wise lean on God. While the former may fade away, the latter endures and not only persists but also carries forth their deeds.

The Prophet instructs that placing trust in earthly rulers is a futile pursuit; instead, true happiness can only be found in the one true God. This teaching aligns with the words of the Prophet Jeremiah 17:5, 7, which state: Cursed is the man who trusts in man and makes flesh his strength, and further: Blessed is the man who trusts in the Lord; he will be his confidence. Similarly, David proclaims: Blessed is the God of Jacob, his helper. By referring to God as the God of Jacob, he differentiates the Almighty from the numerous false gods that were revered by the unfaithful at that time. The household of Jacob honored the true God, while neighboring nations such as the Moabites, Ammonites, and Philistines worshipped idols.

It is difficult to ascertain with absolute clarity whether the label ‘Haggai and Zechariah’ is from the Septuagint or was added later; however, it is certain that this psalm was composed during the era of these two prophets. Some scholars suggest that it was penned post-temple construction, yet the verses from 7 to 9 imply that it likely dates from a period when, despite being freed from exile, Israel's situation remained bleak. Thus, it is more plausible that it was written during the pause in temple construction. The psalmist encourages himself and his fellow Israelites to maintain their courage and to continuously rejoice and praise the Lord for their liberation from captivity, surrendering to Him with calm assurance (v.1).

Alleluia, a hymn of joyful adoration to the Divine, is a call that arises from this joyful psalm of David, which the prophets Haggai and Zechariah encouraged the men of Israel to sing in celebration of their return from Babylonian captivity to Jerusalem. This exultation recalls the restoration of the new people, who, through the grace of Christ the Lord, have been liberated from the bondage of sin, akin to that of Babylon, and brought into the freedom of the heavenly Jerusalem for the eternal glorification of God. In this psalm, the prophet teaches all to place their trust solely in God rather than in humanity: "Cursed is the man who trusts in man" (Jeremiah 17:5) (Euthymius).

The untrustworthy human is set in contrast to the faithful supporter, the God of Jacob. The patriarch Jacob exemplifies a deep faith in the Lord. He journeyed with only a staff in his hand from his family's home to a distant land. Yet this seemingly destitute individual was enriched with unwavering faith, which did not let him down. The Almighty, along with His host of angels, accompanied him on his travels. God enabled him to prosper in the household of his uncle Laban, blessed him with many offspring, and made him the forefather of a lineage as vast as the grains of sand by the sea, ultimately leading to the promised Messiah. Blessed is the one who puts his trust in God just as Jacob did. The God of Jacob is our God - blessed is the one who believes in the Lord his God.