The soul is called to extol the Lord, as expressed in Psalm 144:1, with the soul proclaiming, “Praise the Lord, O my soul.” In the face of trials and temptations inherent in this life, whether we desire it or not, our souls can become troubled, a state he references in another psalm. To alleviate this unrest, he presents joy—not yet in reality, but in hopeful anticipation—encouraging the troubled soul to "Hope in God, for I will yet confess before him."
But who is it that speaks these words, and to whom are they directed? What shall we say, dear friends? Does the flesh prompt, "Praise the Lord, my soul"? Can the flesh offer wise counsel to the spirit? Although we can subdue the flesh and make it a servant through divine power, it will serve us entirely as a subordinate; we only need it not to obstruct us. The body naturally holds a lesser position than the soul, and every soul, regardless of its faults, possesses more intrinsic value than even the most magnificent body. It should not astonish you that even the most unworthy and sinful soul ranks above the most exalted body—not in merit, but in essence. The soul may indeed be flawed and stained by sinful desires, yet even tarnished gold is more admirable than polished lead. Thus, if you examine the entirety of creation, you will find it credible that the soul, despite its failings, holds more dignity than a meritorious body.
There exist two elements: the soul and the body. I criticize the soul yet commend the body; I criticize the soul for its sinfulness, yet I commend the body for its vitality. I grant praise to the soul in its own context while chastising it in its failing; similarly, I commend or condemn the body within its own framework. If you inquire as to which holds more value—what I critique or what I commend—you will receive an extraordinary answer. Just as you may acknowledge a superior horse and a lesser man, you ultimately favor the horse you commend. The essence of the soul is far superior to that of the body; it is spiritual, incorporeal, akin to the essence of God. It remains somewhat imperceptible, governs the body, animates its parts, directs the senses, orchestrates thoughts, and executes actions while perceiving countless images. In summary, who among you, beloved brethren, can suffice with mere praise for the soul? Yet, in grace, this individual declares, "Praise the Lord, my soul."
It is certainly not the flesh that voices this. Although the body can be angelic, it remains inferior to the soul and cannot impart counsel to the higher realm. When the flesh obediently submits, it becomes the soul's servant: the soul commands, and the body complies; the soul instructs, while the body acts. How then can the flesh offer such advice to the soul? Could it not be the soul itself that speaks to itself, directing, motivating, and questioning its own nature? Faced with certain passions, one aspect of the soul may hesitate; yet in another aspect, known as reason, which possesses the wisdom to think, the soul aligns itself with God. In yearning for Him, it recognizes that certain inferior parts of itself are distracted by earthly desires and feelings, leading it outward rather than inward, toward God. Therefore, it recollects itself from external distractions to its intrinsic essence and proclaims, “Praise the Lord, my soul.”
The soul receives counsel from the divine light through rational thought, perceiving the wisdom embedded in the eternal nature of its Creator. It discerns what is to be revered, loved, pursued, or desired; yet it becomes momentarily overwhelmed by this brilliance, unable to sustain itself in that radiance. As a result, it regains its composure and declares, “Praise the Lord, my soul.” The soul, though feeling weighed down, responds to the rational mind, “In my lifetime, I will praise the Lord” (Psalm 145:2). What does it mean by “in my lifetime”? It suggests, “I am presently in a state of death.” Thus, first assure yourself by stating: "Praise the Lord, my soul." The soul may reply, “I will praise as best as I can, albeit weakly, faintly.” Why? Because while we reside in the body, we are away from the Lord (2 Corinthians 5:6).
In my life—what does that entail? It may respond, “My death.” From where does my death arise? It emerges from being apart from the Lord. For if to be united with Him signifies life, then separation from Him means death. But what comfort remains? Hope. Presently, you exist in hope: in hope, you shall offer praise, in hope, you will sing. Your death arises from the sorrows of this world; you thrive in hope for the everlasting life that is to come. How will you honor your Lord? I will sing to my God as long as I live. What is this praise that will accompany my existence? Consider, dear brethren, existence in the context of eternal praise—this truly signifies eternal existence. You exist now: will you sing to God as long as you exist? Reflect on your life: if you have surrendered yourself to transient pursuits and ceased singing, yet remain, your existence counts for little. Perhaps desires lead you astray; not only do you fail to sing, but you may even disrupt His ear with unholy intentions while simply existing.
Yet what is it to exist? Will there come a time when existence ceases? No, rather, this duration will be everlasting, genuine continuity. For that which concludes in time, regardless of its length, fails to constitute true eternity.
Do not place your trust in princes (Psalm 145:3). Beloved brethren, we are entrusted with a formidable charge; a voice from heaven resonates with us. In times of weakness, human souls, amidst affliction, often despair in God and instead rely on fellow man. Should one encounter a person in jeopardy, and you say, "There is a great man who can rescue you; he smiles, he exults, he is elevated," they might react favorably. But if you say, "God shall rescue you," they could falter in despair. The prospect of mortal salvation kindles joy, while the promise of divine salvation induces sorrow—woe unto such thoughts, for they stray far from truth. It is imperative to draw near, to thirst, and to seek the One who brought you into being. For He shall not abandon His creation unless His creation chooses to forsake Him.
His breath departs, and he returns to the earth; in that day, all his thoughts perish (Psalm 145:4). Where is the elevation of spirit? Where is the pride? Where is the boast? Perhaps he shall be taken to a favorable place, provided he deserves it. I cannot ascertain where such a one has departed. As he spoke in arrogance, I have no knowledge of his destination. However, I may reference another psalm to see that the path taken by the wicked is treacherous. I observed a wicked man exalted above the cedars of Lebanon, yet as I passed, he had vanished, and upon searching for him, no place was found. The righteous man who passed by failed to find the wicked, for he reached a place where the wicked do not dwell.
Let us, then, be attentive to all things; dear brethren who are cherished by God, let us heed all matters: in every tribulation or pursuit of divine grace, let us not place our trust in princes, nor in the sons of men, for there lies no salvation. All such things are mortal, ephemeral, and transient. What shall we do if we have no trust in mankind or princes? Blessed is he whose help arises from the God of Jacob (Psalm 145:5); not this person or that, nor this angel or that; but blessed is the one whose hope dwells in the God of Jacob, who, being such a great Helper, transformed Jacob into Israel. O mighty Helper! The one who now sees God is indeed Israel. While you wander here, not yet perceiving God, should you obtain the God of Jacob as your support, you will transition from Jacob to Israel, witnessing God, where toil and distress shall cease, and joyful praise shall prevail. Blessed is he whose aid comes from the God of Jacob! Why is he blessed? Although he still endures groaning in this life, he places his trust in the Lord his God.
Who is the Lord his God? For us, there is one God, the Father, from whom all things arise, and one Lord Jesus Christ, through whom all things exist (1 Corinthians 8:6). Let Him, therefore, be your hope—the Lord your God; in Him let your trust reside. Even as an individual may place faith in their own deity or their created gods, yet blessed is the one who trusts in the Lord his God. Who is He? He is the Creator of heaven and earth, of the sea and all that is within them (Psalm 144:6).
Dear brethren, we have a magnificent God; let us exalt His holy Name for graciously making us His own. You may not yet see God; you cannot wholly adore what you have yet to behold. All that you perceive, He has brought into existence. You marvel at creation; why not honor its Creator? You gaze upon the heavens in wonder; you contemplate the vastness of the earth with trepidation. Can you fully grasp the depths of the sea? Observe the countless stars and diverse seeds; consider the myriad creatures that swim in the depths, tread on land, soar through the skies, or float in the air. How splendid, marvelous, and beautiful they are! Behold, the Creator of all these is your God. Place your hope in Him to attain true happiness. Indeed, His hope rests in the Lord your God.
Mark my words, brethren: God is strong, He is good, the One who brought all creation into being. If it sufficed to mention solely His capacity as Creator, perhaps one might question, “Does He regard me?” You would be reminded, “He created you.” How so? Am I the sky, the earth, or the sea? Clearly, I am none of these, yet I exist on the earth. If, at the very least, you acknowledge your position on earth, listen closely: that God is not limited to creating heavens, earth, and sea; He has made all that is within them. Thus, since He created all that exists, He also fashioned you. It is inadequate to say merely “you.” Even the sparrow, the locust, and the worm—none of these were overlooked by Him; each is accounted for with His care.
His care surpasses mere commands, which were granted only to mankind. As concerning the essence of those commandments, it holds true that God does not concern Himself with oxen (1 Corinthians 9:9), yet His providence oversees the entirety of the cosmos, where He rules the world as He saves both man and cattle. You may perceive some challenging this by claiming that His concern for oxen belongs to the New Testament, while His promise of saving both man and beast from the Old Testament. However, let us listen to our Lord, the Head and Teacher of Apostles, as He teaches us: “Consider the birds of the air; they neither sow nor reap nor store away in barns, and yet your heavenly Father feeds them” (Matthew 6:26).
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