Psalm 146 (145):9Meaning & Commentary from the Church Fathers

Another translator (see Orig. Ex.) speaks of how God's providence illuminates all aspects of existence, illustrating His mission to rescue from disaster, satisfy hunger, and liberate from captivity. While humans may play a role in this, they cannot achieve the following. He mentions that He heals the blind, restores those who have fallen, honors those who exemplify virtue, protects the defenseless, and comforts those who grieve, especially the orphaned and widowed. By stating that He "loves the righteous," it is evident that God supports many even in their misfortunes.

The soul is called to exalt the Lord, proclaiming, "Praise the Lord, O my soul" (Psalm 144:1). In the trials and temptations of our current existence, our soul often experiences unrest, as reflected in another psalm. To alleviate this turmoil, the psalmist offers joy—not fully realized, but anticipated in hope, encouraging the troubled soul to "Hope in God, for I will yet confess before him." Who is making this proclamation, and to whom is it directed? Does the body declare, "Praise the Lord, my soul"? Can the flesh genuinely advise the soul? Although the flesh can be subdued and serve us as a servant through the Lord's strength, we find it adequate that it does not obstruct our spiritual journey.

The body, being inherently physical, is lesser than the soul; indeed, every soul, regardless of its faults, surpasses even the finest body in essence. It should not be surprising that even the most flawed soul holds greater value than the most esteemed body. The comparison is not based on merit, but on fundamental nature. The soul, notwithstanding its sinful inclinations, is more precious than a well-polished surface. Evaluate all of creation, and you will see that the assertion holds true; the soul, even if stained, retains a dignity that the body cannot claim. There exist two entities: the soul and the body. I critique the soul for its sins, yet commend the body for its health. My praise for the soul is within the context of its nature, and similarly, I critique or praise the body based on its condition.

Should you inquire which is superior between the two, expect an intriguing response. You may praise one being over another while acknowledging their different natures. The soul is significantly more noble than the body, for it is spiritual and incorporeal, akin to God's essence. Although somewhat imperceptible, it controls the body, moves its limbs, guides the senses, formulates thoughts, performs actions, and perceives countless images. Beloved brethren, who deserves the soul’s accolades? Despite this, a grace has been bestowed upon humanity that leads us to declare, "Praise the Lord, my soul." It is not the flesh that makes this declaration. The body, though it may appear angelic, is ultimately subordinate to the soul and cannot provide true guidance.

Is it possible for the soul to speak to itself, commanding, motivating, and questioning its own state? In the turmoil of earthly desires, it falters, but through reason—the divine wisdom by which it contemplates—let it unite with God, yearning for His presence. The soul is pulled away from worldly distractions, returning to its divine origin as it proclaims, "Praise the Lord, my soul." The soul receives counsel from the illumination of God through rational thought, discerning what must be feared, appreciated, loved, sought after, and cherished: briefly blinded by divine brilliance, it cannot remain in such a glow for long, and thus it recollects and states, "Praise the Lord, my soul."

Burdened and downtrodden, the soul responds to the mind, "In my life, I will praise the Lord" (Psalm 145:2). But what is the essence of this life? It may respond, "It is my death." What do we mean by this death? It arises from separation from the Lord, for if to abide in Him is life, then to be apart from Him signifies death. Yet, what is your solace? Hope. You currently dwell in hope, and in hope, you shall offer praise and song, despite your current state stemming from life's sorrows. Your aspirations wait upon the promise of eternal life to come. And how shall you honor your God? "I will sing to my God for as long as I have breath." What is meant by this eternal singing? Reflect, beloved brethren, on what existence entails. Where there is continual praise, there lies everlasting life. You exist now; will you not vocalize your praise to God as long as you live? You might choose to focus on other pursuits, losing that song, yet you maintain your existence. Such existence without praise lacks true value.

In the question of existence, will such duration ever end? No, rather, this existence stretches into eternity, true longevity—the completion of which may seem beyond the realm of temporal constraints. Do not place your trust in princes (Psalm 145:3). Beloved brethren, we face a significant challenge; a voice from the heavens calls to us. In times of distress, humanity often relinquishes faith in God, opting instead for reliance on man. In a moment of adversity, one might say, "There is a powerful person who can deliver you. He is uplifted and exalted." Yet, if one suggests, "May God deliver you," despair often sets in.

Such a reliance on the fleeting aid of mortals is misguided; turning to the Eternal One, the true Deliverer—who requires no deliverance in return—results in divine security amidst tribulation. Therefore, let us approach Him in earnest, thirsting to know the One who created us, for He will not abandon that which He has made unless we first forsake Him.

The breath of man departs, and he returns to the earth: on that day, all his thoughts come to nothing (Psalm 145:4). Where lies the arrogance? Where is the boast? Does he not find himself in a place of humility upon his passing? I know not where such proud individuals may go, but in a psalm, we witness that their journey is a wicked one. I observed a wicked man exalted as high as the cedars of Lebanon, yet when I looked, he was gone; no trace of his essence remained. The righteous, having passed through, find no wickedness in their midst. Thus, beloved, in every suffering and pursuit of the divine, let us not place our trust in the transitory—whether princes or mere mortals—since there is no salvation in them.

All such foundations are fragile and fleeting. So, where shall we place our hope if we cannot rely on mankind? Blessed is he whose help comes from the God of Jacob (Psalm 145:5): not from this man or that man; not from any angel, but blessed is the one to whom the God of Jacob is a refuge. For to Jacob, he was a mighty helper, transforming him from Jacob into Israel—the one who beholds God. While you wander in this life, not yet able to see God, if you take the God of Jacob as your defender, you too shall undergo transformation into Israel, witnessing God, and all labor and grief will cease, yielding to joyous praise.

This is the happiness of those whose defender is the God of Jacob; why is he joyous? Despite the struggles of this life, he maintains trust in the Lord his God. Who is this 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). Place your hope in Him, your Lord and God; let your faith rely on Him. Some may adhere to their various deities—those who worship Saturn, Neptune, or even those whose bellies serve as their gods (Philippians 3:19). Each has a lord corresponding to their worship. But the truly blessed are those whose hope abides in the Lord their God.

Who is this God? He is the one who made heaven, earth, the sea, and all within them (Psalm 144:6). My brethren, we serve a mighty God; let us bless His holy Name for allowing us to be His cherished creation. Though we do not yet behold Him fully, we cannot love what we do not see entirely. All that we observe is His handiwork. As we marvel at the world, let us also marvel at its Creator. Look to the heavens and be in awe; consider the vastness of the earth and tremble at its intricacy; can we even grasp the depth of the seas? Observe the multitude of stars, the variety of seeds, and the range of creatures—those that swim, crawl, and soar—how magnificent and wondrous all of creation is! This Creator is your God. Place your hope in Him for true happiness.

Note, beloved, that God is strong and good, the One who crafted all that is. You may ponder, if He made such a grand universe, "Does He truly care for me?" You would be answered, "He has created you." How does that manifest? You are neither sky nor earth nor sea, I understand, but at least acknowledge that you belong to the earth. However, know this: God created not just the heavens and the earth, but every living being contained within them. Therefore, if He cares for all that is in existence, He certainly cares for you, embracing even the smallest creatures.

His love extends beyond mere commands; as stated, God does not concern Himself with oxen (1 Corinthians 9:9) in terms of law but rather in His providential care. "You, Lord, will save both man and beast." Some may argue that this perspective emerges from the New Testament and is not aligned with the Old Testament message. However, let us listen to the Lord Himself, who instructs through the Apostles: "Consider the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them" (Matthew 6:26). Thus, even apart from humanity, all creatures receive His care, sustained by His will.

"Are not two sparrows sold for a penny?" says our Lord Jesus Christ, "and not one of them will fall to the ground apart from your Father’s knowledge. But even the hairs of your head are all numbered" (Matthew 10:29-30). In reflection upon these truths, remind yourself that you are not overlooked in this great expanse. Who maintains everlasting truth? What truth is eternal, and how is it preserved? The Lord executes justice for the oppressed (Psalm 145:7), and He avenges those who suffer unjustly. The Apostle's voice rings true: "Therefore, all guilt lies among you, judging one another; why not rather endure?" (1 Corinthians 6:7). He calls you to refrain from grievances but rather to accept suffering, for not all trials are harmful.

Suffering in righteousness can carry virtue, revealing the nature of justice. Reflect upon your situation, discern your actions, and understand your afflictions. Wise contemplation leads to clarity regarding your hardships. There is a clear distinction between right and wrong. True righteousness aligns with justice. Not every claim to righteousness is correct. When faced with unjust treatment, do not accept wrong as right. Assess your actions, remembering that if you have been righteous while suffering, you possess the legitimacy to endure unjust grievances.

God provides sustenance to the hungry. To whom does this hunger apply? Everyone. What does that mean? Every living being has needs, and the Lord ensures that even His beloved receive their sustenance. They may possess a different sort of hunger, finding strength in another form of nourishment. First, we must identify this hunger, seeking to fulfill it. "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matthew 5:6). Our hunger must be for the divine.

The Lord liberates the bound; He elevates the fallen; and the Lord enlightens the blind (Psalm 145:8). This final statement encapsulates the preceding thought: when He speaks of freeing the captives, we must recognize those who are bound for various reasons. Likewise, when He elevates those who fall, we ought to consider the nature of their downfall—not merely physical slips, but deeper spiritual struggles. Rather than suggesting He merely heals physical blindness, we should acknowledge the profound enlightenment that comes through wisdom; the blind are awakened to spiritual truths.

Thus, as the blind receive insight through divine wisdom, so too are the imprisoned set free, and those who stumble restored. Reflect upon what binds us; what causes our fall? Once, our bodies may have served as vessels of honor, but sins lead us to bondage. Our restraints originate in mortality. God loves the righteous. Who are the righteous? They are identified through service. The Lord upholds the sojourner (Psalm 144:9); all Gentile believers are akin to travelers, for they attain their inheritance from the lineage of the faithful.

A literal interpretation provides clarity. The orphan and the widow will find acceptance. O martyr destined to shed blood for Me, you shall not be separated from your children or your wife, for they have Me as a replacement. Let us also explore a spiritual interpretation. The orphan will be embraced—this refers to the one who has lost God the Father due to her transgressions. Likewise, the widow will be received—this symbolizes a soul that has been separated from her husband, Christ. However, reflect upon these expressions. Orphan and widow—the text does not state ‘will keep’ or ‘save,’ but rather ‘will receive,’ provided she returns to the Father, returning to her husband.

Why consider human perspectives when the sacred texts indicate that nothing incited such profound anger among the Jews towards the Lord as the disrespect shown to widows and the mistreatment of the vulnerable? This condition, as affirmed by the prophets, warranted the Jews' rightful rejection. They assert that only one remedy exists for the wrath stirred by this offense: to honor the widows and to deliver justice for the oppressed. Indeed, it is stated, "Learn to do good; seek justice, correct oppression; bring justice to the fatherless, and plead the widow's cause," says the Lord (Isaiah 1:17-18). In another passage, "The Lord is good to all, and his mercy is over all that he has made" (Psalm 145:9).

The Lord cherishes the just. He protects the outsiders. The Sovereign of all bestows upon each individual what is fitting; He rewards those who love Him with a compassionate and fatherly affection. Those who have turned away from the iniquities of their ancestors and come to Him in faith receive His complete protection and nurturing. The Prophet refers to those as ‘strangers.’ Similarly, the Apostle Paul pointed out that we were once ‘without Christ, alienated from the life of Israel, and strangers from the covenant of promise, having no hope: but we who were sometimes far off have become ‘near’ (Eph. 2:12-13).

What is the significance of the Psalm saying, "The orphan and the widow shall be accepted, and the way of sinners shall be destroyed"? The widow symbolizes the soul that has forsaken the divine order, while the orphan represents the deceptive lifestyle in which one who pursues fame and material wealth is estranged from God as a Father. Thus, through divine guidance, the Lord revives the natural order and rectifies this deceitful way of living, so that true glory can emerge from what is good rather than from perishable things. He recognizes their destruction of the pathways of sinners, which reflects the former existence that led humanity astray.

David designates those who exemplified righteousness before the advent of the Gospel as the just, while those who embraced faith in Christ afterward are referred to as strangers. Alternatively, he may refer to the most virtuous individuals as the just, and those newly committed to righteousness as strangers. He asserts that these most virtuous and just individuals, who are aligned with the Lord, are loved by Him. In contrast, the strangers, representing those newly embracing virtue, receive the Lord’s protection, as they are lacking in faith and strength, having yet to confront the struggle against evil forces. The Lord promises to receive the widow and the orphan, indicating that He provides intercession and support for these individuals.

The Prophet refers to strangers, widows, and orphans as symbols for those who lack human support. While relatives and friends often provide assistance, it is widely recognized that strangers, orphans, and widows are especially vulnerable to injustice, as those without hope for reward typically have fewer allies and protectors. Thus, the Prophet illustrates through these examples that regardless of the burdens we face, we must remain steadfast and avoid despair. God, who lovingly invites the faithful to draw near to Him, also extends His hand to rescue us in times of trouble. In contrast, He makes it clear that the wicked will not prosper in their endeavors. As mentioned in the first psalm, the term "way" refers to the entire journey of life. The Lord will ultimately bring ruin to the pathways of the unrighteous, rendering all their intentions, deeds, and efforts subject to a curse, ensuring that they will find no success in anything.

It cannot be definitively established whether the inscription ‘Haggai and Zechariah’ is derived from the LXX or was added later; however, it is clear that this psalm was composed during the era of these two prophets. Some scholars propose it was written following the temple's construction, yet verses 7-9 suggest it emerged during a time when Israel’s state, despite her emancipation from exile, was disheartening, making it more likely that it reflects the period when the temple's building was halted. The Psalmist encourages both himself and the people to stand firm in their faith, continuously offering joyful praise to the Lord who rescued them from captivity, and to surrender to Him with serenity and assurance (v. 1).

Alleluia is a hymn of joyful adoration to the Divine, inspired by this psalm of David, which is filled with jubilation. The prophets Haggai and Zechariah urged the people of Israel to sing joyfully in remembrance of their return from Babylonian captivity to Jerusalem. This celebration symbolizes the joy of the new people who, by the grace of Christ, have been liberated from the bondage of sinful Babylon and welcomed into the freedom of the heavenly Jerusalem, praising God eternally. In this psalm, the prophet encourages all to place their trust solely in God rather than in mankind, for he states that “cursed is the man who trusts in man” (Jeremiah 17:5).

Strangers were individuals from outside who resided among the Israelites. Although they were not permitted to own permanent property in the land of Israel, they were afforded the same legal protections under the Mosaic Law as widows and orphans. Consequently, the law required the Israelites to allow strangers, widows, and orphans to partake in a portion of their agricultural produce every third year (Deuteronomy 14:28-29). The children of Israel were consistently reminded to treat strangers with compassion, with the admonition that they themselves had once been strangers in Egypt.