The Church Fathers on this verse
THEOSIS
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Psalm 16 (15):2Meaning & Commentary from the Church Fathers

I have said to the Lord, thou art my God, for thou hast no need of my goods.

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

אָמַ֣רְתְּ לַֽ֭יהוָה אֲדֹנָ֣י אָ֑תָּה ט֝וֹבָתִ֗י בַּל־עָלֶֽיךָ׃

Hebrew (Masoretic text)

The Church Fathers on this verse

10 Church Fathers comment on this verse · 14 commentaries

Augustine of Hippo

5th centuryChurch Father

Who would be foolish enough to believe that God requires what is presented to Him through sacrifices? The Holy Scriptures affirm this truth in numerous passages; without delving into extensive details, it is enough to recall the words of the Psalm: I said unto the Lord, Thou art my Lord; thou hast no need of my goods. Therefore, it should be understood that God has no need not only for animals or any transient, earthly possessions, but even for human righteousness itself. What truly demonstrates reverence for God serves to benefit humanity, not God.

You dwell in God, and this is to ensure His protection over you. God resides within you to provide sustenance and prevent your downfall. Do not assume that the temple of God is the same as your earthly body. If you were to vacate the dwelling that shelters you, you would stumble; however, if you were to remove yourself, God remains steadfast and unchanged in your absence. He remains unaffected by your departure and is equally unharmed upon your return. You experience healing, but you offer nothing in return; it is you who are sanctified, renewed, and made whole. He serves as the refuge for the ailing, the restoration for the lost, and the shelter for the abandoned. All of these blessings are intended for your benefit.

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Do not believe that your return to Him or your being possessed by Him is somehow advantageous to God. Would God desire followers only if it were advantageous for Himself? God does not seek servants; rather, it is servants who require Him. This is reflected in the psalm that proclaims, I said to the Lord, You are my Lord. He is the true Master, and as the psalm indicates, My goods You do not need. It is you who require benefits from your servant: sustenance and aid, while the servant also needs support from you. You cannot fetch water on your own, you cannot prepare your meals without assistance, nor can you manage your livestock unaided. Thus, you rely on the help of your servant; this reveals that you are not a true master, as you depend on one who is less than you. However, the Lord is the true Master who seeks nothing from us, yet great is our folly if we do not seek Him. He requires nothing from us, and even in our unawareness, He sought us out. Like a wandering sheep, He searched for it and joyfully lifted it onto His shoulders (Luke 15:4-5). But was it not the sheep that needed the shepherd, rather than the shepherd needing the sheep?

What can my goodness be apart from the goodness You have bestowed upon me? And how could He, from whom all blessings flow, require any goodness?

Since You are my God, You do not require my possessions. In the absence of God, one finds oneself in a state of weakness, yet with God, His power does not increase. His greatness does not diminish at your expense; rather, without Him, you are left fragile. Therefore, fortify yourself in Him, and do not distance yourself as though He were lacking in strength. You find strength when you draw near to Him, and you become weaker when you turn away. He does not gain anything through your presence, nor does He lose anything through your absence.

Athanasius the Great

4th centuryChurch Father

Revered Lord: You are my Sovereign. This realization pertains to the perspective of a servant and simultaneously emphasizes the righteousness attained through the acknowledgment of faith. You do not demand my virtuous deeds. By 'good,' He refers to the offerings made according to the commandments. For does not the faithful proclamation ask, ‘Shall I consume the flesh of young bulls, or drink the blood of goats?’ (Ps. 49: 13)?

Jerome of Stridon

4th centuryChurch Father

Not gifts, but virtues. The Almighty does not require the possessions of humanity; what He desires from us are our virtues. He does not seek profit, but rather, when we engage in toil and perseverance, He welcomes our efforts as a gift, returning to us what we have contributed.

Ambrose of Milan

4th centuryChurch Father

Thus, this goodness is the Origin of eternal life, from which the essence of existence flows to all, and He possesses life within Himself; He does not draw from anyone, indicating that He has no need, but rather bestows blessings upon others. He does not deplete Himself nor require what we have. Therefore, He speaks for humanity, stating: you have no need of my blessings. What could be more wondrous than to approach Him and unite with Him? Is there any greater joy?

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For one who has experienced the refreshing spring of living water, what else could be sought—be it kingdoms, authority, or wealth—when one recognizes the wretchedness of the fate of rulers, the instability of worldly power, the fleeting nature of this existence, and the bondage that accompanies such power, as one lives not by personal desire but under the control of others?

Theodoret of Cyrus

5th centuryChurch Father

The "Pillar of David." In this prophecy, the anticipation of the Lord's suffering and resurrection is expressed, along with the salvation offered to those who have faith in Him. The inscription signifies not merely death but also triumph, as the pillar is not merely established over graves; it stands with the victors, bearing inscriptions that reveal the victory to those who may not yet understand. This idea aligns with the notion of the psalm's heading, "a pillar of writing."

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"I have taken refuge in You, O Lord." "You are my Lord." The psalm is a voice for the Savior as well as a representation of humanity, echoing sentiments found in the Holy Gospel. For instance, we see in the words: "My Father, if it be possible, let this cup pass from Me; nevertheless, not as I will, but as You will" (Matthew 26:39); similarly, "I ascend to My Father and your Father, to My God and your God" (John 20:17). Throughout His ordeal, He frequently prays and kneels, actions that resonate with human experience rather than the divine nature, which does not require anything, as emphasized by the Apostle. In his letter to the Hebrews, he states: "In the days of His flesh, He offered up prayers and supplications with loud cries and tears to the one who was able to save Him from death, and He was heard because of His reverent submission. Although He was a Son, He learned obedience from what He suffered; and once made perfect, He became the source of eternal salvation for all who obey Him" (Hebrews 5:7-9).

The phrase "being made perfect" does not refer to the Word of God who has existed in perfection since eternity, but rather to the perspective of the servant who became free from passion, imperishable, and immortal. Thus, the Apostle asserts that these events occurred "in the days of the flesh," when He inhabited a mortal body. All of these experiences are unique to humanity, contrary to the divine nature. In this psalm, He requests preservation while simultaneously preserving Himself. His plea is made as a human, while the fulfillment of that request reflects His divine nature, in harmony with the will of His Father.

The expression, "I say unto the Lord, You are my Lord," parallels the declaration, "I ascend unto my God and your God." "For my good things Thou hast no need," illustrates that God requires nothing, including human righteousness. However, any good deed performed benefits the individual, while there is no advantage for God. Simmachus offers an alternate translation: "My good things are not without Thee," suggesting that I am blessed abundantly through Your grace. Both interpretations convey a profound truth. We partake in the blessings of God, who, while not in need of our virtues, has prescribed righteous actions for our own benefit.

Euthymios Zigabenos

11th centuryCommentator

I addressed God the Father and Sovereign of all, acknowledging Him as my Lord, as He is to humanity, but not in the same way as to divinity; thus, I implored Him to provide me with His protection on every side. The Savior, in His human form, required divine safeguarding. Your goodness does not depend on my actions. In my prayer, I continued to express to God the Father that He does not require a sacrifice made from my offerings for His benefit. If God receives any of our sincere gifts, it is not because He is in need of them, but rather to recognize our fervent devotion and to give us the opportunity to receive even greater blessings in return.

Cassiodorus the Senator

6th centuryChurch Father

The institution of divine wisdom reveals the extent to which this psalm provides insight into the gift of salvation. In our trials, it instills assurance, and in our aspirations, it offers the promise of everlasting glory, leading us to confront the fluctuations of life without fear, as we anticipate future blessings. It stands as a school of divine wisdom, a doctrine of living, a forum of truth, and an exceptionally precise discipline that encourages its students to embrace a fruitful mindset rather than engage in mere flattery.

All things belong to Him who has bestowed them, not to the one who received what was given.

Everything belongs to Him who gives, rather than to the one who receives what is given.

John of Tobolsk

17th centuryChurch Father

The upright Job, as noted by Saint John Chrysostom, brought greater delight to God through his humble endurance than through his plentiful acts of charity. Even after losing all his possessions and children due to Satan's temptation, and while suffering from severe afflictions, Job proclaimed, “The Lord gave, and the Lord has taken away; as it pleased the Lord, so it is done; blessed be the name of the Lord!” Through this demonstration of faith, he became more favored by God than through his generous deeds (see Job 1:21 and ch. 2). Other spiritual leaders echo this sentiment, emphasizing that enduring wrongs and insults is more beneficial than merely performing good deeds. Ultimately, God desires not just our good works but our surrender to His divine will (cf. Ps. 15:2).

Irenaeus (Klementjewsky)

18th centuryCommentator

The prophet acknowledges his inability to offer anything deserving to God, not only because God requires nothing from creation, but also because it is beyond the capacity of humanity to provide true service to Him. Nevertheless, he is uplifted in spirit, and recognizing that God values our devotion, he commits to being a loyal servant and admirer. By referring to God with the title of Lord or Master, it is evident that all belongs to Him.

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

In these statements, the prophet expresses a profound faith directed toward God, affirming: You are my God; there is none other but You. God does not seek the good deeds of humanity; He Himself is the Origin and Bestower of every good gift. What He desires is a contrite spirit: My son, give Me your heart (Proverbs 23:31) in purity, for blessed are the pure in heart; they shall see God like a mirror.

Cross references

Passages read together with this verse.