Psalm 39 (38):7Meaning & Commentary from the Church Fathers

Like a phantom does man walk, as noted in Psalm 115:2.

The fisherman takes delight in the depths of the sea, for after casting his net and catching a plentiful abundance of marine life, he struggles to haul it in. Likewise, the hunter finds joy in the wilderness that sustains the creatures, returning from the mountains with a bountiful catch. If such labor brings satisfaction to those who pursue earthly gain, how much more joyful are the fishermen of the Church, casting their nets into the depths of divine grace, where the reward is not fleeting or tangible but the eternal Kingdom of Heaven itself? Therefore, dear friends, let us harmonize our hearts and voices like David, who, by acknowledging human frailty, proclaimed, "Like a ghost man walks, in vain only does he fret." He "stirs" and ultimately withers away; "stirs," and is crushed before he arises; burns like fire, then extinguished like a reed; rises like a tempest, only to settle as dust; ignites like a flame, dissipating like smoke; blooms like a flower, yet withers like hay; ascends like a cloud, then dissolves into rain; inflates like a bubble, and is snuffed out like a spark; worries, and devours himself with his greed. He is troubled, while others enjoy the pleasures of life; his labor, yet treasure belongs to others; his cares, but light-heartedness is with others; his sorrows, yet joy is for others; his damnation, while others thrive in favor; his plunder, while others rejoice in abundance; he experiences grief, and others prosper; he sheds tears while others own property; he faces punishment in the underworld, while others bask in his inheritance, exclaiming: "Like a ghost man walks, in vain only does he fret." Man is but a fleeting loan of life, a burden of death, an unyielding obligation, a creature unruly in his own desires, a manifestation of wickedness, a self-centered being, a primary cause of deceit, adept at wrongdoing, clever in injustice, perpetually grasping, insatiably greedy, inherently treacherous, prideful, filled with empty arrogance, puffed-up haughtiness, fleeting bravery, brazen insolence, disobedient dust, lofty ashes, a spark that is quickly snuffed out, a transient flame, a flickering lamp, decaying wood, withered grass, fragile foliage, nature destined to fade. Today strong, tomorrow fading; today wealthy, tomorrow laid to rest; today crowned, tomorrow beneath a grave marker; today adorned in purple, tomorrow in dirt; today treasured, tomorrow on a bier; today surrounded by flatterers, tomorrow by decay; today alive, tomorrow nothingness. Just recently exalted, soon afterward mourned; blissful in prosperity, devastated in adversity; blind to his own nature, while being curious about heavenly matters; oblivious to the present, fixated on future dreams; mortal at his core, yet considering himself eternal; a nest for all ailments, a fitting harbor for every desire, a daily collection of heartaches, an open shelter for grief. Oh, the lamentable sight of our vulnerability, oh, the feast of human nothingness! How often have I spoken, and found that no saying rings truer: "Man walks like a ghost; he only stirs in vain."

In the end, dear friends, do our lives not echo the tumult of the sea? Are our experiences not entwined with its storms? Are we not plagued more on land than upon the waves? Do we not assail one another with greater ferocity than the tempests? Is it not wealth that drives us against each other as a storm? Do we not rush to and fro in the depths of despair? One takes another’s land, one steals the help of another, one disputes over pastures, while another fights for air. One dishonors another for a small plot of earth, while another takes advantage over a dwelling; one seeks to claim what he did not provide, while another goes to court to retain what he has seized. One greedily demands excess, while the other attempts to seize the principal itself. The destitute face humiliation, while those who possess incite envy. The authority figures stir resentment; rulers are despised, and the nobility are weaponized against them. War is a continuous strife, envy never sleeps, greed reigns supreme, covetousness dominates, deceit holds high esteem, trust has been rendered obsolete, truth has departed from the earth, and genuine friendship exists only during shared meals. All have diminished their strength; at last, the earth cannot withstand the evil; the heavens are corrupted beyond measure. Wealth renders existence unbearable; for the sake of money, we are willing to barter even what is freely given by God. Barriers are established along the pathways, lands are divided by lot, waterways are controlled by lords, and air is swayed by corruption; tax collectors and those who take bribes govern cities; the affluent grow weary of worries; moneylenders burn with concern; robbers disrupt peace; the greedy taint the courts; traders profit from calamities; informers peddle falsehoods. Through mutual deception, we have sullied the sanctity of our commitments; we acknowledge God primarily when we swear an oath.

Seeing, therefore, the widespread presence of wickedness, the prophet mourns life, declaring, "Like a ghost man walks; in vain only does he fret." Is it only man who suffers? Is it solely the turmoil of the mind, oh prophet, that you observe? (Indeed, he replies): not among beasts nor elements have I found anything faithfully devoted to vanity. Waters may be unsettled, yet calm follows; the earth may tremble, yet steadies again; winds rage, then cease; every beast raves, and when filled, it stops; fire blazes, and after consuming its fuel, it dies out. Yet man, in his quest for wealth, finds no tranquility. He has acquired one thing, yet yearns for another; claims possession of one thing yet longs for another. He aims to double his fortune, hastily pursuing additional wealth, never ceasing to gather until he unwittingly orchestrates his own demise. Overshadowed by the lust for riches, he becomes tarnished by greed, all because of the wealth he covets—a treacherous and fickle companion, a deceitful lover, a winged prisoner, an unpleasant burden, rampant in the winds of life. All of this because of wealth, the source of absurdity, the creator of wickedness, the partner in self-destroying pleasure, the adversary of moderation, the enemy of purity, and the stealthy thief of all virtue.

Yet why do I cast blame on wealth while neglecting those who exploit it? It, too, is ensnared by their greed, bound by them, and forced into servitude. I believe it may speak to them as follows: Why do you, greedy tormentors, entrap me, wealth? What compels you to bind me with a thousand snares as if I were an outlaw? Why do you clasp me as a friend while tethering me as a fiend, seizing me from the depths of the earth? If you wish to weigh me down, grant me to the hands of the poor. But the selfish will argue, "I am amassing wealth for my children, that they may not taste poverty." Well then, oh delusional rich man: you are blind to today yet anxious about the future; you know not your own affairs yet fret over your offspring; you are unaware if you will rest in the earth, yet contemplate heirs? Fool, reflect on your impending end, and then strive to provide for your children; ponder your current state, and I shall heed your dreams of tomorrow. Why indulge in deception even beyond death? Why desire to be both deceased and mocked? Why intrude upon what is God's jurisdiction? Why dictate to Divine Providence how to dispense your gains? You show no concern for what lies beyond you.

You cannot be dead and presume to manage the lives of the living or judge the deceased, weighing the rights of each. Therefore, why do you labor futilely, accumulating what belongs to the destitute, while remaining unaware for whom you are collecting it? Why do you withhold from the orphans what belongs to them, chafing at their pleas as if losing your own? They seek only what is theirs, not what is yours; what was entrusted to you from them, not inherent to you. Return what you have unjustly taken and find blessing, for you are appointed to serve, not to seize. Recognize that, through the beggar, God Himself extends His hand to you. He who sends rain from heaven asks for but a penny; He who commands thunder and lightning implores, "Show mercy to Me"; He who veils the skies requests a garment. Acknowledge that the poor plead with you as if they were God Himself. Give, show compassion, and mercy, that you may be pardoned. Yet you remain indifferent, leaving those who plead unheeded.

Provide for their needs before receiving admonishment; give what belongs to them, and what you shall soon abandon. Their Father is the sovereign King: give to them what is rightfully theirs, and you shall receive from Him a life without worry. What sort of life is that? "Inasmuch as you did it to one of the least of these My brethren, you did it to Me" (Matthew 25:40). He who tends to the poor and needy not only blots out the record of his sins but also establishes a commitment stating: he who gives to the poor lends to God. When we offer assistance to the poor, we extend a loan to the Divine, thereby receiving the reward of humanity. Oh, how wise is the declaration! "He that giveth charity to the poor lendeth to the Lord" (Proverbs 19:17). Why did He not state, "he who shows mercy to the poor lends to God," but rather "lends"? The Scriptures recognize our self-centeredness, accounting for our perpetual drive for gain, and thus they wisely phrase it: "He who gives to the poor lends to the Lord," that when one contemplates the notion of a loan, the greed-driven heart may be stirred to compassion. If God receives a loan from us, He becomes our debtor. Do you desire Him to be your judge or your debtor? For a debtor regards the lender with respect, while a judge is not shy before the one accused.

It is crucial, brethren, to consider the other dimension of why God proclaimed, "He that lendeth to a beggar lendeth to Me." Clearly, He perceived the extent of our greed, as previously mentioned, and noted how rare it is for individuals with means to offer assistance without collateral (since lenders typically require a mortgage, a pledge, or a guarantor to safeguard their loan). Thus, God recognized that humanity seldom lends out of kindness, driven instead solely by profit; yet the beggar, utterly destitute, possesses neither asset (as he owns nothing) nor a pledge (being bereft), and cannot supply a guarantor (as he has no one to trust in his state of need)—when God saw that, in such circumstances, both the impoverished and the wealthy were endangered due to their respective conditions, He intervened, becoming the surety for the beggar and the guarantee for the lender. Do you not trust him, says God, due to his poverty? Trust Me, for I possess abundance. He beheld the needy and had compassion; He observed the beggar and did not scorn him but took on the role of a pledge for the one who had nothing, bringing forth His boundless goodness to advocate for the insufficient. "He who favors the poor lends to the Lord." Do not fear, He assures; you are lending to Me. - But what reward do I receive for lending to You? - I will repay you a hundredfold and grant you eternal life. - But in order for you to fulfill the debt, I need security; I desire to establish a contract. Reveal when the repayment will occur; specify the timeline.

In what likeness could there be but that of the One who declared, “Let us make man in our image, after our likeness”? (Gen. 1:26) Even though mankind walks in this divine image, his reasoning for such existence is rooted in a profound truth. However, it must be acknowledged that while what has been relayed pertains to that which is beyond the earthly realm, it also connects to the temporal, with one relating to Truth and the other to futility. Thus, although humanity embodies the Divine Image, he is often ensnared in emptiness. Consider the sources of his distress and determine if they are not indeed futile, so that you might rise above them and dwell in a higher place devoid of such vanities. What defines this futility?

When a person exists as if they are merely a shadow rather than fully living, it is quite justifiable to refer to such existence as futility, for we do not truly inhabit life but instead drift through it like phantoms, neglecting what is truly invaluable. Thus, our restless endeavors become meaningless. The existence of those who remain focused on worldly matters can be identified as futility. In another perspective, all our earthly years are but a mere breath. Simmachus referred to this as 'breath' rather than 'futility.' It is something we value, yet we remain unaware of who will inherit it.

After a moment of reflection, sighing, the thought arises: although a person may embody the likeness of God, any disturbance they cause is futile; they accumulate wealth without realizing for whom they are amassing it (Psalms 38:7). Observe how gently he modifies the starkness of his perspective before later clarifying his message. By stating, "Man walketh in the form of God," the psalmist softens his tone. Blessed are you, dear human, if through faith you tread in the image of God; blessed are you who possess faith! Yet more blessed still are you if you possess no longing for material gain! The eternal well-being of the soul is one thing, while the futility of earthly desires is another.

Living individuals resemble figures captured in a painting, as both are ultimately subject to decay and fade away with time. Yet, humanity remains in turmoil, engaged in competition, conflict, and commerce; all existence is fraught with trials, culminating in death. They amass wealth through great toil and struggle, oblivious to who will inherit their fortunes. Inspired by his own experiences, the blessed David wrote these words. After he had exalted and glorified his kingdom through the spoils taken from his adversaries and the tributes received from foreigners, he was unaware of his son’s treacherous and unrighteous designs.

Indeed, in a metaphorical sense, humanity lives as if bound by an image. This figurative existence suggests that people journey through life resembling a mere portrayal, as noted by Basil and Theodoret. Much like a painted canvas holds no true value beyond its aesthetic appeal or size, so too are worldly achievements and recognition ultimately meaningless to humankind. Additionally, to exist in the form of an image indicates that people inhabit a likeness, a mere semblance rather than the genuine essence, reflecting the transience and instability inherent in human experience, as elaborated by Athanasius, Cyril, and Theodoret.

Behold the burning candle before you; it serves as a reflection of your life. As the candle continues to flicker, it gradually diminishes. In similar fashion, with each passing moment, your life diminishes. Eventually, the candle extinguishes and ceases to shine. Likewise, a person reaches the end of life and passes away. When a candle goes out, it may appear as if it never existed at all. In the same way, when a person dies and is laid to rest, it can seem like they were never here. Contemplate, O Christian, the nature of humanity and the essence of life. Understand that, just as a candle ultimately burns out, your life too will come to an end. Prepare yourself for that inevitable conclusion, so that you may depart in peace.

He proceeds with the same idea, indicating that the term "image" implies that there is nothing substantial in humanity, just a semblance or a fleeting appearance. This is why David refers to all humankind similarly, a message that Paul universalizes, declaring, “The image of this world is passing away” (1 Cor. 7:31). In this way, he strips away any notion of permanence, since a shadow that appears briefly and vanishes cannot be regarded as something solid. The subsequent assertion that both of them are in vain adds to this sense of futility, suggesting that man is born merely to be an object of ridicule.

The depiction of humanity is in motion. Athanasius likens it to a specter, while Theodoret compares it to a person illustrated on a canvas. The idea conveyed is that although the individual portrayed may don luxurious garments and be surrounded by wealth, these possessions serve no purpose; thus, the true treasures of the world hold no value for mankind.