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Commentary on Psalms 146 verses 1–4
David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, Psa 146:1, Psa 146:2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. "No," says David, "Put not your trust in princes (Psa 146:3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (Sa2 3:39), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer 14:9. (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (Psa 146:4): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Gen 3:19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job 17:11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long.
To these were added the sons of Maximin, with whom he had already shared imperial honors and whose features he had displayed publicly in portraits. Those who previously had boasted that they were related to the tyrant and tried to lord it over others endured the same sufferings and disgrace, for they did not accept correction or understand the precept in the sacred books:Put not your trust in princes,
In the sons of men who cannot save.
His breath shall depart and he shall return to his earth.
In that day all his thoughts shall perish.
When the impious were thus removed, the rule that belonged to them was preserved secure and undisputed for Constantine and Licinius alone. They had made it their priority to purge the world of hostility to God, and, acknowledging the blessings he had conferred on them, they showed their love of virtue and of God, their devotion and gratitude to the Deity, through their edict in behalf of the Christians.
There are many uses of the word spirit in general in the sacred Scriptures, and a person could easily become confused from ignorance, if he did not know to what sort of spirit the particular text refers. Therefore, we must be sure of the nature of the Holy Spirit according to Scripture. For example Aaron is called Christ (anointed), and David also, and Saul and others are called Christs, yet there is only one true Christ; similarly since the name of spirit has been given to many things, we must determine what in particular is called the Holy Spirit. Many things are called spirits; our soul is called spirit; this wind that is blowing is called spirit; great valor is called spirit; impure action is called spirit; and a hostile devil is called spirit. Take care, therefore, when you hear such things, not to mistake one for another because of the similarity of name. Scripture says of the soul, “When his spirit departs he returns to the earth”; and again of the soul, “Who forms the spirit of a person within him.” It says in the Psalms of the angels, “Who make your angels spirits”;16 it says of the wind: “With a vehement spirit you shall break in pieces the ships of Tharsis”; and “As the trees of the woods are moved with the spirit”;18 and “Fire, hail, snow, ice, spirit of storm.” Our Lord says of his blessed teaching: “The words that I have spoken to you are spirit and life,” that is, they are spiritual. The Holy Spirit is not an utterance of the tongue; he is living, granting wise speech, speaking and discoursing himself.
"Put not your trust in princes" [Psalm 146:3]. Brethren, here we receive a mighty task; it is a voice from heaven, from above it sounds to us. For now through some kind of weakness the soul of man, whenever it is in tribulation here, despairs of God, and chooses to rely on man. Let it be said to one when set in some affliction, "There is a great man, by whom you may be set free;" he smiles, he rejoices, he is lifted up. But if it is said to him, "God frees you," he is chilled, so to speak, by despair. The aid of a mortal is promised, and you rejoice, the aid of the Immortal is promised, and are you sad? It is promised you that you shall be freed by one who needs to be freed with you, and you exult, as at some great aid: you are promised that Liberator, who needs none to free Him, and you despair, as though it were but a fable. Woe to such thoughts: they wander far; truly there is sad and great death in them. Approach, begin to long, begin to seek and to know Him by whom you were made. For He will not leave His work, if He be not left by His work.
A Christian sees this, poor, proletarian, moaning and groaning at his daily drudgery, and perhaps he says to himself, "What's the good of my having become a Christian? Has it made me any better off than that fellow who isn't, than that guy who doesn't believe in Christ, than that so-and-so who blasphemes my God?" That psalm warns him, "Do not put your trust in princes." Why do you take pleasure in the flower of the field? "All flesh is grass," says the prophet. He does not merely say it, he shouts it. The Lord shouts to him: "Shout," he says. And he answers, "What shall I shout? All flesh is grass, and all the honor of the flesh as the flower of the field. The grass has withered, the flower fallen." So has everything perished then? Heaven forbid! "But the word of the Lord abides forever." Why take pleasure in grass? Look, the grass has perished. Do you want to avoid perishing? Hold fast to the Word.So too in this psalm. Perhaps a poor, lowly Christian had his eyes fixed on a pagan, rich and powerful perhaps, had his eyes fixed on the flower of the field, and was perhaps halfway to choosing him for a patron rather than God. The psalm has a word for this person: "Do not put your trust in princes and in the sons of people, in whom there is no help." He immediately replies, "It cannot be speaking of this person, can it? He was very well off. Look how healthy he is. This very day I see him flourishing. It is me, rather, who am constantly and miserably ill." Why are you obsessed with these things as the only means of pleasure and satisfaction? That is not well-being. "His spirit will go out, and he will return to his earth."
Hold most firmly and never doubt that the holy Trinity, the only true God, is the Creator of all things, visible and invisible—concerning which it is said in the psalms, “Happy are those whose help is the God of Jacob, whose hope is in the Lord their God who made heaven and earth, the sea and all that is in them.” Concerning this the apostle too says, “For from him and through him and in him are all things. To him be glory forever.”
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SUMMARY
Psalms 146:3 delivers a profound and essential warning against placing ultimate reliance on human authority and power, whether vested in high-ranking rulers or in any individual, due to their inherent limitations, mortality, and inability to provide lasting deliverance. This foundational admonition sets a critical theological contrast, paving the way for the subsequent verses that passionately extol the eternal faithfulness, omnipotence, and unwavering justice of God as the singular, trustworthy source of true hope, comprehensive help, and ultimate salvation.
CONTEXT
Literary Context: Psalms 146:3 is strategically positioned at the outset of the final five "Hallelujah" psalms (Psalms 146-150), each distinguished by its opening and closing exhortation, "Praise ye the LORD!" This particular psalm begins with the psalmist's personal commitment to lifelong praise of God (Psalm 146:1-2), establishing a deeply personal foundation for the subsequent universal call to worship. Verse 3 then serves as a pivotal theological pivot, immediately articulating a stark contrast between the unreliable nature of human power and the steadfast, eternal character of God. This warning against misplaced trust provides the crucial theological rationale for the psalmist's fervent praise and the detailed enumeration of God's attributes and actions as the only true helper and deliverer that follows. The very next verse, Psalms 146:4, powerfully reinforces this point by emphasizing human mortality and the perishing of all their plans, thereby solidifying the futility of relying on anything other than the divine.
Historical & Cultural Context: In the ancient Near East, kings and princes were often perceived as semi-divine figures or direct representatives of the gods, wielding absolute power over life and death. The stability and prosperity of nations were frequently attributed to the strength of their rulers, their military might, and the wisdom of their counsel. Israel's own history was replete with experiences of human kingship, from the initial desire for a king "like all the nations" (1 Samuel 8:5) to the frequent failures and moral compromises of many monarchs who led the people into idolatry or political folly. The psalm's warning against trusting "princes" or "the son of man" would have resonated deeply within a society where political alliances, military strength, and the perceived wisdom of human leaders were often the primary sources of security and hope. It directly challenges the prevailing cultural tendency to look to powerful earthly figures for ultimate salvation, decisively redirecting the focus to the invisible, yet omnipotent and ever-present, divine King.
Key Themes: This verse contributes significantly to several overarching themes foundational to the Psalter and broader biblical theology. Firstly, it powerfully underscores the theme of Divine Sovereignty versus Human Limitations, asserting that ultimate power, enduring help, and true security reside exclusively with God, not with fallible human beings, however exalted their position. Secondly, it highlights the pervasive danger of Misplaced Trust, a recurring motif throughout Scripture where reliance on anything other than God inevitably leads to disappointment, disillusionment, and spiritual emptiness. This is vividly illustrated in biblical warnings against idolatry (Isaiah 44) or the futility of trusting in foreign alliances rather than God's covenant faithfulness (Isaiah 30). Finally, by starkly contrasting human frailty with divine omnipotence, the verse lays the groundwork for the Call to Trust in God Alone, which is the central message of Psalms 146 and indeed, a core exhortation throughout the entire book of Psalms. This foundational truth encourages believers to find true help and ultimate hope in God alone.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 146:3 masterfully employs several potent literary devices to convey its profound message. The primary device is Admonition, as the verse issues a direct, imperative command ("Put not your trust"), immediately establishing a tone of urgent warning. This is followed by striking Antithesis, which creates a stark contrast between two opposing ideas: the futility of trusting in fallible humanity and the implied, yet powerfully present, alternative of trusting in the unfailing God (who is then extensively extolled in the subsequent verses). The use of Merism is evident in the pairing of "princes" and "son of man," which collectively encompass all human beings, from the highest echelons of power to the common person, thereby emphasizing the universal truth that no human can provide ultimate help. Finally, the phrase "in whom there is no help" functions as a powerful Litotes (a form of understatement), as the inability of humans to provide "help" in the comprehensive sense of ultimate salvation is a profound theological truth, far beyond a mere lack of minor assistance. This skillful combination of devices renders the warning both comprehensive in scope and deeply impactful in its theological implications.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 146:3 stands as a foundational theological statement regarding the nature of trust and the inherent limitations of humanity when contrasted with the boundless capacity and unwavering faithfulness of God. It serves as a stark and necessary reminder that while human leaders, institutions, and even personal abilities play a role in the temporal sphere, they are never to be the ultimate recipients of our faith, hope, or security. This truth is deeply intertwined with the biblical understanding of divine sovereignty, God's self-sufficiency, and the reality of human finitude and depravity. God alone is eternal, omnipotent, omniscient, and perfectly just, uniquely capable of providing true, comprehensive, and lasting deliverance. Any trust placed in human power, wisdom, resources, or even well-intentioned plans is ultimately misplaced, inevitably leading to disappointment because human beings are mortal, fallible, and their best-laid plans can perish in a moment. This verse thus redirects the worshiper's gaze from the temporal, unreliable, and fleeting to the eternal, steadfast, and unfailing, preparing the heart to praise God as the only true source of help and salvation.
REFLECTION AND APPLICATION
In an era frequently marked by political polarization, economic volatility, and a pervasive, often desperate, search for charismatic leaders or innovative solutions, Psalms 146:3 remains profoundly and eternally relevant. It compels us to undertake a rigorous examination of the true foundations of our hope and security. Do we, perhaps subtly, look to political figures, economic systems, scientific advancements, technological innovations, or even our own accumulated abilities and achievements as the ultimate source of our well-being, deliverance, or societal flourishing? While these may offer temporary relief, progress, or comfort, the psalmist's timeless wisdom reminds us that they are inherently finite, fallible, and ultimately incapable of addressing humanity's deepest needs or providing eternal security. This verse issues a compelling call to cultivate a radical, unwavering dependence on God alone, recognizing with humility and conviction that true, lasting help, ultimate salvation, and enduring hope emanate solely from Him. It encourages a posture of profound humility, acknowledging the inherent limitations and mortality of all humanity, and simultaneously fosters a posture of confident faith, inspiring us to place our complete trust in the One who neither slumbers nor sleeps, whose plans never fail, and who is eternally faithful to His covenant promises.
Questions for Reflection
FAQ
Does this verse mean believers should not have leaders, participate in government, or seek human advice?
Answer: Not at all. Psalms 146:3 is not an indictment against human leadership itself, nor does it discourage civic engagement, the establishment of just governments, or the seeking of wise counsel. Instead, it is a profound theological warning against placing ultimate or absolute trust in human beings, regardless of their position or perceived wisdom. It draws a critical distinction between legitimate human authority and the divine authority that alone can provide ultimate salvation, lasting help, and eternal security. Scripture calls believers to pray for their leaders (1 Timothy 2:1-2) and to submit to governing authorities as ordained by God (Romans 13:1), but our ultimate hope, allegiance, and source of deliverance must always rest in God alone. Human leaders are mortal, their wisdom is finite, and their plans can fail (Psalm 146:4), whereas God's power and faithfulness are eternal and unwavering.
CHRIST-CENTERED FULFILLMENT
Psalms 146:3 finds its most profound and redemptive fulfillment in the person and work of Jesus Christ. The psalmist's warning against trusting in "princes" or "the son of man" is rooted in the inescapable reality that "in whom there is no help"—a stark declaration of humanity's inherent limitation, mortality, and inability to provide ultimate salvation. However, Jesus is uniquely the "Son of Man" (Mark 10:45) who, unlike any other human, possesses the divine power and authority to provide ultimate help, salvation, and eternal life. Earthly princes and rulers, as the psalmist notes, have finite reigns and their plans perish with them (Psalm 146:4). In stark contrast, Jesus is the eternal King, whose kingdom is everlasting (Luke 1:33) and whose power to save is absolute and unchallengeable. He is the ultimate "help" (Greek: soteria, salvation) that no human leader or system could ever offer. His sacrificial death on the cross and triumphant resurrection demonstrate His unparalleled capacity to deliver humanity from the bondage of sin and the dominion of death, providing the very salvation (Acts 4:12) that the psalmist declares is absent in mere mortals. Therefore, the warning in Psalms 146:3 implicitly points to the deep human need for a divine deliverer, a need perfectly and completely met in the person and work of Jesus Christ, the true King and the only Son of Man in whom there is abundant, eternal, and unfailing help.