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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.
"I am afraid," says the apostle, "that just as the serpent led Eve astray by his cunning, in the same way your minds too may be corrupted from the chastity that is in Christ." Now the minds of these people are corrupted by that sort of conversation, "Let us eat and drink; for tomorrow we die." Those who love these things, who pursue these things, who assume this is the only life there is, who hope for nothing further, who either do not pray to God or pray to him for this life alone, who find any talk of diligence very tedious, will be very downcast when they hear me saying all this. They want to eat and drink, for tomorrow they die. If only they would give genuine thought to the fact that they are going to die tomorrow! Can there be any, after all, so mindless, so perverse, so hostile to their own souls, that they do not reflect, when they are about to die the next day, on how everything they have worked for has come to an end? That, you see, is what is written: "On that day shall all his schemes come to nothing."
"His breath shall go forth, and he shall return to his earth: in that day shall all his thoughts perish" [Psalm 146:4]. Where is swelling? Where is pride? Where is boasting? But perhaps he will have passed to a good place, if indeed he have passed. For I know not whither he who spoke thus has passed. For he spoke in pride; and I know not whither such men pass, save that I look into another Psalm, and see that their passage is an evil one. "I beheld the wicked lifted up above the cedars of Libanus, and I passed by, and, lo, he was not; and I sought him, and his place was not found." The good man, who passed by, and found not the wicked, reached a place where the wicked is not. Wherefore, brethren, let us all listen: brethren, beloved of God, let us all listen; in whatsoever tribulation, in whatsoever longing for the heavenly gift, "let us not trust in princes, nor in sons of men, in whom is no salvation." All this is mortal, fleeting, perishable.
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 146:4 offers a stark and profound reflection on human mortality and the inherent limitations of earthly power and planning, serving as a foundational contrast to the enduring sovereignty and unfailing faithfulness of God. It asserts that when a person dies, their vital life force departs, their body returns to the dust from which it came, and all their meticulously crafted thoughts, plans, and ambitions cease to hold any sway or relevance in the temporal realm. This verse powerfully underscores the futility of placing ultimate trust in fallible human beings, redirecting the reader's focus towards the eternal and unchanging nature of the Creator.
CONTEXT
Literary Context: Psalm 146 initiates the final collection of five psalms (Psalms 146-150), often referred to as the "Hallelujah Psalms," each beginning and ending with the exhortation "Praise the LORD!" (Hebrew: Hallelujah). This particular psalm opens with a personal commitment to praise God for a lifetime, declaring, "I will praise the LORD as long as I live; I will sing praises to my God while I have my being" (Psalms 146:1-2). It then immediately pivots to a crucial warning against misplaced trust in human authority. Verses 3-4 directly admonish the reader to "Put not your trust in princes, nor in the son of man, in whom there is no help" (Psalms 146:3), with verse 4 providing the theological rationale for this warning: human beings are mortal and their plans are fleeting. This sets the stage for the remainder of the psalm, which then pivots dramatically to extol the Lord's eternal power, justice, and compassion as the only reliable source of help and hope (Psalms 146:5-9), culminating in a declaration of His everlasting reign (Psalms 146:10). The psalm's structure thus moves from a call to praise, to a warning against human trust, to an affirmation of divine trustworthiness, all framed by the Hallelujah refrain.
Historical & Cultural Context: In ancient Near Eastern societies, kings and powerful leaders were often seen as divine or semi-divine figures, or at least as the primary guarantors of stability, justice, and prosperity. Empires rose and fell, and alliances were constantly shifting, leading to a pervasive sense of insecurity. Within Israel, while kings were appointed by God, their human limitations were often painfully evident, as seen in the narratives of the monarchy. The psalm likely reflects a context where reliance on human political or military power was a constant temptation, especially in times of national crisis or oppression. The cultural understanding of death was also deeply rooted in the concept of returning to the dust, echoing the creation narrative in the account of man's formation from dust and the curse in Genesis 3:19. The "thoughts" (plans, purposes) of a deceased person were understood to cease their earthly efficacy, meaning their influence, power, and ability to fulfill promises ended with their life. This stark reality served as a powerful counter-cultural statement against the prevailing tendency to deify or overly rely on human rulers.
Key Themes: Psalms 146:4 contributes significantly to several overarching themes within the psalm and broader biblical theology. First, it profoundly emphasizes human mortality and frailty, highlighting the inherent limitations of all human beings, regardless of their status or power. This serves as a stark contrast to the eternal and unchanging nature of God. Second, the verse underscores the transience of earthly plans and wisdom. It reveals that even the most elaborate human strategies and ambitions are utterly perishable, ceasing to exist or have any impact the moment life departs. This theme directly supports the psalm's central message of placing ultimate trust in God alone, rather than in human leaders or institutions. By demonstrating the absolute unreliability of human power, the psalmist compels the reader to look beyond the temporal and finite to the eternal and infinite God, whose purposes never perish and whose help is unfailing, as highlighted in Psalms 33:11. This contrast between human ephemerality and divine eternity is a cornerstone of the psalm's theological argument, urging a reorientation of trust from the created to the Creator.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 146:4 employs several potent literary devices to convey its message with striking clarity. The most prominent is Merism, where two contrasting parts of a whole are used to represent the entirety. "His breath goeth forth" (the departure of the animating spirit) and "he returneth to his earth" (the decomposition of the body) together encompass the full scope of human death, from the spiritual departure to the physical return to dust. This comprehensive description underscores the absolute finality of mortal life. There is also clear Contrast at play, as this verse stands in stark opposition to the eternal nature of God, whose plans and purposes never perish. This contrast is the very foundation of the psalm's argument for trusting God over humans. Furthermore, the phrase "in that very day" functions as a form of Emphasis, highlighting the immediate and undeniable consequence of death: the utter cessation of human earthly influence and planning. The verse's concise and direct language also contributes to its powerful, almost axiomatic, declaration of human impermanence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 146:4 is a foundational text for understanding the biblical view of human finitude and the essential distinction between creature and Creator. It teaches us that human life, while precious, is inherently temporary, and all human endeavors, no matter how grand, are subject to the ultimate boundary of death. This reality serves to humble humanity and to elevate God, whose existence and purposes are eternal and unchangeable. The perishing of human thoughts stands in direct contrast to the enduring counsel and steadfast purposes of the Lord, which "stand forever" (Psalms 33:11). This theological truth compels believers to shift their ultimate reliance from fallible human systems and leaders to the unfailing power and wisdom of the Almighty. It calls for a life lived with an eternal perspective, investing in that which God sustains, rather than in transient earthly ambitions.
REFLECTION AND APPLICATION
Psalms 146:4 serves as a profound spiritual anchor, grounding us in the reality of our own mortality and the fleeting nature of all earthly pursuits. In a world that often glorifies human achievement, power, and self-sufficiency, this verse provides a crucial corrective. It reminds us that our lives are a vapor, our plans often undone by unforeseen circumstances or the inevitable end of our days. This understanding should not lead to despair, but rather to a liberating humility and a reordering of priorities. It compels us to evaluate where our ultimate trust lies: Is it in the promises of politicians, the security of financial markets, the wisdom of human experts, or the strength of our own intellect and ambition? Or is it in the unchanging, eternal God whose purposes never fail? Embracing this truth encourages us to live with an eternal perspective, investing our time, talents, and treasures in things that align with God's everlasting kingdom, knowing that only His counsel will stand forever. It fosters a deeper reliance on divine providence and a passionate pursuit of His will, rather than our own perishable plans.
Questions for Reflection
FAQ
Does this verse imply that human thoughts or consciousness are annihilated after death?
Answer: No, Psalms 146:4 primarily addresses the cessation of a person's earthly agency and the effectiveness of their plans and purposes in the temporal realm. The phrase "his thoughts perish" refers to the end of their ability to execute their designs, fulfill promises, or influence events in the world of the living. It is not a statement about the annihilation of the soul or consciousness, which is a separate theological discussion addressed in other biblical texts (e.g., Ecclesiastes 12:7, Luke 23:43). The psalm's focus is on the unreliability of human beings as objects of ultimate trust due to their mortality, contrasting it with God's eternal reliability.
How does this verse relate to the Christian hope of eternal life?
Answer: Psalms 146:4 highlights the physical and earthly limitations of human life and plans, emphasizing that our mortal existence is finite. However, this truth serves to magnify the hope of eternal life offered through Christ. While our earthly bodies return to dust and our worldly plans cease, the Christian hope is that our spirit returns to God, and our future includes resurrection to an eternal, imperishable body (1 Corinthians 15:53-54). The "perishing of thoughts" refers to earthly schemes, not the eternal communion with God or the continuation of one's identity in Him. This verse underscores why our ultimate trust must be in the eternal God, who alone can grant life beyond the grave and whose plans for us are everlasting (John 3:16).
CHRIST-CENTERED FULFILLMENT
Psalms 146:4, in its stark declaration of human mortality and the perishing of earthly plans, finds its ultimate fulfillment and reversal in the person and work of Jesus Christ. While every human "breath goeth forth" and "returneth to his earth," Christ, though He truly died and was buried, did not remain in the grave. His "thoughts" and divine purposes did not perish but were eternally vindicated through His resurrection. The grave could not hold Him, for He is the "resurrection and the life" (John 11:25). Unlike mortal rulers whose plans cease with their death, Christ's reign is eternal, and His kingdom "shall have no end" (Luke 1:33). He is the true and living King, whose counsel and purposes stand forever, providing the only secure foundation for trust. Through His death and resurrection, Jesus conquered the very mortality described in this psalm, offering eternal life and a future where our "thoughts" and purposes, aligned with His, will not perish but will be eternally realized in His presence (Revelation 21:4). He is the ultimate answer to the fragility of human existence, the one in whom we can place our trust without fear of disappointment or the perishing of hope.