Psalm 12 (11):9Meaning & Commentary from the Church Fathers

Another interpretation posits that the wicked will be removed when You exalt the humble sons of men; that is, when You honor those who are deemed lowly and contemptible, driving the wicked away. What does ‘according to Thy height’ imply? In other words, You have made us in Your likeness, as much as it is possible for humanity to reflect You. ‘Let us make man,’ said the Lord, “in our image and after our likeness” (Gen. 1:26). As He is exalted in heaven, so too are we distinguished on earth; there is none like man in dignity. ‘Be perfect, even as your heavenly Father is perfect’ (Matt. 5:48). His name has been revealed to us: ‘I said, Ye are gods, and all are sons of the Highest’ (Ps. 81:6); and again, ‘I have made thee a God unto Pharaoh’ (Ex. 7:1). He made man also a creator of both the visible and invisible. Moses transformed elements, just as others did, but He commanded us to construct a sanctuary for Him. While you do not build heaven, you erect a temple for God. The heaven is glorious because of God’s presence; even more so are we elevated through Christ, as the apostle says, ‘and He raised us up with Him, and seated us in the heavenly places’ (Eph. 2:6). He has granted us the authority to perform even greater deeds than He accomplished: signs, He states, ‘which I do, he shall do, and greater works than these’ (John 14:12). In the Old Testament, one turned the sea’s path (Ex. 14:21), another constrained the sun and commanded the moon to halt (Num. 10:13), and yet another brought back the sun’s rays (4 Sam. 20:11); the young men in the furnace held back the fiery element, causing the flames to remain still and groan as if bound (Dan. 3:23); even the beasts honored God’s friends, irrespective of their hunger, they acted with restraint (Dan. 6:22). Let the gluttony of humanity be humbled by the abstinence of beasts! The lions acknowledged Daniel and exhibited prudence; yet, when we see the Son of God come to us, we do not act wisely. They chose starvation over harming the body of the saint; in contrast, witnessing Christ in His need, we deny even our surplus, living in excess while ignoring the saints. For another friend of God, the earth yielded its abundance like never before (Job 42:10). Is it surprising that they were honored when even their garments and shadows instilled fear in demons, death, and illness (Acts 5:15; Acts 19:12)? The angels respected such individuals and granted them special honor (Gen. 18:5; Gen. 19:3). How could they not show reverence to those whom the Lord Himself has honored? This has been true in both the old and new covenants. Thus, the prophet declares, ‘according to Thy height Thou hast multiplied the care of the children of men.’ Therefore, in light of this magnificent honor, let us respond to Him fittingly, lest the advantage of such honor turns into an opportunity for our punishment from which may we all be spared, both teachers and learners alike, O Christ Jesus our Lord, to whom belongs all glory, honor, and worship forever. Amen.

Who possesses the ability to explore this unfathomable and untouched height, through which God, in time and by an unalterable will, brought forth temporal human beings when there had been none, and from one individual multiplied the entire race? The Psalmist, after stating, "Thou, O Lord, wilt preserve them; Thou shalt keep them from this generation forever" (Psalm 11:8), acknowledges those whose misguided and irreverent beliefs offer no eternal salvation or joy to the soul, adding, "The wicked walk all around" (Psalm 11:9). It is as if David were instructed, "What do you believe? What are your thoughts and opinions? Could you truly think that God suddenly desired to create mankind, which He had never before brought into existence in His infinite eternity—a God with whom nothing can occur suddenly and in whom nothing is mutable?" He then directly addresses God, saying, "According to Thy height Thou hast multiplied the sons of men" (Psalm 11:9). Let humanity think and imagine as they may, and reason as they wish; "According to Thy height," which is beyond human understanding, "Thou hast exalted the sons of men." It is a remarkable elevation that the eternal God chose, for the first time, to create man, whom He had not created until that designated moment, while remaining steadfast in His purpose and will throughout.

The righteous and devout are found walking the path of virtue, while the wicked, unable to find this central path, wander aimlessly in circles marked by excesses and deficiencies or engage in evil. St. Gregory of Nyssa asserts that if we consistently reflected on death, we would not be found wandering alongside the wicked, forsaking the true path of life and getting lost in the fleeting illusions of earthly power, pride, and wealth, which lead us astray.

The Lord declares, “According to thy height, thou hast multiplied the cares of the sons of men.” By ascending the cross, you demonstrated profound love for humanity through suffering. The Greek term πολιγωρια signifies great care while its antonym, ολιγωρια, suggests a lack of care. This could also mean that on the day of Your ascension, O Lord, you elevated humanity through the sending of the Holy Spirit, who illuminated and guided us through the Gospel’s message.

St. Chrysostom elaborates that, according to Your greatness, You have made humans akin to Yourself to the best of their ability. Indeed, it is written, “Let us make man in Our image and after Our likeness.” What You are in Heaven, we should aspire to be on earth. Theodoret emphasizes that those engaged in wickedness, abandoning the righteous path, roam to and fro, attempting to encircle the meek. Yet You, appearing from the heights of Your nature, honor with Your care those who struggle against them, providing comfort in their sufferings and ultimately granting them perfect salvation.

Historically, this psalm may also relate to David during his flight from Saul, where some feigned friendship to conspire against him. Thus, David reveals the unfaithfulness, duplicity, and craftiness of these false friends, imploring God, his helper and savior, because those thought to be allies joined forces with his adversaries, leading him to prophesy their downfall. Concurrently, he proclaims the inevitable demise of Saul and his prideful followers. The psalm is designated ‘of the eighth’ due to the phrase, “Now will I arise, saith the Lord,” along with other expressions linked to the resurrection of Christ. If we consider these words only in the context of David—indicating that God, upon hearing him, promises to arise and protect him from Saul’s schemes and to save the needy—we risk contradicting the nature of the eighth psalm, which corresponds to the day of resurrection. Furthermore, it’s noteworthy that in this psalm, the term for salvation is rendered in the neuter gender, diverging from the usual feminine form.

In response, he reassures the righteous by declaring that God will bring an end to the wicked, and to strengthen the hope of the faithful, he relays the words of God directly: “I will rise again,” says the Lord, “I will grasp salvation.” The prophet attentively absorbed this divine voice and turning to the people, conveyed to them mentally, “Are you aware of what the Lord promises? He guarantees salvation for the righteous; He commits to being the foundation of this salvation, and I will not be shaken by it, meaning I am entirely confident; I will proclaim boldly this divine salvation as promised to the righteous, for the word of God is pure, free from flattery or deceit.” This signifies that he will not be put to shame. To be put to shame means to express contradictory notions at times—this pertains to those uncertain of the truth of their statements; conversely, one who is absolutely assured of their words speaks confidently and reliably. Hence, in the context of prophetic discourse, the phrase "I will not be put to shame" denotes: God Himself assures reliance for salvation, I am fully convinced of this promise, and I will continuously proclaim it with courage.

Having clarified God's promise, the prophet turns to the Lord and expresses his hope for divine assistance while indicating to the people the solid ground upon which his hope is built: “You Lord preserve us, and keep us from this generation forever.” The wicked may surround us, yet You have increased the righteous. In this stark contrast, the prophet refers to the children of men as the group of the faithful. This contrasts, but does not contradict, the fact that the phrase children of men in this and other Psalms (for instance, Psalms 4:3 and Psalms 13:2) often carries a connotation of reproach linked to vanity and wickedness. First, the term children of men is a broad term encompassing both the righteous and the wicked (Psalms 10:4, 5). Just as Israel can refer either to the spiritually favored over the Gentiles (Matthew 8:10, Isaiah 43:1, 2) or to the unworthy (Isaiah 1:3); secondly, when the prophet links reproof with the term children of men, he does so to reinforce his admonition by reminding the wicked how far they have strayed from the dignity bestowed upon humanity in creation, and how they fall short of God's benevolent oversight of mankind (Psalms 8:5, Psalms 143:3). Similarly, the prophet Isaiah, in his condemnation of the people (Isaiah 1:3), employs the term Israel to remind them of their esteemed calling and the Lord's enduring care for them. Thirdly, when addressed to an individual, the term son of man signifies one who possesses faith and piety (Ezekiel 2:2); thus, even in plural usage, it can carry the same meaning. Notably, Jerome, Augustine, and Theodoret support this interpretation, and Chrysostom’s readings align with it when considering the context.

It is possible that the image of the Son of Man and His disciples—those who believe in the incarnation of the Son of God—was in the prophet's mind. As the Son of God, Jesus Christ, in His Incarnation refers to Himself as the Son of Man, so the prophet denotes the faithful as children of men, designating them as the chosen people whom the Lord calls His brethren, among whom He is the firstborn (Romans 8:29). Jerome, interpreting this, refers to them as the sons of God. Likewise, Christ is labeled as the seed (Galatians 3:16), but all the faithful are also termed the seed (Luke 1:55). The prophet observes that the assembly of the righteous finds itself besieged by the wicked, yet it does not perish but receives support from above and is invigorated. Picture being enclosed in a fortress, surrounded by foes: the enemy vastly outnumbers those within, obstructing any escape. The adversaries have blocked all water sources essential for survival, leading to a dire state of thirst, when suddenly a torrential rain descends from the heavens, rejuvenating and fortifying the beleaguered, while drowning the enemy. The besieged are safe as they seek refuge within the fortifications. The community of the faithful has experienced such a siege repeatedly. The first world fell into corruption due to sin, with all of creation tainted by the deadly plague of disbelief: only the righteous family of Noah remained amidst the rampant wickedness. Wickedness threatened this final remnant of the blessed lineage, and Noah found himself bereft of strength in faith or protection from the surrounding violence. However, God determined to punish the earth, descending from His heights, preserving Noah, and from him, blessing him, multiplied the offspring of the righteous. This first event aligns with the prophet's words, ‘The wicked surround me, according to your greatness you have increased the children of men.’

As wickedness surged and the light of faith dimmed, God from above observed a man capable of receiving His promise in faith. The Lord descended, extending His call to him, testing and fortifying his faith through divine encounters: this was Abraham. His offspring multiplied like the sand of the sea, like the stars in the sky. Again, the wicked encircle the righteous. The latter remain powerless on earth, yet God gazes down upon them from His heights, multiplying their lineage. But the adversary continues to assail the offspring of the woman; piety erodes, faith cools, virtue is scorned, and the true worshipers of God dwindle to a mere few in comparison to the countless forces of the wicked. The Lord descended to earth, as the prophet noted, and what did He discern: “There is no one who understands, there is no one who does good, not even one” (Psalm 13:1-3). Indeed, darkness covers the whole earth; only in Judah is the light of true piety evident, albeit with very few remaining lamps, minimal individuals holding fast to faith in the promise. This small group of the faithful is encircled by a hazardous community of the wicked. Yet the Lord descended from the celestial heights to uplift the descendants of the righteous. The devil unleashed all his evil schemes; the Lord of glory was crucified and laid in a tomb. Yet faithful is He who declared, “I am risen, I am laid up for salvation.” Jesus Christ rose from the dead, and His grave became the foundation of humanity's salvation. The Spirit of God was generously poured out from the heights of heaven upon the apostles; soon, the world was rejuvenated by their proclamation, wickedness began to yield before righteousness, and the flock of the faithful continues to grow and thrive. Thus, God’s promise was fulfilled: “I will rise again, I will be saved.” The holy prophet was not misled, who boldly proclaimed, “I will not be put to shame concerning Him” (v. 6). This is to say that I will boldly declare Him. Likewise, I affirm to you, without hesitation, to always place your trust in the unseen aid of God.

Often in life, one finds oneself beset by troubles and trials on all fronts. Indeed, facing forward, you may encounter superiors plagued by slander; behind, you may see subordinates who offend you through disobedience and failings; to the sides, familial strife, business failures, destitution, or illness obstruct your path to wellbeing. There may appear to be no visible support around, but do not assume you are without help; maintain your faith in God, for He will invisibly aid you from the heights. David articulated this sentiment when he lamented, “My father and my mother have forsaken me” (Psalm 26:10). He vividly illustrated his plight, envisioning enemies encircling him on all sides, with only his hope remaining in the name of the Lord, declaring, “They have surrounded me, they have surrounded me, but in the name of the Lord I will defend myself” (Psalms 117:11). Such was the state of the suffering woman, who exhausted all her resources seeking a cure for her ailment, receiving no relief. In her moment of greatest despair, the Lord allowed her to touch the fringe of His garment, and she was healed.

The Lord often permits individuals to find themselves in such helpless circumstances, only to unexpectedly provide invisible assistance. The Lord God does this with a purpose: He desires that we solely place our trust in Him, not in the false comfort of human support. In doing so, He calms our external turmoil while fortifying our inner spirit. The external situation calms as it liberates us from the futility of worry and vain searches for human aid; after all, human salvation is fleeting: often, when anticipating help from a person, we may either receive nothing or only transient assistance, and that through considerable effort. Our spirits are strengthened because reliance on earthly help binds our hearts to the world, causing our gaze to shift from the Creator to His creation. Indeed, one who has a strong relative or benefactor in times of sorrow often looks to them for aid, concentrating on them and neglecting the Lord. Conversely, one who lacks earthly support turns to the church, offering prayers to the Mother of God or St. Nicholas, seeking assistance from God while turning their sighs toward Him. “I lift up my eyes to the hills,” states the Holy Prophet, “my help comes from the Lord, who made heaven and earth” (Psalm 120:1, 2).