The Church Fathers on this verse
THEOSIS
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Psalm 19 (18):10Meaning & Commentary from the Church Fathers

The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.

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

יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ עוֹמֶ֢דֶת לָ֫עַ֥ד מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת צָֽדְק֥וּ יַחְדָּֽו׃

Hebrew (Masoretic text)

The Church Fathers on this verse

11 Church Fathers comment on this verse · 14 commentaries

Augustine of Hippo

5th centuryChurch Father

Eternal Awe The type of awe that is genuine and lasts eternally is not a dread of potential evils, but rather a reverence that cherishes the good that remains undisturbed. Where there exists a steadfast love for the goodness that has been accomplished, there exists a form of awe—if I may put it this way—that is liberated from the threat of wrongdoing. This pure reverence is surely defined by the intentions we hold, as we become aware of sin and inherently seek to avoid it. This avoidance arises not from a fear of our own frailty, which could lead us to sin, but stems instead from the purity of our love.

There exist two distinct types of fear that lead to two different kinds of fearful individuals; consequently, there are also two forms of service generating two categories of servants. One fear is dispelled by perfect love (cf. 1 Jn. 4:18), while the other is pure and endures eternally (cf. Ps. 18:10). This pure fear, which love excludes, was highlighted by the apostle when he stated, "Because ye have not received the spirit of bondage, that ye should live in fear again" (Rom. 8:15). He also referred to this same pure fear when he advised, "Do not be proud, but be afraid" (Rom. 11:20). Alongside this love-expelling fear, any ministry grounded in it must also be relinquished.

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The apostle connects both fear and service by declaring, "Because ye have not received the spirit of bondage, that ye should live in fear again" (Rom. 8:15). The Lord identified the individual bound by such service when He declared, "I call you no longer slaves, for the slave knows not what his master does" (John 15:15). Clearly, it is not the slave who possesses pure fear, to whom it is proclaimed, "Enter, good slave, into the joy of your Lord" (cf. Matt. 25:21). Rather, this refers to that servant who is inherently afraid and must be liberated by love; regarding him it is said, "The servant abideth not in the house for ever: the son abideth for ever" (John 8:35).

The reverence for the Lord should not be viewed as a tormenting dread of the law, fearfully concerned about the loss of earthly treasures, which can entice the soul into unfaithfulness. Rather, it is a pure and virtuous fear in which the Church, driven by a deep love for her Bridegroom, becomes increasingly vigilant to avoid offending Him. Thus, perfect love does not eliminate this reverence, as stated in 1 John 4:18, but rather allows it to persist eternally. The decrees of the Lord are righteous, consistently upheld in their veracity. The judgments of the One who does not condemn anyone, but has entrusted all judgment to the Son (John 5:22), are justified in their truth. God does not mislead in His warnings or in His promises; no individual can escape His righteous punishment or His gracious reward.

Athanasius the Great

4th centuryChurch Father

The reverence for the Lord is genuine and lasts for eternity. This stands in opposition to the fear associated with legal consequences, which brings about punishment. Our holiness stems from refraining from wrongdoing. Thus, this reverence is termed pure, as it cleanses us; through the fear of the Lord, individuals turn away from wickedness. Given that this reverence is everlasting, it grants eternity to those who embody it.

Ambrose of Milan

4th centuryChurch Father

The judgments made by individuals frequently fall short of accuracy; they may attribute the qualities of righteousness to the wicked while hounding the righteous with animosity or disparagement. Nevertheless, the Lord understands the paths of the innocent (Psalm 36:18); He will not view the honorable person as a transgressor, nor will He regard the transgressor as honorable. Instead, He evaluates each person based on true merit, for He is the ultimate Judge of both intentions and actions. Divine assessments gauge the worth of the righteous by the condition of their soul rather than purely the outcomes of their actions. Frequently, good intentions may become misrepresented as wrongful deeds, while seemingly virtuous actions may conceal ignoble motives. Even a righteous deed cannot find favor in divine judgment if the intent behind it is corrupt, as it is stated: You shall do the works of righteousness righteously (Deuteronomy 16:20).

Theodoret of Cyrus

5th centuryChurch Father

He properly referred to the ‘fear’ of God as pure, meaning it is beyond reproach, while the fear of man is deemed to be reproachable and is labeled as cowardice. Furthermore, he regarded the ‘fates’ as valid and righteous, as they establish rightful honors and consequences for humanity.

The Prophet refers to the law of Moses using various terms such as law, testimony, justification, commandment, and judgement. This designation is confirmed by the law's own declaration, as it states: ‘these are the justifications and judgements’ that the Lord entrusted to Moses (Deuteronomy 4:45), and also directs, “keep the law of the Lord your God, and keep His commandments” (Deuteronomy 7:11).

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It is regarded as ‘law’ because it enhances and perfects communal life; termed ‘testimony’ because it condemns sinners and reveals the consequences of wrongdoing; recognized as ‘justification’ for it instructs on what is righteous, forbids injustice, and acknowledges those who excel in virtue as righteous; labeled as ‘commandments’ for its authoritative directives; and called ‘destinies’ as it declares divine decrees, outlining the blessings promised to those who uphold the law, alongside the penalties for those who transgress it. Hence, the Prophet asserts that the ‘law’ of God, untainted by reproach, transforms human souls, rendering them blameless; and the ‘testimony’ instills wisdom in the inexperienced through its admonishments; while the ‘justifications’ uplift the spirit by clarifying the essence of our righteousness. Moreover, the ‘commandment’ brightens the intellect, guiding what is pleasing to the Almighty; and the reverence and ‘fear’ of God, which inspire adherence to His laws, lead to the blessings of eternity. It is rightly affirmed that the ‘fear’ of God is pure, exempt from reproach, in contrast to the fear of man, which is often ridiculed and deemed cowardly; and the ‘destinies’ are acknowledged as true and just, as they establish lawful honors and penalties for humanity. Thus, it is said that these are more valuable than gold and precious gems, and more delightful than honey, yet this applies not to everyone, but to those who are truly human, as stated by the same Prophet, who notes that such individuals do not behave like mindless animals (Psalm 48:21).

Maximus the Confessor

7th centuryChurch Father

Fear can be understood in two ways, as indicated in Scripture: "Fear more Him who is able to destroy both soul and body in Gehenna" (Matt. 10:28), and "The fear of the Lord is pure, abiding forever" (Ps. 18:10). Additionally, it is written, "Great and terrible is He over all His neighborhood" (Ps. 88:8). This leads us to consider how love expels fear (1 Jn. 4:18) and whether love indeed drives out fear. It is important to evaluate how, if love is everlasting, God will continue to evoke a sense of awe in ages beyond our own.

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Fear, as previously noted, is of two kinds: pure and impure. The impure fear, which arises from wrongdoing and anticipating punishment, has its roots in sin and does not persist, as it is eradicated through repentance. In contrast, pure fear, which emerges independently of recalling past sins, is eternal. Such fear is intrinsic to the creation, revealing the inherent dignity of God's sovereignty that surpasses all kingdoms and authorities.

Thus, one who lacks fear of God as the Sovereign Judge and does not hold Him in reverence due to His boundless power may appear to possess a perfect love but does not fully comprehend this love. A person who fears God with a healthy reverence achieves a fear that endures, ensuring that they lack nothing. Therefore, the prophet and the evangelist agree: one states that there is no hardship for those who revere the Lord with pure fear, while the other notes that the individual who fears Him as a judge due to a tainted conscience has not attained perfect love.

In this way, God instills a sense of awe in those around Him, blending fear and love in those who cherish Him. It is inherent in love to risk becoming trivialized if not safeguarded by the discipline of fear. Accordingly, we refer to (1 Jn. 4:18).

Blessed David acknowledges that among all emotions, the fear of the Lord is crucial to loving Him: "The fear of the Lord is pure, abiding forever." Here, he distinguishes this kind of fear from the fear of punishment for sins—a fear which dissipates when true love is present, as articulated by the evangelist John: "Love casts out fear" (1 Jn. 4:18). Conversely, this pure fear naturally engraves the law of authentic love upon the heart, eternally preserving in holy individuals their reverence towards God and each other, as this reverence serves as both a sacred commitment and a guiding principle of life.

See (Psalm 2:11).

Euthymios Zigabenos

11th centuryCommentator

The perfect reverence for the Lord is described as pure, lasting into eternity. This reverence is deemed pure because it is granted to individuals after they have been cleansed; it endures forever, unlike the trembling and servile fear that may dwell within a person only until purification is achieved. Once one is made pure, that fear is expelled, and in its place emerges the perfect, childlike reverence that persists within them eternally, characterized by awe and respect for God, interwoven with love for Him. This reverence is termed pure as it is devoid of judgment and flaw, in contrast to the fear of mankind, which is full of bondage. In summary, when David speaks of fear in this context, he refers to a kind of perfection that belongs to those who have matured in their love for God.

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It remains unblemished because those who possess it are ever cautious of sinning through any human failing or straying from the closeness and affection of God. The more base, earthly fear often experienced by wrongdoers and slaves is not pure or heavenly, as it incites dread of divine punishment for sins. However, the fear of God is recognized as pure because it imparts purity to those who embrace it; this fear is not transient or worldly but endures for life in the perfected. This permanence and eternity are captured in the phrase, “For ever and ever.”

The judgments of the Lord are declared to be true. The judgments, it is noted, and decrees of the Lord are true, being inherently infallible, which sets them apart from human judgments that often falter compared to the precision and truthfulness of God’s law. These judgments are also righteous; what is true is inherently just.

According to the Divine Maximus, there are two types of fear of God. The first arises from the threat of punishment, rooted in sinfulness, and it cultivates virtues such as self-control, endurance, trust in God, and a tranquility of spirit, leading ultimately to love. This kind of fear is not pure and is fleeting, vanishing alongside sin through repentance. The second kind of fear is linked to love itself, fostering reverence in the soul, which, through the liberation that love provides, prevents us from being irreverent towards God. This fear is pure and everlasting, as it is deeply rooted in our very being. The former type is encapsulated by the saying that "by the fear of the Lord, one turns away from evil," while the latter is embodied in the declaration that "the fear of the Lord is pure, lacking nothing in those who revere Him." Theodoret aptly describes the fear of God as pure, free from shame, while human fear is often associated with reproach and is labeled as timidity.

Clement of Alexandria

2nd centuryChurch Father

It is noted that this apprehension, transformed into belief and virtue, lasts eternally.

Cassiodorus the Senator

6th centuryChurch Father

The proper reverence for God does not manifest as a shaking uncertainty, but rather as a steady assurance, unaffected by fleeting circumstances; it embodies the assurance of a clear conscience. Human strength diminishes over time, and human potential is sacred, yet it is not everlasting. In contrast, the reverence of God remains untainted by confusion. It is appropriate to hold our Creator in awe because He who provides judgment is also well-acquainted with compassion toward those who seek Him in prayer. Thus, one who understands how to revere the Judge while also loving Him embodies true holiness. This love is intertwined with reverence, for the kind of fear that belongs to the Lord is what the world recognizes as respect.

Philaret of Moscow (Drosdow)

19th centuryChurch Father

To prevent confusion, it's essential to differentiate the various manifestations of this fear and the different intensities it may exhibit in different individuals or even within the same individual under different circumstances. To ensure our distinctions are grounded and not arbitrary, we refer to the teachings of the Apostles. As stated, 'Receive not the spirit of bondage again to fear,' this indicates a form of fear that can be termed 'servile,' contrasted sharply with 'filial' fear. Servile fear is characterized by a disposition that considers God primarily as a punisher of sin, leading one to flee from sin and anything displeasing to Him.

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In contrast, filial fear emerges from a heart that lovingly reveres God as a benevolent Father, motivating one to refrain from actions that might bring offense to Him out of love. The most elevated form of filial fear transcends into 'pure' fear, which is thoroughly saturated with love and devoid of servile tendencies. Conversely, the lowest expression of servile fear resembles the dread of a ‘wicked and slothful’ servant (Matthew 25:26); this inner state fears God chiefly due to the consequences of sin rather than out of true reverence, resulting in a superficial adherence to God while remaining apathetic toward sin and willing to yield to it if it seems bearable enough to escape punishment.

After establishing these distinctions, it becomes easier to comprehend and align with the true essence of scriptural references to the fear of God within humanity. When the Apostle reminds us Christians that ‘God hath not given us the spirit of fear,’ he clearly refers to the fear associated with servitude, in his own terms, ‘the spirit of bondage to fear,’ rather than the fear that comes with being a beloved child—this latter fear harmonizes with the ‘spirit of adoption’ bestowed upon us, as it is an expression of that very spirit. Similarly, when another Apostle proclaims that ‘perfect love casts out fear,’ he too addresses the fear of servitude; however, the love that is pure and filial does not need to dispel fear since love is inherently present within it. What is pure does not require expulsion, and thus, Scripture affirms that ‘the fear of the Lord is clean, enduring forever’ (Psalm 18:10).

Irenaeus (Klementjewsky)

18th centuryCommentator

The fifth observation regarding the law is that it yields not merely temporal blessings, but rather eternal ones. The reverence for the Lord, which comes from the law and inspires His children to honor Him, lasts indefinitely, upholding His righteous judgment. The blessings attained from adhering to the law, along with the pure reverence fostered by it, transcend death, as it is declared, "The patience of the poor shall not perish to the end" (Psalm 9:19).

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Here, reverence is understood as a loving and respectful fear, devoid of servitude, as stated in Psalm 111: "Blessed is the man that fears the Lord; in His commandments, he will greatly delight." Those who obey from a perspective of servile fear do so out of obligation, while those who obey from a son-like fear embrace the Lord's commandments willingly and with commitment. The judgments of the Lord are true and equally justified. The sixth and final affirmation is that the law of the Lord is inherently true and righteous, needing no external validation. Through what is known as the Lord's judgments—encompassing God’s commandments—righteousness is established. Furthermore, the commandments of the Lord, particularly those found within the Ten Commandments and referenced by David as fundamental elements of natural law, possess such inherent truth that they apply universally, at all times, and in all situations, including private matters. They require no amendments, unlike other laws that often depend on specific circumstances to be deemed just. In contrast, the law of the Lord stands alone as inherently true and justified.

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

Purity is vital as it aligns with the preservation of the soul's holiness in order to behold the unblemished countenance of God for eternity. Blessed are the pure in heart, for they shall see God (Matt. 5:8). The ways of the Lord are true, embodying all the truths found in the Gospel, entirely devoid of any vice, for the Lord Himself is just, and there is no injustice within Him. Moreover, the Heavenly Jerusalem is prepared.

Cross references

Passages read together with this verse.