Psalm 25 (24):10Meaning & Commentary from the Church Fathers

All the paths of Christ’s existence on earth were manifestations of mercy and truth for those who earnestly pursued the new covenant and His gospel, or for those who embraced His teachings and the prophetic testimonies about Him. Throughout His life, the Lord exemplified mercy toward humanity, doing good deeds, and proclaiming truth in His teachings. Some, perhaps Cyril, assert that God’s mercy is not for our merit, for we possess nothing deserving of reverence and were never in a state to warrant such mercy. Rather, it is for His name's sake, which signifies His glory, just as stated in the proverb that a good name is preferable to great riches. Additionally, some regard sin as immense, not in its essence, but because it stands in opposition to the infinite God.

This essential reason is the grace of God towards the King and His Kingdom. Thus, as the Prophet proclaims, "the day of days bursts forth a voice" (Psalm 18:3); one day speaks to another, and the happenings of each day reveal what has been expressed by the Prophet: "all the ways of the Lord are mercy and truth to those who seek His covenant and His vision."

What does it mean to consider "the ways of the Lord"? The Infinite cannot be defined by pathways; the Omnipresent cannot journey anywhere as He is already everywhere. The association of the terms "grace and truth" with "ways" indicates that the Prophet is using this term in a moral context. "The ways of the Lord" signify the actions of God's Providence concerning moral beings, guiding the means governed by God toward ends worthy of His divine nature. What are these "ways of the Lord," or what actions of Providence illustrate to us "grace and truth"? The righteous prosper — here lies the truth of God's searching covenant. Meanwhile, the sinful are not deprived of earthly well-being — this is mercy. These manifestations of mercy and truth are so evident that it seems the Prophet would have easily highlighted them, which are apparent to all, Prophet or not. The Prophet emphasizes, "in all the ways of the Lord are mercy and truth." He expresses concern that some unrepentant individuals might doubt certain paths of the Lord.

Concerning what acts of Providence might the spiritually blind harbor doubts? Adversities like poverty, illness, famine, and death confront humanity; are these the paths of the Lord? Where is the mercy? These trials affect both the righteous and the wicked, without any clear distinction; how can this be the Lord's way? Where lies the truth? Natural evils arise from natural causes, which can often be mitigated through human means — where is the divine intention? It is noteworthy how the perplexities of our time are often portrayed as novel insights or discoveries of natural laws. Truly, the Prophet's pure and elevated perspective is not lacking in its ability to identify God's way within the workings of nature, to unveil the mercy and truth of the Lord amidst the complexities of human innocence and guilt. David perceives this and long cautions our modern sages against making unwarranted exceptions to divine laws and principles, affirming that God is all-good and that He governs with an all-encompassing Providence.

Since God is infinite, omnipresent, and omnipotent, there is no state among His created beings in the universe that is beyond His reach; every event is guided by the Lord's way, ensuring that this way does not thwart the freedom of moral beings. As the all-wise, righteous, and benevolent deity, all of His providential acts and worldly events concerning moral beings are orchestrated so that all works contribute toward the good and counteract evil. What is termed evil due to its distressing effects and destructive actions in visible nature should be seen as a remedy or antidote to deeper, more genuine evils that arise from moral beings' wrongful use of freedom, harms them internally, and leads to countless, enduring consequences, unless their ways are corrected.

All the ways of the Lord, including those labeled as "the paths of wrath" (Ps. 77:50), or punitive actions of Providence that impact all indiscriminately, embody "mercy and truth," particularly for those who seek His covenant and vision. Truth manifests when a sinner is struck down, preventing the proliferation of sin and the spread of moral contagion. Truth is evident when the righteous are delivered amid collective disasters; mercy is shown when a sinner, who has been stirred to repentance or is anticipated to repent, is spared. Both mercy and truth converge when a calamity, threatening many but affecting few, leads many to recognize their sinful condition and inspires them toward repentance.

Even Job heard such "comforters of evils" (Job 16:2), those who, despite their intentions to console, foster more harm through insincere reassurances, arguing that afflictions are not a manifestation of divine wrath. But what then, dear friends, is it? Is it a blessing or reward from God? Such a comforter would hardly wish such a "reward" for themselves. When a disciplinary measure is revealed in the temple of a loving father, it is evident that some of the children have erred. The cosmos is the domain of our heavenly Father, who safeguards humanity, especially those of faith, more vigilantly than a mother protects her offspring (Isaiah 49:15). Although public disasters are not pleasant, they function as a rod of correction. Thus, when I witness such a rod, I cannot help but perceive that the earthly children appear to have earned the Father's retribution.

Some might question how a disease that affects even an innocent child could serve as a form of punishment. This question has been addressed by the Wise One long ago: "He was taken up, that his soul might not be seduced by malice or flattery" (Prem. 4:11). There is a distinction between unjustly killing an innocent person, for which we can hardly harbor insufficient horror at such cruel injustice, and dying innocently under Providence's rule, which leads to eternal rest, be it brief or prolonged temporary life. The innocent lose nothing but gain eternal safety and bliss, or preparation for bliss, in accordance with their merit; hence, humanity is not wronged, for Providence upholds what is just. Thus, sooner or later, whether through ease or hardship, "the death of His saints is precious in the Lord's sight" (Psalm 115:6) and ultimately beneficial; conversely, "the death of the wicked is destructive" (Psalms 33:22) and punitive.

Since "death entered into all men through sin" (Rom. 5:12), as a punishment, any increase in its dominion over humanity signifies an extension of their punishment. He who governs life often invokes death as a consequence of sins and iniquities: "He who commits iniquity shall die" (Ezek. 18:13)! Thus, just as "the death of those who have not sinned like Adam’s transgression" does not negate the universal death of humanity arising from universal condemnation (Rom. 5:14-18), so too does the passing of an innocent child through a devastating illness not exempt this calamity from being a public divine punishment and, possibly, a rare opportunity for spiritual awakening for those mourning this child.

If anyone presumes that calamity does not come through the truth and mercy of the Lord — which corrects evil and reorients towards good — I ask how then did such calamity enter the world? Stealthily? Such cannot be; God is all-knowing. By force? That cannot be; God is all-powerful. By blind, random movements of nature? Certainly not. Nature is ordained by an all-wise and benevolent God. In any speculation, we must return to the undeniable reality that if any calamity is permitted in the world, it is as a medium of Providence — corrective, punitive, or even as a means to test and mature, reflecting the truth and mercy of the Lord's paths.

Some argue, "If sickness were a punishment from God, then seeking to cure it would be inappropriate; for when a sovereign mandates a punishment for a criminal, any attempt to evade it is deemed a new offense." This is an erroneous analogy, leading to a flawed conclusion! In situations where illness is indeed a consequence of divine punishment, seeking healing should not be equated with escaping punishment. While a guilty individual might evade human justice and, in doing so, commit a greater offense, evading the justice of the omniscient and omnipotent God is unthinkable; before Him, one can only seek forgiveness and be restored — this is not an offense.

Those who resist human penalties determined for them act as rebels, distinct from those who seek healing from sickness, as healing comes by the very grace and power of the same Lord who disciplines them. "The Lord created healing from the earth" (Sira 38:4); "from the Most High comes healing" (Sira 38:2). While fleeing from human punishment against authority violates that authority’s decree, seeking relief from illness aligns with divine will; successful healing merely confirms that the individual was judged to have a non-fatal ailment. Let us amend the analogy and conclude the debate. Chains are one of those instruments of human justice, not intended for the innocent; yet, Joseph's imprisonment illustrates innocence can suffer unjustly. Similarly, bodily illness can reflect God's justice, even if the sickness faced by Job, Hezekiah, and many others arises through the Lord’s special dealings, in which mercy and truth remain evident upon reflection.

The myriad situations of humanity, guided by the manifold wisdom of God along the paths of righteous Providence, are so numerous, diverse, interwoven, and deeply rooted in the human heart, that to attempt to fully comprehend every difficulty in them would be as futile as counting grains of sand or trying to scoop out the sea with a handful. Yet, possess the wisdom to recognize limitations in your understanding, bound by human necessity! Embrace the sound truths of God, the all-creator, as suggested by reason and revelation; find contentment in the unquestionable examples of individuals, upon whom — both through natural and miraculous means — God’s truth and goodness have shone forth uniquely, not uniformly, over each faithful soul. Agree with the Prophet's words and the multitude of divine testimonies: "all the ways of the Lord are mercy and truth to those who seek His covenant and His vision." There is a reassuring certainty in this understanding, which nourishes the mind, uplifts the heart, and enriches our lives!

The one who possesses wisdom will acknowledge, “the air was contaminated; now it is free from contagion.” Though the former state is bitter, there is little joy in the latter. However, the proclamation that our heavenly Father has shown mercy generates feelings that render one both happier and morally uplifted. "It is good to give thanks to the Lord, and to sing praises to Your name, O Most High, to declare Your mercy in the morning, and Your faithfulness every night" (Psalm 91:2-3). Let us steadfastly uphold this sacred calling. Let us acknowledge the truth of God, who visits calamity upon sinners while sanctifying the righteous through it; let us recognize the mercy of God manifested to us now; let us beseech the Lord’s gracious mercy and truth in the days to come for our devout Emperor and His exalted household, for this reigning City, Russia, and for every soul that, in faith and seeking God’s covenant, can partake in His mercy. Amen.

He states that all the ways of the Lord embody mercy and truth, highlighting that the divine law or the manner in which God operates is rooted in mercy and truth, which involves gracious assurances and their faithful realization.

But to whom does God respond favorably according to this principle? It is to those who earnestly seek His covenant and understanding. The covenant refers to the agreement that God established with humanity when He provided the law, affirming that they should live as His people while He remains their God. This covenant is termed as such in the Scriptures because it encompasses the promise of an inheritance, which is validated by the death of the one who made it, confirmed by the death of Christ—a prefiguration of which Moses signified when he sprinkled blood upon the people, declaring, “This is the blood of the covenant, which the Lord hath covenanted unto us” (Ex. 24:8; Heb. 9:20).

Concerning the visibility of God, He communicates His will through the law given to humanity, affirming that He interacts with those who earnestly pursue the covenant with Him, desiring to uphold it, and similarly seek His law to observe it. This pertains to individuals who are rightly disposed, who revere and love God. In the original Hebrew text, the term "seeking" is rendered as "keeping," yet the essence remains unchanged—those who seek the covenant, which may have been overlooked, do so in order to ensure their adherence to it.