Psalm 34 (33):10Meaning & Commentary from the Church Fathers

Regarding the prophet's remarks about perfect fear, one can consider the explanation found in "The fear of the Lord is pure" (Psalm 18:10). Saints Maximus and Dorotheus observe that without first developing an initial awe of God, one cannot reach a perfected fear. The beginning of true wisdom is the fear of the Lord, which protects the soul, unlike the ambivalent, from all wickedness. For it is through the fear of the Lord that one steers clear of evil. St. Cyril's writings also affirm that, from a literal standpoint, God always provides for those who revere Him, ensuring they never face want. Lacking in nothing good, they are in a position to share with others.

Similarly, the apostle writes, ‘By faith Moses, when he came of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer with the people of God than to enjoy the fleeting pleasures of sin; he valued the reproach of Christ greater riches than the treasures of Egypt, for he was looking to the reward’ (Heb. 11:24-26). Therefore, how can these virtues be deemed incomplete when King David boasts of fulfilling the Lord’s justifications with the reward in mind, and when it is noted that the Lawgiver, casting aside the privilege of a royal son, preferred great suffering to the riches of Egypt?

Chapter 12: Response regarding the distinct levels of perfection of Heremon. The Holy Scripture encourages our free will to pursue various degrees of perfection, depending on each individual’s spiritual capabilities. It cannot offer the same crown of perfection to every person since not all possess the same resilience or inclination towards it; thus, the Word of God has established varied levels and measures in the perfections themselves. This is illustrated clearly in the distinction of the beatitudes. Although the blessed are recognized as those destined for heaven, blessed are those to inherit the earth, blessed are those who will be comforted, blessed are those who will be nourished; nevertheless, we find a significant disparity between residing in the kingdom of heaven and inheriting the earth, between receiving comfort and being abundantly fed with righteousness, and a notable difference between those who receive forgiveness and those who will witness the glorious presence of God. For ‘there is one glory of the sun, another glory of the moon, and another glory of the stars; and star differs from star in glory. So also is the resurrection of the dead’ (1 Cor. 15:41-42). When thus the Holy Scripture commends those who fear God and assures them of complete happiness, declaring, ‘Blessed is everyone who fears the Lord’ (Psalm 127:1), and in another passage states that perfect love casts out fear, for fear involves torment: ‘He who fears is imperfect in love’ (1 Jn. 4:18); moreover, when it esteems the service of God as an honourable act, saying, “Serve the Lord with fear” (Ps. 2:11); “It is not enough that thou shalt be My servant” (Is. 49:6); “Blessed is the servant whom his master, when he comes, finds doing so” (Matt. 24:46); yet the Lord Himself tells the Apostles, ‘I no longer call you servants, for the servant does not know what his master is doing; but I have called you friends because I have made known to you everything I heard from My Father’ (John 15:15) and, ‘You are My friends if you do what I command’ (John 15:14), we see here that there are different levels of perfection, and that the Lord encourages us to ascend from one level to a higher one. If someone, for instance, having achieved perfection in the fear of God, progresses, as the Holy Scripture mentions, ‘from strength to strength’ (Ps. 83:8) and moves from fear to hope with a vigorous spirit, such a person is invited to a new, most blessed state, which is love; he will come to be counted among the friends and children of God when he becomes a faithful and wise servant (Matt. 24:45). In this light, our statements should be understood. We do not contend that the considerations of eternal punishment or the glorious reward promised to the saints lack value; on the contrary, these thoughts are indeed beneficial, for they guide those influenced by them towards the beginning of bliss. However, love, being filled with glorious boldness and unending joy, elevates those devoted to it from the realm of servile fear and mercenary hope to a state of filial love for God, and thus enhances their perfection. For ‘In My Father's house,’ says the Savior, ‘are many dwellings’ (John 14:2). Though all the lights shine in heaven, there remains a vast difference between the radiance of the sun and moon, and among the day and various stars (1 Cor. 15:41). Thus, concerning love, the Apostle emphasized its superiority not just over fear and hope but over all extraordinary gifts, demonstrating that it surpasses all other virtues. Indeed, after listing all spiritual gifts and the properties of this virtue, he states: ‘I will show you a way that is even more excellent. If I speak with the tongues of men and of angels... If I possess prophetic abilities and understand all mysteries and all knowledge, and if I have faith so as to remove mountains... And if I give away all my possessions and offer my body to be burned, but have no love, it profits me nothing’ (1 Cor. 12:31, 13:1-3). Thus, you can see that nothing more precious, perfect, elevated, or enduring exists than love. For ‘love never fails, but prophecies will cease, and tongues will stop, and knowledge will be inoperative’ (1 Cor. 13:8); without love, not even the most extraordinary gifts or the glory of martyrdom hold any significance.

Chapter 13: On the fear that arises from perfect love. Therefore, anyone grounded in perfect love will undoubtedly elevate to the highest form of that unique fear that does not arise from the dread of punishment or the wish for reward, but from profound love. This form of fear resembles how a child fears a parent, or a sibling fears another, or a friend fears a companion, or a spouse. In this context, we do not fear punishment or reproach, but rather the slightest offense to love, and we remain in constant fear of diminishing the fervor of our love through even the most trivial acts or words. The prophet Isaiah adeptly captured the essence of this fear when he stated, ‘The riches of salvation consist of wisdom and understanding; the fear of the Lord is his treasure’ (Isaiah 33:6). He could not express the dignity and value of this fear more clearly than by affirming that it preserves the riches of our salvation, which encompass divine wisdom and understanding. It is not sinners, but the saints who are urged towards this fear by prophetic proclamation. ‘Fear the Lord,’ declares the Psalmist, “All His saints, for there is no scarcity among those who fear Him” (Psalms 33:10), meaning those who fear the Lord with this perfect fear need for nothing. In contrast, the Apostle John explicitly states of the other tormenting fear: ‘He who fears is imperfect in love, for fear involves torment’ (1 John 4:18). Thus, there exists a significant distinction between that fear which lacks nothing, which is the treasure of wisdom and understanding, and the incomplete fear known as ‘the beginning of wisdom’ (Ps. 110:10), which, being accompanied by torment, is ultimately dispelled from the hearts of those who attain the fullness of love. ‘There is no fear in love, but perfect love casts out fear’ (1 Jn. 4:18). Truly, if fear is the beginning of wisdom, what then constitutes its perfection, if not love for Christ which, incorporating the fear of perfect love, is not merely the beginning but the very treasure of wisdom and understanding? Consequently, there are two forms of fear, one pertaining to beginners—those still under the burden of servile fear, of which the prophet speaks, ‘The slave honors his master’ (Malachi 1:6), and similarly in the Gospel, ‘I call you no longer slaves, for the slave does not know what his master is doing’ (John 15:15), stating, ‘the slave does not remain in the house forever’ (John 8:35). The Savior encourages us to transition from a state of painful fear to one of complete liberty in love and confidence as children and friends of God. Moreover, the Apostle, fortified by the Lord’s love, transcended the lowest form of servile fear and testified to being enriched by the gifts of the Lord, stating, ‘For God has not given us a spirit of fear, but of power, love, and self-discipline’ (2 Tim. 1:7); and to those fervently loving the heavenly Father, who had been transformed from slaves into sons through divine adoption, he exhorts, ‘For you have not received a spirit of bondage to fall back into fear, but have received the Spirit of adoption, by whom we cry, Abba, Father’ (Rom. 8:15). Furthermore, the prophet, when depicting the sevenfold grace of the Holy Spirit destined to rest upon the incarnate Son of God, proclaims: ‘And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness,’ and adds a particular note, ‘and He shall be filled with the fear of the Lord’ (Isaiah 11:2-3). Notably, the prophet does not say, ‘And the Spirit of the fear of God shall rest upon Him,’ as he did with the previous gifts; rather, he states, ‘And He shall be filled with the fear of the Lord.’ This indicates that the Spirit is so abundant that once it overtakes an individual with its power, it will envelop their entire soul, not merely a portion of it. And such is necessary, for fear, combined with eternally enduring love, not only fulfills but also dwells continuously and inseparably with the possessed, without being diminished by fleeting pleasures and joys, unlike the fear that is ultimately cast out. Therefore, the fear with which the God-Man was filled, who came not only to redeem humanity but also to exemplify perfection and all virtues, is the fear of perfection. The true Son of God, who ‘committed no sin, neither was deceit found in His mouth’ (1 Pet. 2:22), could not experience a servile fear of punishment.

The fear of God is an active commitment, manifesting itself in obedience to His commands and a steadfast dedication to truth and love. When such fear is present, it forms a foundation of reliability, enabling us to approach God with confidence and experience the sweetness of His grace. Strive earnestly for the Lord, and rest assured that you may expect His assistance.

We often approach a friend with whom we have pleasant relations to express our needs boldly, without doubt or fear of rejection. Conversely, when we have wronged someone, we hesitate to see them, even knowing they are generous to all. The same applies in our relationship with God. Those with a pure conscience, who are diligent in fulfilling His commandments, can trust boldly in His aid. If one has sinned against God, during times of sorrow and anguish, confidence may elude the heart unless it is paired with sincere repentance and a firm resolve to live solely for the Lord. Saint Isaac the Syrian expresses this vital connection between trust and a virtuous, God-fearing life, asserting that those who dedicate themselves wholeheartedly to spiritual pursuits and virtues rightly place their hope in God, for they have become His servants and caretakers of His deeds, remaining vigilant against negligence. Such individuals are worthy of God's attentive care, having adhered to the Divine command to seek first the Kingdom of God and His righteousness; thus, God fulfills His promise to them: “and all these things shall be added unto you.”

Conversely, a man whose heart is consumed by earthly matters, neglecting to please God or pursue virtue, how can he dare turn to God in hope when faced with poverty or death, overwhelmed by the consequences of his sins? He might exclaim, “I will trust in God,” seeking relief without having remembered God until this moment, having insulted Him through unrighteous deeds, making His name a subject of ridicule, as stated in Romans 2:24. Do not be misled; genuine faith in God is always preceded by dedicated service to Him and the sincere effort invested in good works. The righteous trust in God like a lion. As they devote themselves to God, He promises: “I will be with him in trouble, I will deliver him and honor him; with long life will I satisfy him, and show him My salvation.” Those who are neglectful and lazy cannot harbor such hope. But those who remain steadfast with God and approach Him through virtuous actions can rightly claim what the psalmist expresses: “My eyes have failed, looking for my God.”

Why should the saints maintain a healthy fear of God when they are already deemed holy due to their piety? It is to ensure that such reverence does not wane within them. The fear of God safeguards virtue, particularly as the saints become targets of the enemy's arrows, vulnerable to envy and malice. Sin, still lurking within, may rear its head if it perceives that the sword guarding the sanctified heart has been lowered. St. Basil the Great teaches that if the fear of God is absent from our lives, sanctification cannot take root or endure within us. Just as a body remains inert when nailed, so too does a soul fortified by the fear of God resist the temptations of sin.

In what manner does the holy Prophet declare that those who fear the Lord escape hardship? Firstly, the fear of God enlightens them to moral perfection. St. Basil emphasizes that one who is restrained by fear from wrongful actions lacks nothing in virtue and remains complete in human perfection. A person who internalizes profound reverence, fearing all out of piety, will not sin, owing to his disdain for wrongdoing, and thus will not suffer, for God's fear accompanies him in all circumstances. Therefore, the wise declare: “Fear God and keep His commandments, for this is the whole duty of man,” indicating that all human goodness and perfection derive from fearing God and obeying His commands.

Secondly, although often confronted with difficulties, those who fear God are not overwhelmed by their burdens, secure in the belief that all occurrences serve a greater good under God’s providential care. This assurance fosters a spirit of patience that transcends all hardships, rendering them seemingly non-existent. Such a spirit enriches the soul far more than material wealth can. Those who truly fear God and shun riches do not lament over what they do not possess.

Thirdly, the Lord does not abandon those who fear Him in their times of need but provides for them with temporal blessings necessary for their moral growth, for the benefit of others around them, and for the glorification of His name. The Scriptures, particularly in the lives of the saints, illustrate numerous instances where God displays His special care for His servants, miraculously providing all they need for their sustenance. Those who are spiritually mature do not seek excessive external provisions but are satisfied with their spiritual nourishment, while spiritual infants are physically sustained by God's arrangement.

Thus, the faithful are compelled to fear God, even for the sake of the temporal blessings He grants. Martyrdom itself attests that there is no hardship for those who revere the Lord. Blessed Augustine adds wisdom here, noting that many shy away from embracing the fear of God, fearing hunger, thus questioning, “What shall we eat?” They may excuse deceit, believing they cannot thrive without it. But God will surely judge deceit; instead, they should fear God. If one fears God, even amid uncertainty, they must believe that divine provision will not falter. The Prophet encourages, “Fear the Lord, for there is no hardship for those who fear Him.” He assures those who doubt that trust in God will not lead to poverty but to sustenance, reminding them of the care God provided even before they recognized Him. One should not envy the seemingly prosperous who do not fear God while lamenting their own lack despite their faith. In truth, as the Prophet concludes, “the rich may be poor and hungry.”

Such a person embodies God’s perfect will, as articulated by St. John in his first epistle (1 John 2:5). This respectful awe is highlighted in Job (Job 28:28): "The fear of the Lord is wisdom," and in Sirach (Sirach 1:20): "The root of wisdom is to fear the Lord." Moreover, it is said in Sirach (Sirach 25:14), "The fear of the Lord is more than all things," and in Isaiah (Isaiah 11:3), it is proclaimed regarding Christ, "The Spirit of the fear of the Lord shall fill Him." Additionally, Ecclesiastes reminds us (Ecclesiastes 12:13): "Fear God and keep His commandments, for this is the whole duty of man." This suggests that true fulfillment and wellbeing in life stem from fearing God and obeying His commandments. The Prophet further reassures us, stating, "There is no lack for those who fear Him," indicating that those who revere God will find themselves lacking nothing. After all, what could a friend of God possibly lack when friends share everything? While it may appear that the most righteous sometimes experience a shortage of worldly goods, they remain enriched in spirit, having the invaluable gift of patience—a treasure far exceeding material wealth. It is also worth noting that one who does not yearn for wealth cannot be deemed deprived; true richness lies in the spirit, not in hoarding resources. Nonetheless, the Prophet—or rather the Holy Spirit—also addresses the unlearned with these same teachings, urging them to fear God, if only as a means to receive temporal benefits, assuring them that He does not abandon them in times of need. Throughout the Holy Scriptures and particularly in the Lives of the Saints, countless examples reveal God’s devoted care for His servants, providing them with the necessities of life through His wondrous providence.