Psalm 34 (33):22Meaning & Commentary from the Church Fathers

Similarly, the righteous need not fear the end of their earthly existence, even if it comes by sword, flames, or other means, for they are ushered into eternal goodness. Indeed, "the death of sinners is fierce."

Consider the fate of the wealthy man who disregarded Lazarus; despite his comfortable, domestic setting during his death surrounded by friends, he found himself in flames afterward, devoid of any comfort despite his prior prosperity. In contrast, Lazarus faced a tormenting end near the gates of that rich man, contributing to his suffering, yet upon his departure, he was welcomed into eternal joy in Abraham's embrace. What loss did Lazarus suffer in his violent passing, and what gain did the rich man have from his seemingly peaceful end?

Yet, some may express fear regarding the prospect of dying innocently rather than tragically; fearing punishment akin to the guilty, despite having committed no wrongdoing. But let me pose a question to you: is it your desire to face death in guilt? Who could be so pitiful as to choose to die under blame when an unmerited death approaches? If there is to be a fear of death, it should be in relation to the consequences of our actions; an undeserved death aligns one with the company of the saints. Many who have earned God's favor and attained glory met with untimely deaths, and the first among them was Abel. He did not fall victim to his brother’s wrath for having wronged Cain, but rather for his devotion to God.

The Scripture further states, "Honourable before the Lord is the death of his reverends" (Psalm 115:6). While the righteous encounter an "honourable" demise, it warns that "the death of sinners is fierce." Even if one passes surrounded by family in their own domicile, devoid of virtue, their death remains classified as "fierce."

Consequently, let us not dwell too heavily on the physical surroundings of our passing nor fear death itself, but rather the sin that leads to death. It is not death that caused sin; instead, sin brought forth death, which in turn became a remedy for sin. As the prophet notes, "Honourable before the Lord is the death of his reverend ones" (Psalm 115:6), while also reminding us, "the death of sinners is fierce." Thus, it becomes evident that those who live with purpose can find profound benefit even in death, while those who are lax and indifferent will meet it as a consequence of their negligence.

However, if you turn to the Gospel, it reveals the harsh reality that the souls of the wealthy suffer in flames of torment, a fate unmoved by any accolades or ceremonies bestowed by the pride of the living upon their temporal remains.

Their sinful existence breeds hatred for the righteous, as they dread correction. In their contempt, they compound their wrongdoing. Many reasons have been given for the hatred directed at the righteous. Their boldness in rebuke elicits this hatred, for they "hate the one who speaks true judgment at the gates and despise the words of justice" (Am. 5:10). Factors such as the desire for dominance, greed, and even ignorance have led many to oppose those who are truly virtuous, questioning what it means to be a righteous individual. "The death of sinners is fierce." It is possible that the Prophet refers to all of life as death, mirroring the Apostle’s description of the flesh as death when he declares: "Who will rescue me from this body of death?" (Rom. 7:24). However, those who misuse their bodies and surrender them to sinful pursuits ultimately prepare for themselves a painful demise.

Great Athanasius notes the terrifying reality of spiritual death, a fate accompanied by eternal fire, the profoundest darkness, an unquenchable worm, and weeping and gnashing of teeth, a state that the divine essence reinforces. Basil asserts that the death of the righteous is inherently good, as they who have died to sin experience a blessed and life-giving end. Those who detest the righteous persist in sin. The righteous are often unseen by those who dwell in sin; if, as Sirach points out, "every animal loves one like itself" (Sirach 13:19), it is evident that anything dissimilar is met with animosity by those devoid of virtue. Sinners commit acts of injustice against the righteous not only by failing to emulate their goodness but also by harboring hatred towards it. Thus, to speak of "sin" can, in agreement with the Divine Cyril, refer to wrongdoing or may imply their exposure to dire consequences, as God permits calamity to befall those who despise the righteous. Basil similarly observes that those who are steeped in sin resent the virtuous, for the upright serve as a standard against which they are measured. Divine Cyril notes that their animosity towards the righteous reveals their sinful nature.

Thus, just as the demise of ‘those who did not transgress in the pattern of Adam's transgression’ did not hinder the universal experience of death from stemming from collective condemnation (Rom. 5:14-18), so too does the passing of an innocent child due to a grievous illness not negate the reality of this illness as a corporate judgment from God, and perhaps, moreover, as a particular chasten or a catalyst for spiritual awakening for those grieving the loss of the child.

In the latter context, it indicates that sinners face a dreadful death because dark forces seize their souls and cast them into the abyss, filled with despair; however, the Lord safeguards the souls of His devoted servants during their departure from the body, ensuring that the legions of wickedness cannot harm them. This reaffirms that those who rely on Him are never misguided. The underlying ideas are similar; it is more accurate to align this verse with the last because both halves are clearly related. In this verse, it states, “He that hateth the just shall transgress,” while in the next, “they that trust in Him shall not transgress.” Together they elucidate each other and shed light on the entire context.

The death of the wicked is severe, as they will at their end realize all is lost, and hope for redemption is gone—the very foundation they relied upon crumbles away. God’s wrath looms, conscience torments, and the tormentors advance. The condition after death is even more dreadful; what they anticipated at death now proves true in reality. The souls of the wicked are swiftly taken by dark powers into regions of suffering and despair, awaiting the grim verdict of their fate at the Last Judgment. St. Basil the Great remarks, “There is a death of the righteous, but it is not fierce; it is a good death.” Those who pass away in Christ receive a blessed portion, having died to sin and thus experiencing a salvific end. Conversely, the death of the wicked is indeed fierce, for upon their demise, they are engulfed in torment, akin to the rich man who “clothed himself in porphyry and fine linen, rejoicing all the days of light” (Luke 16:19). Those who misuse their bodies in service of sin prepare themselves for a dreadful death.

St. Augustine approaches this concept from a different angle, asserting, “With the words, ‘The death of sinners is fierce,’ the Lord warns those who say, ‘This man died wickedly, he was devoured by beasts, he was not righteous and perished miserably. Had he been righteous, he would not have met such an end.’ Do you consider someone righteous simply because they die peacefully in their own bed? Yet, do you not recognize their sins, though they pass away quietly among their kin? Thus, he is a sinner, despite an outwardly peaceful death; it is as cruel as that of any wicked one. What may appear just to you can be fierce if viewed with discernment. Observe the exterior calm, yet perceive the inner reality where he is cast down into Gehenna.

The Gospel elucidates the severe death of sinners through two figures: a rich man adorned in fine attire and a poor man at his gate, covered in sores and longing for crumbs from the rich man’s table. Death approaches, altering the fortunes of both; the poor man, a righteousness bearer, receives divine acceptance into Abraham’s bosom by angelic escort, while his body lies unattended. The rich man also dies, and we can only imagine the lavish mourning for one clothed in luxury. Yet consider where his soul resides—“And being in torment in hell,” he yearns for a mere drop of water from the finger of the very poor man he had disregarded, yet he receives nothing (see Luke 16:19-25).

Now grasp the reality of a sinner’s fierce death. Do not fixate merely on outward appearances; look deeper with your faith’s insight, revealing the soul engulfed in anguish, offering no solace from the grand display of honors bestowed upon an empty corpse. The essence of death must be gauged by the state of the soul—whether it is kind or tormenting—not by external accolades or the disparagement of the deceased, as observed in society. St. Athanasius encapsulates the fierce death of the sinner as one of the soul, doomed to eternal flames, descending into darkness, plagued by a never-ending worm, weeping and gnashing of teeth, for hell and darkness await those who sin.

“He that hateth the righteous shall transgress.” What ties this portion to the preceding thoughts, and how does this transgression influence the severity of a sinner's death? It centers on the term "transgress," which signifies erring in judgment and realizing such errors at the moment of death, contributing to its severity among sinners. Those who detest the righteous generally view them as regressive and superstitious, seeking to dismiss and persecuting them. They believe they hold the upper hand, yet death arrives and reveals their true folly. In that moment, they recognize their miscalculations: they have not triumphed but have lost everything, leading to a dreadful demise (see Irineus, Archbishop of Pskov).

The phrase “those who hate the righteous will transgress” indicates that those who embitter and persecute the just, trampling upon the innocent while regarding themselves as victors, will ultimately face destruction and fail to attain eternal life. At the time of their futile regret, they will lament, “For we have strayed from the true way; we are filled with lawless paths, but we do not understand the way of the Lord” (cf. Prem. 5:6-7). Their disdain for the righteous stems from their rejection of truth, which the righteous embody. St. Basil observes that they detest the righteous because their own sins are exposed by the moral standards of righteousness, which they cannot tolerate.

In today's context, the principles of righteousness align closely with Christian tenets. Open hostility towards those who adhere to these principles is increasingly unacceptable, yet individuals who resist the spirit of Christianity seldom conceal their aversion. Some mockingly express condescension, which is equally offensive as overt rejection. Ultimately, death will dispense a harsh clarity. They too will acknowledge, “We have strayed from the true path,” but it will be too late to change, merely intensifying their dread. St. Augustine emphasizes that the righteous refers to Christ, who justifies the ungodly (cf. Rom. 4:5) and cleanses us from sin (cf. 1 John 2:2)—the Lord Jesus, our Savior. Those who despise this Righteous One face a necessary fierce death, as they die in their sins devoid of reconciliation with God through faith in Him, which cleanses from all transgressions. In Augustine’s time, numerous pagans existed who rejected the Lord and His holy faith.

Thus, in interpreting the Psalm, it was vital to remind believers that their choice to love and believe in the Lord constitutes the good part, while those who turn away will suffer a fierce death, weighed down with sins they could not evade, the only remedy for which lies in faith in the Lord’s sacrificial death. Is it not necessary now to remind those who place blind confidence in mere external morality, believing themselves justified without a relationship with Christ, to evaluate the foundation of their righteousness? Death will arrive, serving as the ultimate reckoning; would it not be wise to confess, “Alas, we do not know the way of the Lord!”—though such recognitions yield no relief, only amplifying their terror.

In their shattered spirits, they will acknowledge: We have strayed from the true path; the light of righteousness has not illuminated our lives, and the sun has not shone upon us. We have filled our ways with the deeds of the wicked and destruction, wandering through unyielding wastelands while failing to recognize the way of the Lord (Prem. 5:6, 7).