Psalm 38 (37):11Meaning & Commentary from the Church Fathers

The light of my eyes has also vanished. In the same way, Adam was deprived of the light he once had. The very essence of his sight was in God Himself, whom he, after transgressing, fled from and concealed himself among the trees of Eden (Gen. 3:8). He turned away from God's presence in terror and sought shelter amongst the foliage, losing the radiant light he once cherished in that divine communion.

David’s heart was troubled by the wickedness of Nabal (see 1 Samuel 25), yet his distress eased when Abigail approached him, calming his agitation and anger, ultimately receiving his blessing. In contrast, Nabal’s cruel and hardened heart could not endure his wife’s words, leading to his foolishness and eventual death.

What caused the prophet's loss of strength—was it the frailty of the flesh or the weakness of the mind? If it was physical, we need not despair regarding our health, for "strength is made perfect in weakness" (2 Cor. 12:9). This truth was deeply understood by the judge and warrior, who expertly subdued both body and mind, denying the flesh dominion over the spirit, lest it confine the mind to the "law of sin" (see Rom. 7:23). He humbled the flesh and bound the mind, making him worthy of the crown (see 2 Tim. 4:8). As stated by the prophet (see Ps. 37:11), if the flesh forsook him, the mind triumphed within him. Conversely, if we suppose that the mind abandoned him, we may understand how a person weighed down by significant temptations, feeling a broken spirit, could perceive a loss of mental fortitude. Let the prophet instruct you: "The Lord is my strength and my praise" (Psalm 117:14). David sought the Lord, believing that not being forsaken required a greater pursuit of divine presence; even in despair, he wrestled with the thought that the Lord had left him.

Thus, the apostles aroused the Lord from His slumber (see Matt. 8:24-25) to keep Him vigilant for their benefit, not because they doubted His wakefulness. Similarly, Elisha asked, "Where is the God of Elijah?" (4 Kings 2:14), not out of belief in God’s absence, but in seeking His presence in their blessings. Jeremiah followed the Lord as a physician, pleading, "Heal me, O Lord, and I shall be healed; save me, and I shall be saved... I was not weighed down in following You" (Jeremiah 17:14,16). The Church longed for Him in the Song of Songs, urging the daughters of Jerusalem to awaken love (see Song of Songs 3:5); the Church sought to find the One whom she cherished in love and whose presence she perceived continually. Thus, David did not lament that Christ had abandoned him but recognized that in His presence, nothing could unsettle him.

To highlight awareness of Christ, David declared, "And the light of my eyes I have not" (Psalm 37:11). What could be the true illumination of all humanity if not Christ? John writes, "There was the true Light, which enlighteneth every man that cometh into the world" (John 1:9), for He illuminates both physical sight and the understanding of the heart. Let us earnestly pray for the Lord to perpetually fill us with His light and be with us as He was with David. The king boldly stated, "For Thou hast the fountain of life, and in Thy light we shall see light" (Psalm 35:10). Surely, David, as a prophet, beheld a radiant light; may His lamp shine upon us as well, that we may not stray. The Word stands as our lamp, for it is the true light that enlightens the world: "Thy Word is a lamp unto my feet, O Lord" (Psalm 118:105). The prophet sought this lamp—not merely a lantern but a true lamp. John discovered and revealed the lamp, while Judas, the betrayer, came with a lantern, demonstrating (see Jn. 5:35; 18:3) that a lantern holds a contained light, not one that is free. The light among the Jewish people resembles a lamp concealed (see Matt. 5:15) or as torches under covering—visible, yet not apparent. In contrast, we all gaze upon the unveiled glory of the Lord, that we may be transformed into His likeness from glory to glory through the Spirit (2 Cor. 3:18). Thus, the assembly of persecutors approached with torches, yet their eyes could not perceive the hidden light. Their torches were smoky, illuminating little. It was customary to burn the bodies of the deceased using such torches, yet in their pursuit of the Creator of salvation, the Jews bore torches meant for destruction! By rejecting the peace of the Lord, they came armed, thereby condemning themselves through Roman might, leading to the ruin of their city and temple.

Some interpret the following verse as a prophetic statement from Christ regarding His disciples, who, despite being steadfast companions and the light of His eyes during His anguish, abandoned Him and fled, as noted in Matthew’s account: then all the disciples, forsaking Him, scattered (Matthew 26:66). Cyril remarks that when the mind is not ensnared by desires, it enjoys peace and tranquility, and the pure light of sobriety from God shines within it, guarding both the heart and its thoughts. However, when the heart is seduced by the distractions of fleeting and wicked pleasures, it becomes vulnerable to rebellion instigated by Satan, who fills it with turmoil, shrouding it in darkness and confusion, akin to a battle raging within. Basil also states that in those who prevail, the spirit is robust while the flesh is frail; conversely, in those who falter, the flesh is emboldened, and the soul is left weak and weary. Thus, he articulates that my cognitive strength has succumbed to chaos and my power has departed along with the light of my eyes; during sinful times, my discernment becomes clouded and bewildered by the wrongdoings I have committed, leading to considerable confusion. Theodoret observes that in these words, two truths are conveyed: the overwhelming sorrow so profound it appears even the light is in darkness, and the lack of care rightly deemed as the light of the eyes.

Originally, the mind was in harmony before the fall; however, following the fall, it became flawed in every person without exception and must be abandoned for the path of redemption (1 Tim. 6:20-21). Scripture states, “The light of my eyes, and that is not with me” (Ps. 37:11), highlighting the condition of the mind affected by the fallen nature. Through their harmful self-deceptions, fallen individuals also claim their hearts to be good. While the heart was indeed good prior to the fall, after the fall, its goodness has become mixed with evil and must be cast aside as impure for salvation. God's Word refers to all humanity as wicked (Luke 11:13). Due to this sinful contamination, everything in humanity is in disarray; all actions are misguided, influenced by falsehoods and self-gratification. This is evident in the way the will operates, the way all affections of the heart express themselves, and the manner in which all thoughts are formed. In vain do fallen and blind people label these things as good, elegant, or elevated! The depth of our fall is that very few individuals recognize themselves as fallen beings in need of a Savior; many instead view their fallen condition as a state of total victory and invest much effort into perpetuating and enhancing their corrupted nature.

The prophet seems to say, “Behold, O Lord, my weeping and my tears; see how troubled I am, how I have lost my strength, how I dwell in darkness even in daylight.” This indicates immense sorrow, to the point that even light feels like darkness, and signifies feelings of abandonment without Divine care, often referred to as the light of the eyes. Zigabenus notes, “The heart is troubled—due to the accusations of conscience and the spirit of repentance; forsaken strength—because of the misery I endure; the tears I shed have dimmed my vision, and I can no longer see clearly.”

Irenaeus offers another insight: “A troubled heart denotes an internal conflict, stemming from the lower self rebelling against the higher self, that is, the flesh opposing the spirit; forsaking strength: during this struggle, a weakness emerges, causing a person to reluctantly experience evil desires and to cry out with the Apostle: ‘For I have the desire to do what is good, but I cannot carry it out’ (Rom. 7:18). There is no light in the eyes: this struggle leads to not only a weakened will but also mental darkness, where we perceive things not as they truly are, but as they appear to us in our troubled state, much like those suffering from a fever who deem sweet things bitter and bitter things sweet.” Saint Cyril states, “As long as the mind is not ensnared by harmful temptations, there is tranquility and quietude; the pure light of righteousness shines in it, stemming from the peace of God, which guards our thoughts and hearts. But when the heart succumbs to unclean desires, Satan creates confusion and amplifies evil thoughts within.” St. Basil the Great comments, “In those who lead virtuous lives, the spirit is strong, though the flesh may be weak; in those overtaken by sin, the flesh prevails, and the soul becomes frail. He states that upon sinning, my mental clarity was troubled.” Both perspectives hold merit. Sorrow presupposes an awareness of personal fault, and this awareness fosters sorrow, revealing its depth. Previously, he turned to the Lord to express noble intentions; now he acknowledges his dire condition to seek help. All three verses—9, 10, 11—highlight a singular theme: the surge of remorse in varied forms. It is evident that, through the grace of God, everything within has deteriorated, the stronghold of sin has been dismantled. Simultaneously, amid this turmoil, the seeds of a renewed life are sown—longings and sighs akin to a seed that, while bent and in the throes of decay, begins to form the roots of a new plant.

Frequently, we perceive things not as they inherently are, but as they appear to our flawed inclinations, similar to those scorched by flames who mistake sweet for bitter, and bitter for sweet. Thus, he does not say the light of my eyes has extinguished but instead that it is not with me. The light of reason or discernment persists within the soul; however, because our bodies, bound to decay, weigh down the soul, we often find ourselves distracted by fleshly desires, rendering us unable to fully utilize it. Therefore, he articulates that while the light of my eyes—the light, I say, of the inner sight—is within me, it is not operational in my life. I possess it intrinsically, yet it is not active in practice.

Any soul devoid of the Heavenly Spirit's sacred influence decays, overwhelmed by the foulness of sin and empty thoughts, becoming infested with vile and dreadful spirits. The souls of the wicked resemble that of wounded beasts, afflicted and consumed, enshrouded in decay. Such fallen states reduce a person to decrepitude, plagued by guilt, shame, and despair. However, if one initiates a process of repentance and pursues a life of virtue, the Lord will provide support in confronting temptations. This message instructs us to refrain from concealing our sins or allowing them to fester in the depths of our beings, but rather to openly confess them without hesitation. The prophet expresses profound sorrow due to the absence of the Holy Spirit's light, which he has lost because of his sins. Neighbors, which include angels, withdraw from a person due to sin. Souls fall prey to demons that persistently attack. They are scheming daily in their relentless pursuit against humanity. Christ's enduring patience during His Passion echoes the cries of Adam and his descendants, yearning for salvation from Christ and liberation from hell, striving to overcome sin, condemnation, and death.