Psalm 38 (37):12Meaning & Commentary from the Church Fathers

Just recently, He addressed your transgressions as if they were His own, claiming them for Himself. To those who sought to be close to His glory but ignored His humility, He responded, “Can you drink of the cup that I am about to drink?” (Matt. 20:22). Thus, the sufferings of the Lord are indeed our sufferings as well. If every person were to serve God devoutly, uphold faith sincerely, give everyone their due, and act justly among men, one might see that they would not endure even a fraction of what Christ described in His sufferings.

My beloved and my close companions approached and stood against me, while my neighbors remained at a distance. Who were the neighbors that approached, and who were those that stayed back? The Jews were neighbors, being close kin, who drew near even as they crucified Him; yet the apostles too were neighbors, standing back to avoid sharing in His afflictions. We might also interpret this, my friends, as referring to those who feigned friendship, since they acted as though they were His allies when they said, “We know that you teach the way of God in truth” (Matthew 22:16), attempting to test Him on the issue of paying taxes to Caesar. In their deceit, they sought to present themselves as His friends. But He required no testimony from man, for He understood what resided in the heart of humanity (Jn. 2:25). When they spoke words of friendship, He replied, “Why do you tempt Me, you hypocrites?” (Matt. 22:18). Thus my friends and neighbors drew near and stood against me, while my neighbors remained at a distance.

You comprehend what I am saying. I refer to those who were physically close yet emotionally distant. They approached Him in body, yet their hearts remained far away. Who was physically nearer to Him than those who bore Him to the Cross? Who was more distant in spirit than those who mocked Him? Listen to the contrast described by the prophet Isaiah; take note of both the proximity and the separation. “This people honors Me with their lips; behold, they draw near with their bodies, but their hearts are far from Me” (Isaiah 29:13). This same group can be seen as both near and distant simultaneously: outwardly close, yet internally removed. When we consider the apostles who also stood apart due to fear, the distinction becomes clearer. Some approached, while others kept their distance, with even Peter, who followed more boldly than his companions, maintaining such a distance that he eventually denied the Lord three times, despite having promised to be willing to die for Him. Having drawn near from afar, he later heard the question after the resurrection, “Do you love me?” to which he affirmed, “I love you” (Jn. 21:15), thus drawing nearer even while having distanced himself through denial, until by professing his love three times, he overcame his threefold denial. And my neighbors stood afar off.

His heartfelt pain and confession reveal the deep suffering caused by those closest to him, who harbor destructive malice. The prophet mourns deeply that he faces hostility from friends and kin, who were expected to be his support rather than his assailants. David's grief mirrors that of Job (Job 16:2), who reprimanded his supposed comforters for being ‘miserable comforters,’ as their presence only multiplied his suffering. We must guard against such behavior! True consolation should be gentle and soothing, alleviating pain rather than exacerbating it. Even in physical healing, soothing ointments are more effective for inflamed wounds because they alleviate discomfort before treatment is applied. How much more cautious should we be with our words when attempting to comfort others! Job remained silent for seven days alongside his friends, who refrained from speaking until he expressed his anguish. We must find the right moment to speak, ensuring that our words bring comfort rather than harm. Silence can be healing, while hasty words can deepen wounds. Why should we be astonished if one often wounded finds themselves hurt again by another’s words? Is it not unwise to speak excessively? (Proverbs 10:19; 29:20). Just as a physician waits for the appropriate moment to treat those weakened by illness, so should we consider the timeliness and reassuring nature of our speech, aiming to alleviate rather than increase sorrow. The weight of sorrow can be overwhelming, especially for a grieving mother who has lost loved ones. What urgency is there? Until her pain subsides, she may not be able to hear you. Often, we witness conflicts stemming from well-intended attempts at consolation. Our purpose is to share in another's grief, not to argue or dispute. We must choose our words carefully to avoid offending God in our efforts to comfort someone. Do not say, ‘Listen to this,’ along with a flurry of unnecessary words, only to provoke a response akin to, ‘Listen, you miserable comforters’ (Job 16:2). Avoid adding your arguments to another's sorrow! Come at the right time, and refrain from approaching if your words lack kindness. As Job teaches us about such individuals: Heavy trials have come upon me, surrounding me, and my brothers have distanced themselves while strangers have grown closer. My friends have turned cruel (Job 19:12-13). The holy prophet David expresses similar distress, lamenting the assaults from friends and the abandonment by those he loves.

13)—to prevent the sinner from achieving this decisive judgment until every obstacle is removed. Hope plays a crucial role in overcoming these challenges (v. 16), and this hope fortifies the soul (vv. 17, 18), eventually empowering the sinner to declare, “I will not” (v. 19).

In exploring these verses, we find that those close to the sinner—friends and faithful companions—have drawn near, standing close by. Conversely, neighbors maintain their distance. A more poignant realization emerges: the fears surrounding the leper’s condition have led others to recoil from his presence, finding his sinful wounds utterly repellent. They ultimately lose their connection and regard out of disdain for his profound sinfulness, choosing to avoid engagement altogether. The prophet vividly illustrates the isolation that sin engenders, highlighting the estrangement even from those once dear. Such a scenario may reflect the aftermath of David’s sin with Bathsheba, as history shows that illicit actions breed scorn and derision among one’s peers—wives, children, and relatives. It is hardly surprising if David faced a similar fate. In moments of penance, he recalls this estrangement, which previously may have gone unnoticed or unacknowledged.

The sorrowful truth surfaces, as when the child born of Bathsheba passed away, those near him murmured from a distance, hesitant to approach (2 Sam. 12:19). The penitent heart can perceive this detachment reproachfully. For every sinner who repents, there comes a moment of painful reflection on the devastation our sins have cost our relationships; genuine goodwill cannot flourish where sin abounds. Only those who embrace sin can find camaraderie in it, while those committed to righteousness tend to withdraw. This realization can drive one to seek restoration as soon as possible.

Moreover, the prophet articulates a profound truth about the penitent sinner’s plight: in the throes of repentance, he often finds little assistance among his own. Surrounding individuals may observe in wonder but cannot penetrate the sorrow or offer relief. The repentant individual may echo the sentiments of St. David, expressing turmoil in his heart due to grief, fatigue from his struggles, and a loss of hope—“my father and my mother have forsaken me” (Psalm 26:10). The early Church Fathers have guided our understanding of these sentiments toward a higher plane. St. Basil the Great notes that “friends and sincere ones” are akin to good angels, rejoicing in the salvation of souls. Once joyful about David’s works, these celestial beings distanced themselves amid his transgressions, not departing entirely but remaining afar. From that distance, others sought to invade his soul with temptation, influencing his descent into despair.

A similar idea is echoed in the thoughts of St. Athanasius, who explains that the holy powers withdraw during temptation, either to test or to chastise the one who falters. Our relationship with both good and evil angels can be depicted as follows: when an individual sins and harbors love for that sin, the angel retreats, observing from afar to see if there is anything to enlighten the sinner. As long as one clings to righteousness, the angel wards off demonic influence. However, once a person inclines toward sin, the demon asserts dominion over the soul, leading the angel to withdraw. In matters of free will, the angel declares to the demon, “Leave him be; he does not desire your ways.” Yet once the inclination manifests, the demon says to the angel, “Withdraw, for he willingly surrenders to me—do not interfere; grant him freedom.”

This freedom is pivotal. Once demons gain entry, they begin their tyrannical influence, teaching evil and steering the individual towards sinful endeavors, all with the aim of ensnaring him further in transgression. They cloud the inner self, compelling one to act without true awareness, much like a puppet led by unseen strings. The nuances of what transpires within the soul of a sinner while ensnared by sin are hinted at here by the prophet. Nonetheless, this is not the central focus of his message. Rather, he seeks to illuminate the roles of angels and demons when an individual awakens to the reality of their sinfulness, and as virtuous desires begin to blossom within, yearning for the Lord.

In this crucial moment, angels stand by, providing support from a distance, as the decision to forsake sin has not yet taken root in the heart; only nascent intentions occupy the soul. They offer encouragement and sympathy without intervening directly. Meanwhile, demons surround the sinner with anxiety, attempting to thwart any good intentions that emerge, striving to keep him entrenched in evil by instilling various thoughts that may derail his resolve to leave sin behind.

Any soul devoid of the heavenly seasoning by the Holy Spirit becomes corrupt and is overwhelmed with the foulness of evil and vain thoughts, infested by vile and fearsome spirits. The souls of sinners resemble beasts, eat away at themselves, and appear as if covered in filth and decay. From sinful wounds, a person becomes weakened and grotesque, tormented by a guilty conscience and shame. However, if one embarks on the path of repentance and virtue, the Lord will provide assistance in the struggle against base desires. This teaching encourages us not to conceal our sins or bury them within our hearts as darkness and decay, but to confess them candidly. The prophet expresses deep anguish due to the absence of the Holy Spirit's light because of his transgressions. By "neighbors" can be understood both other individuals and angels, who withdraw from a person due to sin, leaving them vulnerable to the relentless pursuit of demons. Evil spirits engage in daily plotting. The long-suffering of Christ during His Passion resonates with humanity, as Adam and his descendants cry out for deliverance from hell, longing for victory over sin, condemnation, and death.