Psalm 38 (37):8Meaning & Commentary from the Church Fathers

To summarize, dear friends, the thoughts that trouble you, about which you lament, are mere deceptions of our spirits; therefore, humanity receives illusions as a consequence, losing sight of the truth. For just as these deceptions serve as the soul's punishment, truth becomes its reward. Yet, while we remained lost in illusions, the truth came to us. Christ discovered us deeply entrenched in these deceptions. He took on our humanity, or more accurately, He assumed human nature from us. He made Himself visible to our physical eyes to heal through faith those whom He chose to unveil Himself to, allowing the truth to be disclosed to those who truly seek it. He embodies the truth that He promised us when His flesh became manifest, so that we might grasp the essentials of faith, the ultimate reward of which is Truth.

Consequently, one aware of the sin inflicted upon him by the tempter proclaims: "My garments are stained with reproach." Like Samson, who fell prey to foreign captors through immorality and was blinded by them, so too is anyone who succumbs to sin ridiculed by outsiders.

The adversary mocks the body by promoting debauchery, incest, and adultery. Hence, those who partake in fornication commit sin not merely against external laws, but against their own bodies (1 Corinthians 6:18). This manifests in two ways: first, the body becomes weakened and succumbs to lust, failing to maintain purity; second, the seeds intended for procreation yield moral impurity instead of offspring. Deception may arise, especially since physical excitement can occur even without sexual intercourse, misleading individuals through its allure. The translators of the Septuagint rightly pointed out the deceptions of the soul (see Psalms 37:8), since the enemy, by taunting one's emotions, strives to sap human strength, deplete virtue, and undermine courage. Thus, in another psalm, David laments, "My loins are loosed" (Psalm 72:21). The blessed Apostle reassures us not to be disheartened by the deceits of the soul or the frailty of the flesh because it is Christ who embodies the strength of our soul and body (see 2 Corinthians 12:9). He serves as the Divine Healer for the sick and fortifies the weak. Even while our outer selves degrade, our inner selves are rejuvenated daily (2 Corinthians 4:16).

St. David, ensnared and humbled by these deceptions of the soul, remained steadfast against the overwhelming misfortunes that had arisen against him, refusing to succumb to the adversary. In subsequent psalms, he admonishes us not to yield to the foe: "How much evil has the enemy wrought in Thy sanctuaries! And those who hate Thee have boasted in the midst of Thy feast. They raise their banners as emblems, and I did not discern them on my ascent" (Psalm 73:3-6). The psalmist expresses his non-approval, stating he did not align himself nor endorse the banners of wickedness displayed at the summit—this summit being the mind, where thoughts and sentiments converge, and where the wisdom of Christ resides. In another psalm, he declares, "I have not known the word of the unrighteous, nor have I recognized the wicked who evade me" (Psalm 100:4). Although Christ knows all things, He does not know sin (see 2 Corinthians 5:21); He recognizes His own—that which aligns with virtues rather than vices. The Scriptures proclaim, "The Lord hath known His own" (2 Timothy 2:19), while to the unrighteous, He responds, "Depart from Me; I know you not" (Luke 13:27). Through the mouth of Jeremiah, it is said: "Like a lamb I was led to the slaughter, and knew not" (Jeremiah 11:19). How is it that the Lord did not recognize what He had previously spoken of regarding the future? He stated, "I did not know their thoughts and their wickedness. I do not desire to know that which pertains to bloodshed; therefore, I will not gather their assemblies for that purpose" (Psalm 15:4). He eradicates their iniquities and remembers them no more (see Isaiah 43:25). He does not wish to know what He has chosen to forgive. Just as He does not concern Himself with wood burning in a fire or piled logs, nor straw or hay (see 1 Corinthians 3:12)—elements that might fuel the flame—He seeks what endures, so it may yield fruit. He wishes to recognize what stands firm upon the foundation, that the structure may be strengthened, rather than that which lies on the ground, vulnerable to those who would plunder (Psalm 88:42). He desires what pertains to the vine—namely, the authentic tree that bears fruit! And those gathered in bundles are destined for burning (cf. Matthew 13:30). He is neither ruler nor ally to what is corruptible. The true crime lies in fellowship with sin, rather than in sharing anything else.

Why does the Lord not know those who take pride in worthless and decaying treasures? Their wicked actions and cruel iniquities obstruct the path of a believing soul, and through their merciless deeds they dismantle the gates of a righteous mind, preventing Christ’s entrance. Each person must guard their own door and gate, and when Christ comes and knocks, the servants of His kingdom will declare, "Lift up, O princes, your gates, and come up, ye everlasting gates!" (Psalm 23:7). True lords are those who manage themselves properly, allowing Christ to enter their souls. Solomon imparts wisdom in declaring: "If the angry spirit of the ruler comes upon thee, do not abandon your post; for diligence shall soften even serious offences" (Ecclesiastes 10:4). Love and faith dwell in exalted places, while deceit resides below. Therefore, genuine love ascends to you, liberating you from the enemy's schemes and severing sin, ensuring that the wickedness of the one in power cannot harm you. Ecclesiastes discerns this evil under the sun (see Ecclesiastes 6:1; 10:5), referring to this world—thus, Scripture designates this existence as being "under the sun" (subsolanum). Ecclesiastes observed evil under the sun, not above it! Above the sun lies the realm of angels and the sanctity of the heavenly orders. Or perhaps he referred to 'under the sun of iniquity,' for the devil reigns over wickedness, while Christ presides over virtue. Thus, in order to conquer the spirit of the one who exercised power temporarily, David bowed in prayer, lowering his neck as a bow, humbling himself in supplication, for the prayer of one who humbles themselves penetrates the clouds (Sirach 35:17) and traverses the heights of creation to draw near to Christ.

The words of the Great Basil illustrate this point: "My loins were filled with mockery," indicating the inner dishonor experienced. He refers to a disgraceful action originating from within, for the kidneys are where the seeds of procreation are formed. The flesh is perpetually burdened by remorse and sensuality, which is why engaging in adultery is a sin against one’s own body, as the Apostle teaches. Consequently, he claims, I have endured shame inflicted by the evil one, thus there is no remedy for my flesh. I subject and exhaust it as I mentioned earlier, seeking to atone for the allure it once provided me.

Zigabenus notes that Simmachus refers to the lower part of the abdomen instead of the loins. Both terms denote the area where carnal desires are stirred. He explains that this part was filled with the consequences of sin due to lust, as it was provoked into corrupt and unlawful movements of fleshly impurity. Here, “scandal” refers to moral failure. Each individual should be bound to the truth, which is their dignity, but when they become enslaved by unrighteousness, they suffer dishonor. The prophet laments, "I have made this part a slave to sin and brought disgrace upon it." He does not realize that all can see this shame; however, his conscience reveals it to him. The flesh encompasses the entirety of one's being—the soul and body—both afflicted by sin. Fornication does not merely affect the body; it ravages and disturbs both body and soul (as noted by Basil the Great in Zigabenus). The sinful king was already suffering due to his transgressions but lacked understanding of the source of his despair. When confronted by the prophet, he recognized the significance of his condition. He lamented that he had filled one part with transgression and observed that he was ill in every aspect—there was no part without sickness. And every sinner mirrors this. They often overlook that the root cause of their woes is the sin to which they cling. They recognize their misery yet continue in their wrongdoings, thus compounding their troubles, akin to a saltwater drinker who only heightens their thirst. Eventually, a realization dawns on them: their suffering results from sin. A priest may counsel them, a sermon may enlighten, the Gospel and Apostolic teachings may guide, or a conversation might provide clarity; even a Guardian Angel may intervene during a dark moment to inspire virtuous thoughts. Only then do they perceive the truth: this is at the heart of their suffering! Their eyes, filled with disdain, reveal their affliction. They acknowledge that their engagement in certain sins brings them harm, which they bear in both soul and body.

This turmoil leads me to bitterness, and I find myself prostrate, as it is dishonorable for a rational being such as myself to succumb to such primal impulses. Consequently, I am overwhelmed by my affliction, unable to suppress the moaning of my heart; like a beast, I growl and let forth a powerful cry. The rabbis and their followers suggest that this refers to a physical ailment, as if David endured tribulations in his reproductive parts; however, the revered Church Fathers—Ambrose, Jerome, Augustine, and Gregory—interpret these expressions as a reflection on carnal desires, indicating that David's lament aligns with the struggles described by the Apostle in Romans 7:23-24: "I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?"

Any soul that is not imbued with the celestial preservative of the Holy Spirit is susceptible to decay, overwhelmed by the foulness of sin and frivolous thoughts, leading to the invasion of vile and menacing spirits. The souls of the sinful are afflicted and consumed, appearing as if covered in filth and corruption. Sinful wounds lead to a decrepit and grotesque state, plagued by guilt, shame, and inner turmoil. However, when one embarks on the journey of repentance and strives toward virtue, the Lord will provide support in the struggle against passions. This message encourages us not to conceal our transgressions or harbor them within our hearts like corruption, but rather to confess them without reservation. The prophet expresses profound anguish from the burden of his internal conflict due to the loss of divine illumination from the Holy Spirit as a consequence of his sins. Neighbors and angels are those who, due to sin, distance themselves from humanity. The seeking of souls by demons intensifies their assault, as they plot against the faithful daily. The long-suffering of Christ is particularly evident during His passion. The voice of Adam and his progeny yearns for liberation from Christ and deliverance from the grips of hell, striving to conquer sin, condemnation, and death.