Psalm 41 (40):9Meaning & Commentary from the Church Fathers

Judas failed to grasp the significance of this psalm, nor did he understand Psalm 108 or any other psalms or scriptural testimonies. The evangelist John rightly notes regarding him and others who lack faith: “They went out from us, but they were not of us; for if they had been of us, they would have remained with us” (1 John 2:19). The traitor did not stay among the apostles; he departed to conspire with the deceitful and unfaithful. Scripture uses the term “went out” to illustrate that treachery is powerless; it fears exposure of its deceitful words. For it is written to the faithful, “Lift up your voice with strength” (Isaiah 58:1). How tragic it is that Judas, who was sent to share the faith with the Gentiles and was entrusted with the authority of a herald, was afraid to speak openly while whispering treacherously against his Master. Did he not bring condemnation upon himself? Although he was ashamed to be overheard, he was not deterred from his deceptive actions. His shame stemmed from plotting evil against the Creator of his life, his sanctification, and his apostolic honor; he failed to reciprocate grace with gratitude, instead returning evil for the good of the righteous Master—a betrayal that even earthly figures would denounce. Judas felt shame for his ingratitude, for his greed, and for betraying the Creator of his salvation for monetary gain. He was ashamed to appear treacherous and dishonest. In a similar manner, the deceitful Jews, against the Teacher of faith, found false witnesses through bribery to testify against Him. They twisted His preaching, in which He foretold the destruction of Solomon's temple, though He referred to the temple of His body, saying, “Destroy this temple, and I will raise it up in three days” (John 2:19). These Jews lacked comprehension of the divine truth. They unjustly brought accusations against Me (Ps. 40:9). They engaged in unlawful discourse against Me by trading in human blood, a blood that Judas shamefully sold to the Jews, who similarly committed a grave sin in their decision to buy it. How foolish these men were! Will He who never slumbers rise again? Let us examine this idea. In accordance with nature, all earthly beasts, celestial birds, and aquatic creatures are born and perish. Yet, to humanity, whom God deemed more precious than all other living beings, He granted the unique grace of resurrection. This notion signifies renewal for a higher existence. When the Lord informed King Hezekiah through Isaiah that his appointed time of life was concluded, He instructed him to set his house in order, for he was to die. Hezekiah prayed fervently and wept, and the Lord, moved by compassion, spoke: “Behold, I add fifteen years to your days” (Isaiah 38:5). Likewise, as it is recorded, “Add days to the days of a king” (Ps. 60:7). For humanity, there is the gift of addition; however, to God, nothing can be added, as it is stated, “It is impossible to diminish or increase in Him in whom all things are full and perfect” (Sir. 18:5). Although Christ was resurrected, He arose in that which he received; and to the divine completeness, nothing could be added or taken away, since God is incorporeal and immortal. His ultimate nature and fullness of virtues do not require any earthly addition. In Christ is the flesh of redemption, taken by compassion and through the law of love, to liberate from captivity, to cleanse the defiled, and to raise the dead. Marvelous are the words, “Will He who sleeps not add, that He may rise again?” (Psalm 40:9). It is stated that He will not add to rise; rather, “is not added,” for the Son of God raised Himself, as we previously noted in His declaration to the Jews: “Destroy this temple, and I will raise it up in three days” (John 2:19). The flesh, derived from man and born of the Virgin, received this addition. But as God, He achieved this addition Himself; He resurrected by His own power, becoming the Creator of His own resurrection. When you read that the Father raised the Son and the Son raised Himself, recognize that this act was fulfilled through divine power, as the Father and the Son share one power and action, since the essence of the Trinity is unified.

This echoes the Gospel message: ‘Destroy this temple, and in three days I will raise it up’ (John 12:19); and also: “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed into the hands of sinners; they will put Him to death, and on the third day He will rise” (Matthew 20:18-19). Thus, He rightly referred to death as a slumber.

The assertion made by them could be interpreted as an attempt to resolve an issue, as noted by Theodoret, for they falsely accused Jesus of inciting the people and forbidding the payment of taxes to Caesar (Luke 23:2). This claim is inherently against the law, as it is prohibited to bear false witness: "Thou shalt not bear false witness" (Ex. 20:16). Christ poses a rhetorical question regarding sleep: "Shall he that sleeps not rise again?" indicating that the answer is indeed affirmative. The Hebrews often used the expression "to put on" to denote what is to come. If one who sleeps is destined to awaken¹, then I, too, having experienced death in the flesh, shall not hesitate to rise, for My passing is akin to slumber. Just as a man may sleep willingly and of his own accord, so too will I choose to die with intention and freedom.

Cyril notes, how can you expect to attain life through death? To me, death is but a dream, not a means to annihilate life, but a pathway to resurrection. For if I am raised on the third day, can my death not be viewed as a mere dream? This aligns with the statements found in the Gospel: "Destroy this temple, and in three days I will raise it up,” and "Behold, we go up to Jerusalem, and the Son of Man shall be delivered into the hands of sinners, and they shall kill Him, and on the third day He shall rise again." Thus, He rightly referred to death as a dream.

Yet, to such individuals, it is said, ‘Will not he who sleeps rise again?’ Let us refrain from bringing harm upon ourselves, so that each one may rightly declare to God, ‘You have embraced me, despite my unkindness; though I was first cast away from Your presence because of my transgressions, through repentance, You have restored me before You forever, O You who reign eternally. Amen.’

They believed that God was wholly angered at David and would withhold mercy due to his severe punishments. Their words, "He will not be able to rise up," encapsulate their despairing belief, obscuring the hope for better prospects. This presents a significant trial when an individual with a clear conscience faces judgement from others that condemns him to the depths of despair. Yet, it was the divine purpose to test His servant, enabling him, while assured of his innocence, to withstand the unjust verdict of humankind. Through his experience, he sought to instruct us that true justice should be pursued in heaven, rather than on earth, where we see both righteousness and wrongdoing often evaluated by unjust measures.