Psalm 55 (54):24Meaning & Commentary from the Church Fathers

They are people of violence and deceit. They are called such due to their treachery: oh, if only their harm were physical rather than spiritual. The blood that flows from the body is visible and evokes horror; yet who witnesses the affliction of the heart in a man oppressed? These spiritual deaths demand different perspectives. Even concerning these evident physical deaths, the violent are not silent. Reflect on the armed individual—can he genuinely claim to be a bearer of peace rather than a perpetrator of bloodshed? If he merely wielded a simple weapon, that would suffice; yet he carries a slingshot, an axe, stones, and spears, all while seeking the innocent’s blood wherever he goes. Thus, even in the context of these visible deaths, there are indeed men of violence. But let us lament: oh, if they would only inflict such physical harm and not corrupt souls! Those men of violence and deceit should not think we mistakenly interpret the nature of the bloodthirsty; they themselves have recognized this in their Maximianist teachings. For when they condemned these individuals, their council recorded, Their feet are swift to shed blood, proclaiming tribulation and distress in their paths, stating that they did not know the way of peace. This was their assertion regarding the Maximianists. Yet I challenge them to point out when the Maximianists physically harmed anyone; not because they would not wish to, should they have the power, but rather out of a fear of their own weakness, they would rather endure suffering than commit such acts themselves. I ask the Donatists to explain their position regarding the Maximianists who they deemed malicious. Present to me one soul who has been harmed even slightly by them! What can they respond but what I assert? Those who divide themselves from unity and lead souls astray through spiritual deception, not physical violence, are indeed guilty of bloodshed. You have stated this well, yet in doing so, you reveal your own actions. They are the very people of violence and deceit. In their craftiness lies their treachery, in pretense and seduction. And what of those who are divided due to divine displeasure? They, too, fall into the category of bloodthirsty men. He warns us of their fate: They shall not prolong their days. What does it mean that they will not prolong their days? It indicates they will not achieve the progress they envision; in due time, they will meet their end. For it is said of the partridge, ‘In the midst of his days they shall forsake him, and in his latter days he will be foolish’ (Jeremiah 17:11). They may progress for a season. What does the Apostle teach? But wicked men and deceivers will worsen, leading themselves astray and causing others to fall into error (2 Timothy 3:13). The blind leading the blind fall into the pit together (Matthew 15:14). Rightfully do they descend into the pit of decay. The Apostle emphasizes this: they will progress only to their detriment, but not for long. Not long before, he expressed: ‘But they shall not advance beyond their limits’ (2 Timothy 3:9), meaning they will not prolong their days. Let the Apostle unfold the reasoning, for their folly will be made known to all, just as that of others. Yet, O Lord, I place my trust in You. They shall not prolong their days as they have set their hope in man. But I have transitioned from the transient to the eternal day. Why? Because my trust is in You, O Lord.

David in Psalm 72 speaks concerning such murderers and dishonest people, declaring they will have prolonged days (Psalm 72:10), while here he asserts that murderers will not even reach the midpoint of their lives. In response, we understand that David meant in that Psalm that their days filled with evil deeds will be plentiful, but not due to their lifespan, rather because of their wickedness; hence, their lives will be abundant with vices. Here, God perceives the extreme wickedness of murderers and deceitful individuals and will cut their lives short before their natural time, so that they may not prolong their sins. Gregory the Theologian suggests that punishment serves humanity. These statements do not universally apply nor are they always realized among the unrighteous; that is, they do not uniformly perish before reaching their full lifespan since many wrongdoers grow old in their sin. This verse thereby addresses the majority, acknowledging that indeed most of the wicked meet an untimely end. The psalmist may have spoken to instill fear among murderers and cunning individuals. He labels them as men of blood and deceit, highlighting their strength in acts of violence and treachery while implicitly addressing all forms of vice through the word “guile.” Alternatively, this could illustrate how Holy Scripture broadly refers to a man of peace; thus, here a murderer is considered a man of blood and a treacherous individual as a man of guile. Athanasius remarks that this references the Jews who executed the Author of Life, claiming, "His blood is upon us and our children," thus incurring the guilt for the blood of the righteous. They did not complete their natural lives, as they were handed over to the Roman sword some forty years post the Lord's ascension. Eusebius and Didymus echo this sentiment. Yet I, O Lord, place my trust in You. This declaration is a heartfelt expression often employed by David. Having witnessed the fruitful outcome of placing confidence in God, he completely entrusts himself and openly confesses his faith in Him. Isychias notes that trust in God liberates one from adversity and bestows abundance of blessings. Such interpretations of this psalm hold moral weight for us as well, except for a few terms which we shall address. We will retain the comprehensible phrases as presented previously and clarify those that are less clear. Thus, one might reflect internally: I experienced sorrow through my contemplations, borne from my entanglement with harmful thoughts, as this inner turmoil leads to regret and repentance. Alternatively, I might lament the empty words I have spoken indiscriminately, troubled by an onslaught of malevolent thoughts that manifest as the adversary within me. I have distanced myself from God due to my alliance with demonic influences through my sinful existence, choosing to dwell in despair while failing to cultivate virtue. Part the waters, Lord, and scatter the tongues of evil, confounding their schemes against me; for I witness injustice and discord in the city, which reflects the actions of demons who commit sins, acting in opposition to Your divine commands, O Lord! The existence of demons presents a challenge to Christians who courageously resist their temptations. The pathways of demonic forces are broad as they contradict the narrow path of righteousness ordained by God. Sin thrives in their midst through the proliferation of iniquity. The phrase, should the adversary revile me and others preceding, "let death come upon them," is a pronouncement of Christ against Judas, as previously elucidated. The death wished upon demons represents the total inactivity of their wickedness; and the phrase, "let the living descend into the grave," has been addressed earlier. The transient presence of demons pertains to their entry into our hearts, where they linger at the surface of our souls. These same demons are ever-present, continuously assailing us with vile and blasphemous thoughts. The expression about the multitude with me or many stood against me suggests that numerous adversaries converged upon me. "No substitution" refers to the unchanging nature of demons, remaining steadfast in their sinfulness rather than converting to virtue, as previously expounded. They defiled his covenant signifies their destruction of it. Their hearts drew near to us, revealing the schemes of demons. The utterances from demons soften when they implant sinful thoughts within us; as they initially flatter and deceive us with the allure of sin or even the pretense of righteousness, only to culminate in bitterness and overt sinfulness. Hence, Apollinarius ironically notes their intent of accusing me, hoping to overwhelm me with their numbers.

He encourages each believer to "cast your sorrow" upon the Lord, implying that we should surrender our concerns to God's care for our needs and He will provide for our sustenance. He will bless the efforts of our hands, ensuring that our endeavors are fruitful. Furthermore, He will not only supply our physical needs but will also safeguard us from adversaries. Though the Lord may permit the righteous to experience hardship, be it through trials of patience, lack of necessities, or the oppression of the unjust, these afflictions will not endure indefinitely. The Lord will not permit the righteous to face eternal anguish, as such suffering is destined for the wicked alone. He will lead the unjust into the refining fire of decay—Gehenna—where those who are condemned face unending torment, experiencing a death that never concludes. This fate is reserved for those who seek to drain life from others; they will not only suffer eternal condemnation but will also find their own lives cut short on earth. Righteous judgment dictates that those who undermine the lives of their neighbors shall ultimately forfeit their own. As the Lord declares, "Whoever sheds the blood of man, by man shall his blood be shed" (Gen. 9:6), and again, "All who take the sword will perish by the sword" (Matt. 26:52).