Psalm 55 (54):4Meaning & Commentary from the Church Fathers

The devil and his fallen angels are distinctly condemned in Scripture, destined for everlasting punishment, and for them alone should we lose hope of redemption. Thus, since the command of Love is firmly established, which calls us to emulate the Father and extend love even to our adversaries— as it is written, Love your enemies (Luke 6:27)— consider how would you exercise love if there were no adversaries to endure? Recognize that this hardship might benefit you; may God, who extends mercy to the wicked, assist you in showing compassion, for perhaps you too, if you are righteous, have transitioned from wickedness to goodness; if God withheld mercy from the wicked, even you could not repay them in kindness. Therefore, may He extend patience to others, just as He demonstrated toward you. After all, it would not be virtuous to obstruct the path of righteousness.

Why does this man, surrounded by the wicked, pray despite being nourished by their hostility? He asks why he is tormented in his struggles and bewildered. As he broadens his love to encompass his enemies, he grapples with revulsion, overwhelmed by the hostility of many, sinking in human frailty. He perceives himself ensnared by the evil temptations that provoke animosity toward his adversaries, wrestling with hostility while striving for perfect love; in this very struggle, he finds himself confounded. Another psalm speaks of his distress: My eye is troubled with anger. What follows? I have grown old amid my foes. Just as Peter began to sink in tumultuous waters (Matthew 14:30), so too did he feel a similar peril. Yet, the one who walks above the waves of this world embodies love for his enemies. Christ fearlessly traversed the sea, His heart untainted by animosity, a testament to love even when He was nailed to the Cross, uttering, Father, forgive them, for they know not what they do (Luke 23:34). Peter, too, ventured forth; He as the Head, Peter as the Body, for on this rock, He proclaimed, I will build My Church (Matthew 16:18). Peter was called to venture, and he moved not by his own strength but due to the grace of the command. Yet when he encountered a fierce wind, he became fearful and began to falter, troubled by his challenges. What fierce wind? The outcry of his foes and the anguish of the sinner (Psalm 53:3). Therefore, just as he cried out amidst the tempest, Lord, I perish; save me (Matthew 14:30), so too resonates this man's plea: Hear me. What do you suffer? Why do you mourn? I have been saddened by the trials. You have set me among the wicked, but they have surged above my strength; comfort those in distress and aid the drowning. Iniquity has overwhelmed me, and anger pursues me. You are aware of the waves and winds: one humbled, insulted, and he prayed amidst the roar of insults from every direction, inwardly calling upon the unseen One.

This man, troubled and distressed, prayed, and his gazes were clouded as though by anger. Yet, the anger of a brother, if it hardens, manifests as hatred. Anger may cloud the vision, but hatred extinguishes it: anger is like a straw, while hatred resembles a timber. At times, you may express hatred and reprimand an angry individual: the hatred lies within you, while anger resides in the individual you rebuke. It is fitting that the warning is given: First remove the log from your own eye, and then you will see clearly to remove the splinter from your brother's eye (Matthew 7:5). This distinguishes anger from hatred— daily, individuals may be angered with their children, yet who among them truly harbors hatred for their offspring? This troubled individual prayed even through his grief, opposing the slanders of malevolent beings, not to repay evil with evil, but to avoid hating any. Therefore, he prays, asking for relief from the adversary's voice and the afflictions of the wicked. My heart is troubled within me.

Such anxiety enveloped me that it appeared I could not find even the faintest glimmer of hope, remaining shrouded in darkness. I concluded that it would be best to escape, and I prayed for the wings to flee and find solace elsewhere.

In certain interpretations, the term iniquities appears, suggesting that it can be understood as wrongs worked against me, or even lawlessness, as we often label an unjust person as unrighteous in order to heighten our censure, implying they embody all unrighteousness. Moreover, in their wrath, they bore animosity towards me. He notes that when my foes were enraged, they collectively held animosity along with their anger. The term κοτος denotes a persistent anger residing in the heart of the one who is angry, representing a form of prolonged enmity. Other scholars suggest that these remarks can also be interpreted in the context of Christ's human experience regarding the Jews and Judas. Isychius refers to Caiaphas as an adversary for daring to declare during the trial of the Savior, “He blasphemes, what more do we need as witnesses?” And Judas is appropriately called a transgressor, for how can the one who betrayed the Master be anything but a sinner?

The punishment of a sinner parallels the unjust affliction of a righteous individual: he refers to his foe as a sinner, not merely to accuse, but to affirm his own innocence. In the face of severe persecution, having a clear conscience offers solace, especially when suffering is not due to one's own failings but in spite of them. The subsequent expression, “O that iniquity hath deviated against me,” pertains to deliberate injustice inflicted upon an innocent person, while the phrase, “And in wrath have enmity against me,” signifies a blatant and violent assault on the same unfortunate soul.