Psalm 59 (58):8Meaning & Commentary from the Church Fathers

Consider a man who hesitates before embracing Christianity; you reach out to him each day, yet he is rarely led to conversion. Assume he ultimately commits to faith, only to expect everyone else to follow suit, bewildered that they do not share his conviction. After he finds faith in the evening, he becomes as fervent as a hungry animal, wielding a sword of inquiry on his lips, proclaiming, “Who has heard?” What does “Who has heard” imply? Who has believed what we have proclaimed, and to whom has the arm of the Lord been revealed? (Isaiah 53:1) For who truly hears? The Jews, having rejected belief, turned to the Gentiles to proclaim the message. Though the Jews did not accept it, the good news spread through the city thanks to the faith-filled Jews, who too questioned, “Who has heard?”

However, in their folly, when they issued this fatal decree, they erroneously believed that no one heard them who might bring justice for the Lord, whom they had crucified; for Simmachus translated the phrase as one indicating that "no one hears," suggesting that the Jews perceived Christ merely as an ordinary and powerless man.

Ultimately, he intones, "Who hears?" With this, he reveals the frantic reasoning of the wicked, who portray God as indifferent and slumbering in heaven to quell their fears of Him. Alternatively, he laments that his enemies have so bewitched and maligned the populace with their slander that no one dares to speak up for the oppressed. Furthermore, the more the innocent is persecuted to curry favor with the ruler, the greater his love and dedication to serving the common good becomes.

This is echoed in the prophet’s message, “They shall return at evening” (Nehemiah 4:9). After being repelled by day, foes returned each night to pursue their wicked schemes. Just as a famished dog searches for food, so too do these adversaries desire the ruin of Jerusalem; yet the city is protected day and night, causing them to merely circle its borders. They look everywhere for openings in the defenses but find none. Lacking power to damage the physical structure, they direct their scorn and mockery towards the people—this is akin to swords wielded in their mouths.

If one adheres to the teachings of the holy fathers who associate this prophetic passage with the Roman conquest of Jerusalem, the implications of the previous words become evident. It is recorded that Hadrian, upon conquering Jerusalem and destroying the Temple, prohibited the Jews from not only entering the city but even from gazing at it from a distance. St. Eusebius confirms (Tvor. Fathers. in German, vol. II, p. 182) that this decree remained in effect during Tertullian's time. Undoubtedly, many Jews yearning for their sacred worship wished to return to Jerusalem, the epicenter of their faith. However, fearing accusations of transgressing the imperial decree if they approached by day, they resolved to do so under the veil of night—hence the psalmist’s reference to "they shall return at evening." Like a dog, driven by hunger, returning to its master's house after a fruitless day of searching, these Jews—especially those exiled from Jerusalem—felt the yearning for the divine presence and sought solace near the city's walls. Yet the command of the conqueror barred them from entry, leaving them to wander in sorrow as they mourned their beloved city.

The longing within them was profound: memories of family, the former glory of the Temple, a sense of kinship, ancestral heritage, and the weight of betrayal against the Lord Jesus Christ stirred within them a deep spiritual hunger. Still, Jerusalem lay desolate, the sacrificial offerings void of grace, the Temple in ruins, and the altar desecrated. They paid little heed to the Lord’s call, which reverberated through the remnants of Jerusalem, urging them towards repentance, nor did they grasp the fulfillment of Gospel truth reflected in the city’s plight—thus they departed in discontent and turned to further blasphemies against their Lord.

The prophet does not say they will not find satisfaction, but rather if they are filled; this conditional phrase suggests the potential for fulfillment. He aims to convey that their satisfaction depended on them; from the decay of earthly Jerusalem, they could perceive the heavenly Jerusalem, the holy Church of Christ. If they accepted Christ, whom they had crucified, as God, they would find their spiritual nourishment. Otherwise, they would remain in sorrow, succumbing to unjust complaints and blasphemy against their Savior. The scripture (Ps. 58:8) indicates they will voice denunciations against God unheard by any before. Many have spent their lives either wrapped in arrogant thoughts that pushed away God or indulging in fleshly desires. In their youth, they navigated the wilderness of disbelief and sin, neglecting repentance, good deeds, or thoughts of divine judgement. However, as they age, their vitality wanes, and they begin to yearn for the Lord's grace, resembling dogs who, having strayed, return to their master's home when hunger strikes.

The holy prophet declares, “In the evening they shall return.” This signifies that their return unfolds in a time of deepening twilight, a period when spiritual vigor diminishes and the soul, weary from years of sin, struggles to fully submit to the mysteries of faith. It is during this time of metaphorical slumber that they approach repentance, albeit in a state of lethargy, dulled senses, and a multitude of sinful memories clouding their path. Lacking vibrant prayer, a remembrance of transgressions, a sense of contrition, or tears of sorrow, they have not wholly abandoned the hope of salvation. The prophet does not assert they cannot be satisfied; rather, they can revitalize their spirits through heartfelt repentance, compelled prayer, and turning past sins into acts of charity, while the Lord may grant them the bread of heaven, assuring eternal life for those who come to Him, even at the eleventh hour.

However, caution is warranted, for what one neglects in youth may be unattainable in old age (Sir 25:5). There lies a grave danger that sin, which has ensnared them throughout their lives, may rob them of the precious days still available for repentance, weaken their spiritual resolve, and lead them into a lifeless association with the Church, inviting complete indifference. Far more dependable is the path taken by those who yield their minds to faith and their hearts to the Gospel from a young age. “Good is the man,” says scripture, “when he takes the yoke in his youth” (Lamentations 3:27). Embrace this saving yoke, young people, and, while under its guidance, humble those distractions of mind and heart that divert you from righteousness. “Rejoice in your youth,” advises the Wise One, “and realize that God will bring you to account for all your conduct and desires; forsake duplicity in your flesh, for youth is folly and vanity” (Ecclesiastes 11:9, 10). Amen.