Psalm 62 (61):5Meaning & Commentary from the Church Fathers

42:5) Defeated by his humility, purity, and endurance through temptation and suffering, those who hold honor perceive him, and they attempt to question his dignity. Is it all against one, or one against all? Or is it all against all, or one against one? When he states, "Ye lay it upon a man," it implies an assault on one; and when he mentions, "Kill you all," it suggests all are against one. Yet, there is also a sense in which all are against all, as they all belong to Christ, yet remain united in Him. But why do we speak of diverse errors hostile to Christ as being unified? Are they truly one? Indeed, I dare to address them as if they were singular, as there is one City and one People, one King and one Nation. What is this one City? One Babylon, one Jerusalem. Regardless of any other mystical names assigned to it, there is still One City; over this, the devil reigns, while the King of Kings governs it...

I urge you, brethren, to pay attention. It brings me joy to share thoughts about this beloved City. For glorious words have been proclaimed concerning you, O City of God. If I forget you, Jerusalem, may my right hand forget its skill. There is but one cherished Homeland, truly the only Homeland; away from Her, all we possess is a pilgrimage in a foreign land. Therefore, I will share what you may recognize and find agreeable; I will remind you of what you already know, not teaching you what is unfamiliar. The Apostle states, "Not first the spiritual, but the natural, and afterward the spiritual." (1 Cor. 15:46) The original city holds greater antiquity since Cain was born first, followed by Abel; (Gen. 4:1-2) yet the elder shall serve the younger. (Gen. 25:23) The first holds precedence in age, while the latter possesses greater dignity. Why is the first greater in age? Because the natural precedes the spiritual. (1 Cor. 15:46) Why does the latter have greater dignity? Because the elder will serve the younger. (Gen. 25:23) Cain, in his time, constructed a city where none existed. But Jerusalem was erected not in a void, for there was a preceding city named Jebus, from which the Jebusites originated. Once conquered and subdued, a new city emerged, as if the previous one had been obliterated; it was named Jerusalem, (Hab. 18:28), the vision of the world, the City of God. Thus, those born of Adam do not yet belong to Jerusalem, as they carry within them the legacy of sin and the consequence of death, as if bound to an ancient city. However, should one desire to join the people of God, the old self must be cast aside, and a new creation must arise. Cain built a city where none was found, for every individual is led away from mortality and vice to attain righteousness. Just as through the disobedience of one man, many fell into sin, so through the obedience of one many will become righteous. (Rom. 5:19) In Adam we all die (1 Cor. 15:22), and each of us was born of Adam. Let him journey to Jerusalem, where the old will be dismantled and the new established. As if to the vanquished Jebusites, it is proclaimed, "Put off the old man and put on the new." And now, to those built up in Jerusalem and shining with the light of grace, it is declared, "Ye were once darkness, but now are light in the Lord." (Eph. 5:8) Thus, the wicked city exists from beginning to end, while the good city is formed through the transformation of the wicked. Meanwhile, these two cities are intertwined, destined for separation in the end; one stands in enmity with the other: the one represents iniquity, the other truth. Often, this temporary mingling results in individuals from Babylon handling affairs meant for Jerusalem, and vice versa. I realize this is a complex matter; bear with me as I illustrate it through examples. For all things reflect the experiences of those who came before us, as the Apostle writes, meant for our correction, for the culmination of the ages has arrived. (1 Cor. 10:11) Now, observe that men also reference other men; see what I convey. There were mighty kings in Jerusalem: a fact well-known, they are historically cataloged. I contend that they were all unrighteous citizens of Babylon, overseeing the matters of Jerusalem. All from there will be separated in the end, belonging solely to the devil. Likewise, we find that citizens of Jerusalem have managed certain affairs pertaining to Babylon. For these three youths, Nebuchadnezzar, through a miracle, appointed ministers of his kingdom over his satraps; thus, the matters concerning the Babylonian citizens of Jerusalem were organized. Observe how this is fulfilled in the Church today...

Every earthly kingdom is destined to fade, whose authority will vanish when we pray, "Thy kingdom come;" (Matt. 6:10) of which it was foretold, "Of His kingdom there shall be no end." (Luke 1:33) I assert that the earthly realm employs our citizens to govern its affairs. For how many faithful and virtuous individuals simultaneously serve as officials, judges, generals, counts, and kings in their cities? These are all individuals of integrity, whose hearts harbor nothing but the most glorious praises for Thee, O City of God. And while it may appear they serve as laborers in a city destined to disappear, the ministers of the Holy City exhort them to remain loyal to those placed over them, whether to the king as supreme authority, or to governors as those sent by God to punish wrongdoers and commend the righteous. (1 Pet. 2:13-14) Or as servants subject to their masters, (Eph. 6:5) even Christians to Gentiles, yet the Most High must remain faithful to the least worthy, serving him until time, and ruling eternally. For this persists until iniquity is abolished. Servants are called to endure unjust and errant masters; citizens of Babylon must be tolerated by citizens of Jerusalem, paying even more heed to their leaders than if they were natives of the same Babylon, fulfilling the commandment, "Whoever compels you to go a mile, go with him two." (Matthew 5:41)...

I fled from thirst. They returned evil for good; I thirsted for them; they intended to rob me of my honor; I longed to carry them in My very being. For when we drink, do we not introduce sustenance into our bodies, absorbing what is absent within? This is akin to what Moses did with the calf’s head. (Exodus 32:10) The head of the bullock symbolizes the body of wicked men, like the bullock that consumes hay and seeks after earthly matters, for all flesh is like grass. (Isaiah 40:6) And is it not clearer than ever that through baptism, men are meant to transition into that city, Jerusalem, which the Israelites foreshadowed? They dispersed it in water, that they might receive the Living Water. It is this that fosters thirst; he runs and longs for refreshment. “Wherefore I thirst, woman, give Me drink.” (John 4:7) The Samaritan woman at the well encountered the Lord in His thirst, and she herself was filled with Him; she first found Him thirsting, so that through belief she might receive Living Water. And when He hung on the cross, He proclaimed, "I thirst," (John 19:28) though he received vinegar instead of the nourishment He sought. He thirsted for Himself; yet they offered Him vinegar, not fresh wine, but old, which loses its value. (Matt. 9:17) For even among the elders, it is declared, "Old vinegar," referring to those who remain unchanged, as it regards the Jebusites’ overthrow and the rebuilding of Jerusalem. (2 Kings 5:9)

So, the Head of this body continues to thirst from the beginning to the end. It is as though we might question Him, “Why are You thirsty?” What is it that You, the Body of Christ, the Church, seek? What do you lack amidst such esteem, such elevation, positioned so high in this world? The prophecies concerning you have been realized: all the kings of the earth shall worship Him, all nations shall serve Him... Those who fill the churches during the feasts of Jerusalem pour into theaters during the festivities of Babylon; in all these matters they serve, honor, and obey Her—not only those who carry the Sacraments of Christ and disdain His commandments but also those who do not present even a single Sacrament, whether they are Gentiles or Jews—they honor, they praise, they proclaim, yet with their lips they offer blessings. I do not take heed to the words, for He knows what He commands; with their hearts, they curse. In that place they swore falsely, as they attempted to diminish My honor.

What are you doing, O Iditun, Body of Christ, amidst all this? What will you do? Will you falter? Will you not endure to the end? Will you dismiss the assurance that "Whoever endures to the end shall be saved," (Matt. 10:22) despite the rise of iniquity causing love to grow cold in many? (Matt. 24:12) And where have You leapt above them? Where is Your conversation in Heaven? (Phil. 3:20) Yet they cling to earthly matters, as if born of the earth, their thoughts confined to it, and they become as the serpent’s food. (Gen. 3:14) What are you doing amid all this...? But my soul shall surrender to God.

Those engaged in immorality are celebrated for their enjoyment and indulgence in vice, with every wrongdoing masked by the name of a nearby virtue. Such individuals may offer praise with their words, yet their hearts harbor curses, for their commendations ultimately lead to condemnation for those they claim to honor, exposing them to eternal judgment for the deeds that they wrongly endorse.

The synagogue authorities condemned themselves by their own standards; in rebuking the one who returned the payment, they admitted that they had transacted in blood money. They would not have needed to accept the return if it had not been exchanged originally. Ah, if they had never given anything at all or had refused to accept what they offered! Yet, they rejected it, not wanting it within the treasury, and instead purchased land for the burial of the outcasts. Righteously, this land was designated for the burial of the Gentiles, bought at the expense of Christ's death; they are no longer strangers and outcasts but are now fellow citizens with the saints, belonging to God (Eph. 2:19), because they rest in the tomb of the Son of God. Conversely, the Jews who rejected the value of His suffering became estranged from Christ. Was not the betrayer, who acknowledged his sin, in a better position than they? They rationalized their offense to intensify it, as repentance is essential after wrongdoing. Yet, they shamelessly refused to acknowledge the shared sacrilege with the traitor, saying to the penitent, ‘What do we care? See for yourself’ (Matthew 27:4). The traitor confessed, ‘I have sinned by betraying innocent blood’ (Matthew 27:4). Was there not sin involved in the actions of those who aided him? One wrongdoing is intricately linked to another! They who criminally purchased Him committed a graver sin by murdering Him. I sought refuge, parched (Psalm 61:5). Indeed, our Lord Jesus was thirsty. Blessed is His thirst, for He bore it for our sakes, especially in His suffering, when He proclaimed, ‘I thirst’ (John 19:28). He experienced His own thirst while quenching the thirst of all by pouring forth living water from His side, fulfilling the scripture: ‘Rivers of living water will flow from His belly’ (John 7:38). The Greek term εδραμον is somewhat ambiguous, signifying both the singular and the plural. Thus, εδραμον may be interpreted as ‘I fled’ or ‘they fled.’ What ‘I fled’ conveys, we have already discussed; it implies ‘I rushed to fulfill the universal thirst, to offer drink from the abundant eternal spring. For whomever I give water shall never thirst again, as spoken to the Samaritan woman.’ Let us clarify: they fled in thirst. This means that, scorched by the heat of their wickedness, they turned away from the living spring, and their throats dried up under eternal drought. The Lord Himself spoke of this: ‘They have forsaken Me, the fountain of living waters, and hewed for themselves cisterns, broken cisterns that can hold no water’ (Jer. 2:13). It is unsurprising that they were thirsty, for they could not preserve the flow of eternal Source through the cracks of their treachery. They thirsted because they deprived themselves of the spiritual drink that followed them from the rock (1 Cor. 10:4). Therefore, Simmachus translated it to mean: συνεδόκει, illustrating that they delighted in falsehood, thus passing off lies as truth. All falsehoods are desired, yet the truth embodies everlasting richness. How swiftly He perceived that they fled in deception: with their mouths, they blessed, yet with their hearts, they cursed (Psalm 61:5). The greed of deceitful individuals, who harbor one thing in their hearts while professing another with their lips, is despicable. In places where the riches of faith overflow, they believe in the heart unto righteousness but confess with their mouths unto salvation (Rom. 10:10). They praised with their lips but cursed in their hearts, as demonstrated by their words during the Lord's suffering: ‘Let Him come down from the Cross, and we will believe in Him’ (Matt. 27:42). Fools! He rose from the dead, yet they did not believe! How could they have trusted Him if He had descended from the Cross? They mockingly said to Him, ‘He trusted in the Lord; let Him deliver Him now, if He delights in Him’ (Psalm 21:9); more so, they mocked Him than sought clarity when they questioned if He was the Son of God. Peaceful words were on their lips, but deep within, their hearts harbored blasphemous thoughts. ... This is what it signifies: ‘My price they have conceived to reject’ (Psalm 61:5), for our price is holiness, which separates us from animals and elevates us towards the angels. Our price is love, which liberates us from death as we extend it to the needy. Our price is the faith that secured for Christ the entirety of humankind, previously ensnared in the sin of idolatry and servitude. Our price is a good reputation, which is determined for each of us according to our deeds. Our price is purity and simplicity; as it is declared: ‘The most valuable possession is a pure man’ (Proverbs 12:27), for nothing surpasses the value of a simple soul. Hence, the apostle beautifully stated, ‘He abounded in the riches of his simplicity’ (2 Cor. 8:2). What is richer than simplicity, which, like a nurturing head of a household, flourishes and remains content in its integrity, neither seeking nor coveting from outsiders, but sufficed in itself? The innocent believe every word (Proverbs 14:15); they are unaltered by deceitful tactics that harbor caution, do not trust their counsel, and shift their opinions. In contrast, simplicity is unafraid. This was the value the righteous sought to dismiss. Nonetheless, it may be said that they accepted gold with their hands but rejected him deeply within their souls; they acknowledged payment for their services yet lacked fidelity. Therefore, he states, ‘I fled, being thirsty’ (Psalm 61:5), because he sought loyalty and found none, abandoned by friends and loved ones. We read in the Gospel that the Lord Jesus also felt hunger and thirst when He sought after our faith and thirsted for our good works; it seemed as if He was searching for strangers. Or consider this in a physical thirst. What indignation He expresses: ‘I fled thirsty’—implying, I was parched while others reveled in my blood. From the heights of power and royal abundance, I descended to the depths of thirst brought on by humanity’s lowliness. Since the Greek term ίίδραμον denotes both ‘I fled’ and ‘they fled,’ it can also mean: ‘They fled thirsty’ (Psalm 61:5), with their throats parched by intense heat, thirsting to spill my blood. This represents the thirst of both faith and treachery. The righteous thirst was felt by the one who uttered, ‘My soul thirsted for You, O God’ (Psalm 41:3), whereas the treacherous experienced a different kind of thirst, one that yearned for betrayal. Such was the thirst of he who, amidst the feast's sustenance, resolved to murder his innocent companion, even to enact the murder against Augustus! Does it not strike you, wicked one, that during the banquet, while you plotted murder, human bones crunched under your teeth? As you sipped wine, conspiring treason, did you fill your goblets with the blood of the innocent? Surely, you are distant from understanding Scripture, and even further from imitating it, as you overlook this passage: ‘You, O man of one accord, my lord and my confidant, you who have shared food with me’ (Psalm 54:14-15). And another, which the Lord Jesus referenced: ‘He who eats bread with me has lifted up his heel against me’ (John 13:18). What shall I do to you, Ephraim? What shall I do to you, Judah (Hos. 6:4)? You have left us numerous heirs marked by your treachery and deceit. Addressing him directly, we may trace this to the traitor Judas: you betrayed the life and reign of the Lord. The Lord Jesus was betrayed once in His person and is betrayed repeatedly through His servants. ‘What you did to one of the least of these, you did to Me’ (Matthew 25:40), He declared. You received the treasury and the resources of the poor, and he accepted the lands assigned to him. You were endowed with the honor of an apostle, while he received the dignity of military service and a commendable position. I recount his honors to highlight the offense. You both breached the bond of fellowship at the meal, yet you rose from the table for treachery, while the other did so for murder. Although you acted wrongly, you did not engage so shamelessly; you affirmed that you never intended to kill the Lord, despite having betrayed Him. You returned the money to display that you did not retain the wages of iniquity. However, the man not only withheld the accepted payment but even sought the reward for treachery that was never offered to him. No one misled him, yet he was himself deceived and led to commit murder. When the ruler realized he was complicit in murder, he refrained from feasting, opting instead for an oath to ensure nothing would deter his malevolent intent. Ultimately, the money of Judas the traitor funded the burial of the transient, while he denied his emperor a proper interment. The one who declared, ‘I am innocent of the blood of this just man’ (Matthew 27:24). However, Pilate did not cleanse himself with those words but instead sullied himself with them; he could not rid himself of guilt but entangled himself in it. Such declarations do not absolve the actions of the wicked but only serve to weigh down the chains after a confession of guilt. The righteous find justification not through others’ judgments but through their own conduct. Conversely, the sinful bind themselves by their own statements; they cannot enforce constraints on others. Yet to avoid any appearance lacking in genuine acknowledgment of guilt, Pilate swore a false oath; he washed his hands upon touching the Gospel, intending to emulate it entirely. He washed his hands with water to manipulate perception, only to further stain them with the blood of the innocent. Herod was also present, as the other Pilate believed he could gain favor from him by condemning the captive emperor to death. What more is left to say? Is it possible that the emperor was clad in white as mockery, then robed in royalty to ensure he did not appear deprived of his rightful honor? Despite the heinous act of murder, he, even in death, maintained dominion over those who betrayed him through either obligation or desire. Their dreadful crime would be accompanied by a ghastly procession, had it not been that he who lamented, unable to endure the preparations in peace, moved by righteous indignation, launched accusations against the arrogant victor, stating that such acts belong to tyrants rather than to kings. Thus, the fear of disgrace deterred the victor, and he deferred the planning of this atrocious offense. An applicant was present, not Joseph, who was termed righteous. Yet Maximus proved even more ruthless; he denied what Pilate himself could not seize. While the murderer displayed his brutality, mercy descended upon the innocent; patience was needed until the appropriate time, for the case was delayed for a brief period.

Cyril observes that demons nearly robbed us of our very reason—which is the honor inherent to mankind—compelling us to venerate lifeless idols, hence the words about us: “a man who was in honor, did not understand.” Theodoret affirms that it is a privilege for the pious to serve God. The Nameless Interpreter states that virtue and holiness represent the honor of the wise, aligning with scripture: “Glory and honor and peace to everyone who does good”; thus, wickedness signifies disgrace. Those ensnared by it lament, “our dishonor has covered us, for we have sinned against our God” (Jeremiah 3:25). Adam did not claim: "I have denied my dignity," but he suggested that it was intended for me to do so. For demons wield not violence, but cunning; their kindred are those whom Paul described: flattering and beautiful words deceive the hearts of the naive. This is echoed in the proverb: “If an enemy entreats you with a loud cry, do not trust him, for seven abominations are in his heart” (Proverbs 26:25). Tekosha is akin to thirst. He states that my adversaries approached me not merely, but with an intense eagerness to confront me; for thirst denotes a severe longing: as Josephus writes regarding the Maccabees, King Antiochus and his followers utilized every tactic to entice the Jews to abandon their law and traditions. “I will bless with my words, and I will bless with my heart.” Antiochus and his followers outwardly praised the Jews, persuading them to forsake the law while internally criticizing them as foes for their steadfast faith. They pretended brotherly counsel while secretly plotting against them as adversaries. Another points out: demons lead us into pleasures, transforming us into children of the curse. St. Basil reveals that many endorse wicked deeds, calling what is trivial pleasant, and those knowledgeable in dealing with anger apply labels linked to vice rather than humility or generosity. They express praise with their lips, yet their hearts resonate with curses; for through their insincere commendation, they invite every misfortune upon their lives and those they pretend to esteem.

Thus, they engage in battle against us, stoking their desires to rob us of the high price of our redemption, along with the honor of everlasting glory. They express blessings with their mouths, appearing to wish us well by presenting the allurements and comforts of this world; however, inwardly they curse, desiring our misfortune, fully aware that their achievements serve only as a deceptive allure and a means to strip away our eternal joy.