Psalm 7:9Meaning & Commentary from the Church Fathers

The forthcoming judgment will be public and universal, while here God holds us accountable in a personal manner, awakening the indifferent and leading the unbelieving to acknowledge His Providence in all matters. “Judge me, O Lord, according to my righteousness.” Another translator interprets it as “according to my righteousness.” Yet how can he, in another context, declare, “and enter not into judgment with Thy servant” (Psalms 142:2), then here request, “judge me, O Lord, according to my righteousness”? In one instance, he refers to a different matter. When stating “Thou shalt not enter into judgment with Thy servant,” he implies, “Do not judge me, nor evaluate my life in light of the blessings You have granted me,” thus adding, “because no man living shall be justified before Thee,” which suggests that if he stands judged alongside God, he cannot be justified. Here, however, he aims for a judgment not based on God's standards but on his own merit; hence, he states, “according to my righteousness.” By righteousness, he indicates that he has not acted unjustly, which he implies in his earlier words, “if I have done anything” (v. 4). He reiterates this in the phrase “and because of my integrity in me,” affirming this is why he is prepared to be judged. There is significant boldness in the righteous person's stance. However, he articulates this necessity due to the misguided opinions formed about him because of his sufferings. Many uninformed individuals tend to judge others adversely based on their misfortunes; such was the experience of Job. Despite knowing nothing wrong about him, they said, “Because of your sins you are not yet punished enough” (Job 33:27). Similarly, Paul was wrongly perceived by the barbarians as a wicked man when a snake clung to his hand, leading them to proclaim, “He that is saved from the sea, the judgment of God forsaketh not his life” (Acts 28:4). Likewise, Shimei called David a murderer based on unfavorable judgments stemming from his plight (2 Sam. 16:7). To preempt such judgments against you, let us discuss this matter further. I often hear many claim, “If God cared for the poor, He would not allow them to be poor,” and others remark, upon witnessing someone afflicted by prolonged illness, “Where are his alms, where are his good works?” Therefore, to guard against such errors, let us deliberate. If a wise individual cannot detest the righteous while favoring the wicked, how could one dare suggest that God despises the virtuous poor and favors the wicked rich, uttering blasphemy, and failing to grasp the seriousness of this perspective? To avoid such sin, understand what God loves and what He detests. Who does He love? He loves the one who keeps His commandments. He promises, “I will love him, and we will come to him” (John 16:21, 23)—not the wealthy or the healthy, but the one who obeys His instructions. And whom does He disregard? The one who disregards His commandments. Hence, when you observe someone who breaks His commandments, no matter how prosperous or healthy they may seem, consider them among those detested by God; conversely, regard the virtuous, though they may suffer from illness or poverty, as those cherished by Him. His love is directed not at the prosperous but at the righteous. Do you not also notice in earthly matters that those favored by rulers frequently find themselves in peril during battles, wounded, or sent on dangerous missions? Have you not heard that “the Lord chastises whom He loves; but He beats every son whom He receives” (Hebrews 12:6)? Yet, you might argue that many are troubled by this. They indeed are, but not due to the righteous’ shortcomings, rather through their own ignorance. Here, we do not find the reward for our efforts; we experience trials and labors now, but the rewards and crowns await us in eternity. Do not expect tranquility or safety in the midst of struggle; do not confuse different seasons. Some may feel weak; God is mindful of them. He has permitted many righteous individuals to thrive not for their benefit, but for the sake of the weak. Thus, if you are unsettled by the tribulations of the righteous, let those who enjoy peace inspire you; and if you are distressed by the wicked who prosper, let the suffering and tormented guide your perspective. Have you not heard Christ’s words, “in the world ye shall have tribulation” (John 16:33)? Why then do you pursue peace when He has declared this? Have you not also heard Him say, “the world shall rejoice; ye shall have sorrow” (John 16:20)? Therefore, it would be justifiable for the unreasonable to be troubled if things were contrary to His declarations; yet, if events unfold as they should, why do you despair? But what is God’s rationale in allowing this? You need not test or scrutinize. “Shall the product say to him that made it, ‘Why hast thou made me thus?’” (Romans 9:20). This is why the prophet rebuked the Jews for their inquiries regarding God’s ways, filled as they were with numerous vices, proclaiming, “They seek me every day, and desire to know my ways, as a people that do righteousness, and forsake not the laws of their God; they inquire of me concerning the judgments of righteousness, they desire to draw near to God” (Isaiah 58:2); they acted as if a servant, burdened with guilt from his master and carrying a multitude of offenses, instead of seeking to appease his master, demanded an explanation for his master’s actions. Do not pursue such inquiries; rather, turn to weeping and genuine repentance for your sins. I emphasize this not out of inability to comprehend the reasons but to redirect you from such curiosity to the concern for your salvation. What is the purpose behind His adjustments? For the sake of humanity’s humility. He has allotted labors here, where our time is fleeting, yet reserves eternal crowns for the everlasting life. These labors will soon conclude and fade away, but what endures is eternal. Additionally, through this process, He equips souls to embrace virtue. When the soul chooses virtue, despite challenges and the lack of immediate reward, it nurtures a readiness and ardor for it; when it avoids vice, despite its allure and absence of punishment, it learns to disdain and reject it. In this manner, the soul becomes adept at turning away from vice and embracing virtue. There is another purpose as well: sorrow particularly inclines us toward virtue and fortifies our resolve. Additionally, there is yet another reason: God desires to instruct us to regard the present with disdain, not to cling to it or become overly attached. For these reasons, He has ordained trials and struggles here, making all pleasant and joyful things transient.

This is why the Psalm declares, ‘According to my righteousness, and according to my wickedness, judge me in the light of the flame, as if it were a lamp burning and shining. Judge me in the light of the flame which is upon me, that is, not by what I am, but by what ignites within me, kindled from Thee.

It seems that the term ‘judge’ can be understood in Scripture both as ‘to test’ and ‘to condemn.’ For instance, in the context of ‘to test,’ the scripture declares, "Judge me, O Lord, for I walk in my own integrity"; the Prophet further adds, "Try me, O Lord, and test me" (Ps. 25:1-2). Conversely, in the sense of ‘to condemn,’ it states, "But if we would judge ourselves, we would not be condemned" (cf. 1 Cor. 11:31). This implies that if we were to evaluate ourselves honestly, we would not face condemnation.

The Lord judges equally with all of creation (cf. Jer. 25:31), meaning that in the evaluation of life, the Lord Himself submits to the judgment of all, comparing His commandments to the deeds of transgressors. He provides evidence in His justification that He fulfilled all that was required for the salvation of those judged, allowing sinners to recognize their guilt and embrace God's judgment, so that they would not suffer punishment without consent. Additionally, the term ‘judge’ encompasses another meaning, where the Lord states, "The Queen of the South will rise in judgment and condemn this generation" (cf. Matthew 12:42). This addresses those who disdain Divine teachings, neglect moral purity, and wholly reject the wisdom of divine instruction; the Lord indicates they will face severe condemnation for failing to fulfill their responsibilities, particularly when contrasted with their peers who have earnestly pursued righteousness.

I believe not everyone clad in this mortal body will face the same judgment at the hands of the Just Judge, as varying external circumstances will alter each individual’s judgment. What aggravates our sins or mitigates them often resides beyond our control. Consider the judgment of sexual immorality: one individual may have succumbed to this sin due to a childhood steeped in vice, raised by indulgent parents and surrounded by influences such as drunkenness and harmful behavior. In contrast, another, blessed with opportunities for a virtuous life—education, moral instruction, and insights into God’s Word—might also fall into a similar sin and be held accountable. Is it not just that this latter individual, compared to the former, deserves a greater punishment? The first individual is guilty only for failing to act on the redemptive prompts they received, while the latter bears the additional guilt of neglecting the many avenues of salvation afforded to him, leading to his betrayal of his upbringing through negligence and excess.

Similarly, one who has been nurtured in piety, who has adhered to the doctrines of God’s Word and been taught the law that condemns sin, will not have the same justifications as one raised among those ignorant of the law or among idolaters. The Lord’s judgment varies based on different backgrounds; He considers the Jew and the Scythian uniquely. The Jew relies on the law, boasts in God, and perceives himself as superior (cf. Rom. 2:17-18). He is well-versed in the law and persuaded by the writings of the Prophets; thus, should he engage in wrongdoing, it becomes a grave offense. The Scythians, being a nomadic people fostered in barbaric and savage ways, accustomed to violence and discord, if they display any measure of kindness, it is overshadowed by their propensity for cruelty. The words "Judge me, O Lord, according to my righteousness, and according to my anger against me" may suggest a form of commendation and mirror the prayer of one who is self-righteous. However, a deeper examination reveals that the Prophet's approach contrasts that attitude.

When he says, "Judge me, O Lord, according to my righteousness," he implies a nuanced understanding of righteousness, acknowledging its expansive nature and the challenges of attaining perfect righteousness. For there exists an angelic righteousness that surpasses human standards, and if any being exceeds the angels, they possess a greater righteousness corresponding to their rank; God’s righteousness, being beyond comprehension and expression, transcends all created understanding. Therefore, when the Prophet requests, "Judge me, O Lord, according to my righteousness," he refers to the righteousness attainable for humanity, suited for those living in the flesh, and to "my anger against me" suggests a recognition that his failings are due to his simplicity and lack of experience in understanding the good, as highlighted in Proverbs: "He who is unwise believeth every word" (Proverbs 14:15). Human beings often sin out of ignorance, and thus the Prophet seeks God's mercy for his lack of kindness—a more humble posture than arrogance, acknowledging his imperfections and weaknesses in light of God’s standards. "Judge me, O Lord," he pleads, comparing my righteous acts against my human frailty, and assess my shortcomings with a view to my sincerity and lack of worldly acumen.

Therefore, I earnestly request that you evaluate me based on this truth and my present unkindness, not in relation to the sins that I have previously committed. I ask for this situation to be judged on its own merits, without punishment for past transgressions.

do this, in addition, for my integrity." Yet, why does the prophet, who once stated, "Thou shalt not enter into judgment with thy servant" (Psalms 142:2), now express a distinct desire for divine scrutiny? In the previous instance, he seems to appeal to God, saying, "Do not judge me, O God, nor compare my actions with the blessings I have received from Your grace." Here, however, he requests the Lord to evaluate him alongside those who have wronged him and sought his ruin.

Countless individuals will heed You; this is to say, through Your just actions—manifested in the defeat of my foes and in Your defense of me—many, including those who do not believe, will come to know You and give You glory. They will consistently regard Your justice while gathering around Your throne of judgment. Then, it is stated, "and about that You will turn to the heights"; that is, if not for my own sake, then for the sake of these who have the capacity to exalt You, ascend to the lofty seat of righteousness and reveal Yourself to my enemies, that they might understand that the Lord presides over humanity, that You are the one supreme Ruler of all. No one can evade His justice. "Judge me, O Lord, according to my righteousness and according to my integrity against me." This encapsulates the entirety of the preceding prayer. With confidence in his own righteousness, supported by both his conscience and the divine witness, he implores God, the highest Judge, to assess his situation with impartiality, reflecting his innocence, and to reward each person according to their deeds.