Psalm 70 (69):1Meaning & Commentary from the Church Fathers

Thus, His many members, united under the one Head, our Savior Himself, bound together by the bonds of love and peace (as you likely know, having often heard this), form one body: and of the same essence, as the voice of one resounds in the Psalms, crying out as if all were united, for all that is one is truly one.

In this psalm, we hear the voices of troubled souls and martyrs enduring suffering in peril, yet trusting in their Head. Let us lend an ear to them and address them from a place of deep compassion, though our sufferings differ. They have already received their crowns, while we remain in peril. Our trials may not afflict us in the same manner as theirs, but perhaps we endure even greater trials in the face of widespread scandals. Our times are filled with the miseries that prompted the Lord to exclaim, "Woe to the world because of scandals." (Matt. 18:7) And, "Because of the increase of lawlessness, the love of many will grow cold." (Matt. 24:12) Even the righteous Lot in Sodom did not face physical persecution from others, and had he not been warned to escape, (Gen. 19:19) the persecution against him stemmed from the wicked actions of the Sodomites. Now that Christ is exalted in Heaven, now that He reigns in glory, now that kings bow under His authority and their foreheads bear His mark, there are none left who dare to openly oppress Christians. Nevertheless, we still groan amid the instruments and singers, for the adversaries of the martyrs persist; lacking power through word or sword, they pursue them through their own wickedness. Oh, if we only lamented for the Gentiles: it might bring some comfort to expect those who have not yet been signed with the Cross of Christ; when they receive that sign and, by His authority, cease their madness. Moreover, we observe individuals with His mark on their foreheads, yet at the same time displaying the shame of immorality, especially during the feasts of martyrs, not rejoicing but profaning. In the midst of this turmoil, we groan—this is our persecution, if love truly resides within us, saying, "Who is weak, and I am not weak? Who is indignant, and I do not burn?" (2 Cor. 11:29) Therefore, no servant of God escapes persecution; this is the truth affirmed by the apostle: "Indeed, all who desire to live godly in Christ Jesus will be persecuted." (2 Tim. 3:12)

Theodoret and others propose that David wrote this psalm as a prayer during his persecution by Absalom. Cyril, in alignment with Athanasius, asserts that this psalm can also be interpreted as spoken by Christ on behalf of all humanity, who have been graced by God’s assistance. Theodoret adds to the title of this psalm the phrase: for my salvation; although he notes that he did not find these words in the Hebrew Scriptures or in other translations, they correspond with the psalm's essence, as the Prophet seeks salvation and deliverance from his adversaries. The inscription: in remembrance is appropriately included, for the acknowledgment of his sin weighed heavier on him than the actions of his foes. Didymus states: the remembrance of that which one has forgotten is salvation for every repentant heart. He also notes that all the ends of the earth shall be remembered and will turn to the Lord, as the beneficial purpose of remembrance is conversion.

During the eras of Blessed Theodoret and Blessed Basil the Great, these specific words were not universally present in all manuscripts and may have originated in the heading from verse 2, intended for those in the community of believers whose circumstances compelled them to engage solely in prayer.

Before embarking on any worthwhile endeavor, it is essential to seek God's guidance, for without His support, achieving anything good is impossible. We call out, O God, for Your assistance, O Lord, please aid me—this was the prayer recited persistently by the therapists, as monks were referred to, during their tasks. They also proclaimed: “My hope is in my Father, my refuge is in my Son, my defense is in the Holy Spirit”—known as the Ioannikia prayer, which dates back to the early centuries of Christianity. The Angel of God instructed Monk Pachomius to recite twelve prayers during the day and twelve at night, while Pachomius himself prayed sixty times each day and night. Part of this regimen includes: “Through the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us,” along with the Trisagion, the Lord's Prayer, Psalm 50, “Have mercy on me, O God...,” and the Creed, followed by one hundred Jesus prayers and the dismissal, “Lord Jesus Christ, Son of God, have mercy on us.” Consequently, the leader among the brethren prayed twelve thousand Jesus prayers. The Jesus Prayer became established in monasteries, with the expectation that it should be constantly repeated, avoiding distractions from worldly matters, and fostering a spirit of unwavering prayer, as encouraged by 1 Thessalonians 5:17. We are called to approach God in deep reverence and fear, with tears, and humbly offer our prayers with a quiet and gentle voice.