John Chrysostom
An anonymous translator indicates that he was recognized for His judgments, which involve retribution and vengeance. Do you perceive the kindness inherent in punishment? It not only incites greater zeal in those who face consequences but also illuminates the divine truth, showcasing God's care for humanity. For instance, when He permitted a herd of swine to plunge into the sea, it instilled deep fear among the people (Mark 5:13-18). Similarly, in the Old Testament, it is recorded that the Israelites, ‘when He put them to death, they sought Him,’ as articulated by the prophet (Ps. 77:34). Why does God not continuously act in this manner? This is because He desires that individuals choose to engage in virtuous actions willingly, inspired more by grace than by punishment.
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Some may argue, is it not preferable to be compelled toward goodness rather than to choose evil freely? However, genuine goodness cannot stem from coercion. A person who is virtuous solely due to obligation will not maintain that virtue permanently; once given freedom, they are likely to revert to wrongdoing. Conversely, one who is raised to adopt virtue through free will persists in their goodness. ‘In the works of his hands the sinner is bogged down.’ Notably, it does not refer to the ‘hands’ of God, but rather to the hands of the sinner himself. Observe how the text contrasts the divine punishment with the consequences of vice. Where is the correction from above? ‘The Lord is known,’ it states, ‘by executing judgments.’ Where lies the punishment resulting from vice? ‘In the works of his hands the sinner is bogged down.’
Additionally, emphasizing the retribution stemming from vice, it asserts, ‘in the works of his hands the sinner is bogged down.’ The passage does not refer to a single divine chastisement, as God often exercises patience and delays His judgment, nor to only one outcome of vice, since many choose to succumb to it. This reinforces the message in both aspects. Thus, it continues, ‘in the works of his hands the sinner is bogged down.’ Another anonymous translator notes that it references ‘his fingers.’ Therefore, when you construct entanglements, do not assume they are directed toward someone else; you are ultimately ensnaring yourself. In terms of a musical interlude, the term refers to a change in tone (the Slavonic translation omits these words). Another translator (Theodotion) speaks of a voice that resounds continually. A different unnamed translator refers to singing (μελωδημα) without ceasing. In Hebrew, this is expressed as egygaon sel.