Psalm 93 (92):4Meaning & Commentary from the Church Fathers

The passage from Matthew's Gospel we reflect upon today details the chaos of the sea, the Savior’s extraordinary act of walking upon the waters, and the fear exhibited by His apostles. It prompts us to consider the prophetic declaration: “the rivers, O Lord, have lifted up their voices, the rivers have lifted up their voices, the rivers have raised their waves on high, because of the tumultuous movement of the waters of many: marvelous are the high waves of the sea, marvelous in the highest is the Lord.” What do the ‘high waves of the sea’ signify? Is it not a testament to the Savior’s miracle, as He calmed the raging sea with a simple command? The rivers that raise their voices in the depths represent the disciples of the Lord, flowing like rivers from the eternal Source—Christ Himself, as He proclaimed, ‘out of the belly shall flow rivers of living water’ (John 7:38). Just as Christ never ceased performing miracles, so too, the apostles, despite witnessing the sea's turmoil, remained steadfast in their faith. In the fourth watch of the night, upon seeing the Lord walking on the water, they mistook Him for a specter. How surprising it is that the very sea that bore Him recognized its Creator while His disciples did not? With numerous demonstrations of His might, they doubted as He walked upon the water. Did He not previously use Moses’ rod to part the depths of the sea, crafting a dry path for the Israelites? They mistook Him for a ghost and were filled with fear—‘trembled for fear where there was no fear’ (Psalm 13:5)—for they were alarmed at the sight of life’s true harbor approaching them.

In that moment of universal trepidation, Peter boldly declared, ‘Lord, if it is You, command me to come to You on the water.’ The Lord replied, ‘Come’ (Matthew 14:28, 29). He further reassured the disciples, ‘Take courage; it is I, don’t be afraid’ (Matt. 14:27). I am not a ghost; I speak words of truth, for I am the embodiment of truth itself, come to abolish the works of shadows. ‘It is I, do not fear! Why be afraid of the winds? Is it not I who create the winds, ‘He pours out the winds from His treasuries’ (Psalm 134:7)? I have allowed the winds not to instill fear but to empower you. Upon hearing this, Peter, driven by his fervent faith, requested, ‘Lord, if You are indeed the Christ, command me to walk on the water toward You.’ The Lord confirmed, ‘Walk, if your faith is unwavering. There is no place for doubt or pretense. If you lack belief, do not approach.’ Peter responded to the Lord’s call, walking boldly on the water, sustained by faith unclouded by doubt. Yet as he ventured further, human uncertainty took hold, and he faltered, questioning the extraordinary reality of walking on water.

As Peter started to doubt, the sea, as if incensed by his wavering faith, began to churn violently, threatening to engulf him. Recognizing that it was faith which enabled him to walk, and that it was unbelief leading to turmoil, he cried, ‘Lord, save me’ (Matthew 14:30). What is your plea now, Peter? In your peril, will you finally acknowledge the Lord? What is Christ? ‘I will not allow you to perish; I will stretch out My hand to you, for I hold the universe in My grasp.’ ‘Jesus immediately reached out His hand, caught him, and said, ‘You of little faith, why did you doubt?’ (Matthew 14:31). The apostles felt many doubts and hesitated until after the Resurrection; only then, fortified by assurance, did they stand firm in their faith. Their doubts before the Resurrection are evident even today: recall how late in the evening they approached the Lord with the remark, ‘This place is deserted, and the hour is late; let the people go to the villages to buy food for themselves’ (Matthew 14:15; cf. Mark 6:32; Luke 9:10).

Observe their uncertainty; they implored the Savior, ‘Let the people go for this place is forsaken.’ The Lord responded, ‘Shall I permit them to leave? Why do you deny Me? Will I send them away empty-handed to procure food for themselves? What will the merchants say when they learn they are buying bread in My presence? If we had no bread at all, it would be justifiable to send them away; however, I am the Bread of Life. How could I send the hungry away when they seek nourishment from Me? They call upon Me for sustenance; would a shepherd drive away his sheep? To Daniel in the lion’s den, I sent food with Habakkuk; and to the ungrateful children of Israel, I provided manna for forty years: shall I allow the grateful to go hungry? Absolutely not! ‘You give them something to eat’ (Matthew 14:16). The apostles replied, ‘Shall we feed them? How can we provide for so many when we are told to bring nothing on the journey? All we have are five loaves and two fish; how can that suffice for five thousand men, not including women and children?’

The Lord questioned them, ‘Where will you find food? You possess a treasury of faith. Have I not told you that ‘if you have faith the size of a mustard seed and tell this mountain, “Move from here to there,” it will move; and nothing will be impossible for you’ (Matt. 17:20; Matt. 21:22)? The mountains move at faith's command, yet the loaves will not multiply? Feed them! When they were confused and hesitant, He instructed them, ‘Distribute the food’ (Luke 9:14). I am here to serve, and I do not refuse to serve even the least. From the beginning, my purpose was to serve; I served Adam even in Paradise. And I continue to serve in the same manner here.

It is essential to clarify how and when God honored Adam with service. Consider the significance of the sixth day—the culmination of creation—when the promise was given to humanity. God elevated Adam, making him a steward over all creatures. In the garden, the Creator, having placed Adam in a position of honor, presented to him each animal, allowing Adam to name them according to his will. This act exemplified the Creator's willingness to delight His creation, as seen in today’s reading where He does not hesitate to serve His disciples—setting them on the grass, taking the loaves, breaking them, and distributing to the multitude, miraculously feeding and blessing them. In Paradise, showcasing His benevolence, the Creator had elevated Adam, bringing the animals to him as a way to impart stewardship over creation, as recorded: ‘The Lord God formed out of the earth all the animals of the field and all the birds of the sky and brought them to man to see what he would call them; whatever man called every living creature, that was its name’ (Genesis 2:19). This indicated that all creation was entrusted to him.

No other creature has been afforded such honor. Only man, who was crafted by God Himself, was served by the Creator—first through the gifts of the animals and secondly, through the creation of a companion from his side. This same service was mirrored in the actions of Christ with His disciples, as He washed their feet, exemplifying the humble service with which He engages. When Peter, in his humility, resisted having his feet washed, the Lord insisted, ‘Unless I wash you, you have no part with Me’ (John 13:8). I served Adam by presenting the creatures to him and providing him with a companion, revealing the unique gifts bestowed upon him, unlike any other creation. This distinction highlights that humanity is the pinnacle of God's handiwork; of man, it is stated, ‘Let Us make man in Our image and likeness’ (Genesis 1:26).

God showed extraordinary favor to man, giving Adam a glory unmatched by any other. Yet, Adam squandered this gift, falling into disfavor; through his choices, he exchanged dominion for servitude, becoming a beggar instead of a king. He who was once endowed with beauty now found himself devoid of the simplest provisions. We see the transformation of one who enjoyed daily communion with God now seeking refuge under a tree, hiding in shame; he who inhabited Paradise was banned from it, yearning to reclaim what he had lost. As Adam toiled under the burden of earthly labor, he reproached Eve, lamenting, ‘The consequences of your counsel have led to my ruin. You promised me abundance, yet you have brought about my downfall. Did you not swear that consuming that fruit would elevate me to divinity? Yet, here I stand, a mere laborer, disguising my shame with fig leaves.

What treachery you have wrought! You brought the forbidden fruit, promising enlightenment when in truth it led to my despair. You deceived me, and for that, woe unto you, Eve, mother of death and progenitor of disobedience! How you have stripped me of my immortality! How you have marred my royal robe! You have guided me away from life and towards sorrow, introducing toil into my existence. Recall the judgment that awaits you, when you bear the fruit of your womb. Depart from me, for your actions have made me suffer immensely: I am condemned to toil and labor under the sun, bringing forth food in anguish. The ground is cursed to give thorns and thistles; such is my fate decreed by God.

What can I do in this condition? How shall I plow? Where shall I procure the yoke’s ropes? How will I sow the seed? What will I do to reap the harvest? I cannot bear this burden and seek refuge in unreality, for my heart is heavy with grief over the labor I must endure. You have made me the husband of miseries and of dreadful labor! For how many hardships must I endure to consume bread? What evil have you brought upon me, O wife, once called life, but now the harbinger of death? And let no woman be angry with me for this discourse; let them not cast reproaches, for it is not I but Christ-bearing Paul of whom they should take heed. If they wish to scold, let it be directed towards him. Yet we, as his followers, convey his message faithfully.

Allow them to hear Paul’s words through our mouths: ‘I have espoused you to one man, that I might present you to Christ as a pure virgin. I fear that, just as the serpent seduced Eve, so your thoughts may also be led astray’ (2 Cor. 11:2, 3). Witness that it was not Adam who was beguiled, but the woman who was led into error. Who succumbed to deception? Who fell to the serpent’s charm? It is she who engaged the serpent, whose allure led to her ruin. In Paradise, it was Eve who wandered and sought to be seduced, while Adam remained by her side, sheltered from temptation. The serpent approached her when she was away from her husband; thus, she fell prey to the seduction. A woman ever-present with her husband shall remain unswayed; she shall never falter into temptation, while her absence opens the door to ruin.

Indeed, where do women estranged from their husbands often entangle themselves in wrongdoing? They do so under the guise of piety, even at the tombs of martyrs—turning sacred spaces into venues for sin. Some swindle their intentions, swearing fealty to their illicit acts in the names of the saints. Oh, the harm done by Eve and the blessings she squandered! Women devoted to purity deserve honor alongside men. There exists a discernible distinction among women, much like that between men and angels. Those who uphold chastity and emulate the Virgin, cherishing Sarah, embracing Rebecca, are worthy of praise. Conversely, those who forsake virtue stray like Eve, slander like the Egyptian woman, betray like Delilah, and persecute God’s prophets like Jezebel.

It carries the title "A Song of Praise to David on the Day Before the Sabbath, When the Earth was Created." As we recall the sovereign acts of God throughout the days of creation—from the first to the sixth day—we note how He sanctified the seventh day, setting it apart for rest after His remarkably good works. On this sixth day, as referenced before the Sabbath, He made all the creatures of the earth and created humanity in His own likeness. The order of these days serves a purpose, particularly in understanding that the ages unfold in parallel before we find our ultimate rest in God. We attain this rest through the practice of good deeds.

The wonders of the deep ocean are extraordinary. The profound mysteries, the testimonies of the apostles, and the flowing messages of the Gospel have rendered the depths of the sea remarkable. Here, the sea symbolizes the vast multitude of nations that have come to faith, whose elevation, or the greatness of their understanding, has become awe-inspiring. They seek knowledge of God not in trivial or humble matters, but in profound and extraordinary truths.

The rivers, O Lord, have raised their voices, and the waters give testimony to the astonishing depths of the sea (Psalm 92:3-4). Each word carries its own significance, just as each verse unveils myriad mysteries. The rivers have raised their voices, echoing the sentiment found in another scripture: "A river stream rejoices the hail of God" (Psalm 45:5). In yet another passage, we hear: "The rivers shall make the hands of the hands rejoice together" (Psalm 97:8). It appears to me that the rivers, nourishing the entire creation, embody both apostolic and prophetic honor. The rivers proclaim with voices lifted high, declaring glory and praise to the Lord while testifying to His judgments before all nations.

‘From the roar of many waters, the heights of the sea are astonishing.’ Just as vast rivers pour into the ocean, halting the relentless efforts of the sea's waves upon the shore, these waves are influenced over a wide expanse by the currents of the rivers; in a similar manner, when the sweet and nourishing teachings of the Apostles were introduced into the harsh and bitter sea of the world, a certain turbulence emerged, leading to waves rising up against one another. The blessed Habakkuk also prophesied this; for he stated: ‘the earth shall be divided with rivers, they shall see you, and men shall be afflicted, wasting the waters of the procession,’ and he further proclaimed: “the abyss shall give forth its voice, the height of its spirits” (Habakkuk 3:9-10).

They will embrace their rivers. This term, rivers, refers to the teachers who follow in the footsteps of the apostles, traversing the same pathways the apostles established. The rivers symbolize the channels carved into the earth, a testament to their life-giving flow, which wears away the ground along their journey. Thus, as David remarks, the heirs of apostolic teaching will walk the same doctrinal roads that the apostles laid forth. In the perspective of Cyril and Theodoret: Just as rivers erode the land yet forge a path in their flow, so too did the Apostles, tasked with spreading the Gospel, create a route for others, facilitating an effortless and clear teaching. This path of the Apostles is rightly regarded as one of removal.

By which means? Undoubtedly through the apostles, as the prophet has referred to a time ahead when the spiritual gifts were elevated by the apostles, particularly their 'waves.' The term 'waves' can be interpreted in two ways: as depths, as Simmachus has translated, or as abasement, as seen in later translations. This could refer to the profound depths of the mental rivers, representing the hidden truths of the spiritual gifts, or to the humbling state in which the glory of the Holy Spirit resides with many, remaining unknown to a large number, yet exalted and revealed through the Apostles.

From the voice of the waters... further text lost.

This location is viewed through various interpretations by different individuals. Some see it in a preternatural light, referring to the violence of adversaries who rise against the church and the mercy of God that brings them to submission. Others grasp a simpler understanding: that although the roar of mighty waters instills fear, this dread is overshadowed by the sheer terror found in the waves of the sea; yet, God surpasses all in terms of awe and majesty. However, these interpretations lack solid grounding. We will set them aside and seek a clearer expression. The prophet vividly illustrates God’s almighty power, suggesting that we need not seek clearer evidence of His might and terrible majesty than in the swift currents of rivers and the tumultuous sea.

Psalm 92 appears to have been composed for a specific occasion. The title, absent in the Hebrew text and in numerous LXX codices, indicates that this psalm was traditionally sung on Friday. The Mishnah (Tamid, VII, 4) corroborates that it was recited on Fridays during the morning sacrifice and is now included in Jewish prayer books as the Friday morning prayer. This psalm reflects on when the earth was populated—οτε κατώκισται η γη—specifically referencing the time when the first humans, Adam and Eve, were created, which is traditionally acknowledged to have occurred on a Friday.

David’s hymn of praise to God, the Creator of all, reflects on the day prior to the Sabbath, which is the sixth day, when the earth was formed and became inhabited by humanity, made on that day (Gen. Ch. 1). This speaks of the day before the Sabbath, now recognized as the fifth day, when the earth was genuinely established through the erection of the Life-Giving Cross, with Christ the Redeemer crucified upon it, beginning to fill with people rejuvenated by His blood in anticipation of eternal life in the land of the living. They are renewed - born of water and the Spirit. The prophet foretells the incarnation of the Lord. The Lord will preside in place of the realm of darkness.