OH, THAT I HAVE WINGS LIKE A DOVE! A lamentation or a praise? This psalm, in truth, is a personal lamentation written by the prophet David with a bitter soul, when he saw his closest friend – Ahitophel – whom he set as a counselor, with whom he ate, and walked to the house of the Lord, when he saw him provoke his son Absalom, and plan for him, not only to take his place on the throne, but even to cut off his head (2 Samuel 15). How difficult it is on the soul to see the intimate friend turn into a violent and deceptive enemy without a cause!. The prophet, however, wrote his lamentation with the spirit of praise and joy; disregarding the treachery of Ahitophel and the rebellion of Absalom, and having his heart and mind go back to God’s dealings with him, he turned his lamentation into a praise. David or Jeremiah? According to some scholars, this psalm suits the prophet Jeremiah who desired to escape to the wilderness, saying: “Oh, that I had in the wilderness a lodging place for wayfaring men; that I might leave my people, and go from them! For they are all adulterers, an assembly of treacherous men” (Jeremiah 9: 2). And the psalmist says: “Oh, that I had wings like a dove, for then I would fly away and be at rest. Indeed I would wander far off, and remain in the wilderness” (6-7). In both the Septuagint and the Coptic versions, it came as: “Who will give the wings of a dove?!” Jeremiah suffered the treachery of his brothers and his father’s household (Jeremiah 12: 6); And he was struck by Pashur the priest, and put in the stocks (Jeremiah 20: 2). And the psalmist says: “It is not an enemy who reproaches me; then I could bear it; Nor is it not one who hates me, who has magnified himself against me, then I could hide from him” (12). Anyway, It is not only Jeremiah or David, but most of the prophets have suffered from their relatives, and their fellow citizens. For the wicked always cannot endure the truth. Eve the Lord Christ, Himself, the Lord of the prophets, suffered the treachery of His own disciple Judas. And the Lord confirmed that “a man’s foes will be those of his own household” (Matthew 1o: 36; Micah 7: 6). Its general frame: 1- A cry out because of anguish 1 - 5 2- “Oh, that I had wings like a dove” 6 - 8 3- “O, Lord, divide their tongues” 9 - 11 4- “A man’s foes will be those of his own household” 12 - 15 5- God’s response 16 - 21 6- Trusting in God 22 - 23 The title: Trust in God concerning the treachery of friends. To the Chief Musician. With stringed instruments. A contemplation of David. According to the Septuagint version, it came as: “An understanding of David, in the end of time, or in the ultimate end, and in praise” https://coptic-treasures.com/ 61 1- An understanding of David: The church is in need of the spirit of understanding as a divine gift, by which to perceive that what came in the psalm is a symbol of what occurred in the life of “the Son of David”, who confronted the plot of His own race to have Him killed; and that of His disciple Judas against Him. 2- In the end of time, or in the ultimate end: According to St. Augustine, [Let us take heed of the ultimate end – to Christ. Why do we call Him that? Because what we do go back to Him 3- In praise: As long as the Lord Christ is our goal or ultimate end, In Him our joy will be consummated, and our life will turn into unceasing praises; he says: [It is befitting of the heart and mouth of the Christian to keep praising God. They should not just glorify in good time, and grumble against Him in the bad time]. 1- A CRY OUT BECAUSE OF ANGUISH: “Give ear to my prayer, O God, and do not hide yourself from my supplication” (1) The secret of the believer’s peace in the midst of anguish, is to see God give ear to hear the hidden sighs of his heart in the time of anguish, for in this is the whole comfort for his soul, and the satisfaction of his heart. The psalmist says: “I have called upon you, for you will hear me, O God. Incline Your ear to me, and hear my speech” (Psalm 17: 6). “Let my prayer; Incline Your ear to my cry” (Psalm 88: 2). And the prophet Daniel says: “O my God, incline Your ear and hear; open Your eyes and see our desolations, and the city which is called by Your name, for we do not present our supplications before You because of our righteous deeds, but because of Your great mercies” (daniel. 9: 18) The men of God keep knocking on the doors of God all the time; for they perceive that there are no success nor salvation for them except When God incline His ear to hear their cries. God is indeed very close to His children, yet He seeks from them to beseech Him, and to trust no one but Him. In the time of unbearable anguish, God may seem as though He disregards the prayer of His believer; who keeps on saying: “Do not hide you from my supplication”. Of Your features, O God, are jealousy, mercy, and compassion; My hard heart will bring me down miserable into the depth of the pit; “Attend to me and hear me” (2); For You are Holy. Attend to me, for my enemies are stirred up against me, saying: God has forsaken him; Pursue him and take him, for there is none to deliver him” (Psalm 71: 11). “But You, O Lord – How long?” (Psalm 6: 3) Come back and rescue my life, for the sake of Your mercy. Have mercy on Your son, to whom You have given life. St. Augustine “Attend to me, and hear me; My thoughts trouble me, and I am distraught” (2) Here, the psalmist confesses that he is greatly disturbed and distraught; like a camel agitated and out of control, and in need of a prompt intervention of his owner. St Athanasius the apostolic believes that this is the cry of the suffering Lord Christ, who came to the cross to save mankind. We, as well, counting our sufferings as a fellowship with Christ in his crucifixion, we cry out to God, to find Him listening to our hidden prayers. In the time of anguish, we https://coptic-treasures.com/ 62 enjoy what is greater than being rescued of the anguish, listening to our prayer, and listening to it, and looking down on us; as though there is no one in the world but ourselves. He is like a potter who concentrates his attention on the vessel in the furnace, to decide when he should take it out as a vessel of honor. “Because of the voice of the enemy, because of the oppression of the wicked; for they bring down trouble upon me, and in wrath they hate me” (3) What does the psalmist mean by “the voice of the enemy, and the oppression of the wicked” but the false and horrible accusations they direct against him; as though they cry out against him, saying: This miserable person is not worthy of his kingdom; Let all rebel against him, and drive him away from his throne! It did not stop at mere oral accusations, but entered into the stage of action, through using every way to apply pressure on him by actual rebellion. That was done by Ahitophel, David’s close friend who joined his son in his attempt to remove his father from the throne, justifying his treachery by David’s accusation of him as an evil-doer. “My heart is severely pained within me, and the terror of death have fallen upon me” (4) David felt as though he is going around himself in bitterness. Not knowing why His friend Ahitophel betrayed him, he contorted like a woman in labor of birth; Although, while the later contorts out of severe pain, yet she hopes to have a new babe soon. David’s heart, on the other hand, contorts with death before his eyes, with no hope in view, specially with development of events which was not promising, nor expected. In his escape, he was anticipating a massacre for him and his followers. “Fearfulness and trembling have come upon me, and horror has overwhelmed me” ( 5) That portrays what dwelt upon the Lord Christ after He delivered Himself into the hands of His adversaries by His own free will; and entered into vain accusations and trials. What is the disturbing noise of the enemy, but the words of Caiaphas the high priest, saying: “He has spoken blasphemy; what further need do we have of witnesses?” (Mathew 26: 65). And who is the sinner who caused him sorrow, but Judas Escariot who betrayed Him?! Our Christ, the Holy Head of the church came to be in anguish, and unjustly delivered Himself to death. So it is befitting of the body to partake of His passion! According to St. Augustine, David here, symbolizes the Lord Christ, both the Head and the body. By this we live in this world, partaking of His passion. As to why He allows for the existence of the wicked, This, according to St. Augustine is not without a goal; namely, to turn their wicked works to our own benefit. He let them go their way with the hope that they may eventually return to Him in repentance; or that the righteous may benefit by getting crowned through their deeds. That is why it is befitting of us not to hate the wicked. We should instead desire their salvation; because, according to St. Augustine: [When you feel that you hate an enemy, you may be hating a brother without knowing it]. 2- OH, THAT I HAD WINGS LIKE A DOVE! “And I said, ‘Oh, that I had wings like a dove! For then I would fly away and be at rest’” (6) https://coptic-treasures.com/ 63 How could he endure the affliction of the enemy without having hated crawling in his heart?! Hence the psalmist seeks the work of the Holy Spirit in him, to become like a dove, fly away and be at rest in the presence of the Father, where he would enjoy love that knows no hate. Why does David wish to have the wings of a dove, but to fly away to heaven, to rest and settle down in the bosom of God? So have all the men of God desired along the eras, to be carried by the Holy Spirit, from the valley of tears into the divine bosoms; where man would not only find rest from the wars of the enemy, and the troubles of the wicked, but much more to come to know the divine secrets, the joyful and satisfactory to the soul. Why choosing the dove in particular? 1- Because it symbolizes the Holy Spirit, among whose work is to renew our nature, to become like a cloud, pure, light, and capable of reaching up to heaven. On the words: “You have dove’s eyes” (Songs 1: 15) by saying: [Surely, comparing her eyes to the dove’s is because now, she understands the divine Scripture, not literally, but according to the Spirit; and perceive in it spiritual secrets. Being a symbol of the Holy Spirit (Matthew 3: 16), the spiritual understanding of the law and the prophets is realized by having the eyes of a dove … The soul so wishes to have dove’s eyes (Psalm 68: 14), to have the ability to fly high in her understanding the spiritual secrets; and to lie down in the courts of wisdom]. 2- The dove refers to simplicity, as well as to peace; when it returned to Noah’s ark carrying a branch of olive tree, as a reference that the great flood came to an end, and the return of life to the new land. 3- The dove is known of having no sense of hatred, even against those who take away her young. 4- According to St. Augustine, the doves, even after picking on one another with their beaks for some time, they go back to feed together and to fly together in harmony. 5- The dove symbolizes purity, as it bears no odor of corruption, and do not feed upon trash like craws and other birds. In a letter sent by St. Jerome to ‘Salfina’ of the imperial court, consoling her for the death of her husband ‘Nebridius’, he wrote about him, saying: [From him we learned how it is possible for a camel to pass through the hole of a needle; and how an animal with a hump on its back, while laden with heavy burden, could take for itself the wings of a dove, and lie in the shade of a tree that grew from a mustard seed (Matthew 13: 31-32)] 1. And in a letter he wrote to ‘Rusticus’, who consented together with his wife to live a life of virginity, then failed, yet his wife tried to convince him to fulfill his promise. He wrote: [Wandering among the beautiful fields of the Holy book, I picked for myself some of its beautiful flowers to weave for the brows of your eyes a crown of remorse; for youreyes’ goal is to fly away with the wings of a dove, to find rest, and to enter into peace with the God of mercy2]. All God-fearing people, in the (catholic) church, are obviously pure and simple, who could say together with the psalmist: “Oh, that I had wings like a dove, for then I 1 St. Jerome, letter 79: 3. 2 Letter to 122 Rusticus, 4.r. https://coptic-treasures.com/ 64 would fly away and be at rest” (6); and, “Even the swallow has found a nest for herself, where she may lay her young” (Psalm 84: 3). While the body-bound people, are drawn downwards because of the heavy weight of the iniquity shackles, the spirituals are lifted up high by the wings of diverse virtues, as though by two wings; namely, by the two commandments: love of God, and love of the neighbor; by which they are lifted up to heaven. They can say, together with the apostles: “Our citizenship is in heaven” (Philippians 3: 20). In the liturgy, the priest cries out, saying: : [Where are your hearts?], to which the congregation answer with piety and surety, that they have raised them to heaven. Anyway, very few, and even rare, those in the church, who could say so with surety and truth1! (Father Caesarius, bishop of Arle) Why “like a dove?” Because the grace of getting washed necessitates the simplicity, tn order to become as innocent as the daves. The grace of getting washed necessitates peace; as initially demonstrated by the dove that returned to Noah’s ark, that was the only thing saved from the devastation of the great flood (Genesis 8: 10-11). The Holy Spirit who is symbolized as a dove, comes down like a dove, teaching us that in that branch of olive, and in that ark, the portrait of peace, and that of the church was found. Amid the floods of this world, the Holy Spirit brings forth the good news of His peace to His church. That, as well, David teaches us, he who perceived the secret of baptism, saying by the spirit of prophecy: “Oh, that I had wings like a dove!” (6) 2. David prays to God, saying: “As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God; When shall I come and appear before God?” (Psalm 42: 1-3). The saint got troubled, and could not help himself; because the pain of the soul are worse than those of any flesh. Yet, being sure of the reward, he longs to set forth from the earth to heaven; as he says somewhere else: “Oh that I had wings like a dove, for then I would fly away and be at rest” (6). The traps here, (of sorrow and anxiety), even if the righteous does not fall in them, or become entangled in them, are in the way of his progress; But there, where grace is, will be joy. Here, Paul eagerly longs to break the shackles of the body, to rid himself of all their connections, to stand free before God (Philippians 1: 23). That is why David’s soul thirsts to see God, not through faith, but face to face (1 Corinthians 13: 12); not only to sojourn from the body (2 Corinthians 5: 8), but also to be liberated from it; he thirsts to “depart and be with Christ, which is far better” (Philippians 1: 23). . For the righteous, “to die is gain” (Philippians 1: 21). It is indeed a great gain to be without sin, and not to be stirred up by the lusts of evil; Because, who is free from defilement, even if his life is just one day on earth? Because no one can be without the contagiousness of evil doing, we lose our innocence (or our wisdom) through life; while we gain an end to our iniquities by death. By temporal life, the expenses of sin increase, as though we are are indebted by a repulsive accumulative bill!. The soul suffers a true thirst if it hastens to the fountain, not that of water, but that of the eternal life, about which the prophet David says in a previous text: “For with You is the fountain of life; In Your light we see light” (Psalm 1 Sermon 82: 2. 2 Exposition of Luke, 2: 92. https://coptic-treasures.com/ 65 36: 9). He therefore was right to hasten “to come and appear before God” (Psalm 42: 2), “The true light who gives Light to every man who comes into this world” (John 1: 9) 1 (St. Ambrose) It is better for us to be cleansed of anything that draws us downward, to be drawn instead toward the things exalted above the senses. For then, we shall not cease to admire the beauty of heaven, and the splendor of the heavenly lights. Yet, the beauty reflected on all these things, leads us to the absolute Beauty; namely God, whom “heaven declare His glory, and the firmament shows His handwork” (Psalm 19: 1). It is befitting of the soul that rises up, to forsake everything it has got through falling into its lusts; because only then, it can perceive the greatness that is more exalted than the stars of heaven. Yet, how could we reach that level while still desiring the earthly things? How could we fly up to heaven without heavenly wings, while still not light, borne in the air by higher heavenly life? Actually, no one could be qualified by the secrets of the gospel, if he does not perceive that man has only one chariot, that can carry him up to heaven; He has to acquire the wings of the descending dove (the Holy Spirit), as David desired for himself (6). By such a way, the Holy Book demonstrates in a symbolic way, the power of the Spirit, using the dove as a symbol; which, according to those who know, does not endure the odor of deterioration. So will he who avoid every bitterness and every lust of the body, to fly high with the wings of the dove (the Spirit) above all the conflicts of the world, and discover what, alone, could be worthy to be desired. He, himself, would become beautiful, by getting close to the divine beauty ; namely to God; becoming enlightened, through having the fellowship with thetrue Light2. (St. Gregory of Nyssa) Persecution got more and more, and the anguish got stronger, that the psalmist despaired of life. Notice how fear and trembling dwelt upon him, and how he was covered with darkness, as it came in the psalm: “Fearfulness and trembling have come upon me, and horror has overwhelmed me. And I said, ‘Oh, that I had wings like a dove! For then I would fly and be at rest”( 5, 6). It is the voice of the body of Christ, of the members of His body. In case you wish to recognize your own voice there, Be members of Christ. When the psalmist wished to fly up to Christ, he got perplexed somehow, because of the heaviness and corruption of his body, and on account of the troubles waiting for him along the way, albeit they do not completely block the way. He was troubled by his life, but not by the eternal life, about which the apostle says, ”For to me, to live is Christ, and to die is gain” (Philippians 1: 21) 3 St. Augustine 4 1 Prayer of David 4: 2: 6. 2 On Virginity PG 46: 364 A 369 B. 3 Sermons 305 A: 5. 4 Sermons 305 A: 5. https://coptic-treasures.com/ 66 Let us seek from God to grace us with wings, and to take the evil wind away from our souls and bodies, which is the sin dwelling in our members. No One but the Holy Spirit who can do that1. Like when man sees a bird flying up in air, longs to fly as well, but he cannot because he has no wings; Man also longs to be pure without defilement; to have a nature without malice; and to be perpetually with God. Yet he could not achieve all that. Despite his longing to fly in the divine atmosphere in the freedom of the Holy Spirit, yet he cannot, unless he is given wings. Let us therefore beseech from God to grant us the wings of a dove (6); namely, the Holy Spirit, to fly up to Him. Let us beseech from Him to take away from us the evil spirit, to cut it utterly off our souls and bodies; namely, the sin dwelling in us; For He alone is able to do that; For “He is the Lamb of God who takes away the sin of the world” (John 1: 29) 2. The longer the soul lives in the fire of the Holy Spirit, and in the divine light, no harm will ever come on it from the evil spirits; for once they approach it they will be consumed by the fire of the heavenly Spirit. Like when a bird soars high in air, it does not care for the hunters or the preying beasts, nor has any fear of them, as it would be secure up there; So is the soul when it acquires the wings of the Spirit (6), flies up to the high heavens. It despises those below, fot it is higher above all. Every soul, not purified by the Holy Spirit, nor salted by the heavenly salt; namely, the power of God, will instantly corrupt, and become filled by the repulsive odor of the evil thoughts, which makes the face of God turns away from the defiled odor of the thoughts of the darkness, and of the lusts dwelling deep in the soul, and the evil and cursed worms; namely the evil spirits and the hosts of darkness that wander in it, to look for a pasture and acceptance, as according to the psalm: “My wounds are foul and festering”, (Psalm 38: 5) 3. (St. Maccari the Great) It is obvious that he who dies while in sin, does not truly believe in Christ; even if he claims he is. He who believes in the work of Christ, will never do injustice; And he who believes in His wisdom, will never walk in foolishness, nor talk it. When Moses lifted up his hands, Amalek was defeated. Lifting the hands up is lifting our works to God, keeping away from the lowly deeds, and practicing all the works, lifted up to heaven, that please God. He who lays up for himself a treasure in heaven, will lift up his hands to where his treasure is (see Mathew 6: 20, 31); and so will do he who says: “Let the lifting up of my hands as the evening sacrifice” (Psalm 141: 2); and he will lift up his eyes as well. If we then, lift up pur works, and do not leave them on earth, we shall condemn Amalek. But we should take into consideration that we shall have to be tried before the divine justice; not just on our faith, as though we are not responsible for our works (see .3 : 1 عظة 2 .3 : 2 عظة 2 .5 :1 ،6 : 3 عظة 30 https://coptic-treasures.com/ 67 James 2: 24); And not just on our works , as though our faith is not the subject of investigation. I wish you give heed to what you hear; not just in the church, but practice them at home, and to meditate in them day and night (Psalm 1: 2). … From such an “olive”, let us exract the oil of our works, by which we can light the lamp for the Lord, and not walk in the darkness (see John 2: 11)…. That is all I can say, concerning the lamps and their oil (Leviticus 1: 24). The bird of the sky could spiritually dwell among the branches of faith of such great magnitude. scholar Origen “Indeed I would wander far off, and remain in the wilderness” (7) Fleeing away from his enemies, David went to dwell in the wilderness, beyond the land (2 Samuel 17: 22-23) “the wilderness” according to the holy Book is an uninhabited place, where wild beasts take refuge. They are not necessarily forests, but mostly desert and rocky domain. The psalmist, feeling that he no longer feels secure among men, he sought seclusion from all. In the uninhabitable places, he found a better place than to have contact with anyone. If the anguish produce such a way of thinking, there are, on another aspect, other believers who, because their Spirit was flared by the divine love, set forth to the wilderness, not fleeing from men, but out of a desire to attach to God, and to keep away from being overwhelmed by human preoccupations. They, according to St. John Cassian, turned the wilderness into a paradise. We are committed to seek diligently to mend our ways, and deal with our shortcomings; because if we manage to do that, we will, no doubt, have peace, not only with men, but even with wild beasts. We shall fear no kind of trouble from outside, and not disturbed by any chance of falling down, for “Great peace have those who love Your law, and nothing causes them to stumble” (Psalm 119: 165) 1. (St. John Cassian) We have before our eyes the exalting joy that came to our kinsmen who have chosen to withdraw to the wilderness, and to go deep inside the desert2. It is far better for us to perpetually hold fast to our goal, acquiring a moderate gain in the wilderness, where there are no worldly worries, cares that distract out attention, pride, or vain glory; and where the care for the daily necessities are far less … That will be, for us, better than to seek great profit through getting preoccupied in the requirement of normal life; As, according to the wise Solomon: “Better is a handful with quietness than both hands full together with toil and grasping for the wind” (Ecclesiastes 4: 6) 3. (Father Ibrahim) Man should not be puffed up because of what he has realized in his life, but should be always humble, and go deep in the wilderness,in case he finds out that he is inclined 1 De institutes caenoborum 9: 8. 2 Cassian: Conferences 24: 1. 3 Cassian: Conferences 24: 13. https://coptic-treasures.com/ 68 toward pride; for living close to the cities often did harm to the perfect. That is why the prophet David sings, saying: “Indeed, I would wander far off, and remain in the wilderness. I would hasten my escape from the windy storm and the tempest” (7, 8). Many of of our brethren have experienced similar situations, but, because of arrogance, they failed to reach their goal. (St. John of Assuit) Writing to ‘Lucianius’, who made a mutual consent with his wife to lead a virgin life(although he could not persist on his vow), St. Jerome said: [You have forsaken behind you the salty currents, and the crumbled mountains, and despised Leviathan that reigned in the waters (Psalm 104: 26); with a goal to head to the wilderness together with Jesus Christ, and to sing together with the prophet, saying: “My soul thirsts for You, my flesh longs for You, in a dry and thirsty land, where there is no water. So I have looked for You in the sanctuary, to see Your power and Your glory” (Psalm 63: 2-3)] 1. “I would hasten my escape from the windy storm and the tempest” (8) David’s escape to the wilderness needed no much thinking nor hesitation; for he was like a dove that hastened to resort to its nest, escaping from a windy storm. Absalom, Ahitophel, and those who were with them, moving very quickly like a tempest, made David and his men hasten toward the wilderness to avoid being killed by them. 3- O LORD, DIVIDE THEIR TONGUES: “Destroy, O Lord, and divide their tongues, for I have seen violence and strife in the city” (9) The word “destroy” originally came as (devour). If Absalom intended to devour his father, supported by Ahitophel, David’s personal friend and counselor, By doing such horrible treachery of friendship and fatherhood, made themselves worthy of being devoured; as “Whatever a man sows, that he will reap” (Galatians 6: 7). His prayer to divide their tongues, reminds us of what happened when men intended to build a tower with its top in the heavens, in an attempt to oppose God, who confused their tongues, and scattered them over the face of all earth (Genesis 11: 1-9). By his sweetened tongue, Absalom, with the support of Ahitophel, plotted to take by force his father’s throne, and to cut off his head, and did not perceive that the fruit of evil is confusion, complete failure, and perdition. As to the oppression and strife that dwelt upon Jerusalem; the oppression was done without cause by the adversaries of David; while the strife occurred among the leaderships and the people; when many of them felt that what Absalom and his followers have done was utter oppression and injustice; although no one of them dared publicly to challenge Absalom. The Lord Christ saw iniquity and strife in the city of Jerusalem, when they unjustly delivered Him to trial. Strife occurred among them, because some said that He could not be from God, with a false claim that He broke the Sabbath; while others said that no sinner could perform such great miracles as Jesus did! Iniquity surrounded its walls day and night; when the leaders started to try Him by night against the law, and crucified Him the next day. Instead of being walls that keep the law, and proclaim the prophesies concerning Him, they adopted iniquity, and used bribe and deception to 1 Letter 71 to Luciniusm., 1. https://coptic-treasures.com/ 69 crucify Him. Judas receive thirty pieces of silver as a price for the Righteous, as though he received the most horrible kind of usury! That was the portrait of the iniquitous city that delivered its Lord, which the psalmist seeks its destruction and the division of its tongues. … As for you, dear brother, , having become the city of God that knows the righteousness, and received the King of kings, the Son of David within you, you know how to talk with the language of the Spirit understood by the heavenly creatures, to which all believers in the whole world will respond; and became the city of God, for which the Lord would be its fiery wall, and inner glory, that knows no love of silver, but giving, together with faithfulness and truth. Be, beloved brother, the new Jerusalem, the joyful city, in harmony with God, as though it is coming down from heaven. And do not be the new Babel, filled with confusion, usury, and deception, that plans plots to get rid of the Son of David. By that your inner tongue will not be confused. “Day and night they go around it on its walls. Iniquity and trouble are also in the midst of it” (10) Here, the psalmist portrays the conditions that prevailed in Jerusalem, after Absalom and his followers carried out the movement of armed rebellion. The leaders were preoccupied with nothing but the continuous planning for the sake of the success of their movement, and reaching their goal. They did not have rest day and night, supervising the guards on the walls to their account. The city got filled with iniquity, where they sowed division, and slandered David and his court with false and vain accusations. The city was filled with acts of violence inside and all around its walls. It was a portrait painful to the soul, to which it was befitting to be the spiritual Jerusalem, the holy city of God, where Christ, the Son of David reigns. But, having rejected His kingdom in it, it got filled with violence instead of peace; lies instead of truth; plots instead of peace, and work to the account of the kingdom of God; That is how iniquity reigns instead of righteousness. “Destruction is in its midst; Deceit and guile do not depart from its streets” (11) The disobedient, and the rebels, often claim that they are reformers of the society; Nevertheless rebellion, and mutiny always sow corruption of the soul of individuals, as well as of the congregation as a whole. The soul usually turns into a nucleus of corruption; its streets become like those of desolation. He who listens to the divine commandment with the spirit of obedience, the righteousness of God dwells in him, and would become an ambassador of truth, and a witness of the work of God; drawing others together with him to salvation, and the eternal glory. Let us then listen and obey the commandment; so that deceit would not crawl into our depths. “Deceit (usury) and guile do not depart from its streets” (11) … Deceit and guile are not done in secret, but openly. But there is a kind of usury worse than that concerning money; when you do not forgive someone indebted to you. And still you pray and say: “Forgive us our debts as we forgive our debtors “ (Matthew 6: 12). What would you do when you reach this phrase in https://coptic-treasures.com/ 70 your prayer? What would you do when you hear a word of revile, and intend to take revenge? … What an evil kind of usury! St. Augustine 4- “A MAN’S FOES WILL BE THOSE OF HIS OWN HOUSEHOLD”: King David was indeed confined in bitter situation. On one aspect, seeing his own son and his intimate friend join forces to kill him; and on another aspect, seeing his beloved city become a center of violence, deceit, and evil plots inside it and all around its walls; he wished for his soul to set forth like a dove to heaven, so as to have rest and comfort in the bosom of the Lord. … So it is with the believer, when he sees the closest things to him, his body, emotions, and feelings, rebel against his soul, attempting to take the kingdom of God away from it…. No worse enemy for man than himself. If he does not seek from God to destroy the kingdom of the devil inside him, and his authority within himself, he will never enjoy the peace of Christ, and His inner glory. Let us, therefore, flee from ourselves, and get attached to Him, who can give us back our original image, so that the spirit would be in harmony with the body, and all the energies work together for edification. Let us complain to the lord against our inner (household) to destroy the evil in them, and to turn the spirit of animosity into a spirit of true love. The Lord Christ has experienced a similar situation; not concerning His body, emotions, and feelings, but concerning His kinsmen – the Jews – who delivered Him to death. But those who returned to Him in faith, have become workers to his account. “For it is not an enemy who reproaches me, then I could bear it, nor it is one who hates me who has magnified himself against me, then I could hide from him. But it was you, a man my equal, my companion and my acquaintance” (12, 13) In a letter he sent to Paulinus, bishop of Dola, St. Jerome referred to this phrase, asking him not to deal with faith by (weight); namely by the number of years he lived in faith; as the apostle Paul, who chronologically came the last of the apostles, became the foremost among them. While Judas, who lived several years with Christ, ate together with Him, and enjoyed His company, has betrayed Him. He wrote: [Daniel, as a young man, condemned the chastity of the elders (the story of Susanna)…. Do not think of me as a better person, on account of that I came under the banner of Christ, few years before you did. As Paul, the chosen vessel changed from a violent persecutor, and then the last of the apostolic system, to become the first; although being the last, yet “he labored more abundantly than they all” (1 Corinthians 15: 10). And Judas, to whom the Lord said: “You were my equal and My companion; We walked to the house of God in the throng” 13); the Lord then accused him of treachery against his friend and Savior] 1. “We took counsel together, and walked to the house of God in the throng” (14) It is easier for man to endure the evil coming from an enemy, than that coming from an intimate friend. As man usually is cautious before a known enemy; but he is shocked by an unexpected slap coming from a friend. Ahitophel, the source of trouble to David, has been the closest to the king, his counselor, and companion (1 Chronicles 27: 1 Letter 58 to Paulinus of Nola, 1. https://coptic-treasures.com/ 71 33); he made him his equal, had sweet conversations, ate together on one table, the king’s table, exchanged thoughts, and used to walk to the house of God in the throng. The same way, the Lord Christ chose Judas Escariot as one of His disciples, a friend, ate together with Him up till the last supper, and He even entrusted him with the treasury box; yet after all that, he sold His Master and lord for thirty pieces of silver. He perished, by hanging himself, and his soul went down to Hell, for evil has taken hold of his depths. The harm coming from him who is adorned with friendship hurts the heart more than that coming from an obvious animosity. Those words by the psalmist were an obvious prophecy about Judas Escariot, a long time before it actually happened. It is as though the Lord, rebuking him says: When I talked to the scribes and the Pharisees, the enemies and haters of the truth, and rebuked them on their love of silver, they used to admonish Me, and magnify themselves against Me; and I used to endure them because their animosity was apparent and obvious. But you, Judas, on whom I had compassion, together with My other disciples; whom I entrusted with other responsibilities, gave the authority to drive out demons, and to heal ailments, and perform signs and wonders; walked together in the throng to the house of God in Zion; where we had our last supper. Father Onesimus of Jerusalem “Let death seize them, let them go down alive into hell, for wickedness is in their dwellings and among them” (15) This is also a prophecy about Judas, who “went down alive into hell”, having committed suicide by hanging himself, in a vain attempt to comfort his conscience. … Every soul that betrays its Master brings itself by itself down to the hell of sin, corruption, and love of earthly lusts. I hear about living people, who are swallowed by the pit of earth; namely, swallowed by the greed of the earthly covetousness. (St. Augustine) The Truth says: “That servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes; … For everyone to whom much is given, from him much will be required” (Luke 12: 47, 48). And the psalmist says: “Let them go down alive into hell” (15) 1. It is obvious, that by “alive”, he means those who perceive what happens to them, and feel it. For the dead feel nothing whatsoever. Those who are ignorant of the evil they are doing, will go down dead into hell; While those who perceive and know the evil, will go down alive into the pit of hell, completely conscious, taken up by the curse2. (Father Gregory the Great) Heavens will open before those suffering, to enter to the throne of the Mighty God, to perceive that the affairs of men do not go haphazardly, but by an amazing divine ordinance. God the Almighty cares for everything that touch the life of man. That is the secret of our comfort amid the affliction, to say: “In the multitude of my anxieties within me, Your comfort delights my soul” (Psalm 94: 19); For 1 تشیر كلمة "أحیاء" إلى السرعة والمفاجأة التي تحل بھا اللعنة. 2 Pastoral Care, 3: 31. https://coptic-treasures.com/ 72 “As the sufferings of Christ abound in us, so our consolation also abounds through Christ” (2 Corinthians 1: 5). As it is so mentioned in the four gospels that “they will not taste death” (Matthew 16: 28); while some other writers say different things concerning death; it will not be out of order to look through some verses that dealt with (tasting death): “What man can live and not see death?” (Psalm 89: 48) “Let death seize them; let them go down alive into hell” (15) “He will swallow up death forever” (Isaiah 25: 8) “Death and Hades followed with him” (Revelation 6: 8) In these verses it so seems that tasting death is different from seeing death1. (The scholar Origen) About St. John the Evangelist, the Lord said: “If I will that he remains till I come…” (John 21: 22). I do not believe that that only meant John alone, but it is generally meant for many; The Lord did not exclude the death of the body, but the death of the Spirit; For there are dead people who live, and there are living people who died. As an example, the woman who lives in pleasure, who is dead while she lives” (1 Timothy 5: 6); and as is written: “Let death seize them; let them go down alive into hell” (15); as there are those who go down alive into hell; as, by sin they go down into hell, and dwell where death is. There are rather those whose life did not end by the death of the body, like Abraham, Isaac, and Jacob, who we know they are alive, according to the authority of the divine word; as “God is not God of the dead, but of the living” (Matthew 22: 32) St. Ambrose 5- GOD’S RESPONSE: “As for me, I will call upon God, and the Lord shall save me” (16) Having reached to bitterness, and called upon God in prayer, the psalmist’s tune of talk, because in God he found the real Helper who is able to save him; and discovered the craftiness and deception of the devil who utters words as soft as oil, while they are like swords drawn out for battle. As the devil was still not ready to depart, but he, arrogantly magnifies himself on us; and through flattering us, he would manage to terrify us and then to devour us; we should not show any weakness, nor cowardly collapse before him We should rather be strong against him, using every possible means to resist him, and keep him away from us, “offering up prayers and supplications with vehement cries and tears to Him who is able to save us from him” (see Hebrew 5: 7); Calling upon Him to help us to drive him away in shame, with his head struck with spiritual rocks uttere forth from our mouths2. (Father Martyrus the Syrian – Sahdona) 3 “Evening and morning and at noon, I will pray and cry aloud; and He shall hear my voice” (17) 1 Commentary on Matthew, Book 12: 35 (Cf. ANF) 2 The Book of Perfection. الاسم السریاني) ولد على مقربة من كركوك في العراق الحدیثة، بالقرب مننھایة القرن السادس. ) Sahdona 3 مرتیریوس أو https://coptic-treasures.com/ 73 David was a fugitive, with bitter soul, and unceasing sighs; Why would he limit his cries to certain times: “evening, morning, and at noon” ? (1) This expression bears the meaning of continuity without ceasing; even while working by day, and sleeping by night. (2) David’s psalms, as well as the life of the men of God in both rhe Old and the New testaments, reveal two integral aspects of worship: the first is consistent worship, unlimited by time; And the second aspect is that, together with the unceasing cries of the heart, and the perpetual praises of the soul, the men of God used to designate special times for worship day and night. Each of the two aspects of worship supports, and integrates one another. As David’s life was a continuous series of troubles and afflictions;, his prayers turned into perpetual cries from the heart day and night, beside his prayers in fixed times. It is obvious that the prophet David used to pray three times a day: “morning, evening, and at noon” (17); As did the prophet Daniel (Daniel 6: 1); and all the men of God, who designated fixed times for prayers, beside the unceasing cries of their hearts. The fathers believe that the psalmist experienced the Lord’s response to his prayers in the evening, the time he was hanged on the cross; In the morning, when He resurrected from the dead, as the sun of Righteousness shining on us; And at noon, when He ascended up to heaven, granting us the perfection of the light of His knowledge. In the evening, he told about his passion in the time of His death; In the morning, he told about His life in the resurrection; And at noon, he prayed to Him to incline His ear to him, while sitting at the right hand of the father, to make intercession for us (see Romans 8: 34). St. Augustine The fathers distinguish between worship, on one side, and study, contemplation, on another side. Worship, although it has certain hours and tine, as we saw, yet it loses its activity, and even its being, if the heart is not unceasingly preoccupied with God. Concerning study, contemplation, even in the Holy Bible, It is befitting of man, whatever his spiritual stature is, to perceive the fitting limits, whether for him, or for those around him. St. Gregory the Nezianzen, and st. Basil the Great, warns us against the exaggeration, even in the good things, and in particular in the theologies. It is befitting of man to act according to his abilities, talents, possibilities, and experiences, with no exaggeration. I do not mean that we should not think of God all the time; and there is no need for my adversaries to use this to attack me; … We should remember God more than we breathe; I may even say, we should do nothing but this. I am a strong advocate of the principle of: “meditating in His law day and night” (Psalm 1: 2); of telling about the Lord “evening, morning, and at noon” (17); for “blessing the Lord at all times” (Psalm 34: 1); or, according tp the prophet Moses: “when you sit in your house, when you walk by the way, when you lie down, and when you rise up” (Deuteronomy 6: 70. By doing that we become pious. I am not against the continuous remembrance of God; but I am against continuously debating theology. I am not opposing theology, but I oppose debating it in improper time. I am not against teaching theology, except when it is beyond the limit of https://coptic-treasures.com/ 74 logic; according to the wise proverb: “Have you found honey? Eat only as much as you need, lest you be filled with it and vomit” (Proverb 25: 16). Everything has its proper time. Winter is not the time for flowers; Men’s attire is different from women’s; It is bad manners to laugh in mourning; nor to cry in a merry gathering. Likewise, it is veryn important to choose the proper time to debate theology1. St. Gregory the Nezianzen Although the time for praying should cover the whole life, yet, when it has to be accompanied with kneeling (Metonia), or singing praises, the saints have designated special hours for that, which we should keep. David says: “At midnight I will rise to give thanks to You, because of Your righteous judgment” (Psalm 119: 62); and “Evening, morning, and at noon” (17). Paul and Silas, following his example, praised God at midnight while in prison (Acts 16: 25). Moreover, the Holy Spirit dwelt on the disciples at the third hour; And when the Pharisees scoffed at them speaking tongues, Peter proclaimed that they are not drunk, for it is only the third hour (Acts 2: 15). And the ninth hour reminds us of the passion of the Lord, which happened for us to live (Matthew 27: 45; Mark 15: 33-34). But as David says: “Seven times a day I praise you, because of Your righteous judgment” (Psalm 119: 164); and the times of prayers referred to, do not cover those seven divisions; we have to divide the midnight prayer into two divisions: one before the moon disappear, and another after it does2. At the sixth hour, as well, we should pray, according to what is written: “Evening, morning, and at noon, I will pray and cry aloud, and He shall hear my voice” (17) Concerning prayer and praise, all times are proper …; During work, we can consummate our duties to pray3. We are committed not to be slorthful to keep the hours designated for prayers by the saintly fathers4. (St. Basil the Great) St. Gregory the Nezianzen, the blessed Theologian, teaches us the same thing, by saying: [We should remember God more than we breathe; Or rather, we should do nothing else. I am a great advocate of the principle that exhorts us to “meditate in His law day and night” (Psalm 1: 2); We should mention God’s, blessing it all the time, “evening, morning, and at noon” (17); and, together with the prophet Moses, we should say: “when we sit in your house, when you walk by the way, when you lie down, and when you rise up” (Deuteronomy 6: 7). … Let us attach ourselves to purity when we remember Him; … Let us look into ourselves, and imagine the beauty of the Deity in us; … Let us meditate in thses divine things; … Let us tal the words of the Spirit; … As it is good to attach to God through remembering the divine things5. (Martyrus – Sahdona) . 1 العظة اللاھوتیة الأولى: عظة رقم 27 عظة تمھدیة ضد أتباع یونیموس، 4 2 An Ascetical Discourse, (Frs. Of the Church, volume 9, p. 212-213). 3 Rog Fus. 37: 2. 4 Rog Fus. 37: 2. . 5 كتاب الكمال، 60 https://coptic-treasures.com/ 75 “He has redeemed my soul in peace, from the battle which was against me; for there were many against me” (18) What saddened most the heart of the fugitive David is that he has for a long time put his trust in many who were around him like Ahitophel; whom he assumed to be his right hand, truly love him, and support him; to discover suddenly that they are hypocrites and treacherous. It is actually difficult for man to judge those around him, even if they were ministers in the church; for there are many whom you consider wheat, when they are tares in truth. The wicked accompany the righteous; yet not all the way; like the heretics who refer themselves to the One Chrst, and to one Bible, etc.; Yet, they differ from the church in the one faith. They were with me as chaff, and not as wheat; although the chaff is bound in some way with the wheat … they grow in the same field, watered by the same rain; cropped by the same cropper; threshed together; winnowed together; but are not stored in same storehouse. St. Augustine “God who is enthroned from the old will hear and afflict them. Because they never change their ways, and do not fear God” (19) Here, the prophet David refers to those who bear the image of lambs, when they are truly fierce wolves, mingled between the lambs in the church. Those, if they do not change by repentance, and receiving the Holy Spirit in them, they will utterly perish. Although they may manage to have their ways for some time, but their perdition will be eternal, for they do not fear God. St. Augustine believes that in this verse, God’s promise to Abraham was realized; As through his seed, the nations that received the new covenant have been blessed; while the Jews defiled that covenant by their rejection of faith, and by not enjoying the godly fear. When we hear the blessed David say: “enthroned from the old” (19), he does not mean to say that God exists before the latter times, but for Him is eternal existence, preceding any time intervention. And when Paul says: “through whom the world is made” (Hebrew 1: 2), he does not mean that God is the Creator of the late eras, but He is eternal, and is the cause of all the eras that have a beginning1. (Father Theodor, bishop of Mesisa) “He has put forth his hands against those who were at peace with him. He has broken his covenant” (20) Some believe that the talk here is about God, who, although has long-suffered the disobedient and the rebellious, with the hope that they may return to the truth and love through repentance; yet, as the cup of their evil is full to the rim, He puts forth His hands on them, and they will perish. As on whom will God put forth His hand, the psalmist refers to the following: 1- Ahitophel who betrayed his covenant of friendship with David. 1 Fragments on Hebrews, 1: 2: 3. https://coptic-treasures.com/ 76 2- The Jews who rejected the Savior who offered them a new covenant that realizes the perfection of the old covenant with their fathers. Yet they rejected the new covenant, and despised the prophecies. 3-Judas who betrayed the covenant with his Lord. The Jews, counting the new covenant defiled, they rejected it, and crucified Christ who is mentioned in the old covenant. They have actually defiled the covenant; for God has ordained the old covenant to consummate by it a sensed work for a certain time, after which the sensed things are voided, and replaced by spiritual work. But the Jews, when the designated time came, remained holding fast to the sensed thing concerning the covenant; holding fast to the shadow and image, and rejected the Origin and the Truth. They defiled the covenant, for, having honored God with their lips, while their hearts were far away from Him, God scattered them by His wrath, to make them approach him with their hearts. Father Onesimus of Jerusalem “The words of his mouth were smoother than butter, But war was in his heart” (21) They approached to tempt Him, (asking if they should pay taxes to Caesar), ; but they concealed their deceptive goal. They used smooth words, while they were like fierce beasts in the attire of lambs. Those are whom the psalmist addressed by his words (21) 1. St. Cyril the Great Their word were as smooth as oil, those who addressed the Savior, saying: “Teacher, we know that You are true, and teach the way of God in truth, nor do you care about anyone, for you do not regard the person of me. Tell us, therefore: Is it lawful to pay taxes to Caesar, or not?” (Mathew 22: 15); and many sayings like this; when they were in truth like sharp swords, by which they wound and kill. Father Onesimus of Jerusalem False perseverance, and harmful silence, often stir up anger more than reviling words; And the wounds of enemies may be more easily endured than the flattering of the scoffers, filled with concealed craftiness; about which the wise Solomon says: “The words of a talebearer are like tasty trifles, and they go down into the inmost body” (Proverb 26: 22); and, “A man who flatters his neighbor spreads a net for his feet” (Proverb 29: 5).This also conforms to the saying: “Their tongue is an arrow shot out; It speaks deceit; One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait” (Jeremiah 9: 8). Finally, when a multitude with swords and sticks drew near to arrest the Lord; not one of them was more cruel on Him, the Grantor of life, than he, who approached Him with respect full of deception and corruption, offering Him a kiss of deceptive love; he, whom the Lord addressed, saying: “Judas, are you betraying the Son of Man with a kiss?” (Luke 22: 48) 2. (Father Joseph) 1 Commentary on Luke, ho,ily 135. 2 Cassian: Conferences, 16. 18. https://coptic-treasures.com/ 77 6- TRUSTING IN GOD: “Cast your burden on the Lord, and He shall sustain you; He shall never permit the righteous to be moved” (22) Having, like many other pious men, found bitterness from the most friendly, because of their deceit, the psalmist resorted to God, who alone, is capable to remove his burdens, ordain things for his benefit, and grants him peace; leaving those deceptive, who persist on not repenting in his hands. Having found his life filled with grief; or come to be like a heavy burden which he cannot carry; he cast it on the Lord, who sustained him. He does not say that the Lord shall remove the burden from him, or shall carry it instead of him, but says; “he shall sustain him”. Meaning that He shall give him the possibility to endure with joy, and the ability to work. With His love for man, God does not intend to let him lose the blessing of working by and with God; but offers himself to him as “strength”, as a Leader, and a Helper. How beautiful indeed is the expression said by the apostle Paul: “We are God’s fellow workers” (1 Corinthians 3: 9); and, “My fellow workers in Christ Jesus” (Romans 16: 3); meaning, we work with God in and by Christ Jesus. It would not be fitting of the soldiers of the kingdom (2 Corinthians 10: 3) to worry about food; For the King knows how to feed His own household, be preoccupied by them, and to clothe them; Hence the psalmist says: ”Cast your burden on the Lord, and He shall sustain you” (22) 1. (St. Ambrose) If you believe that God can sustain you, why then would you worry and be confused by the temporary things, and the needs of the body? … “Cast your burden on the Lord, and He shall sustain you” (22). You will never be terrified by any thing that comes on you2. Through your trust in God, you should endure the deprivation from your bodily needs; for you will soon be satisfied. Let your longing be to get your needs through hope in God; do not expect salvation from others; nor comfort from anyone3. It is befitting of us to trust in God, and not in ourselves4. (St. (Mar) Isaac the Syrian) If you long for the security you enjoyed before while being with your late husband, the protection of your possessions, and yourself from those who are fond of harming others, “Cast your burden on the Lord, and He will sustain you” (22). It is also written: “Think of the old generations; Have anyone trusted in God, and was disappointed … or called on Him, and He did not head His voice?!” (Wisdom of Joshua 2: 11-12). God who allowed for such an unendurable catastrophe, and gave you such comfort, is also capable of protecting you against the evils that could come over you; so that you would not let yourself fall under a stroke more severe than what you endure now (by not trusting in Him). 1 Exposition of Luke 8: 28-30. 2 Ascetical Homilies, 5. 3 Ascetical Homilies, 5: 31. 4 Beautiful Consideration concerning the Life of Men. https://coptic-treasures.com/ 78 By enduring the present afflictions with courage, while having no experience, God will grant you the possibility to endure any thing that – God forbids -- would probably happen against your will. Therefore, if you seek heaven, and what concern the life to come, nothing would ever harm you. Even the hosts of darkness (the devils) themselves, would never be able to harm us, unless we harm ourselves by ourselves; even though our body be torn to pieces, that would mean nothing to us, as long as our Spirit is sound1. St. John Chrysostom (In a message of condolence to a young widow) In case you chose to bear the burden without God’s help, it would turn to be undurable; but if God partakes of bearing it together with you; He will sustain you. St. Basil the Great God wants us not to worry about anything in this life; and to be preoccupied with one work; that of the angels; namely, unceasingly glorifying the Creator; and having joy in contemplating in Him2. Do not put your hope on anyone in this world, for anything in this life, to stay free; but, “Cast your burden on the Lord, and He shall sustain you” (22). By son, care for your heart, guard your mouth; Be meek and amiable toward people; Be without worry, and “Cast your burden on God”. (22). (St. Steven of Thebes) “But You, O God, shall bring them down to the pit of destruction; bloodthirsty and deceitful men shall not live out half their days; But I will trust in You” (23) It is as though the psalmist, having sought from God for himself two wings of a dove to fly up to the bosom of the Father, sees the bloodthirsty and the deceitful brought down to the pit of destruction; lose both their temporal and their eternal life. What preoccupies the psalmist is that his soul set forth toward God who intends for us to be together with him, partaking of the heavenly joyful, and worry-free life. “Bloodthirsty and deceitful men shall not live out half their days” (23); Being in the darkness of sin, because they do not consummate the works of virtue, and they do not strive to reform their faults by remorse; they are brought down to the lower world, and shall not live out half their days3. (St. Jerome) 1 رسالة تعزیة إلى أرملة شابة. 2 The Orthodox Faith, 2: 11. 3 Commentary on Isaiah 11: 38: 12-13. https://coptic-treasures.com/ 79 AN INSPIRATION FROM PSALM 55 GRANT ME, O LORD, THE TWO WINGS OF THE SPIRIT To You, I cry out, O God of my salvation; For they are many who make me sad; They have grudge against me; And they sought my soul to destroy. Grant me the two wings of the Spirit, like a dove; To fly up to You; And in Your bosom I would find rest and comfort. Grant me to fly to the inner wilderness of my heart; There, I would live alone with You; Talk to You, and You talk to me; Them my wilderness would turn into a heavenly paradise; And instead of draught, You set in me a river of water that waters my depths. Let me fly up to Your bosom; Instead of my lowly self, You would grant me the spirit of strength; And instead of the tempests of the world, You would let me enjoy the peace of heaven; Let me fly up to You; Not to be confused by the city of iniquity; Nor be preoccupied by its walls surrounded by iniquity; Nor by its streets full of deceit and usury. Let me fly up to You; Not to be confused by the opposition of the enemies; Nor be disturbed by the treachery of friends; Nor be preoccupied with the words, sweeter than soft oil, yet they were drawn swords. My encounter with You, lifts me up above any animosity; And my contemplation in Your love, brings joy into my heart In You I trust; You work in and by me; And support me to fly up, and encounter You.
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