GOD, JUDGE OF THE EARTH AND AVOCATE OF THE OPPRESSED Man often stands astonished before what goes on in this world; when God seems not to see what dwell on men, nor hear the cries of the oppressed; when the wicked keep on practicing oppression, as though no one can stand against them; when the righteous cry out day and night, as though there is no one to hear them, nor listen to their supplications. This psalm, most probably was written during a great affliction that dwelt upon the people by some foreign enemy. According to the Septuagint version, and in the ‘Mishna’, this psalm was used by the people to praise God on the fourth day of the week (Wednesday), namely in the middle of the week. This psalm gives rich comfort amid afflictions on the level of the congregation, as well as on that of the individual. It is also rich in its literature language, carrying lamentations, supplications, enquiries, and teachings; portraying the oppressions that dwell on the righteous; and assuring the justice of God, as an Advocate of the oppressed in due time. It is a well known fact to all – and I hope we are not among them – that some people may murmur, because of the long suffering of God, who lets the non-pious wicked live in prosperity, and have great authority in this world, by which they would apply pressure against the righteous, and make them suffer. Watching such discrepancies, some, with weak minds and less perseverance, would get deflected, and may even reach the conclusion that doing good is futile and vain; and would assume that God is not aware of, or does not care for the good deeds done by the pious believers,. … He who so thinks, even though he may cause no harm to anyone else, yet he does it to himself; … he is doing evil, not against God, but against himself1. (St. Augustine) 1- Bringing a legal case before the divine Judge 1 - 7 2- God sees and perceives 8 - 13 3- God will take care of His people 14 - 19 4- The ultimate end of the wicked 20 – 23 The title: 1 On Psalms, 94 (93). https://coptic-treasures.com/ 60 God, the Refuge and the Righteous. In the Septuagint version, it came as: “A psalm of David in the fourth day”. According to St. Gregory of Nyssa, it concerns what the traitor Judas did on Wednesday (of the Passion week). On the fourth day, “God created the lights in the dome of the sky” (Genesis 1: 14); “The sun to rule the day; … and the moon and the stars to rule the night” (Psalm 136: 8, 9). That is how this psalm took its title; concerning the perseverance on the prosperity of the wicked, and the sufferings of the righteous. Referring to this same issue, the apostle Paul says: “Do everything without murmuring and disputing, that you may become blameless and harmless, children of God without fault, in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (Philippians 2: 14- 16)1. (St. Augustine) 1- BRINGING A LEGAL CASE BEFORE THE DIVINE JUDGE: The psalmist here, on behalf of the people of God, who fall under sufferings and sorrows, brings a legal case before the divine judge of the whole universe. This case is like that brought by the widow who suffered from oppression, in the parable said by the Lord Jesus. She came to an unjust judge who did not fear God nor regard man; who would not give her justice for a while, but afterwards he said within himself: “Because this widow troubles me, I will avenge her, lest by her continual coming she weary me”. Then the Lord said: “Hear what the unjust judge said: “Shall God not avenge His own elect who cry out day and night to him, though He bears long with them? I tell you that He will avenge them speedily” (Luke 18: 6-8). “O Lord God, to whom vengeance belongs – O God, to whom vengeance belongs, shine forth” (1) The word “vengeance” in many modern languages, may refer to unhealthy feelings of hatred and grudge; but here, it bears the meaning of giving justice to the oppressed, and bringing punishment upon those who persist on oppressing others; a basic principle that came in the book of Deuteronomy 32: 35, as; “vengeance is Mine, and recompense; their foot shall slip in due time; for the day of their calamity is at hand; and 1 On Psalms, 94 (93). https://coptic-treasures.com/ 61 the things to come hasten upon them’. This basic principle gives assurance to people, that recompense is in the hand of the Almighty God alone, Who is aware of the inner secrets and intentions of His creatures. The psalmist repeats the expression “O Lord God, to whom vengeance belongs”, because of the bitterness that filled his heart because of the evil practiced by the wicked against the simple pious. And by saying: “Shine forth’, he reveals that God is the “Sun of righteousness”. “The Lord, to whom vengeance belongs”, who was despised in his humility, now acts with vengeance in his majesty1. If God says of himself; “Vengeance is Mine, I will repay, says the Lord” (Romans 12; 19); Why then would you seek vengeance. O man? God will repay on your behalf! That is the essence of what the apostle says: “If your enemy hungers, feed him; If he thirsts, give him a drink; for on so doing you will heap coals of fire on his head” (Romans 12: 20) … Namely, your perseverance will overcome his cruelty; Refraining of seeking vengeance will purify him of his sin2. (St. Jerome) As God is called “God of compassion”, and, “God of comfort”, He is also called “God of vengeance”. (Father Onesimus of Jerusalem) Do not murmur because the wicked are not punished, lest you yourselves would be among those punished…. If you wish for the wicked to be reformed, You should reform your own tongue toward this man; and reform your own heart toward God; lest the “God of vengeance” would judge you among those who are persistent on their evil; on not being thankful for his mercy and longsuffering; and, “in accordance of your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each one according to his deeds” (Romans 2: 4-6) 3. (St. Augustine) “Rise up, O Judge of the earth; Render punishment to the proud” (2) 1 On Psalms, homily 71. 2 On Psalms, homily 22. 3 On Psalms, 94 (93). https://coptic-treasures.com/ 62 This prayer is a prophecy, to be realized, if the wicked persist on their pride and opposition of the divine truth. It is not a vengeance, as a kind of reaction in the divine Essence, but a natural fruit of the human pride, with what it bears of corruption; And a compassion on the humble and meek, whose rights are despised by the proud. It likewise bears a warning to the proud, to make them realize their own weakness; as their pride actually conceals weakness and corruption. “Rise up, O Judge of the earth”. Hear, O heretics! If God judges the earth, In case there is evil in heaven, why should there not be judgment in heaven as well?! If souls in heaven commit sin, why should there be judgment only on earth1?! “Render punishment to the proud”. All sins should be avoided, for all sins are against God; albeit being different in level. As the proud – as an example – are enemies of God, “God resists the proud, but gives grace to the humble” (James 4: 6). As the devil is the prince of the proud, “lest being puffed up with pride, (man) fall into the same condemnation as the devil” (1 Timothy 3; 6); He, who glorifies himself in his heart will be a partner of the devil who is used to say: “By the strength of my hand, I have done it; and by my wisdom, for I am prudent; Also I have removed the boundaries of the peoples” (Isaiah 10: 13)…. All the other weaknesses of men are worthy of God’s mercy; for they, in humility, submit to God’s judgment; But pride alone honors itself beyond its worthiness, and resists God. The adulterer or the fornicator does not dare to lift his eyes up to heaven, but, with a sad soul, he anticipates the mercy of God. But that man (the proud), the same conscience that may bring him down to earth, may also lift him up to heaven. When pride and the unbecoming desire for vain glory, stir up in him, they would bring him down through his sin, and would make him an enemy of God2. (St. Jerome) You, who suffer, “Rise up”, namely, ‘Get up’, and look up to heaven! … The church, as well, should, with longsuffering, endure what the Head of the church has endured … “Rise up, O Judge of the earth; Render punishment to the proud” (2) … He will definitely do, O brethren; Those are words of one who prophesies, and not of one who dares to command! It is not that the lord Christ obeyed the prophet’s 1 On Psalms, homily 71. 2 On Psalms, homily 71. https://coptic-treasures.com/ 63 command to rise up, resurrect, and ascend to heaven; but because He was going to do that, the prophet prophesied it1. (St. Augustine) As the eternal reward was promised to the humble poor, the endless punishment was promised to the proud rich. By the words; “Render punishment to the proud’, God will wipe out the memory of the proud, for pride is an abomination before him2. (Father Caesarius, bishop of Arle) “Rise up”, namely, proclaim Your authority, for all to know that You are the divine Supreme Judge of men, And to break down the haughtiness of the proud. That particularly happened when the Son of God humbly incarnated, while still high up in the honor of His divinity; when He judged the world, revealed that all men are sinners, and He alone is without sin. He rendered punishment on the proud; namely on the scribes and the Pharisees, who intended to kill Him, and on the adversary hosts that provoked them to crucify Him. The words “Rise up” is also a provocation to consummate His crucifixion, which our Lord called “lifting up“, saying: “I, if I am lifted up from the earth, will draw all people to myself” (John 12: 32). When He was crucified, He rendered punishment on the proud; having conquered by His cross the adversary hosts who deceived Adam and provoked him to eat from the fruit of the forbidden tree. Hence Paul says: “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Colossians 2: 15) (Father Onesimus of Jerusalem) “Lord, how long will the wicked, how long will the wicked exult?” (3) God is longsuffering on the wicked and the proud, not in disregard to the cries of the oppressed, but in compassion on the sinners, hoping that, coming to perceive their actual status, they may forsake their evil doings. Standing astonished when they see God’s longsuffering on the wicked, even the martyrs in paradise “cry with a loud voice, saying: ‘How long, O lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?”(Revelation 6: 10). 1 On Psalms, 94 (93). 2 Sermon 48: 4. https://coptic-treasures.com/ 64 The cries of the suffering here, reveal the feeling of the oppressed, as the hours of anguish through which they pass, seem to them like long years, that make them say and repeat: “How long …”. Whereas the days of peace may quickly pass! “Lord, how long will the wicked, how long will the wicked exult?” Men normally wish that God be longsuffering on them, but not on their enemies. When they do wrong, they supplicate to God to be longsuffering on them; But when someone else do wrong against them, they ask God to hasten to render punishment on them. “How long will the wicked exult?” They not only sin, but they, as well, exult doing it. They never repent, nor bow their heads in humility, but publicly boast in their sins1. (St. Jerome) “They utter speech, and speak insolent things; All the workers of iniquity boast in themselves” (4) Men often get so confused, that they may come to deny God’s care and good works; and to utter insolent things. Even, some of the righteous, in their weakness, when they see how the wicked are prosperous and successful, unfortunately assume that God does not see what they are going through on the hands of the oppressors. According to St. Jerome, the workers of iniquity who boast in themselves, are the heretics, as he, who is arrogant with his tongue, is definitely evil with his doings; “for out of the abundance of the heart, his mouth speaks” (Luke 6: 45). When there is something wrong in the conscience, there will be an abundance of insolent utterances with the tongue. The sinner who entreats God is worthy of forgiveness, whereas he who boasts in his evil is proud, and his pride makes him an enemy of God. Man, lacking longsuffering, would become astonished to see the longsuffering of God; and say: Being a sinner, I can not endure sinners, But how can You, being the Righteous, endure all that from them? How long, O Lord, will their boasting in evil last2? (St. Jerome) “They break in pieces Your people, O Lord, and afflict Your heritage” (5) 1 On Psalms, homily 22. 2 On Psalms, homily 71. https://coptic-treasures.com/ 65 This is the cry of the church along the generations; as the devil will not stop, through his followers, to humiliate God’s people, and to break them up in pieces. His animosity against the church of God is not new, and will go on as long as the chances are there. The people of God are perpetually crushed and trampled upon … they humbly fall like their Lord who is “gentle and lowly in heart” (Matthew 11; 29) 1 (St. Jerome) “They slay the widow and the stranger, and murder the fatherless” (6) The devil knows no compassion upon the helpless, the grieving widows, the gray-haired elders, the needy fatherless, or the strangers, deprived of their homes and families. His law is violence, cruelty, and lack of mercy. Speaking of those who arrogantly talk, and boast in their iniquity, as being the heretics, whose victims are the widows, strangers, and the fatherless, St. Jerome presents the following symbolic interpretation; The widow is the soul of the sinner who lost God, as her Groom; The stranger, being the homeless, who lacks a permanent residence, is the new believer who quickly falls with the first offence he encounters; And the fatherless is he, who loses God as his Father … Those are the victims of the wicked heretics2. (St. Jerome) “Yet they say, ‘The Lord does not see, nor does the God of Jacob perceive” (7) The wicked deny God’s care; counting Him as non-existent, which is a great sin. Or if He does exist, He is in seclusion in His heavens, with nothing to do with mankind, or even with all the creation; not hearing, not seeing, and not perceiving. “They break in pieces Your people, O lord, and afflict Your heritage”. Who are they? The proud. “They slay the widow and the stranger”. History is very clear … the proud devil, together with his followers daily persecute and afflict the church; and say: “The Lord 1 On Psalms, homily 22. 2 On Psalms, homily 22. https://coptic-treasures.com/ 66 does not see, nor does the God of Jacob perceive”. They consider the longsuffering of God as a lack of understanding1. (St. Jerome) Nobody can escape the eye of God, who sees, not only the secret places, but even the depths of the heart2. (St. Augustine) By so saying (Psalm 94: 3), the psalmist showed the longsuffering of God. Saying “They afflict your heritage”, he refers to the rulers of the Jews, and the elites of the Greeks, who stood in the way of the people’s faith in Christ, humiliated them, had no compassion on the widows and the fatherless, assuming that the Lord does not see, and that God of Jacob does not perceive. (Father Onesimus of Jerusalem) 2- GOD SEES AND PERCEIVES: “Understand, you senseless among the people; And you fools, when will you be wise?” (8) Those who claim that God has nothing to do with the creation, and deny Him His divine care, are actually denying themselves the understanding, perception, and wisdom. They are in need to seek from God to grant them these gifts. Most people say: Does God think about me now? Does He know what I do in my household? Does He care for what I intend to do while lying on my bed? “Understand, you senseless among the people; and you fools, when will you be wise?” If you, as a man, are committed to be aware of what goes on in your household, Do not you think that God is likewise? He certainly sees, and knows what you are doing. (St. Augustine) Because of the abundance of God’s goodness and compassion, He does not hasten to bring his vengeance upon the guilty, but begins by advising them, saying: “You, senseless and fools, understand and be wise!”. (Father Onesimus of Jerusalem) 1 On Psalms, homily 71. 2 On Psalms, 94 (93). https://coptic-treasures.com/ 67 “He who planted the ear, shall He not hear? He who planted the eye, shall He not see?” (9) God, who provided man with ears to hear, and with eyes to see, to respond to those around him, and even to the rest of the creation of animals, birds, and plants; How could we deny Him His exalted divine care?! “Does He who disciplines nations, shall not chastise? Does He who teaches man lack knowledge?” (10) God does not only care for His own people, and for those who believe in Him, but He even chastises and instructs the Gentiles; and even works to bring back the heathens to Himself. … How could he not teach his beloved, and grant them knowledge?! St. Clement of Alexandria, calls the true believer, enjoying the sound and true knowledge, “Gnostic”, namely, ‘Knowledgeable’1. Surely, when I cannot understand everything, and yet am preoccupied with the Holy Books, and meditate in God’s law day and night (Psalm 1: 2); I shall keep on asking, discussing, and researching; and above all, praying to God to seek the knowledge from him (10); to show that I dwell at “Beer-lahai-roi” (Genesis 25: 11), namely, at (the well of revelation). If you are negligent or not preoccupied with reading the word of God at home; and if you go to the church only sporadically to hear it, the way I see some of you who come to the church only in the days of feasts; You are not dwelling at “the well of revelation”. And even when you come to the church, you do not quench your thirst by drinking from the water of the well, because you are still preoccupied with the thoughts of your hearts, which you bring forth with you to the church; and would come out of the church, still thirsty, even for the dwells of the holy books2. It is the Lord who teaches knowledge and understanding… Such a Teacher of virtue, could not be human. “He teaches man knowledge” (10). No one but God to whom the prophet says “Teach me Your statutes” (Psalm 119: 12), knowing that God is the true and perfect Teacher who enlightens the soul of the learner; enlightens his mind by His light -- the word of truth. Hence the righteous who received the gift of teaching, teach us3. 1 Stromata 6: 8. 2 Homilies on Genesis 11: 3. 3 Fragments on Job 16: 4. https://coptic-treasures.com/ 68 (The scholar Origen) Seeking the knowledge of the law on a daily basis, not just through reading, but through the guidance and the enlightenment of God, they say; “Show me Your ways, O Lord; teach me Your paths” (Psalm 25: 4); “Open my eyes that I may see, wondrous things from Your law’ (Psalm 119; 18); “Teach me to do your will, for You are my God” (Psalm 143; 100; and, “Who teaches man knowledge” (Psalm 94: 10). Seeking from the Lord the understanding to perceive His statutes, despite knowing that they are written in the books of the law, the blessed David says; “Give me understanding that I may know your testimonies” (Psalm 119; 125) David surely had the understanding, naturally given to him as man; and had, as well, the commandments written in the books of the law; Yet he prays to God to teach him the statutes more precisely; knowing that what he has got by nature would not be sufficient, unless God enlightens his spiritual understanding. Likewise, Paul, the chosen vessel, proclaimed this issue more clearly and in a deeper way, saying: “For it is God who works in you both to will and to do for His good pleasure” (Philippians 2: 3); Namely, that the good will and the perfection of our works are consummated in us by the Lord. He also says: “For to you, it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake”(Philippians 1: 29). This proclaims that receiving faith and enduring sufferings are both gifts to us from the Lord. Knowing this, as well, David prays to be given these same gifts from the mercy of God, saying: “Strengthen, O God, what You have done for us” (Psalm 68: 28); showing that He did not only grant us the beginning of our salvation, as a gift and a grace, but He consummates what He has done by the same consistent compassion and care1. (Father Pavnotius) “The Lord knows the thoughts of man, that they are futile” (11) He who does not care for the salvation of his soul, his eternity, and his fellowship with God; his thoughts and plans are all futile and worthless. It is befitting for everyone to be faithful (a believer) in his conscience. “but who can find a faithful man?” (Proverbs 20; 6). Reveal the truth 1 Cassian: Conf. 3; 14, 15. (N. & P.N. Frs). https://coptic-treasures.com/ 69 of your faith (faithfulness) to God “who tests the hearts and minds” (Psalm 7; 9), and who “knows the thoughts of man’ (Psalm 94; 11); and do not reveal them to me; “for you will not be judged by human courts” (1 Corinthians 4; 3-5) 1 (St. Cyril of Jerusalem) The (material) perception of the carnal man is his sole guide for understanding. He believes only in what he sees, and do not believe in what he does not2. If you do not know that God’s thoughts are righteous, God knows that man’s thoughts are futile. But there are those who know God’s thoughts, to whom He became a friend; and to whom He reveals his counsel. Do not underestimate yourselves, O brethren, for, if you come close to God by faith, you will be able to hear His thoughts. (St. Augustine) “Blessed is the man whom You instruct, O Lord, and teach out of Your law” (12) God’s chastisements are a sign of His love and care; intending to instruct man by His divine commandment, to prepare him for the blessed heavenly life. The fruits of chastisement in this life for the pious are beyond perception, as in them they could feel His compassionate fatherhood, and his care for their eternal salvation, according to the words of the psalmist, saying; “it is good for me that I have been afflicted, that I may learn your statutes” (Psalm 119: 71). You perceive that the law should be taught, to have the vague things clarified. Moreover, the apostle says: “The law is spiritual” (Romans 7: 14); and David says: “open my eyes that I may see wondrous things from your law” (Psalm 119: 18); and, ““Blessed is the man whom You instruct, O Lord,, and teach out of Your law” (12) 3, (St. Jerome) The prophet blesses him whom the Lord instructs in this present life, for, in the days of grief and temptations, finding comfort in what came in the law of God, man’s burden of calamity would become lighter, when he remembers that he who is chastised on his sins in this present life, will find comfort in the life to come. مقال 1 .2 :5 2 Sermon 242: 1. On Psalms, 94 (93). 3 On Psalms, homily 71. https://coptic-treasures.com/ 70 (Father Onesimus of Jerusalem) “That You may give him rest from the days of adversity, until the pit is dug for the wicked” (13) In the midst of the afflictions and chastisements, the children of God will enjoy divine comforts, namely peace of heart; whereas the wicked, on the other hand, in the midst of their prosperity, will feel a kind of strange void and of deprivation. The chastisements with the inner peace of God is far better than the apparent prosperity and success, together with an inner void. God often uses the evil of the wicked to chastise His children. While God’s children are justified, the cup of the wicked is filled. That is what happened with Joseph and his brothers. They intended to do him harm, but God turned it to his good. The expression “may give him rest” came in an interpretation of this psalm as (may give him perseverance). The psalmist probably means To say, that, although it may be bitter for the righteous to see God’s longsuffering on the wicked, and how He lets them live a prosperous life, and have authority, when the righteous, themselves suffer oppression and injustice on their hands; Yet, God adorns His children with perseverance as a beautiful trait, befitting to the children of the divine longsuffering One. And at the same time, the pit is dug for the wicked if they persist on not returning to God. Do not imagine the angels of God being preoccupied with digging an eternal pit or Hades in a material sense; But the wicked, cast Themselves by themselves, in the fire of their sins and corruption, which they have chosen by their own free evil will. I do not think that by saying “until the pit is dug for the wicked”, he means that God, Himself, prepares Hades for the wicked! … We do not deny the existence of Hades, but we cannot imagine the angels of God being preoccupied with digging it. … While promising us, saying: “If I go and prepare a place for you (John 14: 3). namely, the eternal life with its exalted glories, the Lord Christ did not say to the wicked; ‘I go and did prepare Hades for you, the eternal pit’. “That You may give him rest from the days of adversity”. That is why God instruct man from His statutes, to have mercy on him in the future. He reforms him at the present time, so as not to judge him in the future. The verdict of the judge may seem cruel to the one who is justly condemned, when it is actually not1. 1 On Psalms, homily 71. https://coptic-treasures.com/ 71 “Until the pit is dug for the wicked”. Who digs the pit for the wicked? … Let us listen to what the psalmist say in another psalm; “He made a pit and dug it out, and has fallen into the ditch which he made” (Psalm 7: 15). God, therefore, did not dig the ditch, but the sinner did; and has fallen into it. The Lord, himself, says; “If the blind leads the blind, both will fall into a ditch” (Matthew 15: 14) 1. (St. Jerome) 2- GOD WILL TAKE CARE OF HIS PEOPLE: “For the Lord will not cast off His people, nor will He forsake His inheritance” (14) Allowing for the chastisements of His people, does not mean that God casts them off, nor forsakes them. At the same time, God allowed for Jacob to be chastised, He appeared to him, blessed him, and said to him: “All the families of the earth shall be blessed in you and your offspring. Know that I am with you, and will keep you wherever you go, and will bring you back to this land, for I will not leave you until I have done what I have promised you” (Genesis 28: 14-15). Allowing the enemies to oppose His people, God let His prophet Moses confirm to them: “Be strong and of good courage, do not fear nor be afraid of them, for the Lord your God, He is the One who goes with you. He will not leave you nor forsake you” (Deuteronomy 31: 6). Rejoice while under chastisement, for the inheritance is kept for you, “For God does not cast his people off”. He may chastise for some time, but He will not condemn forever. As to the others, He may give them rest for some time, but will condemn them forever2. (St. Augustine) “But judgment will return to righteousness, and all the upright in heart will follow it” (15) In due time, whether in this life or in the eternal one, divine justice will prevail and be realized; when all will perceive the wisdom of God, and the reason of His longsuffering on the wicked; something that will fill the upright in heart with peace and joy. “Who will rise up for me against the evildoers? Who will stand up for me against the workers of iniquity?” (16) A pious man, feeling sometimes the violence of the wicked workers of iniquity against him, cries out from his depths seeking whom 1 On Psalms, homily 71. 2 On Psalms, 94 (93). https://coptic-treasures.com/ 72 will stand up against them, and confront their evil. … Few are those who stand up with the righteous in the moments of their anguish. The prophet David found Jonathan standing with him against his father king Saul; as did the prophet Jeremiah when ‘Ebed-Melech’, the Ethiopian eunuch in the king’s court, spoke to the king on his behalf ( See Jeremiah 38: 8) . But the apostle Paul, on the other hand, proclaimed that all have forsaken him in the time of his anguish. According to St. Jerome, the psalmist seeks first who will rise up for him, then who will stand up to his account against the workers of iniquity. He is in need for Him who will raise him up from the land of silence (17), namely from among the dead in the tomb. No one can raise him up except Him who is risen, being the Firstborn of those who were laid down; and who stood up to his account to raise him up together with Him. “Who will rise up for me against the evildoers?” Moses came, and could not put things in order; then came the other prophets, and could not save me from the nets of the sinners. Who then, could rise up for me? He is risen as though He was sleeping or relaxing; to Him the psalmist said; ‘awake, why do You sleep, O Lord?” (Psalm 44: 23); and to Him the disciples cried out, saying: “Lord, save us, we are perishing” (Matthew 8: 25). … Who will rise up for me against the multitudes of demons? Who will support me? Who will stand up for me against the workers of iniquity? … If it is not for Him who was laid down in His suffering, and slept in death for our sake, we would not be able to overcome our enemies. That was why St. Stevens, in the time of his anguish, saw Jesus standing at the right hand of the Father; he saw Him standing up fighting to the account of His martyr…. “unless the Lord had been my help” (17); Unless the Lord Christ is risen from the lower world, my soul would have gone down into the pit1. (St. Jerome) In the time I fight against the principalities and the hosts of darkness of this age, or against the workers of iniquity, who will help me but you, O Lord? If it is not for your help, I would perish, soul and body! (Father Onesimus of Jerusalem) “Unless the Lord had been my help, my soul would soon have settled in silence” (17) 1 On Psalms, homily 71. https://coptic-treasures.com/ 73 Although few would stand up for the righteous in the time of anguish, yet God will always surround His children and place them under His wings. Therefore, it is befitting of all to lean upon God. By “silence” or ‘the land of silence’, he most probably means the grave. In the interpretation by st. Augustine, it came as “Hades’. Germanus: Where then is the freedom of will? How could we be worthy of honor, as the fruit of strife, if it is God who starts, and ends everything for us, concerning our salvation? Pavnotius: … We know that God creates for us opportunities for salvation in different ways. It would be up to us, in turn, to use these opportunities given by Him; whether seriously, or slothfully. God gives us the opportunity, like when He said to Abraham; “Go from your country” (Genesis 12: 1). But obedience had to follow on the part of Abraham, who actually did. If God’s saying “Go from your country”, turned into action by him who obeyed, adding those words: “to the land that I will show you”, comes through the grace of God who commanded and promised. It is of benefit for us to be sure that, even though we practice every virtue with unceasing effort and zeal, yet we cannot reach perfection on our own. Man’s mere activity and strife are not enough for him to reach the rich gift of grace, unless he combines his strife with cooperation with God, and His guidance of the heart toward the truth. Hence, we should always pray, saying together with David; “Uphold my steps in Your paths, that my footsteps may not slip” (Psalm 17: 5); and, “He set my feet upon a rock, and established my steps” (Psalm 40: 2). God is the unseen Bishop of the human heart; who grants them the guidance toward virtues; yet with our complete will; because those hearts are always ready to deflect toward iniquity, whether because of a lack of the knowledge of goodness, or the pleasure of lusts. This is clear from the words of the prophet, addressed to the enemy; “you pushed me violently, that I might fall, but the Lord helped me” (Psalm 118: 13); proclaiming God’s help to our will. We, accordingly, do not perish when we fall with our free will, for God stretches His hands to supports and helps us,. By saying: “my feet slip’, he means ‘my will slips’; and by saying: “Your mercy, O Lord, will hold me up” (Psalm 94: 18), he proclaims God’s help for our weakness; that, it is not through our effort, but through God’s mercy, that the steps of our faith do not slip. Also, “In the multitude of my anxieties within me” (which surely come through my free will), “Your comfort delight my soul” (Psalm 94: https://coptic-treasures.com/ 74 19); Namely, by the entrance of your comforts into my heart, through the divine inspiration, the portrait of the blessings prepared by God for those who work in his name, will be proclaimed. Those comforts, not only take away the anxieties from the heart, but will also grant it great joy. And also: “Unless the Lord has been my help, my soul would soon have settled in (the land of) silence” (Psalm 94: 17). Here, he proclaims that, because of the weakness of our free will, we would settle down in the pit (the land of silence). If it is not for the help and the protection of God. That is also said about the perfect purity; as no one can, on his own, seek righteousness, unless the mercy of God stretch her hand, to help him when he falls any moment, lest he would perish, when he falls because of the weakness of his free will1. (Father Pavnotius) Do not you think that it is the will of God, that we do not fall in further diverse fantasies and shortcomings? That, because of our slothfulness, God allows for us to suffer from such things? And because of His compassion, that through our evil, He grants us humility for the sake of our salvation? … What then? Shall we refer our salvation to our evil shortcomings? Far from it! But we refer it to the fullness of His mercy and wisdom. Notice then, how God holds our minds up on all sides, to remember to say: “Unless the Lord has been my help, my soul would soon have settled in the (land of) silence” (17). Now, knowing that, because of our weakness and slothfulness, we suffer those things, let us then do our best not to fall into them, God will then, by his mercy save us from them. (St. Parsnovius) “If I say, ‘My foot slips’, Your mercy, O Lord, will hold me up” (18) The slipping of the foot here, refers to a serious danger that may dwell upon man in this life; if not for the intervention of God’s mercy to save the believer at the moment at the right time, lest he would perish. As by the slipping of the foot, he may probably means, man’s falling into danger, despite his experience; It is, therefore befitting of him to lean upon God’s mercies and care. 1 Jon Cassian: Conf. 3; 11,12 (N & P. N Fathers, p. 325-6). https://coptic-treasures.com/ 75 “If I say, ‘My foot slips’, Your mercy, O Lord, will hold me up”. Recognizing the weakness, will surely guarantee the acquirement of God’s help; for He is most pleased with humility, the same way He dislikes pride. When I say: “My foot slips”, I confess my sins, and do not trust in my own strength. And when I do not boast in my strength, Your mercy will instantly come to help me1. (St. Jerome) The word “my footsteps”, does not refer to the physical feet, but to the steps of the heart, and its desire for a certain thing. If it leans toward what is not befitting, it is said that the devil has caused this man’s footsteps to slip, and his chastity to fall; But God’s mercy would reach and support him, who confesses his own weakness,. The more he repents his sins, and his conscience blames him for doing evil; the more the Lord would comfort and delight his heart. (Father Onesimus of Jerusalem) “In the multitude of my anxieties within me, Your comfort delights my soul” (19) God’s comfort are perpetually enough to support the soul at the time of sorrow. When the church seem suffering and moaning, God’s peace would fill her depths. God proclaims His compassionate care toward us, not only by His comforts, but also when He allows for us to suffer. Today I repeat what I always say, that not only being saved from evil, but also allowing them, would happen through the goodness of God. Whenever he sees us falling in slothfulness, retreating from the fellowship with him, and not caring for spiritual things, God would forsake us for sometime until we return to reason, and come back to him with more zeal2. (St. John Chrysostom) “In the multitude of my anxieties within me, Your comfort delights my soul”. The more sorrow You see in my heart, through my cry- out of repentance, the more mercy You grant me. The multitude of anxieties within me, would become an opportunity and a cause for comfort3. 1 On Psalms, homily 71. 2 Concerning Statues, homily 14: 1. 3 On Psalms, homily 71. https://coptic-treasures.com/ 76 God’s commandments carry the weight of repentance; a useful burden that includes a remedy for sinners; as it is only through sweat and labor, that God’s commandments are consummated. No one will surely expect to be crowned while plunging in pleasures, as “she who lives in pleasure is dead while she lives” (1 Timothy 5: 6) … And “Narrow is the gate and difficult is the way which leads to life” (Matthew 7: 14). Virtue would never be acquired without strife. If reaching the summit of a mountain is done by great effort and labor, how much more would it be to reach heaven? According to the gospel, “The kingdom of heaven has suffered violence, and the violent take it by force” (Matthew 11; 12). It is taken by violence because, what nature fails to submit in us, could be smoothened by grace. … From where the angels have fallen, men can ascend1. By shedding one tear, I become qualified for one comfort; And by shedding ten tears, I become qualified for ten comforts. The weight of my repentance is proportional to the multitudes of God’s comforts2. (St. Jerome) In several terms, the Holy Book proclaims that man has to suffer a multitude of troubles in this life; and that he would, as well, have a multitude of comforts. Amid them all, a spirit characterized by strong will, alertness, and perception of truth, would certainly overcome afflictions, and look forward to the promises of eternal joy3. God’s comforts will surely, and actually, surpass afflictions and labors, for they would grant peace and tranquility amid the present anxieties, and provide hope in the things to come. Hence the apostle Paul says; “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8: 18); they definitely could not be compared to the comforts4. (St. Ambrose) 4- THE ULTIMATE END OF THE WICKED: “Shall the throne of iniquity, which devises evil by law, have fellowship with You?” (20) By “the throne of iniquity” he probably means the wicked with authority, who, in their corruption would never have fellowship with the 1 On Psalms, homily 71. 2 On Psalms, homily 22. 3 Cassian, Conferences 3:12. 4 De interpellatione Job et David, Book ترجمة جرجس كامل . 1: 1:1 https://coptic-treasures.com/ 77 Holy God; those who keep on inventing accusations against the church and the believers. Nobody will receive a crown while asleep, and no one will guarantee the acquirement of the kingdom of heaven while slothful. It would not be befitting of any one to talk about fasting while having a full stomach. All the commandments of God require strife, without which we cannot acquire the kingdom of heaven. Do you want to know why? Listen to the words of the Lord Christ, Himself, saying: “If you want to be perfect, go sell what you have and give to the poor, … and come follow Me” (Matthew 19: 21) 1 (St. Jerome) So he says: No wicked person can sit with you; and You have nothing common with the throne of iniquity2. (St. Augustine) “They gather together against the life of the righteous, and condemn innocent blood” (21) The wicked gather together and plot against the righteous, and seek shedding his blood. That was a prophecy of what would happen in the future, when they tried and crucified the Lord Christ, when the devil and his hosts gathered together against Him, and when the hosts of darkness sought His blood. “But the Lord has been my defense, and my God the rock of my refuge” (22) How can the devil and his hosts, together with the wicked, with all their plots, stand against the children of God, to whom God Himself is the defense and the rock of refuge?! “He has brought on them their own iniquity, and shall cut them off in their wickedness. The Lord our God shall cut them off” (23) Here, the psalmist proclaims his trust in the promises of the Just God, who will not leave those persistent on their evil have their own ways; but, in due time, will let them reap the corrupt fruits of their evil. They say: “The Lord does not see, nor does the God of Jacob perceive” (7). But the time will come when they will perceive their fault. 1 On Psalms, homily 22. 2 On Psalms, 94 (93). https://coptic-treasures.com/ 78 AN INSPIRATION FROM PSALM 94 WHAT CAN THE WICKED DO TO ME? In the midst of my affliction; When the wicked surround me, and gather together against me; I may think that you are hidden for a long time; I beg you to shine on me and on them, O righteous One; To fill me with your comforts; That I do not seek vengeance for myself; But with my longsuffering, I would gain them for You; I seek from You to make vengeance against evil, and not against the evildoers; To take away their evil, that they would return to You And instead of the eternal perdition, they would enjoy the heavenly glory. My God, You know that I am a sinner; I perpetually seek from You to have longsuffering on me; But, in my weakness, once somebody does wrong against me; I would become astonished for Your longsuffering on him; Grant me Your longsuffering; To endure my opponents with joy; And to pay back your compassion on me, by my compassion on my opponent; if the wicked intend to crush me; Let me look at how you, the Almighty God, have endured being crushed for my sake; Let me be crucified together with you; it would be a glory of which I am not worthy. There the wicked heretic; Attempt to catch the widowed souls, who lost their heavenly Groom, in their nets; And the strange souls that are not abided in You; And the souls of the fatherless who lost their heavenly Father; The heretics boast in the attractive philosophies; And instead of the holy life they present valueless nonsense; They think they could catch a multitude;’ Assuming that you do not see nor perceive; Bring back those poor souls to You; To make them enjoy their heavenly Groom, their eternal dwelling place; https://coptic-treasures.com/ 79 And their membership in the divine family; To become members of God’s household. The opposition of the wicked against faith will not cease; They will do their best to keep men from believing in You, and get saved; They assume that they carry the spirit of strength; And claim that you do not see what they plot in secret; And do not perceive what they practice against you. In my weakness, my footsteps may slip; But your grace supports me; That I return to seek your help; For you are the hope for the hopeless; And the help for the helpless.
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