A CALL TO THE CHURCH OF THE NEW COVENANT TO PRAISE There was no title for this psalm, nor the name of its author, in any version. It seems to be a psalm sung after a particular glorious conquest. Some assume it to go back to the time of the Maccabees; while others assume it to be written after the return from the captivity in Babylon, and the rebuilding of the walls of Jerusalem. According to the Syrian version, it is a prophecy about the success of preaching the gospel among the nations of the world, and that it concerns the new temple, and the congregation of the New Covenant. God created all the rational beings, whether men or angels, love music; And, together with the mind, He granted them the heart or emotion, to think about their Creator, and to exult in Him with a wonderful harmony. The heavenly hosts are rational beings, who enjoy the renewable and perpetually growing knowledge; and who are kindled with the fire of love toward God and His creation. They live in a perpetual heavenly feast, with no contradiction between knowledge and joy in their life. The devil and his hosts, on the other hand, have their minds and hearts gone astray; Instead of reason, they love ignorance; are plunged in foolishness; count the meditation in the Truth (God), as foolishness, deception, and fantasy; And instead of love, they are filled with hate; and find pleasure in the suffering and perdition of others. As far as man is concerned, he would have chosen to join the ranks of the heavenly hosts; But through the deception of the devil, his will got corrupted; his mind got perverted to say in ignorance “There is no God”; and his heart got perverted, as well, to end up losing the nature of love, and of true gladness. Seeing by the spirit of prophecy, the Word of God coming for salvation, the psalmist calls upon the church of the new covenant to praise with a new song, where the mind harmonizes with the heart; and the congregation of the Lord becomes exultant; and in their praise, they do not use musical instruments, but everyone of them turns into a spiritual harp, on which the Holy Spirit plays. Now, the psalmist presents to us a wonderful song, a call to praise God by the mind, as well as by the spirit and the heart, The psalmist addresses the human mind, heart, emotions, and senses, https://coptic-treasures.com/ 300 sanctified by the Lord. It is befitting of us, as the people of the Lord, to be a praising people. 1- To praise Him in the house of the Lord (1 - 4); for He is our Savior (1); and our Creator and King (2). The praise gives pleasure to the Lord, and gives beauty to His people (4; Psalm 147: 1, 11). 2- To praise Him at home (5), even while sleeping, when we wake up, and even when ill. 3- To praise Him in the field of the spiritual war (6 – 9). … The word of God is our sword (Ephesians 6: 17; Hebrew 4: 12); Praise is an amazing weapon to overcome the enemy. 1- A call to the church to praise 1 - 3 2- Great privileges for the people of God 4 - 5 3- A conquest and glory for the church 6 – 9 1- A CALL TO THE CHURCH TO PRAISE: The psalmist calls the church to exult, for the sake of the following divine graces: 1- For the enjoyment of a new song of praise (1) 2- For the enjoyment of the unique Creator and King (2) 3- For the enjoyment of God’s pleasure (3 -4) 4- For the enjoyment of the inner glory (5) “Praise the Lord! Sing to the Lord a new song, and His praise in the assembly of saints” (1) This call came to instigate us to sing a new song, into which no boredom crawls; perpetually renewed with practice; kindles the whole being of man, as well as of the congregation, to experience the exultant angelic life. He, who enjoys the Spirit of God will have his youth renewed like an eagle; so will be his knowledge of the divine truth, and so will also be his heart, kindled by the fire of the divine love, which no water of the time could quench. The people of the old covenant were anticipating the coming of the Messiah to provide them with salvation, to grant them a new heart, and toenter with them into a new covenant. Enjoying the inner renewal, the people consequently present a new song of praise. Trusting in the true promises of God, the psalmist sings: “Sing to Him a new song; Play skillfully with a shout of joy; for the word of God is right, and all His work is done in truth” (Psalm 33: 2-3). https://coptic-treasures.com/ 301 Isaiah, seeing by the spirit of prophecy, the church of the new covenant, exultant in her Savior, said: “Sing to the Lord a new song, and His praise from the ends of the earth” (Isaiah 42: 10). And, enjoying the scene of the divine throne, surrounded by the heavenlies, and the believers from all the nations, singing, St. John said: “They sang a new song” (Revelation 5: 9); and again: “They sang as it were a new song before the throne” (Revelation 14: 3). No one can exult in the Lord, and present a new praise, unless his heart becomes upright, as a member in the holy church. “I will praise the Lord with my whole heart, in the assembly of the upright and in the congregation” (Psalm 111: 1). The old man had an old song; and the new man has a new song; The Old Testament was an old praise; and the New Testament is a new praise; In the Old Testament, there were temporary earthly promises. He, who loves the earthlies, let him sing the old praise; And he, who seeks the new praise, let him love the eternity. Love itself, being new and eternal; it is always new, and will never get old. In the new love, there is peace; a bond of the holy congregation, a spiritual unity, and a building of living stones. Where is love? It is not in one location, but throughout the whole world, as is written in another psalm, saying: “Sing praises to God, the whole earth” (Psalm 47). From this we learn that he, who does not sing together with the whole earth, is singing an old song, whatever are the words coming out of his mouth. Love praises God; and non-conformity blasphemes the Lord. The field of God is the whole world, and not a particular continent … The church of God is, therefore, the church of the saints, and not that of the heretics. His praise is in the “children of the kingdom”; namely, in the “church of the saints1”. (St. Augustine) “Sing to the Lord a new song”. … The spiritual meaning, is that the advent of the new covenant is a new song; All what happened was a new covenant, according to the words: “I will make a new covenant with the house of Israel” (see Jeremiah 31: 31). It has been a new creation, according to the words: “If someone is in Christ, he is a new 1 On Ps. 149. https://coptic-treasures.com/ 302 creation”, and a new man; “having put on the new man who is renewed in knowledge according to the image of Him who created him” (Colossians 3: 9, 10). Because of the new life, everything became new; hence is called “the new covenant”. And the author of the psalm instigates us to sing a new song to suit the new covenant1. “His praise in the assembly of saints”. Do you see how he seeks thanksgiving in life and in work; and how he draws those people to the choir who sing praise. … It is not enough, as you can see, to thank by mere words, unless they practically go hand in hand with virtue. By saying: “His praise in the assembly of saints”, he teaches us, as well; that we are committed to present our praise in complete harmony; as the word “assembly’ implies (gathering together) 2. (St. John Chrysostom) He, who puts off the old man, with his deeds, and puts on the new man, who is renewed in knowledge according to the image of his Creator, as the apostle says, sings a new song of praise. We, therefore, the children of the new covenant, are committed to put to death the man of dust; namely, the lusts of the flesh; for the same apostle says: “Even though our outward man is perishing, yet the inward man is being renewed day by day” (2 Corinthians 4: 16). That is why the psalmist says that the new praise should be in the assembly of saints; which means that praising should be, not just by words, but by the deeds of righteousness, as well, and with the conformity of the assembly of believers, he called “Israel”. (Father Onesimus of Jerusalem) “Let Israel rejoice in their Maker; Let the children of Zion be joyful in their King” (2) Of the greatest graces enjoyed by the believer, as a member in the assembly of saints (those who fear the Lord), is to exult in God, his Maker, who sets His kingdom in him. The Lord, who made us from nothing, would never disregard His creation, but sets His kingdom in them; We, therefore exult in our King, who dwells in us. Enjoying the new covenant through the cross, the believer truly becomes the new Israel, exultant in his Savior Creator, and rejoices in Him, who reigned on a tree (on the cross); who made him join the heavenly Zion; who turned his life into an unceasing feast, and his 1 On Ps. 149. 2 On Ps. 149. https://coptic-treasures.com/ 303 language into rejoicing and gladness in God; which nothing, or no one, could take away from him. The church does not cease to present glory to that Creator, the Grantor of existence and life, and the Source of every blessing; He, who reigns, not to submit, but to give His believers the royal life; and to pour upon them His divine joy. The church exults in her Creator and King, who reigns by the law of love, and grants her His goodness, wisdom, and righteousness, to let her forget all about her troubles and afflictions. The prophet says: “Do not fear, for you will not be ashamed… ;for you will forget the shame of your youth, and will not remember the reproach of your widowhood any more. For your Maker is your husband; the Lord of hosts is His name; and your Redeemer is the Holy One of Israel; He is called the God of the whole earth” (Isaiah 54: 4-5). The proper way for the believers is to have a harmonious congregation, and to praise the Lord with love , gladness, and spiritual joy. Hence the apostle wrote: “not forsaking the assembling of ourselves together, as is the manner of some, but exhorting oneanother” (Hebrew 10: 25). (Father Onesimus of Jerusalem) Who is “Israel”? … It is he who beholds God, rejoices in Him, who created him. We claim that we belong to the church of the saints; … Can we actually behold God? How could we be “Israel” if we do not? There is an insight concerning the present time; and there will be another insight that concerns the life to come. …. The Insight which we have now is by faith; whereas the insight that we shall have later on, will be an actuality. …. If we believe, wecan behold; And if we behold, Whom de we behold? … God! … If you ask St. John, he will say: “God is love” (1 John 4: 16). …. Let us the bless His holy name; Let us rejoice in God, through rejoicing by love. He, who has love; Why would we send him afar to behold God? … Let him look into his conscience; For there, he will behold God. “Let the children of Zion be joyful in their king”. … The children of the church are “Israel”. … Zion, in truth, has been a fallen city, and in the midst of its ruins, saints dwell, according to the flesh. Whereas the true Zion, the true Jerusalem, is eternally in heaven (2 Corinthians 5: 1); and she is our mother (Galatians 4: 26), who gave https://coptic-treasures.com/ 304 birth to us; the church of the saints, where we feel like living, partially in heaven, the paradise of angels; while, partially, still wandering in this world, with the hope of the righteous. Concerning the first part, it is written: “Glory to God in the highest”; and concerning the other, it is said: “and on earth peace, Good will toward men” (Luke 2: 14). I wish, those in this life, would sigh, long to their home, hasten to it by love, and not by their physical feet. I wish they would search, not for ships, but for wings; I wish they would hold fast to the two wings of love: the love of God and the love of one another. Now, we are sojourners, sighing and moaning…. We have got a message from home; Let me read it for you: “Let the children of Zion be joyful in their king”. The Son of God who created us, has become one of us; and reigns on us as our King. When He found nothing pure in man, to offer for man, He delivered Himself, a pure sacrifice, a happy sacrifice, a true sacrifice, offered without blemish. He offered, not what we, ourselves, gave Him, but rather what He took from us;. … He took from us the body….. How did He take it? … In the womb of the Virgin Mary, to offer it pure for us, who are not pure; … He is our King, and our Priest; Let us be joyful in Him1. (St. Augustine) “Let Israel rejoice in their Maker”. He presents a general account, before referring to the individual gifts; It is as though He underscores this point by adding: [Give God thanks; He who brought you into existence, when you never did exist, and breathed the breath of life into you; which is by no means, a little gift]. Here, He refers, as well, to something more important; … He does not just refer to creation, but sheds strong light on the relationship with Him; … He Commands them to love Him, not only because He created them, but also because He made them His own people. … Do You see how, by uniting them together, and binding them to God, He intends for them, not only to give Him thanks, but to do It with pleasure and joy; He intends to kindle their minds; which He made clear by saying: “Let them rejoice”. 1 On Ps. 149. https://coptic-treasures.com/ 305 “Let the children of Zion be joyful” (2)…And here he adds “in their King”; to show that He is their King, not only on account of that He created them, but of their relationship with Him as well1. (St. John Chrysostom) “Let them praise His name with the dance; let them sing praises to Him with the timbrel and harp” (3) According to the Septuagint and the Coptic versions, it came as “Let them praise His name with a choir”. Singing in a choir requires that the singers sing in unison, with one spirit and one goal, in harmony and true love. Some scholars believe that the word “dance” does not refer to body movements; It came in the Septuagint version as “with the pipe”; Although, according to some others, actual body movements were used by certain peoples during worship, as a means to express man’s joy, with his whole being, and not just with his tongue and mouth. According to St. Jerome, and St. John Chrysostom, the harp was similar to the guitar, except that the strings of the later were pulled downwards, while those of the harp are pulled upwards. It is therefore befitting of us to praise God, with our strings pulled upward; namely, by a harp, and not by a guitar. It is befitting of us not to sing romantic songs of the world, but only to sing praises to God, according to the words of the psalm: “Let them praise His name with the dance; let them sing praises to Him with the timbrel and harp” (Psalm 149: 3) 2. (St. Clement of Alexandria) “Let them sing praises to Him with the timbrel and harp” (3). Some interpreters, referring to those musical instruments by a spiritual concept, say that the timbrel (or the drums), implies mortifying our bodies; whereas the harp refers to heaven; as the strings of this musical instrument are pulled upward, and not downward like the guitar3. “Let them praise His name with a choir”. Notice again how singing in a choir implies harmony and conformity; referred by the apostle Paul as: “Not forsaking the assembling of ourselves together, as is the manner of some” (Hebrew 10: 25) 4. 1 On Ps. 149. 2 Paed 2: 4 3 On Ps. 149. 4 On Ps. 149. https://coptic-treasures.com/ 306 (St. John Chrysostom) According to St. John Chrysostom, the Jews, owing to their thick minds and necks, and on account of that they have forsaken the idol worship only recently, to which they used to sacrifice, using the tools of fun (music and dance); kept on that way in worshipping God…. We, Christians, on the other hand, are committed to bring to death our body lusts; … We should not use those tools when we praise God. If we sing in a choir, let us sing together in harmony. If one’s voice is out of tune, he would cause confusion among the choir. The same could be said about the (out-of-tune) views of the heretics, which cause confusion among the choir of Christ, which give a harmonious sound from the east to the west (Psalm 113: 3). “Let them sing praises to Him with the timbrel and harp”. We should not only sing with our voice, but also with our work; When the timbrel and harp are used, the hands work in harmony with the voice1. (St. Augustine). “Let them praise His name with a choir” Wherever there is a choir, voices mix together in one song; whereas, where is controversy and envy, there would not be a choir. We should crucify our bodies for Christ’s sake; and sing praise to God with a timbrel of this kind. A timbrel will not produce sound, unless its skin is pulled tight; and not its frame. I wish we are not contracted by sin; but, by righteousness, are pulled tight2. (St. Jerome) Those who perceive the significance of the harmony of the one spirit, should meditate well in the counsel of the psalmist, saying: “Let them praise His name with the dance; let them sing praises to Him with a timbrel and harp” (3). The haughty knowledge puffs up some people, and separates them from the congregation. And the greater this knowledge is, the less will be the wisdom, and the more vulnerable will be the virtue of harmony in one spirit. Those people should listen to the words of the divine Truth Himself, saying: “Have salt in yourselves, and have peace 1 On Ps. 149. 2 Homilies on Ps., homily 59 on Ps. 149. https://coptic-treasures.com/ 307 with one another” (Mark 9: 50) 1. For salt without peace is not the fruit of virtue, but may rather be a curse.. That is why the apostle James says: “If you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy” (James 3: 14-18). Wisdom is pure, for it thinks with purity. And it is peaceable, for it makes no dissension among the brethren out of pride2. (Father Gregory the Great) 2- GREAT PRIVILEGES FOR THE PEOPLE OF GOD: “For the Lord takes pleasure in His people; He will beautify the humble with salvation” (4) According to the Septuagint and the Coptic versions, it came as: “For the Lord takes pleasure in His people, and elevates the humble with salvation”. Another motive for singing praise to God, is the believer’s perception that God takes pleasure in His people, and that He is preoccupied with beautifying the humble with salvation, or with the eternal glory. The believer stands in awe before God the Mighty One, the Maker of all creatures; who is preoccupied with man, as though He created everything for his sake. . He is preoccupied with renewing the nature of man, and with beautifying it perpetually, to become His living icon. That is why the believer finds no other language to express His gratitude for His Creator, King, and Savior, except to have His whole inner being join St, John the Baptist, who danced joyfully in his mother’s womb, praising God with a timbrel and harp, namely with his body and soul. God takes pleasure in His people, the meek and humble, presents to them His free salvation, and pours His splendor on them; and as is written: “You were exceedingly beautiful and succeeded to royalty; your name went out among the nations because of your beauty,For it was perfect through My splendor which I had bestowed on you, says the Lord كما یحفظ الملح من الفساد، لابد للراعي من شيء في داخلھ یحفظھ ھو ورعیتھ من فساد الخطیئة لیكونوا ذبیحة مسرة للرب. 1 2Pastoral Care, 3: 22. https://coptic-treasures.com/ 308 God” (Ezekiel 16: 13-14); and as is also said: “Iwill glorify the house of my glory” (Isaiah 60: 7). The secret of the beauty of the humble, is their enjoyment of the salvation of the Lord, as they bear the icon of Him who says: “Learn from Me, for I am gentle and lowly in heart”(Matthew 11: 29). “For God deals with His people with compassion”… What more compassion than His death for the sake of the sinners? What more compassion than to wipe out the handwritten requirements that was against the sinner, by the innocent blood? What more compassion than saying: [I look, not at how you were, but at how you are not now]. He deals with compassion by guiding him back, who went astray; by supporting him, who fights; and by crowning him who overcomes. “He elevates the humble with salvation”. The proud may be elevated, as well, but not with salvation. The humble are elevated with salvation; and the proud with death. Meaning that, when the proud elevate their head, the Lord will humiliate them; but when the humble abase themselves, the Lord will elevate them1. (St. Augustine) Those, who by humility and meekness, became God’s own people, He grants them great salvation, by which He glorifies them, andhonors them among men. They boast of His divine glory, according to the words of the apostle Paul: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by thethe Spirit of the Lord” (2 Corinthians 3: 18). (Father Onesimus of Jerusalem) “For the Lord takes pleasure in His people, He will beautify (elevates) the humble with salvation” (4). Notice, once again, how the psalmist deals with the things concerning God, and those concerning human beings. Seeking from men to give thanks, he presents the things concerning God by the words: “For the Lord takes 1 On Ps. 149. https://coptic-treasures.com/ 309 pleasure in His people”. Here, going back to the promises of God, he says: “He elevates the humble with salvation”. While “elevation” concerns God; “To be humble”, concerns men. I mean to say that the things concerning God would not be realized, unless they are preceded by those concern men1. (St. John Chrysostom) Commenting on the word “elevate”, St. John Chrysostom says: [He, not only liberates them from troubles, but makes them the object of marvel and fame, and grants them glory, together with salvation. That he explains that more clearly by adding: “Let the saints be joyful in glory” (5)]. “Let the saints be joyful in glory; let them sing aloud in their beds” (5) A new motive that brings to them gladness, is that their glory is not anymore something outside them, like riches, authority, beauty, temporal honors, or physical heath; But it is something within them. Hence their hearts perpetually sing in all circumstances, and at all times, even while being in their beds. The true believers live in exalted glories; … gladness never forsakes them, for the inner glory never forsakes them; as the Lord, Himself, promised: “I will be the glory in her midst” (Zechariah 2: 5)….. Meditating in the glory granted to them, their souls exult; their mouths utter praise; they offer unceasing sacrifices of thanksgiving; they perpetually sing; and their inner tongues never stop singing praise, even while lying in their beds (5). In the darkness of the night, while sleeping, the light of the Sun of Righteousness never forsakes them; but, entering into secret encounters with God, their hearts become filled with joy; and in their love of God, they sing secret songs of praise. “Let the saints be joyful in glory” I want to say something about the glory of the saints. Everyone loves glory; Yet the glory of the foolish includes traps of deception; that, in a certain way, and with vain glory, man seeks sometimes to live, according to what men seek, however they are, and by whatever way. The saints do not need us to tell them how to become joyful in glory.. Listen to the words of the psalm: “they sing aloud in their beds”;… 1 On Ps. 149. https://coptic-treasures.com/ 310 Not in play-houses nor in nightclubs, but “in their beds”, namely in their hearts. Listen to the apostle rejoice in his retreat: “For our boasting is this: the testimony of our conscience that we conducted ourselves In the world in simplicity and godly sincerity…” (2 Corinthians 1: 12). On another aspect, there is a cause for fear, that someone would be joyful in himself, namely, would seem proud and haughty withhis conscience. It is befitting for everyone to be joyful in fear; for by that he would be joyful for the gift of the Lord, and not on account of his own worthiness. As there are many who are pleased with themselves, and think of themselves as being righteous. About such people, it is written: “Who can say, ‘I have made my heart clean, I am pure from my sin?’ ” (Proverbs 20: 9). We can saythat there should be a limit for glorifying our conscience; namely, to know that our faith is true, our hope is sure, and our love is withoutdeception1. (St. Augustine) “Let them sing aloud on their beds” (5). He confirms the perfect security from troubles, and guides them to great comfort, great joy. and exalted fulfillment. He refers now to these things, to let them know that all what happened was not by their weapons or strength, but by the grace of God, and that they overcome through humility and meekness2. (St. John Chrysostom) The Holy Scripture says: “The Holy Spirit was not yet given, because Jesus was not yet glorified” (John 7: 39). While the psalmist says: “Let the saints be joyful in glory”; I say: “Let the saints be joyful in the cross”. And the apostle says: “God forbid that I should boast except in the cross of our Lord Jesus Christ” (Galatians 6: 14) 3. “Let them sing aloud in their beds”. This applies to the saints, to the righteous. Who among us could sing with joy in his bed? … Who among us do not wrestle against his own body in his bed? When I watch myself while in bed, I do not sing with joy, but wrestle; … I do not sigh on the kingdom of heavens, but wrestle against 1 On Ps. 149. 2 On Ps. 149. 3 Homilies on Ps., homily 59 on Ps. 149. https://coptic-treasures.com/ 311 my body; … I dampen and quench the fire of lust by my tears; For this, the psalmist says: “I make my bed swim; I drench my couch with my tears” (Psalm 6: 6). The tears quench the flames of the bed of him, who is kindled with lust. Blessed are those, about whom is said: “Let them sing aloud in their beds1”. (St. Jerome) About the righteous, the psalmist says: “Let the saints be joyful in glory; let them sing aloud in their beds” (5). Fleeing from theouter calamities, they become glorified in an inner peace in the depths of their hearts. But the joy of the heart will be consummated when the outside war of the body is no more. As the bed itself is disturbed, when the walls of the house are shaken2. (Pope Gregory the Great) 3- A CONQUEST AND GLORY FOR THE CHURCH: After parading the motives for joyful singing, from an enjoyment of a new covenant, to a perception of the work of the loving Creator, to His care for us as a King, His pleasure in us, and His dwelling in us as a Source of inner glory; Now the psalmist exhorts us to sing and exult for the sake of our continuous conquests over the devil, and all the hosts of darkness; of bearing in us the word of God, as two-edged sword, by which we would destroy evil; draw the heathens to the Savior of the world, to enjoy the gospel of the truth; and Satan would fall down like lightening from heaven, and become under feet. The psalmist call the church to exult because of her enjoyment of the following continuous conquests: a- Singing praises as a weapon of conquest (6) b- The nations receiving faith (7) c- The defeat of the devil and his angels (8) d- An honor and a glory for those who fear the Lord (9). “Let the high praises of God be in their mouth; and a twoedged sword in their hand” (6) According to the Septuagint and the Coptic version, it came as: “God’s elevations are in their larynxes, and two-mouthed swords in their hands” 1 Homilies on Ps., homily 59 on Ps. 149. 2 Morals on the Book of Job 8: 41. https://coptic-treasures.com/ 312 According to some scholars, this phrase reveals the time in which this psalm was written; for the psalmist sees the people building the walls of Jerusalem, under the leadership of Nehemiah, while all of them shout heavenly praises with a loud voice; “Those who built on the wall, … with one hand they worked at construction, and with the other hand they held a weapon; Everyone of the builders had his sword girded at his side as he built” (Nehemiah 4: 17-18). The Septuagint translation “a two-mouthed sword”; refers to that it is like a roaring lion, seeking whom it may devour. By the spirit of prophecy, the psalmist sees our Lord Jesus Christ, girding a sword like a mighty warrior. To present the gospel of love to His people, He grants them the spirit of strength; … He grants them Himself, as a two-edged sword, by which they can cut off evil, to have no authority over them; …He will perpetually precede them, and “will consume the lawless one with the breath of His mouth” (2 Thessalonians 2: 8); … And He will ultimately appear on the clouds, “and, out of His mouth a sharp two-edged sword” (Revelation 1: 16); by which He judges the world, and separates the children of the kingdom from the children of the devil. And, according to St. Jerome, [By it He strikes the enemies; and by it He opens up the kingdom of heaven1]. The “elevations” (in the Septuagint version), means rejoicing in the conquest. Their joy while in bed, is not set upon their worthiness, but upon the work of God with them. What they reached is out of His grace. They hope from Him to let them reach perfection; Having started the work, He Will consummate it with them. The two-edged swords in their hands, symbolically refer to the word of God (Hebrews 4: 12). Putting it in pleural, is because it comes from the mouths of a multitude of saints. Being two-edged, or twomouthed, is a reference to that the word of God deals with our temporal life, as well as touches the eternal life. “Sharp two-edged swords in their hands”; … Why are they in their hands, and not on their tongues? Saying “in their hands”, means that they received the word of God with authority; by which they speak wherever, and to whom they choose; they fear no authority; and they despise no one In their hands they have a sword by which they strike wherever they choose. If the word of God is not in their hands, why is it written: “The word of the Lord came by Haggai the prophet” (Haggai 1: 1)?. 1 Homilies on Ps., homily 59 on Ps. 149. https://coptic-treasures.com/ 313 Finally, we can understand the “hands” in a different way. For those who spoke, had the word of God on their tongues; and wrote it with their hands1. (St. Augustine) He, who screams, does not scream from his larynx, but out of his lips; Why then does he say here (according to the Septuagint and the Coptic version): “The high praises of God were in their larynxes”? When we cry out, saying “Abba Father!”, the voice crying out to God does not come from the lips, but from the heart. When the Lord said to Moses: “Why are you screaming to me?”; he, for sure did not utter a word. “and two-edged sword in their hands”…. The swords of the saints are two-edged … It is written about the Savior: “Out of His mouth went a sharp two-edged sword” (Revelations 1: 16). Notice well, that those saints receive from God two-edged swords, and hold them in their hands. That is why the Lord gives a sword from His mouth to His disciples, a two-edged sword; namely, the word of His teachings. He gives a two-edged sword; Namely, both the historical and the symbolic interpretations of the Holy Scripture – the letter and the spirit. A two-edged sword, to slay the enemies; and at the same time, to protect the believers. The two-edged sword has two heads: to talk about the present world, and about the world to come. Here, it strikes the opponents; and in the heights, it opens up the kingdom of heaven2. (St. Jerome) The sayings of he true teaching liken two-edged swords, for they clarify the truth, and destroy the lies and the vain; And because theyovercome the sayings of atheism, and reproach the sinners among the people. These true sayings are iron chains that shackle the vain debate, and stop the torrent river of lies and deception from flooding over the progress and extension. (Father Onesimus of Jerusalem) “The high praises of God are in their larynxes, a sharp two-edged sword in their hands, to execute vengeance on the nations,and punishments on the people” (6-7). Here, he portrays the war, side by side with the music; saying that by singing and praising, they also overcome. 1 On Ps. 149. 2 Homilies on Ps., homily 59 on Ps. 149. https://coptic-treasures.com/ 314 He calls for singing high praises, with tunes, psalms, and thanksgiving1. (St. John Chrysostom) “To execute vengeance on the nations, and punishments on the peoples” (7) In the book of Deuteronomy, etc. God promises His people a complete conquest on the opponent enemies, and on the heathen nations, who keep on attacking the true faith. This conquest was realized, and still does, not through the perdition of the heathens, but by “binding their kings with chains, and their nobles with fetters of Iron” (8). Who are those kings and princes, other than the devil, and all the hosts of darkness, who think themselves as the rulers of this world, of Great authority?! Why do the saints carry such swords? “To execute vengeance on the nations”. To destroy every heresy, once and for all2. (St. Jerome) Now, brethren, behold, You see the saints armed; … Notice the slaughter; … Notice the glorious battles. … For, if there is a leader, there must be soldiers; and if there are soldiers, there must be a battle; and if there is a battle, there is conquest. What are those with sharp two-edged swords in their hands doing?... “They execute vengeance on the nations”. See, if the vengeance on the nations is realized by mere talk. Notice how Babylon has fallen; how it paid double for what she rendered; according to what is written: “Repay to her double, according to her works; in the cup which she has mixed, mix for her double” (Revelations 18: 6) How did she pay double? … The idol-worship is wiped out, and the idols are broken3. (St. Augustine) “The exultations of the Lord in their larynxes, and a two-edged sword in their hands, to execute vengeance on the nations, and punishments on the peoples” (Psalm 149: 6-7). We should notice the beauty and benefit of these diverse expressions. 1 On Ps. 149. 2 Homilies on Ps., homily 59 on Ps. 149. 3 On Ps. 149. https://coptic-treasures.com/ 315 It was said that the saints become joyful in their beds; and now he says that the exultations of the Lord are set in their larynxes. The meaning, here, is that they will not cease to praise, whether, in their mind, or on their tongues; they sing praise to Him, from whomthey get such eternal gifts. He then moves to describe the strength they cleverly use, by words, “and a two-edged sword in their hands”. The two-edged sword is the word of the Savior Lord, about which the Lord Christ, Himself, says: “I did not come to bring peace, buta sword” (Matthew 10: 34). It is a two-edged sword because the word of God includes two testaments: the Old and the New1. (Father Cassiodorus) “To bind their kings with chains, and their nobles with fetters of iron” (8) According to St. Jerome, the kings here are the authors of heresies, who lead the people astray. Do you see the flood of strength? … They not only drive away the enemies, and cast them aside, but they also take captives, and return bearing a testimony before all about the power of God2. (St. John Chrysostom) We know that some kings and nobles have become Christians, and many will be. “The two-edged swords” are not idle in the hands of the saints. What should we understand then, of the chains and the iron fetters.by which they bind? You know, O beloved learned brethren (I say ‘learned’, for you have been raised in the church, and are used to hear the word of God); You know that “God has chosen the weak things of the world, to put to shame the things which are mighty; and the base things of the world, and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are” (1 Corinthians 1: 27). The Lord said: “If you want to be perfect, go sell what you have and give to the poor, and you will have treasure in heaven” (Matthew 19: 21). Many nobles have done that, and have chosen to become poor in this world, yet noble in Christ. But many others, who 1 Cassiodorus On Ps. 146: 6-7. 2 On Ps. 149. https://coptic-treasures.com/ 316 became Christians, have chosen to retain their royal authority, or their noble positions. Those came to “be bound by chains and iron fetters”. How is that? They were bound with “fetters of wisdom” (Sirach 6: 25); fetters of the word of God, that would keep them from going astray to unbecoming things. Why are they “fetters of iron”, and not of gold? They are of iron, for they fear; But once they love, they will become gold. St. John said: “There is no fear in love, but perfect love casts out fear, because fear involves torment” (1 John 4: 18) . Unless man, in worshipping God, starts with fear, he will not get love. “The fear of the Lord is the beginning of wisdom” (Psalm 11: 10). The beginning, therefore, is fetters of iron; while the end is a collar of gold; For, about wisdom, It is written: “It is a collar around Your neck” (Sirach 6: 24) 1 (St. Augustine) “To execute on them the written judgment – this honor have all His saints. Praise the Lord” (9) According to St. Jerome, the “written judgment” is the Holy Book. It is, therefore, befitting to deal with the heresies by the spirit of the Holy Book. He, who has this weapon will never fear that of the world … Let us then, give thanks to God, who has such a sword, and let us bless Him forever and ever, Amen2. (St. Jerome) So great will be the conquest; and so amazing will be the memorial; It will be obvious for all, as though it is inscribed on a pillar, never to be wiped away3. “This honor have all his saints”…. What honor? … The conquest; or rather, not just the conquest, but the victory, through the support of God, through the grace, from high above4. (St. John Chrysostom) 1 On Ps. 149. 2 Homilies on Ps., homily 59 on Ps. 149. 3 On Ps. 149. 4 On Ps. 149. https://coptic-treasures.com/ 317 AN INSPIRATION FROM PSALM 149 A NEW PEOPLE, AND A NEW PRAISE Your mercies, O God, are new every morning; Your Holy Spirit carries us to You; To get in touch with Your care, that will never get old; You perpetually renew our youth like an eagle; You continually renew Your covenant with us; You make us a new church; That enters into a new covenant with You; Your love will never get old, and Your grace will never get obsolete; You grant me a new praise, by which my depths take pleasure; By Your amazing love, You present to me a new praise; And by Your condescendence, You receive this praise as a sacrifice of love to You; It is actually a gift from You; And when I present it to You, You count it as though from me; You smell in it Your sweet fragrance; And count me as the subject of Your favor I present the praise to You in secret; For no one can hear the voice of my heart but You; Yet, my heart will find comfort in fellowship with the hearts of my brethren; Over the crystal sea before Your throne; There, I get together with all Your saints; There, the heavenly hosts stand in awe and amazement; When they see a choir of several millions of singers; All bearing harps of love; And all sing with one spirit; We praise You, O King of kings; We sing to you with every musical instrument; With our hearts, mouths, emotions, minds, and energies; Not from us; … No, not from us; All what we present are from the flood of Your gifts; You pour Your splendor on us; To be counted as kings, filled with splendor; By what language shall we praise You, except by that of those high; Our inner mouths sing heavenly songs of praise; https://coptic-treasures.com/ 318 And our hands hold fast to You; You are our peace; Our songs of praise, are deadly arrows against the hosts of darkness; We are not worthy to present these songs of praise; They are songs of praise for God’s conquest; That grant us gladness and honor.
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