KEEP ME FROM THE EVIL AND THE EVILDOERS This psalm was either written when Absalom rebelled against his father David, or while the aggressive king Saul persecuted him. The psalmist used to sing it every evening while lighting the lamps in the sanctuary (Compare Exodus 30: 7-8; Daniel 9: 21). Singing it in the time of his anguish, David knew for sure that behind the troubles, there are evil counsels given by wicked men. And wile moaning from such evil counsels, he, fearing lest he may, himself, might fall into uttering evil words, he seeks from God to “set a guard over his mouth, and to keep watch over the door of his lips”, According to St. John Chrysostom, this psalm was used in the evening prayers in the whole world, by the Christians to search their hearts and their behavior on a daily basis; for fear that they may utter evil words, as an expression of anger in the mind or heart; and for fear that their words may turn into evil behavior. Sanctifying the body together with the soul: While the apostle Paul calls on us to “present our bodies a living sacrifice, holy, acceptable to God, which is our reasonable service” (Romans 12: 1); to pay love back with love, and the unique sacrifice of Christ, back with a sacrifice of love and holiness; The psalmist calls on us to have all our body members work to the account of God: and to lift up our voices to cry out in prayer (1-2); together with our hands (2); our mouths, and lips (3-4);our heads (5-7); and our eyes (8-10). After asking for the divine help in general (1), the psalmist supplicates (2), lest he may get lost through the seduction of the wicked, whose end is perdition (3-7); who will be harmed by their own wickedness (8-10) 1- A cry-out to the Lord 1 - 2 2- “Set a guard, O Lord, over my mouth” 3 - 5 3- The perfect faith 6 – 10 The title: Prayer for safekeeping from wickedness. A psalm of David. 1- A CRY-OUT TO THE LORD: https://coptic-treasures.com/ 118 “Lord, I cry out to You; Make haste to me! Give ear to my voice when I cry out to You” (1) In an amazing daring, the psalmist David begins this psalm by calling on the Heavenly God to hasten to him, and to give ear to his voice when he cries out to Him. He feels that his cry-out is like a bird soaring up to heaven, to reach the throne of God. If the anguish comes to an end, so will the crying out. But the church – the body of Christ -- for which the anguish will surely persist until the end of time; will not only say: “To You I cry out”, but also: “Give ear to my supplication” 1. (St. Augustine) While the prophet Moses was praying to God in silence, God said to him: “Why do you cry to me?” (Exodus 14: 15). God was listening to his voice; but the Holy Book did not tell us what he said in his prayer; only that he was crying out. The blood of the martyrs perpetually cries out to the Lord, to which He listens with compassion. Let us perceive that the souls of the righteous are kept under the Lord’s altar (Revelation 6: 9) 2. (St. Jerome) He refers here to the cry-outs coming out from inside the fiery heart; because of which God listened to Moses. In other words, God gives ear to such a cry-out that gathers all the powers of the heart, and allows for no distraction on the part of the mind of the one who prays. God not only gives ear to such a cry-out, but also considers the fact that it is truly directed to Him. Many who stand for prayer, do not lift their cry-outs to God; For, while moving their lips, and uttering the name of God, there is no harmony between their minds and their words. Such men do not cry out, even if they do so loudly; They do not pray to God, even if they seem as though they do. Even though we may be sinners and transgressors, we get great goodness by praying and keeping the law of God. But we should still remember that the devil, knowing that prayer is the greatest of all weapons; he lies in wait eager to draw us away through slothfulness and distraction, to corrupt our prayer, and to make it useless3. 1 On Ps. 141 (140) 2 Homilies of Ps., 51. 3 On Ps. 141. https://coptic-treasures.com/ 119 (St. John Chrysostom) In case our supplication is a cry-out to God; namely, with a fervent heart, and an alert mind; in piety and persistence; and seeks nothing of the mortal worldly things, but seeks what concern the salvation of the soul, and the perpetual immortal goodness; To such supplication, God will give ear. (Father Onesimus of Jerusalem) “Let my prayer be set before You as incense; the lifting up of my hands as the evening sacrifice” (2) If, by the daring of love, the psalmist sees his prayer like a bird which sets forth toward heaven to reach the throne of God, he counts it, as well, like an offering of incense, that ascends before God, to smell it a sweet fragrance of pleasure and gladness; and counts the lifting up of his hands as a sacrifice accepted by God. This phrase has a special taste, that the church uses it in its liturgy; and the believers find pleasure in reciting it before God in their prayers. The evening sacrifice has a special concept. As the Lord Christ has delivered Himself a sacrifice, in the evening -- at the fullness of time; We, in the same way, lift our hands with thanksgiving to the Savior, at the end of the day, looking at Him, being the Savior of the World, the Unique Sacrifice. Commenting on this phrase, St. John Chrysostom says: 1- The psalmist offered the incense ahead of offering the sacrifice; As the incense is offered inside the sanctuary on the golden altar; whereas the sacrifice is offered outside on the bronze altar. 2- As the incense of sweet fragrance, could not be offered without igniting the coal, So is the prayer, it could not ascend with sweet fragrance,, unless it comes out of a mind kindled with the fire of love. 3- He did not say ‘a morning sacrifice’, but “an evening sacrifice”, by which he means both; but mentioned the evening sacrifice, on account of that many evil works, like murders, are mostly plotted by night. The evening prayer is therefore, very important, to ask God to take away those evil works. This is usually understood, concerning the Head Himself, as every Christian knows. For, by the advent of the evening, the Lord, was hanged on the cross, “laid down His life that He may take it again” https://coptic-treasures.com/ 120 (John 10: 17); He did not lose it against His own will; which is symbolized here. Our weakness is nailed on the cross; according to the words of the apostle: “Our old man was crucified with Him” (Romans 6: 6). With the voice of our old man, He cried out, saying: “Why have You forsaken Me?” (Psalm 22: 1; Matthew 6: 6). Here is the evening sacrifice; the passion of the Lord, the cross of the Lord; the burnt offering, accepted by God. That evening sacrifice was realized in the resurrection; the morning sacrifice. Hence, prayer is lifted up with purity from a faithful heart, and ascends like incense from a holy altar. Nothing is more joyful than the fragrance of the Lord; … Let every believer acquire such a sweet fragrance1. (St. Augustine) Let the prayer of man go like a prayer up to the Lord; and not fall down to earth; as the prayer of a holy man pierces the clouds; whereas the earth opens up its mouth and hides the prayer of the wicked in the blood of the body; according to the words of God to Cain, the murderer of his brother, saying: “You are cursed from the earth, which has opened its mouth to receive your brother’s blood from your hand” (Genesis 4: 11) 2. (St. Ambrose) “Let my prayer be set before You”. Yet, If, instead of incense, smoke goes up from you and your works; What punishment would you deserve3?! No incense will be put, before the coal in the censor already ignites hot. So it will be with your minds, which should be kindled with zeal beforehand, before lifting up your prayers4. (St. John Chrysostom) “Let my prayer be set before You” . Let it go directly up to You, with no evil, with no defilement of the devil’s work. The incense also represents the prayers of the saints; as according to the book of Revelation, “the twenty-four elders have golden 1 On Ps. 141 (140) 2 Prayer of Job & daivd, 8: 27. 3 On Matthewm homily 73. 4 On Ps. 141. https://coptic-treasures.com/ 121 bowls full of incense, which are the prayers of the saints”1 (Revelation 5: 8). The apostle also says: “Lift up holy hands (for prayers)” (1 Timothy 2: 8). … And, in the battle against Amalek, when Moses held up his hands, Joshua prevailed, and when he let down his hands, Amalek prevailed” (Exodus 17: 11) 2. (St. Jerome) Prayer is good in itself; But if raised with a hot soul, kindled with longing for God, it would be well-received by God. For the one presenting it would be, as though, turning his heart into a pure golden censor. The psalmist also asks God to receive the lifting up of his hands as an evening sacrifice, perpetually accepted by Him. By remembering God’s command to us, to lift our hands in prayer, we would be careful to keep them from any unbecoming works, like taking bribes, or striking others; so that they would have the daring to be, blamelessly lifted up to Him for supplication. (Father Onesimus of Jerusalem) Let the Catechumens also hear this – for this also concerns them – while presenting offerings and alms; as these are sacrifices as well. For, according to the prophet: “A sacrifice of praise glorifies Me”; and, “The lifting up of my hands as an evening sacrifice” (2). Prayer is therefore, a sacrifice, to be reasonably presented. And It is recommended to forsake your prayer and go to reconcile with your neighbor; … For this goal, God became a Man, and all what He did, was to unite us in one. … Here, He sends the evildoer to the one oppressed; While, in the Lord’s prayer, He sends the oppressed to the evildoer to be reconciled together; saying: “We forgive those who trespass against us”; and He says: “If someone does something against you; Go yourself to him”; namely, He sends the oppressed to his oppressor3. “Let the lifting up of my hands as an evening sacrifice”. … Let us, as well, together with our hands, lift up our minds … Let us lift up our thoughts to the One High up4. (St. John Chrysostom) 1 Homilies on Ps., 51. 2 Homilies on Ps., 51. عظة ربنا یسوع المسیح على الجبل. 3 4 Homilies on Hebr., 22: 6-7. https://coptic-treasures.com/ 122 He was the One who instituted the ministries of the holy church; and that evening sacrifice, He, Himself, has presented to the Father, through lifting up His hands on the cross, for the sake of the salvation of the whole world1. (St. John Cassian) The movements of the hands, which were, before, unbecomingly following the will of the mind; Now, the Spirit instructs the mind to purify them, to be fit to be used in the works of mercy, and in prayers; according to the words: “Let the lifting up of my hand be as an evening sacrifice” (psalm 141: 2); And in another location: “The hands of the diligent makes rich” (Proverb 10: 4) 2. (St. Abba Anthony) It is befitting of us, therefore, to offer a sacrifice in the evening for Christ, even in the same hour of the evening; (at the twilight of the world); according to what is written in the book of Exodus: “The whole assembly of the congregation of Israel shall kill it at twilight” (Exodus 12: 6); And again in the psalms: “Lifting up of my hands as an evening sacrifice” (Psalm 141: 2). … But we celebrate the resurrection of the Lord in the morning3. (St. Cyprian, the martyr) If someone, now, has no smell of sin, but has the smell of righteousness, and the sweetness of mercy; he is perpetually offering incense to the Lord, and says: “Let my prayer be set before You, as incense; the lifting up of my hands as the evening sacrifice” (2) 4. Lifting up the hands, is lifting up all the works toward God, with nothing lowly nor earthly, but work for the glory of God and heaven. He lifts up his hands, he who lays up for himself a treasure in heaven (Matthew 5: 20, 21); “For where your treasure is, there your heart will be also”; so there will be your eyes and hands, as well. He lifts up his hands, he who says: “Let the lifting up of my hands as the evening sacrifice”. By that, Amalek will be defeated (Psalm 17: 8-16). … Yet, the apostle counsels us to “lift up holy hands without wrath and doubting” (1 Timothy 2: 8); And he also says: “Therefore, strengthen the hands which hang down, and feeble knees, and make straight paths for your fee, so that what is lame may not be 1 The Institutes 3: 3. 2 Letter 1. 3 Letter 63: 16. 4 Homilies on Genesis 11: 1-2. https://coptic-treasures.com/ 123 dislocated, but rather be healed” (Hebrew 12: 12). Lift up your hands, therefore toward God, and the commandment of the apostle, saying: “Pray without ceasing“ (1 Thessalonians 5: 17) 1. (The scholar Origen) Beloved brethren, … There are some who seek the Lord, yet, being slothful and aliens from virtue, they are not worthy of finding Him; And even if they find Him, they are not worthy of seeing Him. For, what did those blessed women seek at the tomb, except the body of Jesus? And what do you seek in the church, except Jesus, the Savior? If you intend to find Him; you should come the way those women did; Namely, you should forsake the darkness of evil in your hearts; for the body lusts and the evil deeds are darkness. He, who has such darkness in his heart, will never see the Light, and will never perceive Christ; for Christ is the Light. Take out, therefore, the darkness from yourselves; namely, take out the evil lusts, and every iniquity; and provide yourselves with the good spices; namely, with the fervent prayers; saying together with the psalmist: “Let my prayer be set before You as incense” (2). They now purchase Christ, who grants the sweet fragrance (compare Genesis 37: 25; 2 Corinthians 2: 15-16); the incense, by which the holy altar of the worshipping heart is treated; Concerning it, David says: “Let my prayer be set before You as incense” (2) 2. (St. Ambrose) It is befitting of us to pray often, yet, with short prayers; For if we make them long, our crafty enemy will manage to sow something unbecoming in our hearts. These short and frequent prayers are true sacrifices, As “The sacrifices of God are a broken spirit, a broken and a contrite heart” (Psalm 51: 17); they are pure offerings of benefit; “sacrifices of praise”, “sacrifices of righteousness” (Psalm 50: 22), essential burnt offerings, offered by humble and contrite hearts. Those who strongly experience such controlled and fervent spirit (in prayer), about which we spoke, can praise God, saying: “Let my prayer be set before You as incense; Let lifting up of my hands as the evening sacrifice” (2). But the approach of 1 In Exod. Hom. 11: 4. 2 Joseph 3: 17. https://coptic-treasures.com/ 124 the proper hour (for prayer) exhorts us to practice it with befitting dedication, as much as we can1. (Father Isaac) We should not present offerings that could be rejected. We should not slothfully offer to God sacrifices of thanksgiving; but offerings He receives with pleasure; lest, these offerings would be returned to us. As these sacrifices exalt above those of irrational animals; we should elaborately search them, for any blemish; and if we find any, we should cleanse them with our tears before offering them with love and longing before the Lord; “Lifting up pure hands in prayers”; but, at the same time, “lifting up our minds without wrath or doubting” (1 Timothy 2: 8); asking God, with tears and the sighs of heart, to receive our offerings, together with those of the prophet, “as an evening sacrifice” (2) 2. (Martyrius – Sahdona) 2- SET A GUARD, O LORD, OVER MY MOUTH: “Set a guard, O Lord, over my mouth; Keep watch over the door of my lips” (3) The psalmist seeks a heavenly guard over his mouth, lest a word, unbefitting of him as a man of God would come out of it. He does not say ‘Set a strong wall’, but says “Set a strong door”; for a door could be opened and closed: could be opened to confess sin, and be closed, in case we intend to justify it. Hence it would be a door for protection, and not one for destruction3. (St. Augustine) It is unbefitting of man to open up his mouth to utter unbecoming talk, but to produce treasures of God’s goods. (Father Onesimus of Jerusalem) Concerning the mouth and tongue, we should care to offer prayers free of evil. … If we would never use a golden vessel to keep defiled objects; how much more would we care, not use our mouths, which are more precious than gold and jewels, to utter corruptive and ugly talk. You are not offering incense on a bronze or even a golden altar, but on what is more precious, in a spiritual temple; For the former is 1 Cassian, Conferences 9: 36. كتاب الكمال، 2 .19 3 On Ps. 141 (140) https://coptic-treasures.com/ 125 made of lifeless material; whereas in the later, God would make His dwelling; on account of that you are the members of Christ. Let us then, perpetually set our mind, a guard on our mouth; not to close it all the time, but to open it in the proper time. There is time, when silence is more precious than talk; And there is time when talk is more precious than silence. We should, therefore, not only care to keep our silence and talk within the frame of proper time; but we should do it with great love; according to the words of the apostle Paul: “Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Colossians 4: 6). Take into consideration that our tongue is the body member, by which we enter into a debate with God; and by which we offer Him praise. This is the body member on which we receive the awesome sacrifice of communion. The true believers know what I am talking about1. (St. John Chrysostom) If it could be such a destructive body member; some may ask, why did God put it in the body from the beginning? … That is because It could also have great benefit, if we so choose. Just listen to the words of the prophet counseling us, saying: “Death and life are in the power of the tongue” (Proverb 18: 21).And the Lord Christ reveals the same thing, saying: “By your words you will be justified, and by your words you will be condemned” (Matthew 12: 37). The tongue is located at the exact center of the mouth, well prepared to work in either way; and you are its master. So is the sword; if you use it against the enemy, it would become a tool for your security; but if you wound yourself with it, it would not be its edge that causes your death, but your misuse of it…. You should think of the tongue, as a sword in the middle of the mouth; which you can use to condemn your sins, and not to wound your God … That is why God surrounded the tongue by a double fence: the teeth, and the lips; to keep it from uttering unbefitting words, slothfully and with ease. … Keep it, therefore, under control in your mouth; and in case it still misbehaves, bite it with your teeth; for it would be better to punish it now, than to be denied the comfort of having a drop of water later on2. 1 On Ps. 141. 2 Baptismal Instruction 9: 33-35. https://coptic-treasures.com/ 126 I say: It is better for the body to be crushed, than to utter a word that could destroy the soul; Hence we are counseled to watch our tongue, saying: “A muzzle on the mouth will stop reproof” (Sirach 20: 29).. Again, revealing our need of help from above, to precede and accompany our strife, and to keep this vicious beast, well inside our mouth; the prophet prays to God, saying: “Let the lifting up of my hands be as an evening sacrifice; Set a guard, O Lord, over my mouth; keep watch over the door of my lips” (2, 3); And Sirach says: “Who will set a guard over my mouth, and an effective seal upon my lips” (Sirach 22: 27) 1. (St. John Chrysostom) “Death and life are in the power of the tongue” (Proverb 18: 21); And the Lord says: “But I say to you that for every idle word men may speak, they will give account of it in the day of judgment” (Matthew 12; 36). That is why the prophet prays, lest his words would be idle, but holy, and gives pleasure to God; And seek from Him a guard over his lips, to keep him from submitting to sin…. According to the prophet Jeremiah: “Death has come through our windows” (Jeremiah 9: 21). We have five such windows: sight, hearing, taste, smell, and touch2. (St. Jerome) Be reasonable, O Pharisee, “Set a guard and a seal over your tongue. For you are talking to God who knows everything. Wait for the verdict of the divine Judge. … No wrestler crowns himself, but waits to be called to get crowned; as unexpected things may happen, which may come in the way, and would eventually deny him the crown. (St. Cyril of Alexandria) We know through the prophet Zechariah about a measuring line in the hand of an angel, like a rod; which is conveniently colored red, as a symbol of the redemption. … If Christ speaks through someone like Paul (2 Corinthians 13: 3); He puts such a scarlet-colored line on his lips, as a kind of measuring line, which has got that beautiful color of the blood3. (St. Gregory of Nyssa) 1 Instruction to Cateelmmens, 1: 4. 2 Homilies on Ps., 51. عظة 15 على نشید الأناشید ترجمة الدكتور جورج نوّار. 3 https://coptic-treasures.com/ 127 A monk should be always silent, and should resist the thoughts that motivate him to much talk, that would loosen his soul. He should keep silent, even if he sees someone, through ignorance, laughing loudly, or uttering idle talk. An ideal monk should follow the wise psalm, saying: “Set a guard, O Lord, over my mouth; keep watch over the door of my lips” (3). A monk who does that, would never downfall with his tongue, but would come to be a god on earth. (St. Maccari the Great) Lest it would be assumed that the chastity we ask to have from God, is confined to what concerns the lusts of the body, the psalm sings: “Set guard, O Lord, over my mouth; Keep watch over the door of my lips” (3). … If we perceive the right concept of the words “my mouth”, we would know that chastity as a gift of God, does not only concern the physical mouth, to keep it from uttering an evil talk; but there is, as well, “the mouth of the heart”, which I think that the prophet asks God to keep on it a strong door (chaste). There are many words, not uttered by the physical mouth, but cry out loud in the heart … What does not come from the heart, the mouth does not utter; Whereas what comes from it, if it is evil, would defile man, even it is not uttered by the tongue…. That is why the watch should be there (on the door of the heart), where the conscience speaks, even for the silent1. (St. Augustine) The wound caused by the words is incurable … hence the prophet says: “Death and life are in the power of the tongue” (Proverb 18: 21). Indeed, O beloved brethren, if you deeply look, and diligently search, in the malignant tumor swollen in the heart, you will discover that the wounds caused by the words, may cause death2. To talk or to keep silent, both would be perfect if used in befitting way, Silence is great, and so is talk; but it is up to the wise to choose between the two. As the exaggerated silence may be sometimes referred to lack of reason; too much talk may be also referred to foolishness3. (Father Valerian) 1Continence 2. 2 Homilies, 5 (FC) 3 Homilies, 5 (FC) https://coptic-treasures.com/ 128 Be a friend to the poor, the humble, the stranger, those who are girded with the fear God, who bear the cross, and who “sets guard over his mouth” (3). (St. Steven of Thebes) We should bridle the tongue, so as not to talk in ignorance; And if he can say something of benefit, he should not slothfully keep silent. Saying “set guard over (his) mouth; keep watch over the door of (his) lips” (3), He did not ask Him to set a wall or fence around it, but a door that could be opened and closed; to teach us how to open our mouths, and how to close it with wisdom, and in proper time1. (St. Gregory the Great) “Do not incline my heart to any evil thing, to practice wicked works, with men who work iniquity; and do not let me eat of their delicacies” (4) The psalmist fears, lest his inner depths would be drawn to evil; for evil often bears a deceptive appeal. By saying: “with men who work iniquity”, he means man’s attempt to justify his faults by casting the blame, not on his own will, but on the circumstances, on which he has no control, which is the way of those who work iniquity. That is why the psalmist blesses the man “who walks, not in the counsel of the ungodly, nor stands in the path of sinners” (Psalm 1: 1); And the apostle Paul writes: “If anyone does not obey our word in this epistle, note that person, and do not keep company with him, that he may be ashamed” (2 Thessalonians 3: 14). “And do not let me eat of their delicacies”. The psalmist does not want to partake of their licentious ways of life. Commenting on this, St. John Chrysostom warns us against partaking of the defilement practiced in the indecent parties of friends. St. Augustine2 believes that it is the Lord Christ who seeks here that His heart or body, namely, His church, would be like the Pharisee who justified himself, and despised the others (Luke 18: 11). St. Jerome uses this phrase to exhort us to follow the lead of the psalmist who feared to imitate the wicked who, instead of repenting their evil works, attempt to justify themselves by excuses that made them commit evil. Among such excuses, a young man may say: [my body enslaves me, the fire of nature enflames my lusts to practice the sexual 1 Pastoral Care, 3: 14. 2 On Ps. 141 (140) https://coptic-treasures.com/ 129 acts]. And a murderer may say: [ I was in need of food and clothing; and I had to kill someone to save myself from hunger and cold1].. It is written: “Do not kindle the coals of sinners” (Sirach 8: 10). When the sinner stood against me, I was mute, humble, and kept silent (see Psalm 39: 2-3). And “Set a guard, O Lord over my mouth; keep watch over the door of my lips; Do not incline my heart to any evil thing” (Psalm 141: 2-3) 2. (St. Jerome) According to St. John Chrysostom, the psalmist starts first by the mouth, then the heart; the way is followed when the authorities start by caring for guarding the gate of a prison (the mouth), before caring for anything else. So it is befitting of the believer to care first for guarding his mouth and tongue, then for what lie deep in his heart. Saying: “Do not incline my heart to any evil thing, to practice wicked works, with men who work iniquity”; Casting the blame, not on their will or behavior, but on their nature on which they have no control, it is as though the wicked are casting the blame on the Creator Himself. Saying: “Do not incline my heart to any evil thing”; does not imply that God inclines the heart to evil things; Far from it! But it rather means: [Do not allow the heart to be inclined, or to pervert to evil thoughts; for the heart is the fountain of both the virtue and the iniquity3. The sinner should not cast the blame on anything but himself; For the murderer usually blames the anger; the robber blames the poverty; and the adulterer blames his body lusts The cause of sin is nothing but the behavior of the sinner himself4. We are committed to beware of the adversaries, the enemies of virtue; for when they see that the whole night, we are keeping watch over our treasures, they would surround us on all sides, hoping that we shall eventually sleep and turn slothful, then would fall upon us to rob us of our most treasured processions. (St. John Chrysostom) After securing his mouth and lips, which are the “door” to the heart, the psalmist moved on to the (store) of thoughts in the heart; and 1 St. Jerome: Letter 55 to Amzndus, 3. 2 Commentary on Isaiah 11: 39: 11-21. 3 On Ps. 141. 4 On Ps. 141. https://coptic-treasures.com/ 130 prayed to God. “not to incline his heart to any evil thing”; on account of that the heart is the fountain of both good and evil. By saying “do not incline”, he means: [do not allow it to incline to evil talk and thoughts that slander God. By so saying, he confirms that evil is not a nature in us, but comes from the inclination and perversion of our heart, through our own option. (Father Onesimus of Jerusalem) Let there be a guard over your heart, to know the motives inside it. For the solid food is for the grown-ups, who, through watching and training, have got the ability to discern between good and evil (Hebrew 5: 14). Such a discernment is the guard over the heart (3-4). (St. Steven of Thebes) If “All things are possible for him who believes” (Mark 9: 23), … Where would be our faith? If you “let the dead bury their own dead”; Why do you not go and preach the kingdom of God? (Luke 9: 60). …. How long will you sleep? … Wake up and cry, together with the prophet David: “Do not incline my heart to any evil thing, to practice wicked works with men who work iniquity” (4). If you think you understand more than all those who teach you (Psalm 119: 99 Septuagint); the demons who are leading you astray and attacking your heart, plan to wage a fierce war against you. … Have you forgotten the words of the Holy Book, saying: “God will not allow you to be tempted beyond what you are able …” (1 Corinthians 10: 13); And the saying of the Savior: “Do not worry about tomorrow” (Matthew 6: 34)? (St. Parsnovius) “Let the righteous strike me; It shall be a kindness. And let him rebuke me; it shall be as excellent oil; let my head not refuse it, for still my prayer is against the deeds of the wicked” (5) According to the Septuagint and the Coptic version, it came as: ‘Let the righteous chastise and rebuke me. The oil of the sinner will not anoint my head”.. David, being the greatest man of prayer in the Old Testament; used to seek from God all his needs, particularly the spiritual among them. Here he seeks from Him to separate him from evil and iniquity. He attaches himself in friendship to the pious men of God; accepts their counsel and suggestions, and even their criticism and rebukes…. Man, in most cases, deceives himself, and does not recognize his own faults, but https://coptic-treasures.com/ 131 a pious man welcomes the view of the men of God of him, not to hear their commendation, but rather their criticism to reform him. My head will not grow on compliments. The unbefitting commendation is a kind of compliment; hence it is “the oil of the sinner”.. You, therefore, should rather be rebuked by the Righteous (God) with kindness; than to be commended by the sinner with ridicule. Let there be oil in yourselves, so that you will be in no need of the “oil of the sinner1”. (St. Augustine) He means to say: I shall not partake of the gatherings of the licentious; I prefer those of the firm and committed; who rebuke, criticize, and reveal faults. For that is a sign of kindness and compassion.. He says: “The oil of the sinner will not anoint my head”. … Do you notice the soul committed to virtue? How it receives with pleasure the criticism of the righteous, which causes reform, and rejects the compliments of the wicked, which may cause destruction?. While kindness is bound to the criticism of the former, death may be bound to the compliment of the later. … Wise are the words, saying: “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Proverb 27: 6). Reflecting the same meaning, the apostolic advice says: “Convince, rebuke, exhort” (2 Timothy 4: 2). The criticism of the righteous is like what the surgeon does, when he cuts and severs to heal. To make the rebuke acceptable, the Lord Christ, did not allow it to be public in the beginning, saying: “If your brother sins against you, go and tell him his fault between you and him alone” (Matthew 18: 15). That was what the apostle Paul did, presenting rebuke, together with kindness, saying: “O foolish Galatians”; then, in the same epistle, he says to them: “My little children, for whom I labor in birth” (Galatians 3: 1; 4: 19). He, who rebukes needs to present a shepherding thought, to make his rebuke acceptable; For he, who treats an ailment needs to be more sensitive than a surgeon who cuts2. (St. John Chrysostom) The saying of the prophet means that, out of his kindness, and his compassion; the righteous anoints and purifies the wounds of my 1 On Ps. 141 (140) 2 On Ps. 141. https://coptic-treasures.com/ 132 soul, by the medications of his rebuke; which I truly need. Whereas the words of the sinner, smooth as oil, being no more than compliments, they will not anoint my head. (Father Onesimus of Jerusalem) We should always remember the words inspired by the Holy Spirit in the psalm, saying: “The oil of the sinner will not anoint my head”; lest man perverts from the way, goes astray from the path of truth, and be anointed by the oil of the heretics, the adversaries of Christ1. (St. Cyprian) “Let the righteous strike me, it shall be a kindness; and let him rebuke me, but the oil of the sinner will not anoint my head”. This means that, if the righteous sees my sin, he should not forsake me; but should rebuke, and even strongly chides me, to liberate me from my sin. His words may sound firm and cruel, but deep inside, he is kind and merciful2. Beware of the words used by those who deceive with compliment; for they are “the oil of the sinner3”. I wish you do not let the oil of the sinner; namely, his compliments, anoint your head; As the righteous rebukes to reform; whereas the evil one compliments to destroy4. (Father Caesarius bishop of Arle) “Let the righteous strike me, it shall be kindness; And let him rebuke me”…. “For whom the Lord loves, He chastens, and scourges every son whom He receives” (Proverbs 3: 12; Hebrew 12: 6). … Lucky is man, who is chastised in this life; for God will not chasten twice on the same offense (see Nehemiah 1: 9 – Septuagint); and fearful is God’s wrath, if it is not done here; for, otherwise, we would be led like a calf to the slaughterhouse. … He truly said to Jerusalem: “Many are your sins, and numerous are your iniquities, to provoke me to anger” (Compare Ezekiel 16)… Just meditate in how God, is like a wise Physician, who, if he sees a corrupt body member or an infected tissue in the body of a patient, he will not hesitate to cut it off, and bandage the wound. … He may seem as being cruel, but he is actually 1 Epistle 69: 2. 2 Sermon 59: 6. 3 Sermon 59:7. 4 Sermon233: 7. https://coptic-treasures.com/ 133 merciful for saving the life of his patient. The same may apply to a teacher; if he expels a student out of his class without telling him his fault, he would be hating him; but not if by doing that, he is attempting to reform and correct his behavior. “Striking” or ‘reforming”, could be understood in two ways: to rebuke or to guide. “The oil of the sinner will not anoint my head”. Those who call you “blessed people” are deceiving you. … By complimenting those who listen to them, and promising them the kingdom of heaven, the heretics anoint their heads with the oil of pride. “For still my prayer is against the deeds of the wicked”. This means that despite being stirred up to foolishness, yet I still keep praying for their reform1. (St. Jerome) You may anoint your head; Yet, beware not to anoint it with the oil of the sinners (5); but anoint it with the oil of exultation, “the oil of gladness” (Psalm 45: 7), the oil of mercy; according to the advise, saying: “Let not mercy and truth forsake you” (Proverb 3: 3) 2. (The scholar Origen) After supporting a brother with many wise sayings, the elder let him go rejoicing in the Lord, and singing: “Let those who fear You turn to me, those who know Your testimonies” (Psalm 119: 79); and, “The Lord has chastened me severely, but He has not given me over to death” (Psalm 118: 18); and, “Let the righteous strike me, it shall be kindness; Let him rebuke me” (Psalm 141: 5); and saying to himself: “Return to your rest, O my soul, for the Lord has dealt bountifully with you; for You have delivered my soul from death” (Psalm 116: 7, 8). He then returned to his cell, and lived the rest of his life according to the counsel of the elder. (The paradise of the fathers) “Let the righteous strike me, it shall be kindness; let him rebuke me; but the oil of the sinner will not anoint my head”.(Psalm 141: 5). The oil of the sinner are the words of vain compliments and commendation; hated strongly by the prophet, who prefers the rebuke by the righteous, firmly with kindness, to the commendation with hypocrisy 1 Homilies on Ps., 51. 2 Homilies on Leviticus 10: 2: 4. https://coptic-treasures.com/ 134 and partiality; for the latter will not benefit man, but will rather make him more ignorant and steadfast in iniquity. On the tongue of His prophet, God says: “O My people, those who lead (bless) you cause you to err, and destroy the way of your paths” (Isaiah 3: 12); Namely, those who compliment you with hypocrisy, deceive you, and will utterly destroy you; whereas those who rebuke and chide you, are doing you a great favor. Slothfulness or meekness to the sinner is not a virtue or love, but weakness; It is not love, but rather cruelty on those souls, that would perish without being faithfully counseled. (St. Augustine) 3- THE PERFECT FAITH: “The judges are overthrown by the sides of the cliff (the Rock), and they hear my words, for they are sweet” (6) If the psalmist sometimes seeks the chastisement of the wicked, yet, not for the sake of avenging himself against them, but wishing for them to return to the Lord Christ, the true Rock, to enjoy salvation. And the chastisement of the wicked presents, as well, a practical lesson for the repentance and the reform of others. The words of the psalmist are sweet and edifying for himself, as well as for his brethren. According to St. Augustine, the judges are the philosophers, the elites, and those of authority, who control their subjects according to their views and philosophies; Yet, if compared to the true Rock; namely, to the Lord Christ, they would be overthrown to the ground. Put them beside the Rock; Compare their authority to that of the gospel, and their pride to that of the Crucified. We shall say to them: [You have written your words on the hearts of the proud; Whereas He planted His cross in the hearts (and on the foreheads) of kings. Finally, He died, and is risen; whereas you are all dead. “They hear my words, for they are sweet”. My words win over theirs, because I utter the truth1. (St. Augustine) Here, the wounds of sin are apparent, and the problems caused by the iniquity are obvious … He says that they are of authority, yet they all will be “overthrown”, … They will be no more; There will be no 1 On Ps. 141 (140) https://coptic-treasures.com/ 135 trace that they ever existed. As it is said of the wicked: “He passed away, and behold, he was no more; Indeed I sought him, but he could not be found” (Psalm 37: 36). He means to say that, as when a piece of rock is overthrown into the sea, will leave no trace; so they will drown, and will be no more. They may get a kind of sweetness in my counsel; for the blame of the righteous is of benefit. … Virtue may cause a temporary feeling of discomfort; but it will eventually bring forth a persistent happiness1. (St. John Chrysostom) Even the heretics, although they may despise the simplicity of the church … When they return to the Holy Book, they will be instantly swallowed by the Rock – the Lord Christ – and will get back to Him. “They hear my words, for they are sweet” The Lord Himself says: “Those who come to Me, rejoice in My words, and will turn to Me in the church” 2 (St. Jerome) “Our bones are scattered at the mouth of the grave, as when one plows and breaks up the earth” (7) According to the Septuagint and the Coptic version, it came as: “Like the fat of the earth, they were broken up, and their bones are scattered at the Hades” Some believe that the psalmist feels sorrow over the people of Israel, who became like dry bones scattered all over the earth. The prophet Ezekiel saw that scene (See Ezekiel 37: 1-14); Yet the Lord brought them out of the graves of their blasphemies, and of their denial of the Savior, to become a very great spiritual army. According to St. Augustine, the “fat” of the earth is the manure, although despised by men; yet the farmer spread it over the earth to bring forth fertility and a plenty of fruit. The wicked may assume that they have overcome the witnesses of the Lord Christ, by killing them; But what they have actually done, is that they turned hem into manure that will immensely increase the spiritual crop. The martyrs may indeed die; But “Precious in the sight of the Lord, is the death of His saints” (Psalm 116: 15) The world may disregard the martyrs, But “the base things of the world, and the things which are despised, God has chosen, and things which are not, to bring to nothing things that are” (1 Corinthians 1: 28). 1 On Ps. 141. 2 Homilies on Ps., 51. https://coptic-treasures.com/ 136 God lifted up Peter and Paul, as though from trash, when they were condemned to death, and despised. Now the whole earth are richer with them…. Where will the rulers and nobles of the earth, and even the emperor Himself, hasten to go when they come to Rome?, but to the memorial of the fisherman – Peter?! Whatever happens, we trust in God, and will always look up to Him; We say together with he prophet: “My eyes are upon You, O God the Lord; In You I take refuge; Do not leave my soul destitute” (8). He says: Even if we are surrounded with wars, battles, death, or the gates of Hades, We shall not forsake the holy Anchor; We shall always, with hope, attach to His help1. (St. John Chrysostom) “My eyes are upon You, O God the Lord; In You I take refuge; Do not leave my soul destitute” (8) The psalmist, as he used to do, moves on from seeking his own salvation to seeking that of his people; then, he again seeks for himself. The believer does not isolate himself from his brethren; he cries out for the sake of his own salvation, without disregarding that of his brethren. By his love he seeks for the sake of his brethren, without disregarding his eternity. According to St. Augustine, these words are uttered by the martyrs and those who suffer affliction. Tortured by persecutions, many of them fall…; But in the midst of the anguish of persecution, a voice will be heard praying: “My eyes are upon You, O God the Lord”. … [I do not care for their threats; My eyes are upon You; upon Your promises in particular. I know how much You have endured for my sake; and what you have promised me2]. (St. Augustine) “Keep me from the snares they have laid for me, and from the traps of the workers of iniquity” (9) What does he mean by the snare? They say to those taken to martyrdom: If you cooperate, and denied faith, we shall keep you alive…. In the snare they put the taste of the present life! … If the bird likes it, it will fall in the snare. … But if it can say: “O Lord ,I have not desired the woeful day; You know what came out of my lips” 1 On Ps. 141. 2 On Ps. 141 (140) https://coptic-treasures.com/ 137 (Jeremiah 17: 16); ‘He shall pluck my feet out of the net” (Psalm 25: 15). He refers to two things, to be discerned from one another: The snare set by the persecutors; and the offense that would come from the bad example of those who may fall into the snare, and end up denying their faith; And he seeks protection from both, lest he may fear the one, or follow the lead of the other1. (St. Augustine) He does not refer here to the plots planned in general, but only to the hidden snares, that are difficult to detect, and to avoid; which particularly need the intervention of grace from high above2. (St. John Chrysostom) He, who looks up to God, lifts his insight up to Him, and trusts in Him; would be saved from the evil plots of the wicked; But those who set snares for the people, will themselves fall in them. … He, who is able to reform and correct others, let him mix with those he could reform. But he, who cannot, would rather avoid having intimate relationship with them, all his life, until he departs in peace. (Father Onesimus of Jerusalem) The heretics, and the demons, will always set snares for us. As Iniquity is always close to virtue, they will set the snare beside the alms. If I intend to show off, and stretch my hand to be seen doing good by others, I shall fall into shortcomings and sin… The snares and nets are set everywhere the hunter discover that the deer frequent. The deer symbolize the saints, for the deer is a noble and gentle animal, who have strong antlers, and can kill the serpents; hence a psalm says: “He makes my feet like the feet of deer” (Psalm 18: 33) 3 (St. Jerome) Beware not to fall with your feet into one of the snares set by the enemy to catch the innocent souls, if he finds them asleep. …You should, therefore “Be sober, be vigilant” (1 Peter 5: 8) And with the pure eyes of the soul, sing the words of the psalm: “Let the wicked fall into their own nets, while I escape safely” (Psalm 141: 10); and add the saying: “We have been with a child, we have been in pain, 1 On Ps. 141 (140) 2 On Ps. 141. 3 Homilies on Ps., 51. https://coptic-treasures.com/ 138 and we have brought forth the spirit of Your deliverance in the earth” (Isaiah 26: 17) 1. (St. Maccari the Great) “Let the wicked fall into their own nets, while I escape safely” (10) According to the Septuagint and the Coptic version, it came as: “The wicked fall intp his nets, and I would be alone, until the iniquity passes by”. St. Augustine believes that it is the Lord Christ who talks here. For when the time came for persecution, and He was arrested, some of his disciples fell into the net of the enemy, and all of them forsook Him, to pass alone through the winepress. Is it possible that Your disciples, O Lord. fall into his nets?… Once the persecution start, all of them forsook you alone, and are scattered each to his own (John 16: 32)…. Yes, even those most attached to You, forsook You at the time of Your trial, when Your enemies sought You to be crucified…. And that one who dared to promise to go with you unto death; once the time came for him to be tested; and was accused, not by the high authorities, but by a humble servant and a maidservant, he succumbed, and denied three times that he knows you2. (St. Augustine) How miserable are we, mankind! … Searching for excuses for sin, we add one sin to another3. (St. Jerome) رسالة 2 :4 (فردوس Recherches Augustiniennes, 1999 – 31, p. 1 رسائلھ المكتَشفَة حدیثًا عن مجلة : 104 الآباء). 2 On Ps. 141 (140) 3 Homilies on Ps., 51. https://coptic-treasures.com/ 139 AN INSPIRATION FROM PSALM 141 SET A GUARD OVER MY WHOLE BEING How great is Your love, and Your longing for my salvation! You allow for me to be afflicted by the wicked; To learn how to cry out to You; I seek protection from myself, before I seek protection from them; When affliction dwells upon me, I run to You; I seek Your divine protection; When I see the wicked, I remember my weakness; For without affliction, my depths would become lukewarm; Through affliction, my depths desire to encounter You; I first, seek protection from myself, lest I may sin; And from the wicked, lest I may pay evil back with evil I seek their salvation from the evil enemy; I seek from You to kill evil in them, and grant them to return to You. The enemy intends to destroy me, as well as all mankind; He finds no comfort, except in our perdition; But to oppose him, I fly with Your Holy Spirit; I take refuge in You, and throw myself into Your bosom; The enemy presents what he has of evil jealousy; But Your Spirit grants me to offer You a sacrifice of love and praise; Receive my cry-outs to You, as an evening sacrifice; That ascends as though from above the golden altar in the sanctuary; They ascend hidden in the evening sacrifice of Your cross; In the evening, at the fullness of time, You came to proclaim Your love; Grant me a holy prayer, melded with the strength of Your cross; Without Your cross, my prayer would become like smoke, corruptive to my eyes; By Your cross, You smell my prayer as incense that bears Your sweet fragrance. With the lifting of my hands in prayer; Grant my heart to be lifted up, as well, with love for You, and for my brethren. And my mind to be lifted up, to meditate in the glories You prepare for me; And my whole being to be lifted up, to enjoy fellowship with the heavenly hosts. https://coptic-treasures.com/ 140 Grant me not to pay evil back with evil; Set a strong door over my mouth; Which opens up when I confess my sins to You; And shuts down if I attempt to justify myself; Grant me a door which opens up and shuts down under the guard of Your Holy Spirit; Don’t set a strong wall over my mouth; Lest I would be denied talking to You; O my God; If I fear the oppression of the wicked; Let me cry out to You: Do not let me receive their smooth words; Through their compliments, they pour oil over my head; And I may start to believe their compliments; Together with the wise virgins, grant me the oil of Your grace; Instead of receiving the destructive oil of the sinners; Let me be so enriched with the oil of Your Holy Spirit; That I do not desire the oil of the sinners; Your chastisements and Your rebuke, are for the edification of my soul; Whereas their sweetened words are for its destruction; Faithful. are the wounds of the righteous; Their criticism of me is for the edification of my soul; And deceptive, are the kisses of the wicked; Their love is full of destructive deception; I receive the reproach of the righteous; And reject the empty talk of the wicked.
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