GOD, EXTREMELY AMAZING IN HIS RELATIONSHIP WITH ME This psalm reveals the exalted attributes of God, experienced by him, who is faithful in His relationship with God. But he, who attempts to keep away from Him, will discover that he is entering into a losing battle. Our faithfulness is set upon our perception that He is the Holy One, of unlimited knowledge (Omniscient), even of our hidden secrets; of unlimited presence (Omnipresent); and of unlimited capacity (Omnipotent). These attributes concerning God are not just mental issues of faith, which we are committed to believe, but they are rather, an enjoyable experience lived by the believer in His fellowship with God. That is why ‘Aben Ezra’, a prominent Jewish scholar calls this psalm “the crown of all psalms”. It is also said about it, that nowhere else, the great attributes of God are introduced with such magnificent way. This psalm is unique in talking about God’s care for man; He embraces him all around, loves him, works for his glory, His Spirit never forsake him, and all His possibilities are given to him. Because without God’s support, man cannot make a single step, He is preoccupied with him, and works in him since the moment of his conception in his mother’s womb. That is why abortion is considered as a crime against the divine Creator Himself. The following are the different aspects of knowledge experienced by the believers: 1- God knows our works (1 – 6). More than we know ourselves. It is therefore, befitting of us to be open up on Him, faithful, so as to becomfortable in His love (1 John 4: 18). His knowledge is not set upon His Might alone, but also upon His love for us; Because His eye is always on us to care for us, there is no point for fear. 2- God knows where we intend to go (7 – 12); not only because He is everywhere, and knows everything, but, in His love, He seeks our company all the time, in our ascent and our descent, in our travel east, west, north or south; namely in our setting forth toward Him, or in our attempts to flee away from Him; in our spiritual growth, and even in the moments of our fall; As long as we still have a single breath, He anticipates our repentance, and our return to Him. If the wicked attempt to flee away from God, as our early parents have https://coptic-treasures.com/ 64 doneafter their fall, it is befitting of us to flee toward Him, even after our own fall, 3- God knows who we are (13 – 16); for He is our Creator; made a plan for us; granted us our life to realize our mission; knows what is good for us, and grants us the reason to receive His work in and by us. 4- God knows what goes on in our minds (17 – 18). Being preoccupied with us, He seeks from us to have Him, the subject of our Thoughts; So it is befitting of us to meditate in Him, and enjoy His divine secrets (Philippians 4 – 8). 5- God knows what we like (19 – 22). So it is befitting of us to love Him in His Person, and hate evil (Psalm 79: 10); and there should be No place for the world in us (1 John 2: 15 – 17). 6- God knows our longings (23 – 24). We should confess that we are ignorant, even of our own depths (Jeremiah 17: 9-10). So it is befitting of us to deliver our hearts to Him, to kindle them by the holy longings; and to perceive that He is the true Way, along which we should walk. The title: God’s perfect knowledge of man. For the Chief Musician. A psalm of David. 1- God, the OMNISCIENT (of unlimited knowledge)1 - 6 2- God, the OMNIPRESENT (who is everywhere) 7- 12 3- God, our Maker in the womb 13-18. 4- God, our Protector from the wicked 19 - 22 5- Search me, O Lord 23 – 24 1- GOD, THE OMNISCIENT (OF UNLIMITED KNOWLEDGE): “O Lord, You have searched me and known me” (1) The psalm starts by talking about God of unlimited knowledge. Having such kind of knowledge is not a bare doctrine, but an experience lived by the psalmist in his life; who has experienced God’s care for the details of all stages of his life; an experience that turned his life into one of inner joy, exultation, and praise. If God knows even our hidden thoughts, emotions, lusts, and all the works of the old man in us, It is in His authority to change them, to renew them, and to sanctify everything inside us. His knowledge gives us the right to seek His divine work in us, for the sake of our edification, and preparing us for the eternal glory. https://coptic-treasures.com/ 65 Knowing every man on earth, and everything about him, God provides us with what is for our edification, together with sanctifying our free will, not committing us to do anything against our will. Saying “Search me, O Lord”, does not imply the He did not know me before searching me; far from it! He knows everything; This knowledge is not a perception of something He did not know beforehand, but, according to St. John Chrysostom1, it is a knowledge of being attached to Him. According to St. Augustine, the Talker here is our Lord Jesus Christ, who partook of what we already have, having incarnated and become man, Speaking in our name, to let us enjoy the fellowship of His divine nature; namely, to take what is His, and by His grace, bear the new life, befitting of us as members of His body. The word “searched me”, concerning God, does not imply that He knows things only after searching them; far from it! But it means that like man who knows the truth of things by searching; You, as well, O God, knows without searching, the truth of things (Father Onesimus of Jerusalem) “You know my sitting down, and my rising up; You understand my thoughts afar off” (2) He knows us as we sit down for rest; and knows us as we rise up to practice our diverse activities; He knows what we think, and what we shall think. According to St. John Chrysostom, the expression “my sitting down and my rising up” refers to life as a whole. God knows the details of our life; And lest man would foolishly assume that God’s knowledge of man came by searching him, without prior knowledge, he adds the phrase: “You understand my thoughts afar off”. He who knows the hidden thoughts in man’s mind, does not need to search him to get to know his apparent works. God knew the righteous ‘Job’ before allowing Satan to tempt him; and described him as “there is none like him on earth, a blameless and upright man, one who fears God, and shuns evil” (Job 2: 3). Yet He allowed for his temptation to reward him on his steadfastness, to let the others follow his lead, and to confirm the evil of Satan. God, likewise knew beforehand, that the people of Nineveh were not worthy of perdition, for they were going to reform their position through repentance; yet He intended to prove it by practical experience. 1 On Ps. 139. https://coptic-treasures.com/ 66 What does the psalmist mean here by saying: “my sitting down and my rising up”?. He who sits brings himself down. Christ sat in His passion, and rose up in His resurrection. He says that You know that, namely, You approve it and is pleased with it; and I do it according to Your will. If you wish to apply these words concerning the Head (Christ) to the body (the church); Man sits down when he humiliates himself by remorse, and rises up when his sins are forgiven, and soars up high by his hope in the eternal life. Do not rise yourselves up, unless you first humiliate yourselves; As many are those who intend to rise up before sitting down; intend to appear righteous before confessing that they are sinners1. “You understand my thoughts afar off”. What does he mean by saying: “afar off”? Before I reach my true homeland, You knew my thoughts. … The younger son went to a far off country; and there, having labored and suffered need and anguish, he thought about his father, and intended to return; saying: “Now I rise up and return to my father”. He said “I rise up” because he was “sitting down” 2. (St. Augustine) Saying “my sitting down and my rising up” mean all the works I practice, sitting, standing; in my comfort, and in my tribulation. Saying “You understand my thoughts afar off” means, before I even have them in my heart. (Father Onesimus of Jerusalem) “You discern my going out and my lying down; You are familiar with all my ways” (3) He sees us whether we walk or sit; namely, His eyes are always on us; nothing is hidden from Him. He says “my going out”, implying that it is done in an evil way; the way along which the prodigal son went forsaking his father3’ (St. Augustine) He says: You know, not only my Thoughts, and my deeds, but everything I do, and am going to do4. (St. John Chrysostom) 1 On Ps. 139 (138). 2 On Ps. 139 (138). 3 On Ps. 139 (138). 4 On Ps. 139. https://coptic-treasures.com/ 67 “For there is not a word is on my tongue, But behold O Lord You know it altogether” (4) He knows what we shall utter, even before we open our mouths; He knows the future, as well as the past, and present; Everything is exposed before Him. What is the word on my tongue? The prodigal son, having chosen the evil way, and went to a far off country, once he intended to go back to his father, he said within himself what he said, confessing that what he did was wrong. His father knew that what he said to him was the truth uttered by the tongue of the inner heart. He knew that his prodigal son faithfully intends to forsake his evil way, and go according to his father’s good ways. I confess to you that choosing my own way, I stayed away of yours. I departed from you, who knows what is good for me, and thought that it is better for me to forsake you1. (St. Augustine) “You have hedged me behind and before ; and laid Your hand upon me” (5) According to the Septuagint, and the Coptic versions, it came as: You, O Lord, have known the firsts and the lasts; You created me, and laid Your hand upon me. Everything is exposed and bare before Him; He, before whom we are committed to give account of our deeds (Hebrew 4: 13). Perceiving everything about us, He can protect us from behind and before. His hand is always upon us to protect us. You know my last deeds when I was feeding the pigs; and You know my early deeds when I sought my portion in the inheritance. My early deeds were the beginnings of my last deeds. The old sin when we fell; and the last chastisement when we entered into serious ethical troubles. Will they be the last for us? They will so be if we return now to the Lord2. “You created me” in this mortal nature. “You have laid Your hand upon me”; Your hand that recompenses, and bring down the proud. 1 On Ps. 139 (138). 2 On Ps. 139 (138). https://coptic-treasures.com/ 68 It is better for the proud to be cast down to the ground, so that the Lord would lift him up1. (St. Augustine) You have brought me into existence; and laid Your hand upon me. I am indebted to You by my birth. My life is not for me, but is completely for my Creator2. (Father Peter Christologos) “You created me and have laid Your hand upon me”. The psalmist moved from God’s might of prior knowledge to His might of creation; and from his might of creation to His might of prior knowledge. He not only created those who had no prior existence, but He keeps them under His dominion. About all that, the apostle Paul testifies to Christ, saying: “In the past, God spoke to our forefathers through the prophets at many times and in various ways; but in these last days He has spoken to us by His Son, whom He appointed heirof all things”, After this he referred to the Creator, saying:” and through whom He made the universe”. And talking of Him as a Being, he says: “The Son is the radiance of God’s glory, and the exact representation of His Being”; Then he proclaimed the power of His prior knowledge by saying: “sustaining all things by His powerful word” (Hebrew 1: 1-3). And writing to the Colossians, Paul said the same things: “For by Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him”. Referring to His creative might; then to the might of His prior knowledge, he adds: “He is before all things, and in Him all things hold together” (Colossians 1: 16-17). In the same way, St. John testified to both kinds of might, saying: “Through Him all things were made; without Him nothing was made”, he so said to shed light on His might of creation; then he moved to His prior knowledge, saying: “In Him was life, and that life was the light of men” (John 1: 3-4). That was what the psalmist dealt with, saying: “You created me”, as a reference to His creative power; then referred to His prior knowledge by saying: “and laid your hands upon me”. By saying “laid’, he means: (You ordain), (You control), (You lead); to which the apostle 1 On Ps. 139 (138). 2 Fr. Peter Chrysologus: Selected Sermons (Frs. Of Church), 6. https://coptic-treasures.com/ 69 Paul referred by saying: “In Him we live and move and have our being: (Acts 17: 28). We are in need of His might, not only in being created, but also in continuing to exist and to live1. (St. John Chrysostom) “Such knowledge is too wonderful for me, too lofty for me to attain” (6) His unlimited knowledge, confuses our minds. And being far beyond our perception, it is befitting of us to prostrate ourselves before Him, and confess that “His knowledge is too lofty for us to attain’, According to many fathers, the creation of man is more amazing than that of any other creature, for it includes both what is mortal, namely, the body, together with what is eternal, namely, the soul; it represents a strange world that embraces the likeness of angels, namely, the human soul, and the likeness of animals, namely, the body. Now, listen and hear what is truly and amazingly vague, yet, what brings forth `much happiness to understand. God talked to His servant, the prophet Moses through a cloud; and when Moses, longing with a flaring zeal to see how God really looks like, said to God: “If I have found favor in Your eyes, … show me Your glory” (Exodus 33: 13, 18). But God said to Him: “You cannot see My face, for no one may see Me and live; there is a place near me where you may stand on a rock. When My glory passes by, I will put you in a cleft in the rock and cover you with My hand until I have passed by. Then I will remove my hand and you will see My back, but My face must not be seen “ (Exodus 33: 20-23). God says: “When My glory passes by, you will see My back”; as though He has a face and a back! Far from it for us to think that way about Divinity! In these words there are mighty secrets! … Those who were stirred-up against the Lord, having seen Him incarnate, now seeking counsel, how to find salvation, are told: “Repent and be baptized, everyone of you, in the name of Jesus Christ, so that your sins may be forgiven” (Acts 2: 38). Now, they have seen His back, those who could not see His face, for His hands were over their eyes, until Hepassed by; Then when He removed His hands from their eyes, they saw His disciples, and asked them: “Brothers, what shall we do?”. They were violent, but now they became gentle. They were angry, but now they fear. 1 On Ps. 139. https://coptic-treasures.com/ 70 They were cruel, but now they are exultant. They were blind, but now they became enlightened1. (St. Augustine) How amazing, O Lord, is Your knowledge, particularly in creating me, as man, which is more amazing than any other of Your creation; For in me you have put both the mortal man, namely the body, and the immortal, namely the soul; the rational, and the irrational; Such knowledge is far beyond my perception, “too lofty for me to attain” (6). (Father Onesimus of Jerusalem) What he means is: Although I enjoy perceiving that You have a prior knowledge of everything, and that You have created me from nothing; Yet, I confess my incomplete, unclear, and inaccurate perception about You, I confess that it exalts above my mind, and is too lofty for me to attain. He does not mean to say: I do not have knowledge of God, but I do not have a complete and clear knowledge2. (St. John Chrysostom) In the book of Ecclesiastes, it is written: “I am determined to be wise, but this was beyond me. Whatever wisdom may be, it is far off and more profound – who can discover it?” (Ecclesiastes 7: 23, 24). And in the book of psalms, it is written: “Such a knowledge is too wonderful for me, too lofty for me to attain” (Psalm 139: 6). And Solomon says: “It is the glory of God to conceal a matter” (Proverb 25: 2). Before all this, believe me when I say that I often determine to stop writing, but for fear that my silence would be wrongly interpreted as falling in a kind of despair, or may lead to some dissension among you, I press myself to continue writing within limits3. (St. Athanasius the apostolic) 2- GOD THE OMNIPRESENT (WHO IS EVERYWHERE): “Where can I go from Your Spirit? Where can I flee from Your presence?” (7) 1 On Ps. 139 (138). 2 On Ps. 139. 3 Letter to Monks 1: 2. https://coptic-treasures.com/ 71 God not only has knowledge of everything, but He is everywhere at the same moment. But that does not imply the unity of existence, namely, not according to the ‘Pantheism’ dogma, saying that God and nature are the same thing; and that the material universe and man, are nothing but appearances of the divine being, The Holy Book confirms that God is not a thing, but He is a ‘Person’, yet apart from His creation. Is there a place where man can avoid the Spirit of God? Is there a place where man can flee from the divine presence? This intention of fleeing from the Spirit of God or His face, goes back to the time when Adam and Eve fell into sin, and attempted o flee from their Creator. Then that feeling became an instinct in the life of man; which distinctly appears whenever a little child does something wrong, then tries to flee from his parents. It is befitting of us to perceive that God in His love condescends to desire to encounter with us, to let us perceive his compassion, and seek to return to him. Where can an escapee find refuge from God? Those who may give it to him usually ask him:,[from whom are you fleeing?]f it is from someone less powerful than them, they may give him refuge without fear, on account of that he has no mighty master who may follow him. But if they are told that he has a mighty master, they may either refrain from giving him refuge, or may give it to him while being intensely terrified. Even men of authority could be deceived; but who can deceive God? Where can an escapee go from His face1? (St. Augustine) He refers to God as being a Spirit and a Presence; …. Namely, “Where can I go from Your Spirit? Where can I flee from Your presence?” You fill everything, and present in everyone; not in part, but whole in everyone. By referring to what is up, down, to length, width, height, and depth, he refers to that He is everywhere. He does not say: Wherever I go You will follow and catch me; but he says: “Wherever I go, You are there”, I find You ahead of me; hence. he says: “Your knowledge is too wonderful for me” (6). Someone may object, saying: If it is something beyond you ability to perceive, how could it be amazing? It surpasses and swallows my mind; … Because we cannot seize the sun rays, we are utterly amazed of them! 1 On Ps. 139. https://coptic-treasures.com/ 72 It is the same thing with our knowledge of God; we are not completely ignorant of Him; We know for sure that He is there, loving, good, gentle, and compassionate; Yet, concerning His being; how could He be everywhere; this we cannot perceive1… That is why he stops at saying that His might is utterly confusing to him, who attempts to search for it by his human mind1! (St. John Chrysostom) (in a message to Amphilochius who was ordained a bishop Blessed be God who, from one generation to another, choose those who bring him pleasure; He, who discern the elect vessels, and use them to minister to the saints. That is why, when you intended to flee, as you clearly admit, not from me, but from the call presented through me, you were caught by the net of sure grace, and brought forth to Pisidia to catch souls for the Lord, and to draw the preys of the devil from the depths to the light; to say together with the blessed David: “Where can I go from Your Spirit? Where can I flee from Your presence? 2” (St. Basil the Great) Notice the secret of the Trinity in that perfect faith. Here, the prophet, talking to the Father, proclaims that the Son is the face of the Father, and saying clearly that the Holy Spirit spreads through everything3. (Father Caesarius, bishop of Arle) As no one can flee from the judgment of God4, according to the saying of the prophet: “Where can I go from Your Spirit? Where can I flee from Your presence?(Psalm 139: 7), it is befitting of those who occupy the highest ranks of the church, to begin by searching their own conscience, before judging the others5. (The scholr Origen) If the Spirit of the Lord fills the whole universe; and hence the prophet says: “Where can I go from Your Spirit?” (7); Yet the created things are only present in certain places; …. If the Spirit is filling everything; … if the angels are inferior to Him, and they will go wherever they are assigned to minister, It is therefore imperative not to doubt that the Spirit is not among the created things, and is 1 On Ps. 139. 2 Epistle 141: 1. Ti Amphilochius. 3 Sermon 212: 3. 4 Commentary on Rom 2: 3. 5 Commentary on Rom 2: 3. https://coptic-treasures.com/ 73 definitely not an angel, but is far above and beyond the nature of angels1. (Pope Athanasius the apostolic) “Lord, You have been our dwelling place throughout all generations” (Psalm 90: 1). Your wrath is justice; You would never wrongly judge anyone; “Where can I go from Your Spirit?”; And where can flee from You, except by taking refuge in You? We therefore should understand that, if we, being human, cannot bridle our own tongues, according to the words of the blessed prophet (see James 1: 26), we should resort to God who can. As no horse, camel, elephant, serpent, or a lion, can tame itself; Man, likewise cannot tame himself, although he can, if he chooses tame all the mentioned beasts. I wish we ask God to tame us2. We shall be in a better condition if we get close to whom no one could be better than Him; I wish we go to Him through love; For He would be nearer to us if we approach Him with pure love. Being everywhere by His perfection, and not limited by a material place, we should go to Him, not walking by our feet, but by our behavior, … Behavior is usually not distinguished by what man knows, but by what he loves. If love is good or evil, so will be the behavior3. (St. Augustine) The face of the Father is the Son; for He is theradiation of His glory, and the image of His Icon; While His Spirit is the Holy Spirit. The prophet’s talk, therefore refers to the Holy Trinity: The addressee is the Father, His face is the Son, and His Spirit is the Holy Spirit. This God, of three Icons, is in heaven, on earth, and everywhere; yet His presence is not location-wise; but, being the Creator of the universe, and the Filler of everything, He is not confined to a particular place. (Father Onesimus of Jerusalem) “If I go up to the heavens, you are there; if I make my bed in the depths, You are there” (8) If we imagine that somebody went up to heaven; Will he hidden there from God? No way, for heaven is the throne of God (Matthew 5: 34). الرسائل عن الروح القدس إلى الأسقف سرابیون 26 :1 (ترجمة مؤسسة القدیس أنطونیوس). 1 2Sermon on N.T :essons, 5: 2. 3 Letter 15 to Macedonuis. https://coptic-treasures.com/ 74 And if he makes his bed in the depths, namely, if he is set free from the body, he will find God here as well. We shall not be able to flee from the face of God, except by being protected in Him; We shall be able to flee from recompense by hiding in Him. Let us then have the wings of love, to fly to love itself, and to hide in Him. Where can man go or flee from Him who perceives everything1? (St. Clement, the Roman) What the prophet is talking about here is that God is everywhere; something which he does not perceive. Not being able to know how this could be, he gets confused and terrified whenever he thinks of it2. (St. John Chrysostom) David believes that all transgressions in the worldare exposed before God; Neither heavens, nor earth, the seas, the deep cave; noteven the night itself, could conceal sins from Him. Perceiving how crimes and evil are sins in the sight of God, the psalmist cries out,saying: “Against You, You only, have I sinned, and done this evil in Your sight” (Psalm 51: 6) 3. Where will be the top of the building which we establish? I shall instantly say: to seeing God. Now you can imagine how great it is to see God, He who so soared, can understand what I am saying. We were promised to see God; How great would it be to see Him, who sees us. Those who worship vain gods, can easily see them, yet they see, what have eyes and cannot see. We, on the other hand, are promised to see the living God who can see; and long to see Him, about whom the Holy Book says: “Does He who implanted the ear not hear? Does He who formed the eye not see?’(Psalm 94: 9). That is why he says in the psalm: “Take heed, you senseless ones among the people; you fools, when will you become wise?” (Psalm 94: 8); For many, who commit evil things, being difficult for them to believe that God can see them, they assume that He does not wish to do. 1 First Episrle, 28. 2 On the Incomprehensible Nature of God, homily 1: 25. 3 Fr. Peter Chrysoslogus: Selected Sermons, 2. https://coptic-treasures.com/ 75 Few are they who are utter atheists, about whom is written: “The ignorant said in his heart: ‘There is no God!;”. The same as few who are utterly pious. But the majority of men would say: [What? Does God think of me now? Does He know what I am doing in my home, and on my bed?] … “Take heed, you senseless ones among the people; you fools, when will you become wise?”….You, being a man, knows everything that go on in your house; Do you think that He, who made you, will not keep an eye on you? That He, who made your eyes, will not concentrate His eyes on you?He, who created you from nothing, and gave you existence, Will He not care for you now, that you exist? … He “the God who gives life to he dead and call things that are not as though they were” (Romans4: 17). Therefore, do not deceive yourself! … He sees you, whether you like it or not; and there is nowhere you can hide from him: “If I go up to heaven, you are there;If I make my bed in the depths, You are there” (8). Great will be your troubles when, you do not intend to separate yourself from your evil deeds, and yet, you do not wish to be seen, or you doubt that you are seen by God. … Just listen to the Holy Book, saying: “Does He who implanted the ear not hear? Does He who formed the eye not see? (Psalm 94: 9), Where can you hide your evil works from the eyes of God? If you do not die from them, your labor is of no avail1. (St. Augustine) Some Greeks claim that God is the Soul of the world2; while others claim that His authority, only prevail on heaven, and not on earth, misinterpreting the verse saying: “Your truth is up to the clouds” 3, They dare to confine the care of God to the clouds and heavens alone, separating Him from things of the earth, and disregard the psalm that says: “If I go up to heaven, You are there; and If I make my bed in the depths, You are there” (8).. If there is nothing higher than heavens, and Hades are lower than earth, He who ordainsthings related to Hades would care for the earth as well4. (St. Cyril of Jerusalem) `“If I rise on the wings of the dawn; If I settle on the far side of the sea” (9) 1 Sermon on NT Lessons 19: 3. كما قیل . Cicero, De Natura Deorm. 2ذكر شیشرون أن فیثاغورس قال بأن لله ھو نفس العالم الذي یخترق كل الطبیعة إن ھذا الفكر نادى بھ الرواقیون والافلاطونیون وصار تعلیمًا عامًا. 5. "أمانتك إلى الغمام" یبدو أن القدیس كیرلس استعار ھذه العبارة عن القدیس إكلیمنضس السكندري الذي قال إن : 3مز 36 .Stromata البعض فھم من ھذا المزمور بأن العنایة الإلھیة تنزل من القمر كقول أرسطو . 14: 9 . 4 مقال 2 :8 https://coptic-treasures.com/ 76 “The wings of the dawn”refer to the rays of the sun in the early morning that travel from east to west with a velocity of 186000 miles per hour. Even if we could travel from one end of the earth to the other end with the velocity of light, we shall find God there waiting to guide and support us.. If by sin, you go down to the depth of evil, and despise confession, saying: ”Who can see me”?... You are also there to punish. I wish, therefore, we flee to God, in hope, and with longing, by the two wings of love1. (St. Augustine) It is befitting of you, not to allow the suggestions of evil to grow inside you, or the confusion of Babel to gain strength in your chest. …. Slay the enemy while small; to avoid having a crop of tares; …. Take evil away from yourself while still a bud2. (St. Jerome) The way we get astonished in awe, when we look at the open see with its limitless depths; the prophet David so felt when he meditated in the sea of God’s limitless wisdom! … He was shocked in terror and awe, and backed up, saying loudly: ‘I praise You because I am fearfully and wonderfully made” (14); And, “Such knowledge is too wonderful for me, too lofty for me to attain” (6) 3. (St. John Chrysostom) “Even there, Your hand will guide me, Your right hand will hold me fast” (10) Having revealed how the knowledge of God is extremely amazing, and surpasses the human mind; and how being everywhere is unsearchable, he also reveals that He, by His divine care, does not leave us confused, but His hand holds us, to let us experience His existence, care, and compassion. The hand of God refers to His incarnate divine Word; and His right hand, to the Word of God, or to the Power of God – our Lord Jesus Christ. By His incarnation, He realized the salvation by the cross, and brought us forth to Him, being the Way; and held us fast to let us enjoy 1 On Ps. 139 (138). 2 Letter 22 to Eustochium, 6. 3 On the Incomp. Nature of God. 1: 24. https://coptic-treasures.com/ 77 the divine bosoms. Wherever are our movements, and whatever is their velocity, God, by His love, supports us and cares for us. The great psalmist David draws the shape of the cross before our eyes, singing in his psalms:” Where can I go from Your Spirit? Where can I flee from Your presence?If I go up to heaven (the height), You are there; If I make my bed in the depths (the depth), You are there; If I rise on the wings of the dawn (the east), if I settle on the far side of the sea (the west) ……” (Psalm 139: 7 – 10) 1. (St. Gregory of Nyssa) Let this be our hope and comfort; Let us take through love, the two wings which we lost by our lusts, that have calcified them, and brought us down from the freedom of our heavens; namely, from the freedom of the breaths of the Spirit of God. From there we lost our wings, were destroyed, and became under the mercy of the fowler. But our Lord saved us by His blood, and let us flee from the snare of the enemy by giving us the wings of His commandments, to stretch them and soar up high… We therefore, are in need of those wings; and in need of the Guide …. Yes, we have the freedom of will, but even with them, what can we do without the support of Him who commands us2? (St. Augustine) “If I say, ‘Surely the darkness will hide me, and the light become night around me….” (11) The darkness refers to anguish. He means to say: [I became surrounded by troubles; the darkness treads me under its feet] And according to another version: [The darkness hides me, and the night became light in my helplessness]; and still in another version: ‘[The night shines around me]. What does this mean?He says: [The anguish suddenly turned to good]; or rather: [Although anguish pressed on me, I became in a better condition]. He does not say that the anguish passed away, but [The night shines]; … Although the night is still there, it is obvious that the troubles and calamities, (to which he refers as the night), tread me no more under its feet, but light shined in the night, namely, support covered me; and things have turned to their opposite, according to the will of God. Have not you ever seen the furnace ignite, while dew falls without putting it off? . 1 د. سعید حكیم یعقوب: وقام في الیوم الثالث، ابریل 2006 ، ص 29 2 On Ps. 139 (138). https://coptic-treasures.com/ 78 Have not you seen the rain together with the fire? (in he episode of the three young saintly men?) 1. (St. John Chrysostom) Now, I believe in Christ; Now, I will soar up high by the two wings of love … Looking at the length of the way, I say to myself: “the light became night around me”… I praise Him, He, who searched for me when I flew, … He, who scourged my back; … He, who called me back from perdition, and turned my night into light. … The darkness of the long night, while we cross this life; …..How did it become light? … Because Christ descended to the night2 (St. Augustine) “Even the darkness will not be dark to You, the night will shine like the day, for darkness is as light to You” (12) If someone thinks that he can hide in the darkness from the face of God, he would be putting his trust in a vain refuge, unable to hide him; for the night cannot cancel the divine presence. As darkness is not dark to God, there is no hiding from Him. According to St. John Chrysostom, it is natural to refer darkness to the night; yet God may intend to make light referred to the night as a natural thing as well. The same with afflictions, they bear troubles as a natural thing; but God may intend to make them bring comfort upon man as though it is the natural thing! According to St. Augustine, the night that shines like day, could be realized by the repentance of men, namely, by having their hearts turn to God; namely, turn from darkness to light. According to St. Ambrose, the phrase here refers to the resurrection of the Lord Christ, who shined with the light of His resurrection in the dawn of Sunday, while darkness still prevailed. “Light will shine like the day”That was the great thing, seen and rejoiced by Abraham; which was also described by David, saying: “This is the day made by the Lord; let us rejoice and be glad in it3”. (St. Ambrose) As you can see, the work of natural elements could change to the opposite according to the will of God; and what is opposite would come to be completely natural; In other words, the night could have 1 On Ps. 139. 2 On Ps. 139 (138). 3 The Prayer of Job and David, 5: 14. https://coptic-treasures.com/ 79 light, as it hasthe darkness; and to refer to this, the psalmist adds: “for the darkness is as light to You” (12 LXX) 1. (St. John Chrysostom) In another psalm David says: “You, O Lord, keep my lamp burning; my God turns my darkness into light” (Psalm 18: 29).. But who are they, who turn their darkness darker? They are the wicked who, when they sin, they become darkness; and by not confessing their sins, but defending themselves instead, they turn their darkness darker. Now, when you sin, you become darkness; and by confessing your darkness, it will become light; but by defending your darkness, it becomes darker … I wish we do not make our darkness darker by defending our sins2. This would be realized in the hearts of those to whom Paul refer, saying: “For you were once darkness, but now, you are light in the Lord” (Ephesians 5: 8) 3. (St. Augustine) Whenever I think, O Lord, that You are everywhere, and that You are caring for everyone; will You let the darkness, which is the afflictions and sorrows cover me and press me with their weight to kill me? Your care and conquest come to me while in the night of calamities, and make me as though in daylight, joy, and paradise. You did not turn the darkness into light, the night into day, nor the sorrows into joys, but left everything as they are; Yet, You let them do to me what is contrary to their nature. You make the night give me light, and let its darkness disappears as far as I am concerned; as it happened, when the fire became cold for the three young men, at the same time it was a blazing furnace for the people of Babylon, according to its nature. As You brought things into existence from nothing, and are able to send them away, You are also able to bring against them other things, contrary to their nature . You can make the sorrows of the nights like their joys, the darkness of the night like light; not through an illusion, but an actual fact. Moreover what the darkness conceals will not hide from you, for light to you is like daylight. (Father onesimus of Jerusalem) 1 On Ps. 139. 2 On Ps. 139 (138). 3 Sermon 219. https://coptic-treasures.com/ 80 We, Christians, as well, the ministers of Christ, should truly stand alert. Llike “the good and faithful servant” (Matthew 25: 23), keen on giving honor to our Master; Let us bind ourselves wit asceticism, strengthen ourselves with firmness, fill our lanterns with the oil of gladness, that of the Spirit; enlightened with prayer. That way, we can courageously fight our desire to enjoy sleep, and the darkness for us would turn into light; and as the prophet says: “The light becomes night around me” (Psalm 139: 11), and the darkness will not darken our minds. Let us then watch the dark night with alertness, as though it is a shining day1. (Martyrus – Sahdona) I pray to the Lord to reveal to you the darkness that glitters like day; about which it is said: “Even the darkness will not be dark to You, the night will shine like the day” (Psalm 139: 12). I pray to him to open the gates of paradise before everyone of you; for then you would become glad with the water of Christ, 2 “of sweet fragrance3”. (St. Cyril of Jerusalem) Is Christ’s thought outside, different from it inside the house? What is illegal in the church could not be legal in the house. Nothing is hidden from God. Before Him,” the night will shine like the day” (12). “A man ought to examine himself (before approaching the body of Christ” (1 Corinthians 11: 28) 4. (St. Jerome) The prophet Elisha healed the leprosy of Naaman for free, and Gehazi, his servant, took his reward and hid it in the dark. But the dark is not hidden from the saints of God (Psalm 139: 12). When Peter asked Ananias and Sapphira: “Tell me, is this the price you got for the land” (Acts 4: 7); Elisha asked Gehazi, his servant: “Where have you been Gehazi?” (2 Kings 5: 25). He did not ask him out of ignorance, but with sadness! … From the darkness you came, and to darkness you will go! … As you sold the healing of the leper,leprosy will be your inheritance! … It is as though Elisha was saying to him, ‘I followed the command, saying: “Freely you have received, freely give” (Matthew 10: 8); But you sold this free grace! … Elisha said: Was not my spirit with you? (2 Kings 5: 26). I was here confined in . 1كتاب الكمال 69 في الطبعة البندكتیة "عندئذ تبتھجون بالمیاه التي تحمل رائحة المسیح". Christ bearing 2النص ھو . 3مقال افتتاحي: 15 4 Letter 48 to Pammachius, 15. https://coptic-treasures.com/ 81 the body, but the spirit given to me by the Lord, saw the far away things, and revealed to me what you have done! See how the Holy Spirit, not only takes ignorance away, but grants knowledge as well! Notice how he enlightens the spirit of men1! (St. Cyril of Jerusalem) Yes, it was befitting of the Lord to come clothed by our humanity, to change men, and to reconcile them with His Father. Coming with no weapon, He took over the shield of man, namely, his body, and by it He set forth and wrestled against death and its conquest. … By a mortal body, He put our enemy to death; and by the body that was a weapon of sin, the Lord condemned the sin (Romans 8: 3). When the enemies attack, they start by tearing down the walls of the stronghold, by the appropriate heavy weapons. By such a way, the enemy took Adam under his authority by using his body as a weapon against him; And by such a way, he took all mankind into captivity. But Christ came using the same way, He used the human body as a weapon, by which He tore down the walls, the strongholds of the devil, and all the horrible means he used against man, according to what is written: “ the night will shine like the day, the darkness is as light to You” (Psalm 139: 12). Namely, God uses the darkness like the light; “For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15: 22) 2. (St. Maccari the Great) I heard of a man who took the holy Book to his bosom from the seventh hour (one o’clock in the afternoon) up to sunset, without being able to open it, as though it was sealed with lead! …Abba Anthony, on the other hand, following the instructions of the angel, used to sit and practice his handwork for a certain time, then gets up to pray, then sits again to read in the holy books. That way, he enjoyed such an enlightenment, he described to one of the philosophers of his time, saying: [It is enough for me to meditate in the nature of creation all the time; and to read in the words of God until the darkness of the night. To that extent he was connected to God; his night shone like daylight, according to psalm 139: 12. (St. Nilos of Sinai) 3- GOD, OUR MAKER IN THE WOMB: . 1مقال 17 :16 2 الرسالة الثانیة، 4 (في عید المیلاد غالبًا في إحدى سنوات القرن الرابع – فردوس الآباء). https://coptic-treasures.com/ 82 “For You created my inward parts; You knit me together in my mother’s womb” (13) Through his dealing with God, the psalmist perceived that God, is not only ‘Omniscient’ and ‘Omnipresent’, but He is ‘Omnipotent’ as well; By his might, He created man; and through his limitless love, He intends to work perpetually to edify His beloved creature. The men of God often stood with awe before the Creator’s amazing work, even in the conception of man, and the formation and growth of the fetus in the womb, until the time of birth; things that were not yet known by science in the old. And even, with the great progress of science, man’s knowledge and vision of these issues, are still limited. What amazed men of the old, as they expressed, is in harmony with the wisdom continuously discovered by science, that glorify the Omnipotent Creator (See Psalm 22{9-10; 71:5-6; Job 10: 8-11; Isaiah 49: 2; Jeremiah 1: 5}. The “inward parts” – (the ‘kidneys’ in the Arabic version), refers to the lust; Creating my “inward parts”means submitting my lusts and thoughts. The psalmist moves from talking about God, as being present everywhere (Omnipresent); to His care for man, since his first formation in the womb. The heart for the Jews refers to the thoughts; whereas the “inward parts” refers to the emotions, lusts, whether holy or evil. If the conception of man, the formation of the fetus, and its growth, are considered issues that surpass the human mind, however is the progress of science; How much more would be the conception of the believer, and his reformation in the water of baptism, to be born as a son of God the Father, a member of the body of Christ, and a temple for the Holy Spirit?! The Creator (God) occupies not only the heart, but the ‘inward parts’ as well ; not just the thoughts, but the pleasures1. (St. Augustine) The foolish may say: How would it benefit me, if God is great, of authority, and knows what is hidden in the future?! … That is why the psalmist adds: ”For You, O Lord, guide my inner man”; referring to the whole man, by mentioning the part (the inward parts). It is not a little thing to trust in His divine care; that we are God’s own; For the Owner cares for His possession; Hence the psalmist 1 On Ps. 139 (138). https://coptic-treasures.com/ 83 adds: ”You knit me together in my mother’s womb”; namely, that You cared for me, and kept me secure since my first days, while being in the cradle; You taught me what to say1. (St. John Chrysostom) David says: Thinking about my formation and my nature as man, I wonder what are the mixture of powers that move me! (Psalm 139: 13-16). How can the eternal mix with the mortal? How am I going down, and still am lifted up? What causes the unsettlement of the soul? Why is the soul (the spirit) given life, and still partakes of the suffering? How could the mind be limited and unlimited at the same time; and how could it be inside us, and travel around the universe in a swift move? How could the thoughts be conveyed by talk? How could they move in the air and enter together with things? How could they partake of the sense; and, at the same time, isolate itself from the senses? And most prominent, What was the first stage in the process of our formation in the factory of nature? And what is the final stage? What is the motive to search for food? And what is the instinct that lead the babes to the first fountain of the material of life (the mother’s breast)? How does the body feed on food; while the soul feeds on the word? What is the natural bond between the fathers and the sons? How could steadfast differences in appearance come forth as a result of great number of special factors? How could the soul of a living being be mortal and immortal together?; How could he, through changes in his condition, die and depart, then come again, like a continuously streaming river? There are many aspects to think about, concerning our limbs and the members of our bodies; how they work in harmony, … how they get apart, … how they work together as one entity; … how some of them include the others; and all that according to a definite system in their nature? There are several facts concerning talking and hearing; How the voice is produced by the vocal cords; andhow it is received by the ear; And how it is born by air between the source of voice and the ear. 1 On Ps. 139. https://coptic-treasures.com/ 84 There are, as well, several facts concerning vision, and its vague connection to things. And as vision is directed by will, the same thing happens with the mind; Vision falls on things seen with the same speed by which the mind mixes with thoughts. And there are many factsconcerning the rest of the senses that receive outer impulses, which could not be sensed by the eye of the mind. There are facts concerning the rest in sleep, the work of imagination in dreams, memory, anger, and desire. In short, about everything that contribute in running this small world, we call man1! (St. Gregory the Nezianzen) God helps us when He creates us; when He allows for us to be born. The psalmist says: “You have covered me in my mother’s womb” (Psalm 139: 13 LXX). By saying: “Before I formed you in the womb, I know you; Before you were born I sanctified you” (Jeremiah 1: 5, 6), the Lord means to tell the prophet, that He cares for those whom He creates, in, and even before, their birth. The Lord is called the Helper, as a Creator of mankind, and He supports us by continuing to visit us with His protection. Hence the psalmist says in anotherpsalm: “He who dwells in the secret place of the Most High, shall abide under the shadow of the Almighty” (Psalm 91: 1). The Lord’s first help is therefore in creating us, and the one next to it, is protecting us. Listen to the prophet Moses saying: “As an eagle, spreading out its wings, taking his young up, carrying them on its wings” (Deuteronomy 32: 11 LXX)2. (St. Ambrose) “I praise You, for I am fearfully and wonderfully made; Marvelous are Your works, and that my soul knows very well” (14) God’s works are amazing in creating the fetus, from the moment of its conception, to the consummation of its growth, and its birth.…It includes 60 trillion cells; 100,ooo miles of nerve fibers; 60,000 miles of arteries and veins to carry the blood; 250 bones, etc3. The psalmist describes the formation of the fetus as “fearfully and wonderfully made”; Every member is the work of the amazing divine Artist. . 1العظة اللاھوتیة الأولى: عظة رقم 27 عظة تمھیدیة ضد أتباع یونیموس، 22 2 Prayer of Daved 4: 5: 21. 3 See Believer's Bible Commentary, Ps. 139. https://coptic-treasures.com/ 85 Let us just tell, as an example, how the brain records events, voices, odors, memory, etc., and how it makes instant decisions, and give Commands to the other members of the body to move together in complete harmony. How could the psalmist say: “My soul knows very well”, when, in the same psalm, he says that he does not know God as He is! … The answer is that, while he knows for sure that God is great and exalted beyond any understanding or comprehension. … Yet our sure knowledge about God, confirms to us our ignorance of the secrets of His nature, and the perception of His essence. Our ignorance supports us to testify to His knowledge. “I praise You, for I am fearfully and wonderfully made; marvelous are Your works, and that my soul knows very well” He says: You made me, yet I do not know how!...You care for me, yet, with my limited mind, I cannot perceive the divine care as a whole at the same time….You are everywhere, yet I do not understand how! … You know the past, the present, and the future, together with the secrets of our mind; yet I do not know how! … You change the nature of things; and let the things existing, bear contradictory features, which may look as though original and natural. Gathering all that together, the psalmist cries loudly out, saying: “I praise (confess) you, for You make awesome things”; namely, You are amazing, both in appearance and being. “Marvelous are Your works, and that my soul knows very well1”. (St. John Chrysostom) Looking at heaven and earth do not help us know God more than the serious study of our existence. The prophet says: “I am fearfully and wonderfully made”; namely, looking at myself, I can recognize Your limitless wisdom2. (St. Basil the Great) How can my soul know that very well, except that the night is light in me? Except that Your grace dwelt upon me and lighted my darkness? Except that You acquired my ‘inward parts’? … Except that You have covered me with Your care in my mother’s womb3? (St. Augustine) 1 On Ps. 139. 2 The Hexaemeron, 9: 6. 3 On Ps. 139 (138). https://coptic-treasures.com/ 86 I counsel you to search the multitude of wonders in your body. … Yes, you may be a small being, yet you are a vast world! That is how the prophet David expressed by saying: “You make wonders, and that my soul knows very well” (Psalm 139: 14). An accurate understanding of the body of man, will surely lead to an equal understanding of the great Being who created him1. (St. Basil the Great) “My frame was not hidden from You, when I was made in secret, and skillfully wrought in the lowest parts of the earth” (15) According to the Septuagint and the Coptic versions, it came as: “My bones was not hidden from You, which You made in secret, and my person in the lowest parts of the earth”. Notice how the psalmist, while talking about the work of God in the formation of the fetus, talks about himself, saying for example: “my bones”. Here, the psalmist confirms God’s amazing accurate knowledge of him since the first moment of his creation, when he was still being secretly formed in the womb, as though in the lowest parts of the earth, seen by no one. Nobody knows how the bones of the fetus are formed in his mother’s womb, nor the condition of man, soul and body, after being buried in the grave! According to St. Augustine, the bones here, refer to the strength and abidance of the soul; for God grants His believers the strength of perseverance, so that they would not break down before the stir-up of their enemies all around them. There is nothing strange for an angel to be of courage; but it would certainly be for man! How could he attain such courage when he is an earthly vessel; except because, in him, there are bones secretly formed2. (St. Augustine) Once again he talks about knowledge, and say to God: You know all these things; You accurately perceive my creation, my every part, even the tiniest of them; and in my growth, according to the words of the Lord Christ, Himself: “The very hairs of your head are all numbered” (Matthew 10: 31) 3. . 1 عظة على أصل الإنسان 2 :1 2 On Ps. 139 (138). 3 On Ps. 139. https://coptic-treasures.com/ 87 (St. John Chrysostom) “Your eyes saw my substance, being yet unformed. And in Your book they all were written, when none of them as yet existed” (16) While still in the early stages of his existence, an unformed fetus in his mother’s womb, God saw in David the sweet psalmist of Israel. In His divine book, all his days were written, even before his first cry-out as he was born1. God saw him while still an unformed fetus, as though he was completely formed; He saw him grow day after day, His divine eyes did not miss a single day. That was how the psalmist felt about God’s unfailing care for every detail of man’s life, being His most beloved and very valuable creature2. Your eyes saw , not only what is perfect, but what is wanting as well. I wish those who are not perfect would not fear; I wish they get on in their life as far as they could; I wish that every day they get addition; I wish that every day they attain some progress, and never fall from the body of the Lord; namely, I wish they join the other parts of the one body, to be qualified to be granted what they are promised3. (St. Augustine) “Your eyes saw my substance, being yet unformed” … You know me when I was still unformed; Your eyes saw me clearly, as though I was perfectly formed and created4. (St. John Chrysostom) “How precious also are Your thoughts to me, O God! How great is the sum of them!” (17) According to the Septuagint and the Coptic versions, it came as: “How much I honor Your elect, O God! How much I cherish their dominion”. The psalmist honors the elect of God, who work with every possible way, to the account of God’s kingdom, and minister to His holy church. The psalmist meditates in God’s plan and His care for his spirit, soul, and body; and, according to ‘Andrew Ivy’, every single cell of his 1 Believer's Bible Commentary Ps. 139. 2 Believer's Bible Commentary Ps. 139. 3 On Ps. 139 (138). 4 On Ps. 139. https://coptic-treasures.com/ 88 body, with no exception, knows its role for the realization of its goal, to the account of the whole body1. The purple, as well, should be added to the gold and the scarlet. While his heart meditates in the things he is going to say in his sermons, the priest should put to death all his wicked desires, whatever small, keep his eyes on his renewed inside, and strengthens his right in the heavenly kingdom by his behavior in this life. Such a spiritual exaltation was on St. Peter’s mind when he said: “You are a chosen generation, a royal priesthood, a holy nation” (1 Peter 2: 9). As for the strength by which he can overcome sin, St. John the beloved, supporting and comforting the shepherds, says: “As many as received Him, to them He gave the right to become children of God” (John 1: 12). In such a strength, the psalmist meditates, when he says: “How precious also are Your thoughts to me, O God! How great is the sum of them” (17). As much as the saints are despised in the eyes of men, their minds exalt to the highest levels2. (St. Gregory the Great) “If I should count them, they would be more in number than the sand; When I awake, I am still with You” (18) As it is impossible for man to count the sand, it would also be to count those who faithfully work in God’s vineyard, who are often unknown except to God who knows the hearts and hidden things. By saying “When I awake”, he probably means the moment he was born. In verses (13 to 18), he confirms that God alone was close to him through the nine months before his birth; But once he was born, although the portrait is totally different, yet God remains his Helper, Advocate, and Guide. He talks about the moment of his birth as the moment he awakened; the moment he first saw the rays of the day3. So many are the things you ponder in your heart, to say: “If I should count them, they would be more in number than the sand” (18). Beloved brother, As nobody knows how this place will eventually be, except God who “knows the heart” (Acts 15: 8), Keep that in mind, and glorify His name. From now on, be free of worry, and live in peace, for all things will eventually come in its due time and order. (St. Parsonovius) 1 Believer's Bible Commentary Ps. 139. 2 Pastoral Care, 1: 3. 3 Believer's Bible Commentary Ps. 139. https://coptic-treasures.com/ 89 4- GOD HIS PROTECTOR AGAINST THE WICKED: “Oh, that You would slay the wicked, O God! Depart from me, therefore, you bloodthirsty men” (19) Having talked about God’s care since the first moment he was conceived in his mother’s womb; Now the psalmist moves to the wicked who oppose God, the bloodthirsty men who are worthy of punishment. The psalmist asks God, not to destroy these people, but to change them from sin to righteousness1. (St. John Chrysostom) “For they speak against You wickedly; Your enemies take Your name in vain” (20) “Do I not hate them, O Lord, who hate You? And do I not loathe those who rise up against You? (21) Although the prophet David bears no personal hatred, nor a desire of revenge, Yet he cannot endure evil, but hates it; Although he seeks the salvation of the wicked through their repentance, and their return to the Savior, who anticipates their return, and even seeks to work with His Holy Spirit in them. Being completely bound by the covenant of spiritual peace, David testifies that he is not conforming with the wicked, when he says: “Do I not hate them, O Lord, who hate You? And do I not loathe those who rise against You; I count them my enemies” (21, 22). Here, it is obvious that hating the enemies of God, means to love their persons, but loathe their deeds; and rebuke their evil behavior, to be of benefit to them2. (St. Gregory the Great) Let us hate the heretics, who are worthy of hatred; let us keep away from them. And let us say to God about them: “Do I not hate them, O Lord? Do I not loathe those who rise up against You?” (Psalm 139: 21); For it is written: “I will put enmity between your offspring and hers” (Genesis 3: 15). Friendship with the serpent means enmity against God, which would bring forth death3. (St. Cyril of Jerusalem) “I hate them with perfect hatred; I count them my enemies” (22) 1 On Ps. 139. 2 Pastoral Care,3: 22. . 3مقال 10 :16 https://coptic-treasures.com/ 90 Enmity here is against evil, and not against the evildoers. Or, according to St. Augustine, we should love God’s creation, and hate what is alien to it. Here, the psalmist proclaims his hatred against evil, not out of fear of its results, but merely because he cannot endure evil. Loving the Holy God, he hates evil, His enemy! What does he mean by saying: “I hate them with perfect hatred?”Although I hate their iniquities, yet I love them being God’s creation. It is not for the sake of iniquities that we hate men; Nor, it is for the sake of men that we love iniquities! … He adds: “I count them my enemies”, not only because they are God’s enemies, but for his own sake, for he does not endure evil1. (St. Augustine) It is befitting of man to desire to be liberated from iniquity, not to be spared from its consequences, but because he hates them according to what is written in the Holy Scriptures2. The Holy Spirit is everywhere, and is not limited to a certain place; Being an absolute Spirit, He poured Himself in the disciples, despite their presence in diverse, separate, and far locations in the whole world. Nothing could escape Him, nor deceive Him3. (St. Ambrose) 5- SEARCH ME O GOD: “Search me, O God, and know my heart; Test me, and know my thoughts” (23) “See if there is any wicked way in me; And lead me in the way everlasting” (24) Here, the psalmist confirms that the hatred in him is not a vain way, for he does not hate a certain person, but desires for all men to enjoy the eternal life; and for all to walk in Christ, being the everlasting Way. 1 On Ps. 139 (138). 2 Maxims on the Spiritnal Life. 3 Of the Holy Spirit, 1: 82 https://coptic-treasures.com/ 91 AN INSPIRATION FROM PSALM 139 LET ME ENCOUNTER YOU, TO RECOGNIZE YOUR LIGHT Let me encounter You. to have the light of Your knowledge shine in me; My soul exults, to see You preoccupied with me; To see You know my falls, to lift me up; To see You know my rising up, to make me abide in Your grace; To see You know my thoughts, to sanctify them; To see You know my words, as well as my works, to guide my whole life; To see You know all my depths more than I know them myself; To see You know me, not to judge me, but to let me live in You.; To see You know me; to let me perceive Your love, and recognize You. Let me encounter You; to perceive Your presence everywhere; To perceive Your dwelling in me; To enjoy Your fiery Spirit kindle my depths; Let me flee to You, and hide in You; To turn my darkness into shining light; To fill my heart with the power of Your resurrection; To make me taste the sweetness of being crucified together with You. Let me encounter You, O my Mighty Creator; You formed me when I was still a fetus; You knit me in my mother’s womb; I see Your amazing work, even in my body; You brought me forth from nothing; And when I fell down to the depths; You lifted me up with the power of Your cross. You inscribed my name on Your palm; You wrote it in the book of life; To prepare a place for me in the divine bosoms; And to bring me forth to the heavenly sanctuaries. You are preoccupied with me in Your heavens; As though I am Your only creation; How amazing are You, in Your love and salvation!’ Every morning You enflame my heart toward sanctity; https://coptic-treasures.com/ 92 You prepare me to encounter You face to face; To let me live in Your sanctuaries, together with You, O Holy One! I give You thanks for making sin bitter in my mouth; I shall not endure it; not enjoy its pleasures; I do not fear its consequences, But I intend to become Your icon, O Holy One; I hate what You hate; And reject the devil, and all his works; Take me away out of his defiled mouth; For he seeks me as his food; Uproot the sin from my mouth and heart; To enjoy the banquet of heaven; And to enjoy the food of the angels.
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