IF I FORGET YOU, O JERUSALEM! The psalmist tells us about the feelings of those who were in captivity, especially those who used to lead the singing of praise in the temple at Jerusalem, when they were asked to sing one of their songs. It was not possible for them while deprived of enjoying the temple to sing with joy and exultation in the land of captivity. On another aspect, how could they practice what they used to do in the holy temple of the Lord in a place defiled by idol-worship! That is why this psalm came to present a climax of feeling bitterness. The key of this psalm is concentrated in two words: “remember” and “praise”. According to some, this psalm was written by the prophet David, prophesying what will happen to his people when they will be taken into the Babylonian captivity. Whereas others believe that it was written, shortly after the return from captivity, by one of the captives there. … It is rather, a cry-out of every believer when he believes that the devil has captivated him by sins, and caused him to loose the enjoyment of the divine sanctuaries. The believer laments his condition, and seeks from the Lord to liberate His children from the captivation of sin. 1- Weeping by the rivers of Babylon 1 - 3 2- Love from the heart for Jerusalem 4 - 6 3- “Babylon, to be destroyed” 7 – 9 The title: Longing for Zion in a foreign land. According to the Septuagint and the Coptic version, it came as: “Of David and Jeremiah”, or “Of David for Jeremiah”. On account of that this psalm is very similar to the lamentations of Jeremiah; or of that the word “Jeremiah” could be interpreted as (cast in captivity); some believe that this psalm was written by the prophet Jeremiah, while being in captivity in Babylon; or was rather written to be perpetually read by Jeremiah all along the days of captivity. (Father Onesimus of Jerusalm) 1- WEEPING BY THE RIVERS OF BABYLON: “By the rivers of Babylon, there we sat down, yea, we wept when we remembered Zion” (1) “By the rivers of Babylon”, the psalmist means the multitudes of canals that draw their water out of the Rivers Tigris and Euphrates, to be https://coptic-treasures.com/ 31 used for irrigation and drinking. The Jew captives used to gather together by those canals to have some rest (Ezekiel 1: 1; 3: 15); or on the Sabbath days, to practice their washing rites before their worship. The psalm reveals the bitterness that dwelt upon the Israelites who were deprived of their home country, and became captives in Babylon. They remembered the temple and the freedom they lost, and the spiritual joy which they once had, and now appreciate. Even if they could practice praying, it was rather difficult , and even impossible, to play on their harps to sing their psalms and songs of praise, in such a land defiled by idol-worship. Whenever they looked at the waters of the rivers of Babylon, they saw an image of the rivers of their tears, and the bitterness of their souls; As though they were reciting the lamentation of the prophet Jeremiah, who says: “My eyes overflow with rivers of water, for the destruction of the daughter of my people. My eyes flow and do not cease, without interruption, Till the Lord from heaven looks down and sees, my eyes bring suffering to my soul, because of all the daughters of my city” (Lamentations 3: 48-51).; and who also says: “Oh, that my head were waters, and my eyes are fountains of tears, that I might weep day and night, for the slain of the daughter of my people” (Jeremiah 9: 1). If the word “Babylon” or “Babel” means (confusion), he who is confused by the preoccupations of this world, no joy will ever enter into his depths, nor will he be able to praise God in his depths. According to the scholar Origen, the rivers of Babylon refer to the life of licentiousness, where streams of pleasure flow, and we bathe among the waves of non-chasteness. In such an atmosphere, we are unable to stand aright, but remain seated in slothfulness, until we getto remember ‘Zion’, namely, ‘the church’, with its law of God, and the mountains of the Holy Book; then, we start to weep, and lament our misery1. In such a scene, where the captives sat down by the rivers of Babylon, St. Augustine sees a symbolic portrait of those captivated by the love of this world and its pleasures, and weep over what they have reached of humiliation. He discerns between those who sit by the rivers of Babylon, and those who plunge in the depths of their waters. The former weep with grief on what they have reached because of the captivity of sin; While the later, plunging in the depths of its water, and drowning in pleasures, they will never get happiness, and, at the same 1 In Lev. 15. https://coptic-treasures.com/ 32 time, they do not seek to be liberated from their lusts. About them, he says that, while weeping on their deprivation of happiness, yet they still enjoy the pleasures of Babylon; namely, the pleasances and lusts of the evil world. “the (waters) of the rivers of Babylon”, refer to all the enjoyable things of this world, which, being of temporary nature, they will eventually come to an end. … Notice how the diverse lusts of men, and their natural desires, draw them over here and there, and cast them in the sea…. Notice how they sat down by the rivers of Babylon, weeping, for the sake of those who were drawn afar by their lusts; or for their own sake, having qualified themselves to be cast, to sit by the rivers of Babylon in humiliation. Oh, holy Zion, where all stand steadfast, and do not flow like water! How were we foolishly cast away by those rivers? How did you forsake Him, by whom you were established (God); and your holy congregation?! Let us sit by the rivers of Babylon, and not plunge into, and be swallowed by their waters1! (St. Augustine) Even though we have fallen down from our paradise through our sins; Yet we shall remember, and will never forget our previous happiness2. (St. Jerome) “By the rivers of Babylon, there we sat down, yea, we wept when we remembered Zion”. Although it is great to long for return, yet, while they still had the goods in their hands, they kept on practicing their transgressions; but once they lost them, they now long to re-acquire them. God allowed for their humiliation, to lead them to that feeling of longing; This is mostly His way of work: when we get corrupt, and do not appreciate His goods, He brings us down to be deprived of them, and through this deprivation, we get back to reason, and seek to acquire them again. Now, the reason why they sat down by the rivers, was that, being captives, they had to dwell out of the cities, within the limits of certain locations of their own1. 1 On Ps. 137 (136). 2 On Ps. Homily 48 on Ps. 136 (137). https://coptic-treasures.com/ 33 (St. John Chrysostom) Now, as Satan; that tyrant over the whole world, is slain, we do not approach a mortal feast, O brethren, but a heavenly everlasting one; We do not recognize the feast (of Resurrection of the Lord) through shadows, but we truly come to it. Having satisfied themselves from the meat of a dumb lamb, the children of Israel consummated the feast; And by painting their lintels and doorposts with blood, they sought help against the angel of destruction. But now, as we eat the Word of the Father, and the (doorsteps) of our hearts are sealed by the blood of the covenant, He said: “Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy” (Luke 10: 19); Death will no more have authority over us; but from now on, instead of death, there will be life; according to the words of our Lord: “I am the life” (John 14: 6); There will be joy and gladness in everything; for it is written: “The Lord reigns, let the earth rejoice” (Psalm 97: 1). While death reigned, “we wept, as we sat down by the rivers of Babylon” (Psalm 37: 1); We mourned when we felt the bitterness of captivity (death). But now, as death, and the kingdom of evil are no more, everything is filled with joy and gladness. We should then approach this feast, not in filthy garments, but we should be clothed with pure garments (minds), being clothed by our Lord Jesus Christ (Romans 13: 14); to be able to celebrate the feast together with him2. (St, Athanasius the apostolic) It is also written “Go forth from Babylon” (Isaiah 48: 20). The Hebrew s were so warned by the words of the prophet, not to go forth from the land of Babylon, but from its abominations. Having so done, and appeared by their behavior as though they have “gone forth” from that land, the psalmist said that “they sat down by the rivers of Babylon” (1). Although they were still dwelling in Babylon, yet they kept themselves far from its abominations. In the midst of those controversies, they wept and mourned, for they have fallen down from the arc of faith, the pious worship, the virtue and worthiness of their 1 On Ps. 137. 2 Paschal Letters, 4. https://coptic-treasures.com/ 34 fathers. The soul that “goes forth”, walks according to His word (namely in obedience to it) 1. (St. Ambrose) “We hung our harps upon the willows in the midst of it” (2) In case someone has no intention to use his musical instrument for an extended time, he most probably keep it in a a case, and put it on a high shelf. So did the people of God; having lost hope to return soon, they hung their harps upon the high willows; having lost their hope of joyful singing, they fell into utter despair. According to St; Jerome, that kind of willow trees upon which they hung their harps, being barren and fruitless by nature. carry, therefore, a symbolic portrait, that it is befitting of man to use his body, with its diverse senses, as a musical instrument, on which to play a song to praise God. In case his senses are barren, he would be as though, hung his body on that kind of tree. It is also claimed that if a branch of this tree is cut and planted close to water, it instantly grows. So will the wicked man, if he falls close to the waters of the Holy Scriptures, and listened attentively to the word of God from the mouth of a saint, his soul would instantly be revived to repentance. And according to father Onesimus of Jerusalem, wherever there is no fruit of the spirit, it is not possible to practice singing praise. ; it is claimed that if the seeds of this kind of willow trees are crushed or drank for several days, they take away the sexual desire, and make the drinker temporarily barren. It is as though, he who intends to become an instrument to praise God, is committed to control his lusts. Let us understand that the citizens of Babylon who feed upon the pleasures of mortal things, and satisfy their thirst from the water of the rivers of Babylon, are like their trees, growing on abominations of their rivers2. (St. Augustine) “We hung our harps upon the willows”. Why did they take with them their musical instruments when they went into captivity, when they had no intention of using them? That was through the ordinance of God, to let them, whenever they see the tools of their sacred liturgy3. إسحق أو النفس، 1 .54 :6 2 On Ps. 137 (136). 3 On Ps. 137. https://coptic-treasures.com/ 35 Always remember their past life, mourn their present misery, and to make their hearts enflamed by longing to return home through repentance. He says “we hung our harps”. for they could not use those instruments to sing praise to God; So are we, although we have mouths and tongues, we cannot talk boldly, if we stay slaves to sin, which is more cruel than any tyrant1. (St. John Chrysostom) “For there, those who carried us away captives, required of us a song; and those who plundered us required of us mirth, saying: ‘Sing us one of the songs of Zion’” (3) The captives, hung their harps upon the willows, and wept for not listening to the words of God through the prophets. Those who carried them away, required from them to sing one of the songs of Zion, either in ridicule of them and their God, or in a kind of curiosity. No wonder they would require that from the captives, for they could not feel the bitterness dwelling in their souls. St. John Chrysostom marvels at those captives, who, when they were back home, they used to scoff at the prophets; Now, in captivity, they were weeping, and refusing to break the statutes of God, by singing praise in a foreign land. He marvels how they gathered together to mourn and lament their miserable condition; as though they say to their enemies: [Although you managed to captivate our bodies, yet you have no authority upon our souls and minds]. St. John Chrysostom further comments, saying: [Do you notice how the affliction exalted their souls, and revived such spirit of sound measures2!]. “Those who carried us away captives, required of us a song”. The evil spirits that deceived us and led us captives, now ridicule us, saying: “Sing us one of the songs of Zion”, the way you used to do in Jerusalem3. (St. Jerome) 2- LOVE FROM THE HEART FOR JERUSALEM: “How shall we sing the Lord’s song in a foreign land?” (4) The Jews counted it unbefitting to sing praise to God in the land of captivity. They counted it ridiculous of those who carried them away 1 Homilies on Rom. Hom 7. 2 On Ps. 137. 3 On Ps. Homily 48 on Ps. 136 (137). https://coptic-treasures.com/ 36 to require that from them. On one aspect, how could they sing the song they used to do in the divine sanctuaries, in a defiled land? And on another aspect, how could they do that as though they have forgotten their home land?! God probably allowed for that to happen to let them remember how they, themselves, have defiled the temple of God while they were back home. Now, they are carried away, against their will, to a land defiled by idols. Their real need is not to return to the earthly Jerusalem, but to return by their hearts to the Lord of Jerusalem, who is capable of setting out of their hearts a sanctuary, where He may dwell, and fill with the joy of the Spirit. According to St. Gregory the Nezianzen, it is befitting of us to think of God, and to be preoccupied with Him, even more than we do with ourselves. Yet, we are committed to know the proper time, and the befitting limits for every work1. St. Jerome writes for us his feelings, as he was committed to depart from Rome to the East; as though he was departing from a foreign land --although Rome was his home land – to set forth to his city in the East. He felt as though it was difficult for him to praise God in a foreign land. I am writing to you in a hurry, O dear lady ‘Asella’, as I am about to go sailing. Although I am swallowed by grief and tears, yet I thank God for counting me worthy of being hated by the world. Pray for me, to see Jerusalem again after having been in Babylon … It was foolish of me to sing God’s praise in a foreign land; to forsake Mount Sinai, and seek help from Egypt. I forgot that the gospel warns us that he who goes down from Jerusalem will fall among thieves, be stripped of his clothing, wounded, and left half dead (Luke 10: 30- 35)2. (St. Jerome) How could we sing God’s praise in a foreign land, we who attached ourselves to sins, and fell from Jerusalem down to Babylon? Man cannot praise God if he is unfaithful. It is befitting of the sinner to grieve on his sins, rather than to praise God3! 1 Against the Eunomians, Theologial Oration 1 (27) 5. 2 Letter 45 to Asella., 6. 3 On Ps. Homily 48 on Ps. 136 (137). https://coptic-treasures.com/ 37 If you wish to perpetually remember the Lord, you have to practice the works of the right hand (the holy works). “Let my tongue cling to the roof of my mouth, if I do not exalt Jerusalem”; Let me, O Lord, utterly lose the ability to talk, and to work, if your remembrance is not perpetually in my heart1! (St. Jerome) Anyway, it is befitting of us to seek the true contrition of heart, which aims toward virtue, and longing for the kingdom of heaven; not just toward the remembrance of the deadly evil. As man would surely suffocate if he kept breathing the abhorrent smell of sinks, as long as he chooses to sit close to them2. (Father Penovius) He who slothfully lives in sin, should not have communion in the Holy Sacraments; as, according to the psalmist David: “We hung our harps upon the willows; … How shall we sing the Lord’s song in a foreign land?” (2, 4). As long as the body still opposes the mind, and refuses to submit to the guidance of the Holy Spirit, it is still in a foreign land; As long as it is not submitting to the strife of the planter, it will never produce the fruits of love, longsuffering, and peace … If repentance is not working in you, it would be better for you not to approach the Holy Sacraments, lest you would need to repent your non-working repentance; but you would be in need to listen to the words, saying: “Raze it, raze it, to its very foundation” (7). David commiserate with such a miserable soul, saying: “O daughter of Babylon, doomed to destruction” (8); Yes indeed, she is doomed to destruction, on account of that she is the daughter of Babylon, having rejected her sonhood to Jerusalem, namely, heaven; and held fast to sin. Nevertheless he prays for her healing, saying: “Happy shall they be who pay you back what you have done to us! Happy shall they be who take your little ones and dash them against the rock” (8, 9); Namely, they, who buries her corrupt thoughts against Christ…. If it was said to Moses: “Take your sandals off your feet” (Exodus 3: 5); how much more we are committed to take off from our spiritual feet, the bonds of the flesh, and to cleanse our steps of all the filth of the world3? (St. Ambrose) 1 On Ps. Homily 48 on Ps. 136 (137). 2 Cassia: Conferences, 20: 10. 3 Concerning Repentance 2: 104-107. https://coptic-treasures.com/ 38 Surely, O friends and brethren, I still call you brethren, despite your feelings and position, which is far from being brotherly! … Surely, we cannot accept such a point of view! … We should not be like wild horses that throw their riders, off to the ground; and spit the bridle out of their mouths … We should not cast our minds away, and spit out the discernment which reins and control us for our benefit; and run wildly away from our path. Let our debates be within our limits, … let them not carry us to Egypt, or drag us to Assyria; … let us beware not to sing the Lord’s song in a foreign land (Psalm 137: 4); … let us not debate our issues before any kind of listeners; Christians or heathens; friends or enemies; As all those are watching, lying in wait, and hoping for any little spark of difference between us, to make it develop into a great fire, and fan it to grow more intense. Without us, being aware of it, they feed the flame of the burning fiery furnace to rise up high to heaven (Daniel 3: 20). And having no strength in their own teachings, they search for it in our weakness! … Like flies that settle on the wounds, they settle down upon our faults. Let us no more disregard our deed; Let us not be slothful to follow the befitting way to deal with such things. If we are not able to put an end to our differences, completely and on the spot, let us, at least, agree to deal with the spiritual issues with befitting reverence, to discuss the holy subjects in a holy way, and to keep from those who ridicule us, anything that they ought not to hear! Let us not be less respectful and reverent, than those who worship the demons, who are ready to shed their own blood, before uttering particular words before those against their beliefs. Let us perceive, that as there are certain proper measures for clothing, feeding. Laughing, and appearance; that applies, as well to talking and keeping silent; particularly, as far as revering “the Word of God”, which is one of the titles and features of God. Our controversies should always be governed by proper measures1. (St. Gregory, the Nezianzen) As long as man is still in Babylon, he cannot be saved, even if he happen to remember Jerusalem, when he would only moan and sigh, saying: “How shall we sing the Lord’s song in a foreign land?” (4). … As long as we are still in Babylon, we cannot praise the Lord, because the musical instruments used to bring our tunes up to the العظة اللاھوتیة الأولى: عظة رقم 27 عظة تمھیدیة ضد أتباع یونیموس، 1 .5 https://coptic-treasures.com/ 39 Lord, are hung up without use; hence the psalmist says: “By the rivers of Babylon, there we sat down; yea, we wept when we remembered Zion; we hung our harps upon the willows” (1, 2). … As long as we are still in Babylon, our harps will remain hung upon the willows; but once we come back to Jerusalem, where ‘the vision of peace’ is, , our harps that were hung without use, will be again in our hands, and we shall play on them, unceasingly, praising God. As we previously said, the soul is always there, in the place carrying its name. As the soul of the sinners is in Babylon, that of the righteous will be in Judea. Yet still, it will be in different places within Judea, according to its life and the extent of its faith. It could be in ‘Dan’ on the outskirts of Judea, or in better places in regions close to Jerusalem; and the more fortunate will be in the center of Jerusalem itself. On another aspect, the soul of the sinner, who committed the most horrible crimes, will be in Babylon; while the one who committed less horrible crimes will be in Egypt1. (The scholar Origen) Look at the matters which you despise; what would be more despicable than the colorful hair of goats; Are the blue, scarlet, and red, not just colors?! Look at the work of man’s hand in the image of the cherubim, and the tabernacle of meeting, about which God said to Moses: “See to it that you make them according to the pattern which was shown you on the mountain” (Exodus 25: 40). Although it was all images, yet, all the people stood around it and worshipped! Were the Cherubim not put in such a place where the whole congregation could see them? Haven’t the people looked at the ark of the covenant, the lampstand, the table, the golden pot, and the rod of Aaron, and fell on their knees in worship?! I do not worship the matter, but I worship its Creator, who Himself, became matter for my sake; made His dwelling place in the matter, and consummated my salvation through it; “The word became flesh, and dwelt among us”… It is obvious for everyone that the flesh is a created matter. … I honor the matter, and approach it with reverence; and worship Him who came for my salvation through it; … I honor it, not the way I honor God; but on account of that it is filled with grace and divine power… If you reject the images, according to the law; why L. 1عظات للعلامة أوریجینوس على سفر إرمیا ترجمة جاكلین سمیر كوستى، . 11: 1 https://coptic-treasures.com/ 40 then, do you not keep the Sabbath, and practice circumcision, which are required by the law?!... You should perceive that even if you keep the law, “Christ will profit you nothing” (Galatians 5: 2). … It is high time for you to marry your brother’s widow, that your brother’s name shall not be blotted out of Israel (Deuteronomy 25: 5); and “not to sing the Lord’s song in a foreign land” (Psalm 137: 4). … Yet, enough of all that! “You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace” (Galatians 5: 4) 1. (St. John of Damascus) How could we be but serpents, when we disobey God, when we live in the disobedience that came into us by the serpent?... . I do not know how to weep and grief on my miserable condition, as is befitting of me; and I do not know how to cry out loudly before God, who alone, can take away from me this wrongdoing, planted in me; “How shall I sing the Lord’s song in a foreign land?!” 2 (St. Maccari, the Great) “If I forget you, O Jerusalem, let my right hand forget its skill” (5) This psalm bears a kind of rebuke to those whose feelings got lukewarm, and decided to settle down in the land of captivity for personal material interests. The captives felt that, if they forget Jerusalem, their right hand will be paralyzed, unable to play the harp; so will be their tongue, to become mute, unable to sing praise to the Lord. That is how he who forgets his heavenly home will be; unable to enjoy the true joy; his right hand will be paralyzed, unable to perform the work befitting of him as a son to God; and his tongue will be unable to talk, or to enter into a debate with his Savior, and will lose the pleasure of the spiritual work – the sweetness of praise. According to St. Augustine, it is not enough of us to remember the heavenly Jerusalem, but our heart should be enflamed by longing for her in true love. As the wicked also remember Jerusalem, namely the church or the believers; yet, feeling that they are spiritually overcome by them, they intensely hate them, and wish to get rid of them, without cause! How could you live among them, O people of God, the body of Christ? … Your home is not here, but somewhere else (in heaven); عن الصورة المقدسة، الدفاع الثاني، 1 .14 2 .25 : عظة 6 https://coptic-treasures.com/ 41 lest you may end up loving them, hasten to be friendly with the hosts of darkness, and fear you may offend them; … lest the pleasures of Babylon may crawl into you, and you may end up forgetting Jerusalem1! “Let my tongue cling to the roof of my mouth”, and become mute, If I do not remember Jerusalem. For what word or voice would come from him who do not utter the songs of Jerusalem? … For the main task of our tongue is to sing the songs of Jerusalem! The songs of the love of the world are a foreign tongue, a barbarian tongue, which we have learned in captivity! He who forgets Jerusalem will be mute to God! It would not be enough to remember her, as her enemies remember her as well, yet wishing to cast her away! Now, the captives have overcome those who captivated them, the later say: What kind of city is she? Who are the Christians? What kind of men are they? We wish they are not Christians! They wish to kill them, for they see them living as foreigners among them! It is therefore, not enough to remember her, but you should care to know how to do so; as we may remember some things with love, and other things with hate2! (St. Augustine) Notice the great change here! How those who used to hear, day after day, that they may eventually end up being captivated from Jerusalem, and did not care! Now, they are pouring curses on their own heads, if they happen to forget Jerusalem! What does it mean to “Let my right hand be paralyzed”. He means: let my strength, and my authority be no more; and let me be mute, because of the great burden of my evil3. (St. John Chrysostom) Another question from a brother to the elder: I beg you, O teacher, tell me how to deal with the brother dwelling next to me. To this, St. Parsnovius answered: [It is written, O brother: “If I forget you, O Jerusalem, let my right hand be paralyzed” (Psalm 137: 5). That is concerning the remembrance; but, as far as how to deal with one’s neighbor, he who wishes to win the favor of God, should disregard his own will for the sake of his neighbor; and put before his eyes the 1 On Ps. 137 (136). 2 On Ps. 137 (136). 3 On Ps. 137. https://coptic-treasures.com/ 42 words of the Lord Himself: “The kingdom of heaven , suffers violence, and the violent take it by force” (Matthew 11: 12). You should, therefore, know how to comfort your neighbor, and do accordingly; and you yourself will find comfort from God by our Lord Jesus Christ, to whom be glory, forever, Amen. (St. Parsnovius) “let my tongue cling to the roof of my mouth, if I do not exalt Jerusalem above my chief joy” (6) Let us all listen to this and learn; how those who were removed from Jerusalem, are now searching for her! For many of us will eventually have a like experience on that awesome day, when they will be kept away from the higher Jerusalem. Those who were removed from the earthly Jerusalem, had hope to eventually return to her; But those who will be kept away from the higher Jerusalem, will never be able to return to her. We should, therefore, be very careful, as far as our behavior in the present life is concerned, so that we would not become captives, exiled, or kept away from that city, our mother1! (St. John Chrysostom) 3- “BABYLON, WHO IS TO BE DESTROYED”: “Remember, O Lord, against the sons of Edom, the day of Jerusalem, who said: ‘Tear it down, tear it down, to its foundation’” (7) The book of Obediah reveals to us, how Edom gloated, and even joined forces with the Babylonians, when they caught the fleeing Jews, and delivered them to their enemies. The believer, not able to destroy the plan of the devil in the spiritual battle; cries out to the Savior, who, alone, is able to confront that enemy. According to St. Jerome, the speaker here is Adam, who, by the envy of the devil, was expelled from paradise; and Edom, being a symbol of the bloody devil, Adam asks God to punish him on his envy, and for dragging him to Babylon among the Assyrians! Those who seek the temporal things persecute those who seek the eternal things. Again, the psalmist looks toward Jerusalem, and seeks from God to save her from captivity. 1 On Ps. 137. https://coptic-treasures.com/ 43 He says: Remember, O Lord, against the sons of Edom”; Save us from those who, like Esau -- although the firstborn -- yet the others exalted above them; on account of that the body lusts caused the former to fall, whereas, through despising them, the later were lifted up high. The former envy, and persecute! “The day of Jerusalem”. Is it the day of her temptation, the day of her captivity? Or is it the day of her liberation from captivity; the day when her goal is realized; when she enjoys the fellowship in eternity? He says: “Those who said: ‘Tear it down, tear it down, to its foundation’”. It is therefore the day of the temptation of Jerusalem, when its enemies intended to tear it down. Oh, how severe are the persecutions against the church! … Who are the sons of Edom? They are those who live according to the flesh; the followers of the devil and his angels! Those who follow the body lusts say: Tear the Christians down; destroy them! Let no one of them live! Tear them down to their foundation! … Saying so, it is the persecutors who will be destroyed; and the martyrs who will be crowned1! (St. Augustine) Their desire, therefore, as you see, was to tear even the foundation of the holy city; those were the sons of Edom who joined forces with the Babylonians, whom the inspired Scripture described of being more violent than the enemies, despite their being close relatives of the Jews2. (St. John Chrysostom) “O daughter of Babylon, (the abominable) who are to be destroyed, happy shall he be who repays you as you have served us” (8) Even though Babylon has been the tool that God used to chastise His people, yet, having been extremely violent, destructive, haughty, even against God Himself, the Lord addresses her, saying in Isaiah: “I was angry with My people; I have profaned My inheritance, and given them into your hand. You showed them no mercy. On the elderly you laid your yoke very heavily” (Isaiah 47: 6); And in Zechariah He says: “I am exceedingly angry with the nations at ease; for I was a little angry, and they helped – but with evil intent. Therefore thus says the Lord: ‘I am returning to Jerusalem with mercy; My house shall be built in it’, says 1 On Ps. 137 (136). 2 On Ps. 137. https://coptic-treasures.com/ 44 the Lord of hosts, and a surveyor’s line shall be stretched out over Jerusalem” (Zechariah 1: 15 – 16). According to St. John Chrysostom, the psalmist, as it came in psalm 7: 9, proclaims that they will get what they deserve according to their deeds; they will fall under that firm verdict. Remembering that what came in the Old Testament should be interpreted symbolically, the ‘daughter of Babylon’ is (the kingdom of the devil). The way the ‘daughter of Zion’ or ‘Jerusalem’ is a symbol of the spiritual kingdom of Christ, the ‘daughter of Babylon’, on contradiction, is the city, called in the book of Revelation ‘The mother of harlots” (Revelations 17: 5). “O (the abominable) daughter of Babylon”. The abominable ‘daughter of Babylon’ is the soul which would never find comfort, but is perpetually confused, unsettled, filled with shortcomings and sins. She is abominable indeed1. “Happy shall be he who repays you as you have served us”. Having drawn me away from paradise; By fasting, I shall bring her back to her original location. Having entangled me in adultery; By purity I shall bring her back to Jerusalem; Namely, from iniquity, I shall bring her back to virtue. I shall not deal with her as an enemy, but as a friend2! (St. Jerome) “Happy shall he be who takes and dashes your little ones against the rock” (9) Some believe that this request is not the heart-desire of the psalmist, as much as it is a prophecy of what is actually going to happen; As, according to what came in Isaiah: “Their children also shall be dashed to pieces before their eyes; their houses will be plundered; and their wives ravished” (Isaiah 13: 16). That is beside what “the little ones” have of symbolic meanings, as we shall see in the writings of the fathers. Who are the little ones of Babylon? The evil desires at their birth, whose roots should be fought before they gain strength. When they are still infants, do not, by any mean, leave them until they develop into grown-up evil habit; Destroy them! And lest they do not die while destroying them; “dash them against the Rock” (9); “and the Rock is Christ” (1 Corinthians 10: 4). 1 On Ps. 137 (136). 2 On Ps. Homily 48 on Ps. 136 (137). https://coptic-treasures.com/ 45 Build yourselves on this Rock. If you wish to be armed against the temptations in this world, let your longing to the eternal Jerusalem grow, and let your hearts get stronger. By that, your captivation will come to an end; you will regain your happiness, submit your enemy; and, by your King, you will overcome, and will not die1! (St. Augustine) “Happy shall he be who takes and dashes your little ones against the rock” (9). The little ones are the evil thoughts; as for example if you look at a woman to lust her. If you do not cut this desire off on the spot, and dash it instantly against the rock, it would be too late; The same way the little smoky flame would become a raging fire. Happy shall he be who dashes the sinful lust against the Rock, that is now “the Lord Christ” (1 Corinthians 10: 4) 2. You should rather kill the seductions of iniquity, while still mere thoughts! … You should dash the little ones of Babylon against the Rock, “on which the serpent leaves no trace”. … Be alert, and vow to the Lord: “Let the (presumptuous sins) not have dominion over me; then I shall be blameless, and I shall be innocent of great transgression” (Psalm 19: 13). The Holy Book also testifies: “The Lord … will visit the iniquity of the fathers on the children to the third and fourth generation” (Numbers 14: 18); Meaning that God will not punish us on the spot on our thoughts; but will let the recompense be on their broods, namely on the evil deeds and the sinful habits emerging from them; according to what He says on the mouth of the prophet Amos: “For three transgressions of (this city), and for four, I will not turn away its punishment” (Amos 1: 3) 3. (St. Jerome) As “Babylon” or “Babel” means (confusion), the “daughter of Babylon” would mean (animosity). It starts by the soul being put in a condition of confusion; then, it will produce sin. The psalmist call sin “abominable”; as it has no existence, nor being, by itself, but its existence is set upon our slothfulness. Through our goodness, sin will be destroyed, and will lose its existence. (Father Doritheos of Gaza) 1 On Ps. 137 (136). 2 On Ps. Homily 48 on Ps. 136 (137). 3 Letter 130 to Demetrias, 8. https://coptic-treasures.com/ 46 The prophet prophesies what will dwell over Babylon, when king Cyrus will invade it, and do to it what is worse than what the Assyrians have done to the Jews; when he killed its people, and dashed its little ones against the rock. The daughter of Babylon is, as well, the congregations of the gentiles, whose little ones, the blessed apostles dashed against the Rock – our Lord Jesus Christ -- and made them obedient to Him in faith. Every sinful soul is said to be the daughter of Babylon; and her little ones are her lusts. Happy shall be he who dash them, and submit them to Christ, God, and the firm Rock1. (Father Onesimus of Jerusalem) By the little ones of Babylon, he means the evil thoughts … Those who, even though they may seem little in the beginning, yet we should cut them off, and dash them against the Rock – namely, Christ (1 Corinthians 10: 4). We should kill them according to the command of the Lord, and leave in them no breath to breathe in us2. (The scholar Origen) The symbolism here, is that the true blessed evangelic person should uproot the lusts, and the bodily pleasures, emerging from the human weakness; he should do that instantly, once they begin to attack us, and before they have the chance to grow; by faith in Christ, who is described as the Rock (1 Corinthians 10: 4) 3. (Father Khromatius) 1 On Cutting off Passianate desires. 2 In Josh 15: 3. 3 Tractate on Matt hem 23: 1: 6-7. https://coptic-treasures.com/ 47 AN INSPIRATION FROM PSALM 137 MAKE SIN BITTER IN MY MOUTH How sweet You are, O my God! You are the joy of my heart, and the exultation of my soul; Foolishly, I was drawn to the pleasures of sin; I thought that the world is able to satisfy my soul; I was thirsty for the water of sin; I thought that it would quench my thirst; But its salinity corrupted my depths; Let me return to You; O the Fountain of living water! Together with the captives, I sit by the rivers of Babylon; Weeping and mourning, because my sins have shackled me with their chains; And its pleasures drew my heart as though into captivity; Now, with bitterness, I perceive that I am truly miserable; I hung the harps of joy upon the barren willows; How can I play a heavenly joyful tune with my barren depths?! My sins have denied me the fruits of Your Holy Spirit; My sins isolated me, and drew me away from my heavenly home; Who can loosen my captivity, but You?! Who can set me free from my sorrow, but the riches of Your grace?! By Your Holy Spirit, rebuke me on my sins; Let Your Holy Spirit carry me to Calvary, to look at Your life-giving cross! Let my soul be filled with Your salvation; Let my tongue utter the joyful songs of praise; Let my depths be filled with the gladness of salvation. Let Your Holy Spirit bear me, as though to the deposit of heaven; Let Him set out of my heart a holy temple for You; The pleasures of sin corrupted my heart; They made it an abominable Babylon; Instead of the fruit of the Spirit, my heart produced thorns and thistles; Let Your fiery Spirit burn the thorns of sins; And turn my wilderness into a joyful paradise. By Your grace I will dash the little ones of Babylon against the rock; You are the Rock that destroys every corruption; https://coptic-treasures.com/ 48 You are the secret of my conquest, and my crown; Make every sin bitter in my mouth; To taste the sweetness of Your righteousness, and experience the sweetness of Your fellowship; Set my soul free from the Babylonian captivity; And let me enjoy the High Jerusalem inside me.
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