THE INEFFABLE AND IMMEASURABLE DIVERGENCE BETWEEN GOD AND THE IDOLS This psalm came as an extension of the last one -- psalm 114 -- which praises God for the sake of His glory and blessings, particularly for His leadership of His people during their exodus, and their liberation from the bondage of Pharaoh. The present psalm continues on the same line of thought, and demonstrates, as well, the immeasurable divergence between the living God and the lifeless and senseless idols. It presents to us God, being a Helper of His people, a Shield for them; And ends with the blessings that dwell on His people who trust in Him, an issue proclaimed more clearly in the following psalm. The scholars differ widely, concerning the circumstances in which this psalm was written. Some refer it to the prophet Moses, after crossing over the Red Sea; Others refer it to the prophet David at the beginning of his reign; Others refer it to Mordecai and Esther, when God saved His people on their hands; Others to the three saintly young men, when God saved them from the furnace of fire; and still others, refer it to king Hezekiah, whom God saved from his Assyrian enemies. This psalm is a poem of thanksgiving to the living God who works in the life of His people. It is the praise of every day of the life of the believer, to whom the Lord grants a conquest, and new mercies every morning, while the devil would not cease to oppose him. The more the believer or the church seem in danger, the more the Lord of Glory Jesus Christ transfigures in His salvation work. It is along the narrow way where we encounter the Savior, experience His salvation, and enjoy the sweetness of His love; that our depths set forth to praise Him all the days of our sojourn, and in eternity as well. This psalm provides us with answers to the following questions: 1- Where is our God? (1- 3). He is the Mighty God in heaven; Whoever enjoys a fellowship with Him, would never put his trust in whoever is lesser than Him. 2- What are His features? (4 – 11). If the idols are made of senseless hard stones by those who worship them; Our God, on the other hand, grants us the fellowship of the divine nature. Every man is conformed as an icon to whom he worships. He who worships the love of the world will carry the features of the mortal world; While he who https://coptic-treasures.com/ 60 worship the Savior of the world will carry the features of love for all mankind, even for his oppressors. Our God is preoccupied with us, sees us, hears our voices, and helps us. 3- Are we committed to praise Him? (12 – 18). The Holy One shines with His blessings on us; and unceasingly blesses us; Do we bless Him in return, by receiving His splendor working in us; and by glorifying Him by our life, holy in Him? … He presents to us His divine promises; Do we trust in Him, and lean on Him? … He is the living God; Do we praise Him in the land of the living; or we surrender to death, and going down toward the deadly silence? This psalm, being liturgical, it is sung successively by the following categories: a- The people: This psalm starts by the people’s confessing their sins (1 -2); then rejecting the false gods (3 – 8). b- The Levites: join the debate (9 – 11) c- The priests: proclaim the divine blessing (12 – 15). d- The people: sing the refrain (16 – 18) 1- A collective confession 1 - 3 2- An immeasurable divergence between God and the idols 4 - 8 3- The trust in God 9 - 17 4- Let us bless the Lord 18 1- A COLLECTIVE CONFESSION: Whenever one goes through a tough temptation, and falls into a condition of despair, he would be ridiculed by some, saying to him: ‘Where is your God?” (Psalm 42: 3). And as it came in Joel: “Why should they say among the peoples: Where is their God?” (Joel 2: 17); And when Rabshakeh the Assyrian said: “Thus says the king: Do not Hezekiah deceive you, for he will not be able to deliver you; nor let Hezekiah make you trust in the Lord; …. Has any of the gods of the nations delivered its land from the hand of the king of Assyria?” (Isaiah 36: 14-18). What would be worse is when such a question arises within man himself, feeling that God resides high in heaven, not caring for him. Such a question might have come from some nations, which, on entering into Jerusalem, or into any other city of Israel, and finding no statutes of idols, they would deride the Jews for being godless! https://coptic-treasures.com/ 61 This psalm came, by a collective confession, to confirm that the affliction that dwelt upon them, was not because the heavenly God disregards them, as much as it is because of their own sins. “Not unto us, O Lord, not unto us, But to Your name give glory, because of Your mercy, and because of Your truth” (1) The believer presents this praise to God. Looking at how the nations around him, deny faith, he would not fall into pride, counting himself better than them, but would refer all what he has reached to God’s grace and mercies; and for the sake of God’s righteousness, despite our lack thereof. The psalmist denies every human selfrighteousness, to proclaim the glory of God, who works with His mercy, righteousness, and divine truth, in the life of His believers, who seriously enjoy Him. The expression “Give glory”, mostly binds with the confession of sins; the way it happened when Joshua said to Achan the son of Carmi who sinned to God: “My son, Give glory to the Lord God of Israel, and make confession to Him, and tell me now what you have done; do not hide it from me”(Joshua 7: 19). And when the Philistines took away the Ark of the Covenant, and their god Dagon fell down before it; their priests and diviners said to them: “You shall give glory to the God of Israel, perhaps He will lighten His hand from you, from your gods, and from your land” (1 Samuel 6: 5). In this psalm the people confess that God is righteous; that what dwelt upon them is a natural fruit of their own evil; and that they have nothing to offer on their side to seek His mercy, except for God’s name to be glorified, and His righteousness to appear, despite their own lack thereof. God Himself says: “Not for your sake do I do this, says the Lord God, Let it be known to you. Be ashamed and confounded for your own ways, O house of Israel” (Ezekiel 36: 32). According to St. Augustine, mercy, and truth, are often bound together in the Holy Scripture: [In His mercy, God calls the sinners ; and in His truth He condemns those whom He calls, and refuse to come to Him1]. “For Christ died for the ungodly” (Romans 6: 7), people seek no glory for themselves, but for the name of God2. (St. John Chrysostom) 1 On Ps. 115 (113). 2 On Ps. 115 (113). https://coptic-treasures.com/ 62 Why should the Gentiles say, ‘Where now is their God?” (2) The devil perpetually attempts to stir doubt in the hearts of believers concerning God’s care for them; he did his best all along the eras to portray God residing in seclusion in His heavens, not caring for the affairs of men. Man feels bitterness when non-believers reproach God as though He does not exist, or as though He is helpless; although the real cause of what dwell upon him is his own sins. When there is no more preaching of faith in the Lord; on His second coming on the clouds, the non-believers will wail; and the Gentiles will no more say: “Where now is their God?”, but will be overwhelmed with fear and terror. According to the prophet: “For with You is the fountain of life. In Your light we see light” (Psalm 36: 9), … Those who drink from the riches of the house of God, from the river of His joy, will become in ecstasy; as the great David came to be, when he got out of himself into the ranges of joy and overwhelming happiness. Seeing the unseen beauty, with his voice led by the holy power, he cried out, saying: “Why should the Gentiles say: ‘Where now is their God’?” (2). By such an expression, David explains the very great, and inexpressible treasures of God; about which Paul, the new Benjamin , while in the ecstasy of joy and happiness, also says: “If we are beside ourselves, it is for God, or if we are of sound minds, it is for you” (2 Corinthians 5: 12). In a similar way, Paul, addressing Festos, the Roman Governor, says: “I am not mad, most noble Festos, but speak the words of truth and reason” (Acts 26: 25) 1. (St. Gregory of Nyssa) “But our God is in heaven; He does whatever He pleases” (3) If the enemy attempts to distort the image of God Himself, portray Him as though in seclusion in heaven, with no work nor role on earth; The believers, on their side, confirm that, although He is in heaven, where the enemy has no place, and where evil has no role; yet He works to the account of humanity, the object of his love. The Holy Book often confirms that “The Lord is near”. He is in heaven, yet, because of His love, He is closer to us than our own household and beloved ones. The Lord of glory Jesus says: “My Father has been working up till now, and I have been working” (John 5: 17) . عظة 1 على نشید الأناشید ترجمة الدكتور جورج نوّار. 1 https://coptic-treasures.com/ 63 Although He is unseen, yet He is present everywhere, and intends to work. He is in heaven, and wishes that His believers bear the Spirit of holiness befitting of Him. Once the understanding returned to him, and he perceived the danger of his foolish pride, Nebuchadnezzar said: “All the inhabitants of the earth are reputed as nothing; He (God) does according to His will in the army of heaven, and among the inhabitants of the earth. No one can restrain His hand or say to Him: ‘What have you done?’” (Daniel 4: 35). God is both in heaven and on the earth, doing according to his will, whether among the elites or the lowly of His people. He presents His grace free, so that no one may boast his self-worthiness1. (St. Augustine) 2- AN IMMEASURABLE DIVERGENCE BETWEEN GOD AND THE IDOLS: “Their idols are silver and gold, the work of man’s hand” (4) The word ‘idols’ here came to mean (images). They are silver and gold, lifeless, less than angels and men. While God is the Mighty Creator of men, their idols, on the other hand, are, not only unable to create, but are, themselves, “the work of man’s hand”, namely, are not gods. St. Cyril the Great discerns between the ‘images’ worshipped as gods by the pagans, and the ‘images’ of the saints and the righteous men of God, which glorify God, and lift our hearts up to Him. We make images for the saintly men of God, not to worship them as gods, but so that, whenever we look at them, we are motivated to follow their lead. If we make an image of the Lord Christ, it is so that our minds would rise in longing for Him2. (St. Cyril the Great) They might had as well, images of bronze, wood, and stone; but the Holy Spirit refers to those made of precious materials in particular, so that if man, perceiving their futility, stops worshipping the preciously-made ones, it would become easier for him to do the same with the less expensive. We hear the prophet Jeremiah, ridiculing the 1 On Ps. 115 (113). 2 On Ps. 114 (115)No. 16. https://coptic-treasures.com/ 64 idol worshippers, say: “Saying to a tree, ‘You are my father’, and to a stone, ‘You gave birth to me’” (Jeremiah 2: 27) 1. (St. Augustine) They have mouths, but they do not speak; Eyes they have, but they do not see” (5) The psalmist wonders, how it is possible for man to worship perpetually mute and blind images! And St. Augustine wonders how the pagans worshipped, honored, and referred authority to the idols, when their maker is better and more exalted than them! The animals, even the harmful among them, like rats and serpents, have a breath of life, which the idols lack; and even a dead corpse of man, used to be once alive; while the idols never have been. Although the maker of idols is better than them, yet man would never worship the artist who can do what his handiwork cannot. It is written that even the animals are more exalted than the idols which “do not mutter through their throats” (7). Man would move to chase a living animal away from his idol, the work of his own hand; Nevertheless he worships that helpless god, as though one with authority2. Although man makes his idols, yet he would turn to become their captive, those which “have eyes, but they do not see” (5) 3. (St. Augustine) “They have ears, but they do not hear; Noses they have, but they do not smell” (6) Man needs a God who hears him, responds to him, and is capable of working and sharing; Yet these idols are deaf, and cannot even smell. As to the living God, in His exalted love, inclines His ear to hear, even the sighs of our hearts, And smelling in us the fragrance of sonhood, He embraces us to His bosoms. You should never utter a thing before God with pride, as though you are someone with knowledge; but you should approach Him with the spirit of a small kid trusting in his father, to be counted as worthy of the parental care given by a father to his child4. (St. (Mar) Isaac the Syrian) 1 On Ps. 115 (113). 2 On Ps. 115 (113). 3 City of God, 8. 4 Homily 72. https://coptic-treasures.com/ 65 “They have hands, but they do not handle; Feet they have, but they do not walk; Nor do they mutter through their throat” (7) The old covenant, perpetually standing against idol-worship; describes idols as no more than things which do not act, move, see, hear, smell, handle, walk, nor mutter through their throats; negative features that deserve only ridicule and taunt. According to the prophet Isaiah: “To whom then will you liken God? Or what likeness will you compare to Him? The workman molds a graven image; The goldsmith overspreads it with gold, and the silversmith casts silver chains. Whoever is too impoverished for such a contribution, chooses a tree that will not rot; he seeks for himself a skilled workman to prepare a carved image that will not totter” (Isaiah 40: 18-20). Attempting to liberate those who possess lifeless treasures from being enslaved by them, and from turning eventually into idol-worshippers; the Holy Book describes them as “having mouths, but they do not speak; eyes they have, but they do not see; They have ears, but they do not hear; noses they have, but they do not smell; They have hands, but they do not handle; feet they have, but they do not walk; Nor do they mutter through their throat” (5-7). That is why the apostle Paul called the love of wealth as (idol-worship), and those who love it as ministering to mute gold or lifeless silver1. (St. (Mar) Philoxinus) Those who make them are like them; So is everyone who trusts in them” (8) According to St. Augustine, the peoples who worshipped the stone idols, became stones like the things they worshipped. Worshipping the senseless image, they, themselves, came to be senseless2. If the idol-worshippers, foolishly worshipping irrational things, have become irrational like them; We, on the other hand, worshipping the living Creator, the whole wisdom, understanding, love, and mercy, intend to be like Him,. … Man likens what he worships. The human nature, have been in a certain time, through idol-worship, as irrational as the idols they used to worship; as according to the Holy Scripture: “Those who make them are like them; So is everyone who trusts in them” (8). It is something unavoidable; … Those who worship God, and keep His commandments, will gain the features of the divine nature; 1 230 : عظة 8 2 In Jon, 42: 2. https://coptic-treasures.com/ 66 Whereas those who take the side of vanity, namely, the idols, would liken what they worship, and would, themselves become stones instead of human beings1. (St. Gregory of Nyssa) After being created in the image of God, man, through evil habits, turned into what is like an irrational animal, like a tiger or a lion; As according to the words of the prophet,: “As a lion in his den; he lies in wait to catch the poor; he catches the poor when he draws him into his net” (Psalm 10: 9). … Man turned into a vicious animal “Those who make them (the idols) are like them, so is everyone who trusts in them” (8). Men, and among them even the Jews, deflected to idol-worship, and were defiled by a multitude of the filth of this world. Then the human nature, passing through the Jordan, and by the fragrant herbs and incense, rose to an exalted level, to walk eventually with God. The Divine Groom grants the soul that rises up to Him, a deep enjoyment of exaltation; shows her His beauty, and reminds her of her past sins, when she was like vicious beasts, to let her appreciate her present enjoyment, compared to her past condition2. (St. Gregory of Nyssa) 3- THE TRUST IN GOD: Leaning on the chest of God, the believer would find in Him, help to resist the sin that corrupted his nature; and a Shield to protect him against the devil and all his tricks. He would anticipate with joy the day of the coming of Righteousness; for he does not fear the judgment, but exultantly anticipates his encounter with God, his Savior. “O Israel, trust in the Lord, He is their help and their shield” (9) If the heathens trust in their idols, and deliver their life to them; How much more would the believers trust in the living God, the Philanthropic, the Dispenser, and the Wise?! The psalmist says: “Our soul waits for the Lord, He is our help and our shield. For our heart shall rejoice in Him, because we have trusted in His holy name” (Psalm 33: 20-21). He addresses his talk to Israel, namely, to the church as a whole, with all levels, rich and poor, young and old. عظة 5 على نشید الأناشید ترجمة الدكتور جورج نوّار 1 عظة 8 على نشید الأناشید ترجمة الدكتور جورج نوّار 2 https://coptic-treasures.com/ 67 “O house of Aaron, trust in the Lord, He is their help and their shield” (10) If the call to trust in God is addressed to all believers, It would be more befitting of the priests and the ministers who labor in the vineyard of God, to trust in Him, as their help and their shield. “You who fear the Lord, He is their help and their shield” (11) After calling all believers, and in particular those who labor in the vineyard of the Lord, the psalmist intends to confirm that those who enjoy the help of the Lord, to whom, He truly becomes a shield, are those who walk in His fear, and live with the spirit of piety, faithfulness, and repentance. “The Lord has been mindful of us; He will bless us; He will bless the house of Israel; He will bless the house of Aaron” (12) If the psalmist calls us to trust in God, it does not mean that God needs to be reminded of us, for we are perpetually on His mind, He loves us, and is preoccupied with us. Although He perpetually intends to bless us. Yet, He does not commit us to get His blessings, but it is befitting of us to respond to His holy will. “He will bless those who fear the Lord, both small and great” (13) The psalmist confirms the desire of God’s heart to bless all, small and great; For, being a Father, He has no partiality. Let the children come to their loving Father; … Let the sick come to their divine Physician; … Let the lost come to their Savior; … Let them all come! … If the branches (the children) have not committed a sin yet, yet they are tinted through their origin. Therefore, “He will bless both small and great” (13)…. As long as the loss is general, let the salvation be as well; … As we are all lost, let us all be in Christ; … I wish no one is excluded from His salvation1. (St. Augustine) “May the Lord give you increase more and more, you and your children” (14) The psalmist exhorts them to trust in God, not only to get His blessing and help, but to get more and more of it. The believer would feel the continuous renewal, and open the door before his children to have it as well; As man mostly wishes for his children and grandchildren to get more blessings than he wishes for himself. 1 Ser. On N.T. 65: 4. https://coptic-treasures.com/ 68 “May you be blessed by the Lord, who made heaven and earth” (15) The believers, along the generations, wished to enjoy the blessing, which was given to their father Abraham by Melchizedek, saying, “Blessed be Abraham by God Most High, maker of heaven and earth” (Genesis 14: 19); an immeasurable and unutterable blessing, on account of that it comes from the Creator of heaven and earth. “The heaven, even the heavens, are the Lord’s; but the earth He has given to the children of men” (16) The word “heavens” came here in pleural; he probably refers to the third heaven, which the apostle Paul could not describe. Having given the earth to the children of men to live there during their temporal life; Yet God prepares for them eternal glories in heavens. According to the scholar Origen, “the heavenly God” presents “the heavenly fatherhood”, and embraces us to Him as His ”heavenly household” 1. We, on earth, we are bound together through temporal relationship. Heaven is indeed high, and the distance between it and us is unlimited; Yet, it is not befitting of us, accordingly, to be slothful or fearful; as though it is inaccessible to reach; but we are rather committed to be zealous2. (St. Athanasius the apostolic) “Do not lay up for yourselves treasures on earth where moth and rust destroy, and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6: 19-21). If the heart is on earth, namely, if man, in his behavior, desires earthly benefits, how could he be purified,?! … But if the heart is in heaven, it will be pure, like everything in heaven. … Things are defiled by being mixed with something of lesser value, even though is pure in itself. As for example, gold would be considered as defiled, through being mixed with pure silver. Likewise our thoughts would be defiled by wishing for earthly things; despite the purity of the earth, and its beauty in itself. 1 In Exod. Hom. 1. 2 Paschal Letters, 4: 3. https://coptic-treasures.com/ 69 But we do not understand the word ‘heaven’ here in a material sense; for what is material would be considered as ‘earthly’. He who lays his treasure in heaven, has to despise the whole world. About heaven it is written: “Heavens are the Lord’s” (16), namely, It is a spiritual firmament. … We should not lay our treasure and heart on that mortal heaven, but lay them in the heaven that endures forever1. (St. Augustine) “The dead do not praise the Lord, nor any who go down into silence” (17) No voice of praise is heard out of the mouths of the dead who go down into silence, namely, into the graves. It is therefore befitting of us to cross over the existence in graves, to praise God forever, “For Sheol cannot thank You, Death cannot praise You; Those who go down to the pit cannot hope for Your truth. The living, the living man, he shall praise You, as I do this day” (Isaiah 38: 18-19). A feast does not mean the enjoyment of eating meet, clothed with expensive attire, nor having fun; but its gladness lies in the knowledge of God, and in giving thanks to Him. King Hezekiah, after being spared from death, praised God, saying: “For Sheol cannot thank You, Death cannot praise You … The living shall praise You, as I do today” (Isaiah 38: 18-19). Praising God and glorifying Him is done only by those who live in Christ; they who go up to celebrate the feast; for the Passover is not for the Gentiles (the idol-worshippers), nor for the Jews according to the flesh, but for those who know the truth, as said by him who was sent to proclaim such a feast, saying: “For out Passover, Christ, was slain for our sake”; and as said by the psalmist: “The dead do not praise the Lord, nor any who go down into silence; but we will bless the Lord from this time forth and forevermore” (17-18) That is why, although the wicked may force themselves to observe the feast, which is meant to glorify God; they, being wicked, are considered as busybodies in their entrance into the church of the saints. Rebuked and admonished by God, He says to them,: “What right have you to declare My statutes?” (Psalm 50: 16); And by the Holy Spirit, saying: “Praise is unseemly on the lips of a sinner, for it has not been sent from the Lord” (Sirach 15: 9). Sin has no existence in the altar of God; For “The mouth of the wicked pours forth evil” (Proverb 15: 28). 1Sermon on the Mount 2: 13: 44. https://coptic-treasures.com/ 70 How would God be praised by a defiled mouth?!; … How would such contradictories conform to one another?!... “For what fellowship has righteousness with lawlessness? And what communion has light with darkness” (2 Corinthians 6: 14), as said by Paul, the minister of the gospel. The righteous, although he seems to be dead to the world, yet he dares to say: “I shall not die but live, and declare the works of the Lord” (Psalm 118: 17). … Even God is not ashamed to be called God of those who put to death their members which are on the earth (Colossians 3: 5), of those who live in Christ, who is God of the living, and not of the dead; He, by whose word He gives bread, by which the saints live, as declared by the Lord, saying: “I am the bread of life” (John 6: 48). (St. Athanasius the apostolic) The goal, for the sake of which man becomes a sojourners to this world, is for his soul to cross over to another world and another age; according to the words of the apostle Paul: “For our citizenship is in heaven” (Philippians 3: 20); and, “For though we walk in the flesh, we do not wage war according to the flesh” (2 Corinthians 10: 3). That is why, he who denies this world, should positively believe that he has to cross over with his thoughts, by the spirit, to another world, where our behavior, pleasure, and enjoyment of the spiritual goods, are; And to be born from the spirit in the inner man; according to the words of the Lord, Himself, saying: “He who believes in Me… has passed from death to life” (John 5: 24). As there is death, other than the natural seen death; and life, other than this seen life. the holy Book says: “But she who lives in pleasure is dead while she lives” (1 Timothy 5: 6); and the Lord says: “Let the dead bury their own dead” (Luke 9: 60);… For, “the dead do not praise the Lord, nor any who go down into silence” (17, 18) 1. (St. Maccarius the Great) As long as there are some who, although aware of the prophets, yet they do not believe in what is written, and debate against us; They are about whom it is written: “The ungodly shall not stand in the judgment” (Psalm 1: 5). Yes, it is befitting of us to encounter them, as much as possible, in a superficial way; For, being said that “the ungodly shall not stand in the judgment”, shows that God is in no need to look long at them, but He will send them at once to their punishment. 1 .2 : عظة 49 https://coptic-treasures.com/ 71 And being said that “The dead do not praise the Lord” (17), it shows that this present life is the only time for remorse and forgiveness; for, “He who goes down to the grave, does not come up” (Job 7: 9). Those who are dead in sins, have no more chance to praise the Lord after death; but only to wail over themselves; Praise is for those who thank God; and wailing is for those under punishment. That is why it is the pious who praise the Lord; but those who died in their sins, have no more chance to confess (to praise) 1. (St. Cyril of Jerusalem) 4- LET US BLESS THE LORD: God stretches His hand and blesses His believers; who feel that they are perpetually in His thoughts, that He keeps His promises, and is faithful in realizing His covenants. “But we will bless the Lord, from this time forth, and forevermore; Alleluia” (18) It is befitting of the church to bless the Lord, from this time forth, and forevermore. She indeed confronts troubles; but her hope is in God, her Savior. Looking forward to the heavenly glories, makes her in perpetual joy, even during the moments of trouble and suffering. As the kingdom of the devil is by receiving sin; the kingdom of God, on the other hand, is got by doing virtue in the purity of heart and spiritual knowledge … Wherever there is the kingdom of heaven, there is surely the eternal life in joy; And wherever there is the kingdom of the devil, there is surely death and the grave. … He who is in the kingdom of the devil, cannot praise the Lord; for the psalmist tells us “The dead do not praise the Lord, nor any who go down into silence; But we (who live for God and not for the sin or the world), will bless the Lord from this time forth, and forevermore; Alleluia” (17, 18). “For in death, there is no remembrance of You. In the grave (in the sin), who will give You thanks?” (Psalm 6: 5). Man is according to how he is; If he calls himself a Christian thousands of times, or even a monk, he cannot confess God, if he sins, and holdfast to his sin2. (Father Moses) 1 Cath. Lect. 18: 14. 2 Cassian: Canferences 1: 14. https://coptic-treasures.com/ 72 AN INSPIRATION FROM PSALM 115 YOU ARE, O LORD, MY HELP AND MY SHIELD Your amazing grace works in me; I cannot boast any of my works; But Your mercy supports me; And Your faithfulness stands by me; Your promises are true and faithful; In the time of affliction, I have to judge myself; My sins corrupt my peace; But by Your grace, You forgive all my iniquities; The pagans cherished their idols; In particular those made of gold and silver; They did not perceive that they could not create; being themselves, made by man; But I cherish You, O Creator of heaven and earth; Gold and silver have no place in my heart; Come, o Creator of all, and occupy my whole heart; I long to hear Your sweet voice, O Creator of the mouth; To see You, and to enjoy Your splendor; O, who made eyes for me; And who provided me with an insight to behold Your secrets; Incline Your ear; For only You can hear the sighs of my heart, and perceive their causes; Grant me the smell of Your fragrances; To become the object of gladness to the heavenlies; Stretch Your hands and embrace me; As there is no Comforter like You; You always search for me; And seek after me, to bring me back to You. Stretch Your hand, O Lord, and bless me; Let my heart rejoice by the work of Your grace in the life of many; That those who are saved would come every day to join the church of Christ, To enjoy the blessed heavenly life.
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