A PRAYER OF SOMEONE POOR, SUFFERING FROM ISOLATION This psalm, representing a prayer coming out of the heart of someone moaning, with a feeling of loneliness, or a pain of illness (5, 23), suits the believer in his spiritual strife, seeking the divine help. Whereas, according to others, it is a Messianic psalm, prophesying the suffering Lord Christ, and His church, bearing the cross in this world. The apostle Paul, in his epistle to the Hebrews (1: 10-12), quoted what came in verses 25-27. The author of this psalm, most probably bears a personal feeling of pain, although he moves from the personal aspect to the collective one; as he moves from moaning to prophesying with the spirit of hope. It is seen as a psalm rich in the traditional aspect, concerning: prayers (1 – 6), praises (12, 25-27), prophetical hope (13, 22, 28), and wisdom (28). When was it written? 1 a- According to some scholars, this psalm was written after the return of the scribe Ezra from captivity with a mandate to rebuild the temple of the Lord (Nehemiah 1: 3-11). In that case, the author could be either Ezra, Nehemiah, or someone contemporary of them. b- This prayer was written at the end of the Babylonian captivity, and represents the cry-outs of the captives, who, almost losing hope in going back home, seek from the Lord to fulfill His promise. c- It is a prayer by the prophet David, not connected to a particular occasion, but said with the spirit of prophecy. Traditionally, this psalm is seen as being the fifth of the seven psalms of repentance; although it includes no reference to a particular sin, because of which he was suffering from affliction… It represents a cry-out coming out of the heart of someone going through bitterness in his life, seeking from God to proclaim His kingdom to him, and to save him. 1- A personal wail 1 - 11 2- A collective wail 12 - 22 3- More personal wail 23 - 24 4- A conclusive praise 25 – 28 1 W. S. Pumer: Psalms, Ps. 102. https://coptic-treasures.com/ 17 The Title: The Lord’s eternal love.A prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord. Who is this poor man, but someone falling in anguish, and feeling that those closest to him cannot support him, and cannot even share his feelings? Seeing the extent of misery and labor reached by man, the Word of God, for the sake of His love for mankind, consented to incarnate and dwell among us a poor man; so as, by His poverty He would grant us the multitude of His blessings, comfort, and heavenly riches. For He alone, could embrace every soul, to lift it up to His glories, instead of the humiliation and anguish. According to St. Augustine, this prayer is presented by the Lord Christ, together with His church, His body. The St. says: [Let us listen to Christ, the poor inside us, with us, and for our sake]. The poor man prays; and does not pray in secret. Let us listen to him, and see who he is. … Is he not, about whom the apostle says: “Though He was rich, yet, for your sakes, he became poor, that through His poverty might become rich” (2 Corinthians 8: 9)? If He is, How could He be poor?... He, through whom all riches were made; by whom we have got all those riches, capabilities, memory, personality, good heath, senses, etc,. all of which, when sound, even the poor becomes rich. … By whom, as well, all the greater riches are made, including: faith, piety, justice, love, purity, good behavior, etc. which no one could have except through Him; … He who justifies the ungodly … See. How rich He may be! … To make sure that He is that poor man; read the words of St. John the Evangelist: “The Word became flesh, and dwelt among us” (John 1: 14) … He took upon Himself the form of a slave; and by clothing Himself by our poverty, He made Himself poor, and made us rich1. (St. Augustine) The psalm talks about that “poor man”, not the one who posses nothing in this world, but about whom it is written: “Blessed are the poor in spirit” (Matthew 5: 3); he who, when remembering his past and present sins, pours his pain from his heart, and not by his lips. … Who is that man who could pour his pain in the presence of the Lord2? … 1 On Ps 102 (101). 2 Homily 28 on Ps 101 (102). https://coptic-treasures.com/ 18 (St. Jerome) He who, even though a king, or the richest of the rich, is said to be “poor”, on account of that he is poor to God; and has nothing not given to him by God. (Father Onesimus, bishop of Jerusalem) 1- A PERSONAL WAIL: “Hear my prayer, O Lord, and let my cry come to You” (1) God is called “He who hears the prayers”, He inclines His ear to hear the secret whispers of the heart of man; and responds to them, if they conform to what is befitting to grant humanity. The psalmist supplicates to God, his Savior, to hear his prayer, and to let his cries enter into the throne of His grace. The two terms: “prayer” and “cries” consummate one another; and together reveal the extent of the seriousness and urgency that the believer’s condition has become. This condition is actually the portion of every true believer, who is crucified together with the crucified Christ. It is not connected to a particular era, nor particular situation, or even is a new thing in the life of saints. God hears the prayer of him who asks for something befitting of what He would grant His children praying to Him. The cry here, it is not raising the volume of voice, but refers to persistence, intensity, and strong will. (Onesimus, bishop of Jerusalem) “Do not hide Your face from me in the day of my trouble; Incline Your ear to me; In the day that I call, answer me speedily” (2) The expressions that came in this verse, came often in other psalms: 17: 6;31: 2; 45: 10; 71: 2; 86: 1; 88: 2; 69: 17; and 79: 8. “Do not hide Your face from me”: This prayer could only be uttered by him who prays with a pure heart and a blameless conscience; For a sinner would not dare say: “Do not hide Your face from me”, but would rather say: “Hide Your face from my sins” (Psalm 51: 9) 1. (St. Jerome) He who has a pure conscience, would dare to say in his prayer: “Do not hide Your face from me”…. As to saying: “Incline Your ear to me”, he means to say that, because of my grief, my voice became low; But, being so high up, O Lord, Condescend with Your mercy on 1 Homily 28 on Ps 101 (102). https://coptic-treasures.com/ 19 me, and listen to my supplication. … Saying: “Answer me speedily”, he means, before I die. (Onesimus, bishop of Jerusalem) “For my days are consumed like smoke, and my bones are burned like a hearth” (3) Man, in the time of affliction, often feels that his days have passed away quickly and without benefit, like smoke that harms the eyes, and scattered with no use; … he feels that his bones no more support him, but rather increase the heat in his heart, to put an end to his life. Here, the psalmist feels that his bones have become like fuel cast in the fire of a hearth, that will soon be consumed…. If the bones form the skeleton that supports the rest of the body; By its destruction, the whole body will collapse. Bones, being a symbol of strength, if the strong part of my body becomes frail and dry, how much more would my naturally frail body be1?! (St. Jerome) Such a lesson we learn from the Holy Book, saying: “All people are grass, their constancy is like the flower of the field; the grass wither, the flower fades” (Isaiah 40: 6); and: “They will soon fade like the grass, and wither like the green herb” (Psalm 37: 2); and: “My days are consumed like smoke” (Psalm 102: 3) 2. (St. John Chrysostom) According to St. Athanasius: [This oracle is a prophecy about the loss of the privileges that were the Hebrews’, by which they undertook the worship of the old law; namel, their priesthood and sacrifices; all of which, have long supported them like bones to the body, then were lost, and consumed like smoke. The bones refer, as well, to the thoughts and dogmas in God by the soul; white and hidden like bones; support the soul; and kindle when the heart burns with longing. (Onesimus, bishop of Jerusalem) “My heart is stricken and withered like grass, so that I forgot to eat my bread” (4) 1 Homily 28 on Ps 101 (102). 2 In Matt. Hom 2: 9. https://coptic-treasures.com/ 20 The psalmist sees his heart like grass cut off and left to dry under the heat of the sun. … If man forgot to eat his bread, the Lord Christ came as the “Bread of Life” for us to eat. Such is the life of man: today he is strong and active, and tomorrow he withers and become dry. The psalmist did not say: I lost my apatite, or I despise food, No, he means to say, that I am so overwhelmed by the memory of my great sin, that I am so broken by remorse, to forget to eat my bread. My only longing now is for God; I am utterly absorbed by meditation in Him1. (St. Jerome) You forgot to eat your bread. But, after His crucifixion, “all the ends of the world shall remember and turn to the Lord” (Psalm 22: 27). Forgetfulness is to be followed by remembrance. I wish we are not like those who ate the manna in the wilderness and are dead (John 6: 49); but the bread we eat is that about which is written: “Blessed are those who hunger and thirst for righteousness” (Matthew 5: 6) 2. (St. Augustine) As the body feeds upon the earthly bread, the soul feeds upon the bread that came down from heaven, namely, our Lord Jesus Christ, who taught us to seek in our prayers the bread that would strengthen our essence; saying: “Do not labor for the food which perishes, but for the food which endures” (John 6: 27). The way the land would dry for lack of rain, and would not give fruit; the heart of every Israelite has become dry, and produces no more fruit of virtue, because of being deprived of the rain of the divine words. (Onesimus, bishop of Jerusalem) If the body relaxes after having its daily need of food, it is the work of Satan; unless he is ill and not feeling well. Normally, a monk, according to the counsel of the elders to the beginners, should follow moderation, and gets up from the table just before being satisfied;.Once he reaches the stature of the words of the apostle: “for we are not ignorant of his (Satan’s) devices” (2 Corinthians 2: 11). he would become well-trained on this virtue…. I wish God of our fathers leads you to such a virtue, for its light is glittering and sweet beyond description. … I wish, when you say, together with the psalmist:: “I forgot to eat my bread”, you mean that your Spirit, being somewhere عظتان عن أتروبیوس. 1 2 Homily 28 on Ps 101 (102). https://coptic-treasures.com/ 21 else, you only search for, thinks about, and meditates in the heavenly things. (St. Prsnovius) Responding to another question by the same brother, saying: [How could it happen, that whenever I wish to control my belly, and limit my food to the necessary limit, I fail to do it? If I manage to do that for a few days, I usually insensibly go back to my usual greed]; Father John responds by saying: [All what you tell me, O brother, I have gone through myself. Nobody is exempted, except him who has reached the stature of the psalmist who says: “I forgot to eat my bread; Because of the sound of my groaning, my bones cling to my skin” (Psalm 102: 4, 5). He reached to a lesser level of food and drink; for his tears became his bread; and he started to feed on the (Holy) Spirit. … Believe me, O brother, I know someone, known also to God, who had such a level, who was so captivated by the spiritual food, that its sweetness made him forget the material food; and whenever it was the time for eating, he used to feel so satisfied and so disgusted, to desire to eat. (Paradise of the fathers) “Because of the sound of my groaning, my bones cling to my skin” (5) The psalmist because of anxiety or insomnia, became so frail and utterly worn out, that his bones clang to his skin Many people groan; And I groan as well. But I groan because they groan for the wrong reasons … I wish to reform them; and when I fail, I groan; and when I groan, I do not separate myself from them1. (St. Augustine) “I am like a pelican of the wilderness; I am like an owl of the desert” (6) According to some, the ‘pelican’ here is a bird that never stops producing disturbing and painful cries. There are two kinds of pelicans: one kind lives in the lakes, and feed on fish, and another kind lives in the wilderness, and in desolate places, and feed on poisonous creatures like serpents and lizards, and called by the Latin name “onocrotali”. The psalmist says that his food, becoming for him like poison, he is like a pelican of the wilderness, or of the desolate areas, that feed on live poisonous 1 On Ps 102 (101). https://coptic-treasures.com/ 22 creatures. “I am like an owl of the desert”. If the owl looks black in the daylight, how would it be by night? … [That is how I see myself in my own eyes, because of the multitude of my sins1]. (St. Jerome) “I lie awake, and am like a sparrow alone on the housetop” (7) In his affliction, he came to lie awake by night because of pain and anxiety. Like a lone sparrow on housetops; he seeks seclusion, not wishing to encounter anyone, for feeling that on one is ready to partake of his sufferings. According to St. Augustine, these three kinds of birds: the pelican, the owl, and the sparrow, mentioned by the psalmist, refer to the care of the Lord Christ for three categories of men: a- Those who are like the pelicans of the wilderness; are the nonbelievers, who live away from the house of the Lord. b- Those who are like owls that live among the ruins; are the apostates who live in the darkness. c- Those who are like sparrows, are Christians only by name, without enjoying the good life of faith. The Lord Christ stands like a sparrow alone on the housetop, calling them to the good holy life….The ambassadors of Christ, should follow His lead, and search for everyone, wherever, and whatever his condition is, whether a non-believer, an apostate, or a Christian only by name. God, the Creator and Healer of all, who, knowing that pride is the cause, and the source of all evil, cares to heal the opposite with the opposite; namely, to heal the things, destroyed by pride, through humility (See Isaiah 14: 13). Contrary to him who said: “All the kingdoms of the world and their glory are mine, for this has been delivered to me, and I will give it to whoever I wish” (Luke 4: 6); It was said about the Lord: “Though He was rich, yet for our sake He became poor, that, through His poverty, we might become rich” (2 Corinthians 8: 9). For the sake of him ( king of Assyria) who said: “As one gathers eggs that are left, I have gathered all the earth; and there was no one who moved his wing, nor opened his mouth with even a peep” (Isaiah 10: 14); The other (the psalmist) said: “I am like an owl of the desert; I 1 On Ps 102 (101). https://coptic-treasures.com/ 23 lie awake, and am like a sparrow alone on the housetop” (Psalm 102: 6, 7) 1. (St. John Cassian) Truly, the goal of the collective monastery way of life, is that the monk crucifies all his desires, seeking perfection, and never to care for the morrow. It is obvious that such perfection would not be reached by everyone, except by the monk of the ‘koinonia’ (the monastic fellowship)… The perfection would be reached by the secluded hermit through emptying his mind of all the earthly things, and binding it, as much as possible to the Lord Christ, as far as the weakness of man would allow. About such a man the prophet Jeremiah says: “It is good for a man to bear the yoke in his youth. Let him sit alone and keep silent, because God has laid it on him” (Lamentations 3: 27, 28); And David also says: “I lie awake, and am like a sparrow on the rooftops” (7) 2. (Father John) “My enemies reproach me all day long, and those who deride me swear an oath against me” (8) According to the Septuagint and the Coptic versions, it came as: “My enemies reproach me all day long; and those who commend me, join forces against me” The enemies always find their chance to deride him whom they hate, to add affliction to his affliction. While commending me by their mouth, they set snares for me by their hearts…. Just listen to them saying: “Teacher, we know that You are true, and teach the way of God in truth, nor do you care about anyone, for You do not regard the person of men. Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?” (Matthew 22: 16-17) 3. (St. Augustine) “For I have eaten ashes like bread, and mingled my drink with weeping” (9) According to old customs, as a sign of grief on the death of a close relative or friend, man used to refrain from eating his food, and to put on sackcloth. Here, David, showing extreme grief, not only refrains 1 Homily 28 on Ps 101 (102). 2 Cassian: Institutions 12: 8. 3 Cassian: Conferences 19: 8. https://coptic-treasures.com/ 24 from eating and drinking, but felt as though feeding on ashes; and tears flow abundantly from his eyes, that they got into his mouth to mingle with his drink. While the mourners used to scatter ashes over their heads and clothes, which mingled with their food and drink; the psalmist ate ashes itself. According to father Onesimus, bishop of Jerusalem, the calamities mentioned in this psalm, refer to what happened to the Jews after they crucified the Lord Christ. Their life turned to be like the ashes left over from burning their sacrifices; their drink mingled with their tears; their days became like shadow; on account of that they literally followed the Mosaic law, which is the shadow of the evangelic law; and they dried up like grass, and became food for the beasts, and fuel for the fire. Eat the ashes like bread; and mingle your drink with weeping; for by such a meal you may reach the banquet of God1. (St. Augustine) If the prophet says that he has eaten ashes like bread, and mingled his drink with weeping, What would it be for us?... Nothing is sweet anymore to my taste, neither bread, nor drink; I only long for the heavenly bread, namely for Christ2. (St. Jerome) After so much contrition of heart, fervent prayers, and abundant flow of tears, by day and by night, saying: “All night I make my bed swim, I drench my couch with my tears” (Psalm 6: 6 LXX); the psalmist says again: “I have eaten ashes like bread, and mingled my drink with weeping” (9) 3. (St. John Chrysostom) Feeling miserably after his shameful fall in adultery, David’s repentance was so genuine and true, to say: “I have eaten ashes like bread, and mingled my drink with weeping” (9); and: “My knees are weak through fasting” (Psalm 109: 24); although he heard from the prophet Nathan the words: “The Lord has put away your sin” (2 Samuel 12: 13) 4. (St. Jerome) 1 On Ps 102 (101). 2 On Ps 102 (101). 3 Homily 28 on Ps 101 (102). 4 Homilies on Hebr., Hom 9: 8. https://coptic-treasures.com/ 25 Although he heard such comforting words from the prophet Nathan, that “The Lord has put away his sin”, yet the blessed David did not stop repenting; And although he was a king, he put on sackcloth instead of the royal attire, and sat in ashes instead on his royal throne … And he even made ashes his food, saying: “I have eaten ashes like bread” (9); And cleansed his lusty eyes with tears, to say: “All night I make my bed swim, I drench my couch with my tears” (Psalm 6: 6). And when his servants asked him to eat bread, he did not listen to them, but stayed fasting a whole week. If such was how a king repented, how much more is befitting of the regular person1?! (St. Cyril of Jerusalem) Not all tears come from similar feelings, nor emerge from one virtue. a- Tears of weeping caused by stings of our sins in our hearts; as it is written: “All night I make my bed swim, I drench my couch with my tears” (Psalm 6: 6); and: “Let tears run down like a river day and night; Give yourself no relief; Give your eyes no rest” (Lamentations 2: 18). b- Tears that come together with the meditation in good things, and the longing for the glory to come; when tears run down like a river, caused by joy that could not be suppressed, and an exultation without limit. When our souls thirst for the mighty living God, they say: “When shall I come and appear before God; My tears have been my food day and night” (Psalm 42: 2-3); proclaiming that with daily weeping and wailing, saying: “Woe is me, my soul has sojourned too long” (Psalm 120: 5). c- Tears that run, not out of feeling of the destructive sin, but out of fear of the coming of the horrible day of judgment ; like when the psalmist says: “Do not enter into judgment with Your servant, for in Your sight no one living is righteous” (Psalm 143: 2). d- Tears that run, not because of man’s knowledge of himself, but because of the sins and the cruelty of others; As when the prophet Samuel wept for the sake of king Saul; … As it came that the Lord Jesus wept for the sake of the city of Jerusalem; … And as the prophet Jeremiah said: “Oh, that my head is waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people” (Jeremiah 9: 1). 1 Against Jovinianus, Book 2: 15. https://coptic-treasures.com/ 26 e- The tears mentioned in psalm 102: 9: “I have eaten ashes like bread, and mingled my drink with weeping”, surely come out of feelings different from those mentioned in the sixth psalm, concerning a repentant man; for the later are caused by the troubles, afflictions, and looses of this life, that weighs upon the righteous in the world1. (Father Isaac) “Because of Your indignation and Your wrath; for You have lifted me up and cast me away: (10) A serious portrait of the feelings of someone suffering; that God has lifted him up, not to help him, and to exalt him above the temptation, but to cast him away from the height down to earth to destroy him. Man was created with honor, in the image of God; he was lifted up from the dust of the earth, got a rational soul, “to rule over the fish of the sea, the birds of the air, and the livestock over all the earth” (Genesis 1: 26); none of which are rational, and none have been created in the image of God ; … was given the free will; then punished by being cast away2. (St. Augustine) Let this be the cry-out of those who were once saints, then fell out of holiness; After being lifted up in virtues, they fell down from faith….. But the prayer of the labored soul is: “Lifting me up, I pray, hold me fast” 3. (St. Jerome) “My days are like a shadow that lengthens; and I wither away like grass” (11) By sunset, the shadow becomes longer; and once the night falls, the shadow scatters, and completely comes to an end. So the psalmist feels as though the sun has set on him; and his life, like the shadow, has come to an end. If the days are like shadow, how much more would be the nights?!... If this is how the light will be, how about the darkness4?! (St. Jerome) All the present facts are nothing but shadows (Wisdom 5: 9). Although they draw their origin from the goods of heavens; yet they مقال 1 .12 :2 2 Cassian, Conferences 9: 29. 3 On Ps 102 (101). 4 Homily 28 on Ps 101 (102). https://coptic-treasures.com/ 27 stay like shadows; with just a resemblance of the high things. But once the night passes by, and the dawn shines, only the high things are clearly seen; and the people would realize that “Our days on earth are a shadow” (Job 8: 9); and would say: “My days are like a shadow that lengthens” (11); referring to the frailty and vanity of the temporal success1. (Nilus, bishop of Ancyra) 2- A COLLECTIVE WAIL: “But You, O Lord, shall endure forever, and the remembrance of Your name to all generations” (12) Together with his feeling that his life has become like a shadow that will soon disappear, the psalmist proclaims the everlasting nature of God, and that He will endure forever, worthy to be perpetually remembered by the heavenly and the earthly creatures. You are, O Lord, although You have become man, yet You endure forever; because You exalted above the sin that brings over corruption. And being God, the remembrance of Your name will endure to all generations. (Onesimus, bishop of Jerusalem) “You will arise and have mercy on Zion; for the time to favor her, yes, the set time has come” (13) Some believe that, as captivity became too long, and its darkness became too dense, It was the time to realize the divine promise of return… for God used to appear in the final night-watch, when all the human arms fail, to proclaim His love, mercy, and compassion on His creation. The prophet Daniel, while still in the land of captivity, said: “I, Daniel, understood by the books the number of the years specified by the word of the Lord, given through Jeremiah the prophet, that He would accomplish seventy years in the desolation of Jerusalem” (Daniel 9: 2). According to father Onesimus, bishop of Jerusalem, although the Word of God incarnated, suffered, and crucified; yet, having risen from the dead, He made compassion on Zion, namely on the congregation of believers. “For the time to favor her, yes, the set time has come”. Whether it is because of repentance, it is time for mercy, or because this verse refers to the second coming of the Savior; I wish he, who repents, 1 Homily 28 on Ps 101 (102). https://coptic-treasures.com/ 28 would have confidence, that the time for salvation has come, and that the Lord is merciful and compassionate1. (St. Jerome) “For Your servants hold her stones dear, and have pity on her dust” (14) Some of the captives longed for the day of their return to Jerusalem to rebuild the city of God and the holy temple. It is the cry-out of every heart ,burning with the love of God, as he sees the hearts of men destroyed, longing for the coming of the kingdom of God in every man by the living and practical faith. According to father Onesimus, bishop of Jerusalem, ‘Zion’ is the church of Christ, namely, the congregation of believers; …. Her stones are the blessed apostles and teachers, who have built her; …. Her dust are those whose behavior is downward and dust-like;…. While the servants of God who “hold her stones dear”, are the prophets who find pleasure in the apostles who came, bearing their same views, and bowed down to the dust-like men, for the sake of their salvation; the way a mother bows with compassion down to her children, I believe that the stones of Zion refer to all the prophets, who started the voice of preaching; followed by the service of the gospel by the apostles, through which Christ was known2. (St. Augustine) The stones are the saints; and the dust are the sinners who are in need of the mercy of the compassionate Lord3. (St. Jerome) “So the nations shall fear the name of the Lord, and all the kings of the earth Your glory” (15) If the hosts of darkness assume that they are able to destroy the church of God; and even to swallow her as a torrent river; the prophet Isaiah cries out, saying: “According to their deeds, accordingly He will repay, fury to His adversaries, recompense to His enemies; The coastlands He will fully repay, so shall they fear the name of the Lord from the west, and His glory from the rising of the sun; when the enemy comes like a flood, the Spirit of the Lord will lift up a standard against him” (Isaiah 59: 18, 19). 1 Nilus of Ancyra (disciple of St. John Chrysostom): commentary on the Song of Songs 64-65. 2 Homily 28 on Ps 101 (102). 3 On Ps 102 (101). https://coptic-treasures.com/ 29 He will truly destroy their animosity, and proclaim His fear in them; so that they will believe in Him, and will become members of His holy church. For “God desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2: 4). The time for compassion has come by the coming of the Lord Christ, Savior of the world, when the prophecies were revealed and realized by His coming and His salvation work. Then, the servants of the Lord rejoiced in the living stones, namely, the apostles. As Adam was created out of dust, the creation was renewed by the coming of the Savior, and by establishing the church of the new covenant, as though out of dust. “They had pity on her dust” (14); A wall was built in the house of the Lord, as the dust became living stones in the house of the Lord…. Now, as the Gentiles have been drawn to faith, and had in them the fear of God, they formed a new wall joined to the first wall through the chief cornerstone (See Ephesians 2: 20). The Gentles nations that had no fear of the true God, and had no knowledge of His might; Through the preaching of the apostles, they came to know Him, were baptized, and have come to fear the Lord the fear of salvation, which is the beginning of wisdom. All the kings of the earth; who had authority over the kingdoms; …. And also those who came to have authority over the body lusts, and the feelings of the souls, and controlled them, all came to know the glory of God. … And in case there are some who still do not know the glory of our God, Once He comes at the end of time, there will be no one who will not behold His glory (Onesimus, bishop of Jerusalem) “For the Lord shall build up Zion; He shall appear in His glory” (16) The talk here came as something that has already taken place. In the midst of the sufferings, the believer proclaims that salvation is realized, the animosity came to an end, and the wicked have received faith, and have become saints. As the Hebrews, taken captives by the Babylonians, longed for their homeland, and to see the ruins that were left after the desolation of Jerusalem, supplicating to God to let them return to rebuild them and to raise His glory in them; So the human nature, taken captive by the deceiver, who destroyed its protective walls, of God’s law, and statutes, presented through His prophets, supplicated by growing https://coptic-treasures.com/ 30 longing, seeking from God to return to what it used to be … Our Lord, through His presence in the world in flesh, gave it back its resurrection, lifted its building, established its corners, adorned it, revealed His glory, and realized all what His friends have sought from Him for its sake, and of what He has previously promised concerning it. (Father Onesimus, bishop of Jerusalem) “For the Lord shall build up Zion” (16). This is now realized. Oh, you living stones, hasten to build and not to destroy. … Zion is being rebuilt; beware of the fallen down walls; … the tower is being rebuilt in Zion; … What is going on? “God shall appear in His glory” (16)…. To build up Zion, and to lay down its foundation, He will appear in Zion; yet not in His glory. “He has no form or comeliness; When we see Him, there is no beauty” (Isaiah 53: 2). … But “When the Son of Man comes in His glory, and all the holy angels with Him”, to judge (Matthew 25: 31); those who stabbed Him will look at Him; but it will be too late for them, they will be in confusion, those who have rejected repentance1. (St. Augustine) “He shall regard the prayer of the destitute, and shall not despise their prayer” (17) Here, the psalmist says with surety; that God has already regarded the destitute, who suffers from deprivation; and He has responded to his prayer. There is great difference between the feelings of the psalmist at the beginning of his prayer, and his feelings in the middle of it. At the beginning, feeling that God hid His face from him, he cried out to Him to incline His ear to listen to the cry-outs of his heart. But now, he feels that he is resting his head on the chest of God, who responded to his prayers. I mean to say that God has granted the world salvation through the supplication of His godly men, who say: “Hasten, O Lord, and visit the Gentiles with Your mercy” (Father Onesimus, bishop of Jerusalem) “This will be written for the generation to come; that a people yet to be created may praise the Lord” (18) 1 Homily 28 on Ps 101 (102). https://coptic-treasures.com/ 31 Instead of crying out to God, he now proclaims that, what he wishes for is not to enjoy salvation from affliction, but that the generations to come would praise Him, remembering His previous dealings with His church along the eras. I mean to say that this psalm, and the rest of the prophesies of the prophets, are kept in record to be told to the generation to come, the generation that will believe in Christ, according to the words of the apostle Peter in His first epistle, saying: “Of this salvation the prophets have enquired and searched diligently, who prophesied of the grace that would come to you; searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven” (1 Peter 1: 10-12)…. Namely, the generation of believers, those circumcised and the Gentiles, whose creation has been renewed by Christ. By saying: “the people yet to be created”, refers to our recreation through the holy baptism, and moving from the earthly creation to the higher spiritual creation. (Father Onesimus, bishop of Jerusalem) “For He looked down from the height of His sanctuary. From heaven, the Lord viewed the earth” (19) What preoccupies God’s mind in His heavens is the suffering and humble: “For on this one will I look; on him who is poor, and of contrite spirit, and who trembles at My word” (Isaiah 66: 2). “To hear the groaning of the prisoner; to loose those appointed to death” (20) Having created man with a holy free will, God wishes to keep granting him the freedom, even after man has corrupted it through his own will. He hears the groaning of every captive, chained by anxiety, sin, the captivity of the devil, or the eternal death.. In Isaiah it came: “I, the Lord, have called you in righteousness, and will hold your hand; I will keep you and give you as a covenant to the people, as a light to the Gentiles; to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house” (Isaiah 42: 6-7). And, “Thus says the Lord: ‘In an acceptable time I have heard You. And in the day of salvation I have helped You. I will preserve You and Give You https://coptic-treasures.com/ 32 as a covenant to the people, to restore the earth, to cause them to inherit the desolate heritages; that You may say to the prisoners: ‘Go forth’, to those who are in darkness, ‘Show yourselves’” (Isaiah 49: 8-9). He heard, namely, He responded to the sighs and the groaning of those shacked by the chains of the captivity of the devil, saying: “To loose those appointed to death”; namely, mankind on whom death prevailed; For those who believed in Christ, and were loosed of their captivity, were the children of those who died while still in non-belief. (Father Onesimus, bishop of Jerusalem) “To declare the name of the Lord in Zion, and His praise in Jerusalem” (21) Preaching in the name of the Lord, is to the account of humanity, to exult and rejoice in Him, singing “His praise in Jerusalem”. “When the peoples are gathered together, and the kingdoms to serve the Lord” (22) The psalmist started by crying out to the Lord to save him from affliction; but as the Lord heard his prayer, he now presents to Him his heart’s desire, that the nations and the peoples would receive faith in the Savior. He supplicates, not only to liberate the people from the Babylonian captivity, but to liberate all humanity from the captivity of the devil. 3- MORE PERSONAL WAIL: “He weakened my strength in the way; He shortened my days” (23) Men of the old covenant have longed so fervently for the coming of the Savior of the world, that they became frail; or as expressed by the bride of the song, saying: “I am lovesick” (Song 2: 5; 5: 8). “I said, ‘O my God, do not take me away in the midst of my days; Your years are throughout all generations” (24) These are the groaning of the church, not because of persecution, but for the sake of her longing for the Lord Christ to come to find the whole world sanctified, to enjoy the eternal life. According to the scholar Origen, this request by the psalmist does not bear a wish for a long life in the world, but bears an exalted spiritual concept. He seeks from God to let His grace work in him to fulfill the mission He entrusted him with; for by that he would consummate his days…. The children of Bethlehem, although killed at an early age, yet they are counted as have consummated their time in peace; Whereas some elders, like the two high priests ‘Annas’, and https://coptic-treasures.com/ 33 ‘Caiaphas’, despite their exalted position, and their advanced age, yet they did not consummate their days. Because the ‘consummation of days’ is counted as the fulfillment of the mission, and the realization of virtues, the psalmist says: “Do not take me away in the midst of my days” (24). … The Holy Book testifies to ‘Abraham’, the great father of fathers, that “he died full of years” (Genesis 25: 8); … And the apostle Paul says: “I have fought the good fight, I have finished the race” (2 Timothy 4: 7). And finally he is called from this world, to the blessing to come, to the perfection of the eternal life, to the crown of righteousness, prepared by the Lord for those who love Him (2 Timothy 4: 8; James 1: 12) 1. (The scholar Origen) Promising those who serve Him in truth, God says to them: “I will fulfill the number of your days” (Exodus 23: 26). “Abraham died full of years”; … David sought from the Lord, “Do not take me away in the midst of my days” (24); … Aliphaz, one of Job’s friends, being sure of this fact, says: “You shall come to the grave at full age, as a sheaf of grain ripens in its season” (Job 5: 26); … And confirming these words, Solomon says: “The years of the wicked will be shortened” (Proverb 10: 26); and. “Do not be overly wicked, nor be foolish; why should you die before your time?” (Ecclesiastes 7: 17) 2. (Pope Athansius the apostolic) 4- A CONCLUSION PRAISE: “Of old, You laid foundation of the earth, and the heavens are the work of Your hands” (25) The apostle Paul perceived that these words (25-27) concern the Person of our Lord Jesus Christ (See Hebrews 1: 10-12). He talks about the Son, as the Creator, which is usually said about the Father. Anyway it concerns any of the Two3. (St. John Chrysostom) God Himself says: “All those things my hand has made” (Isaiah 66: 2); … David sings: “Of old, You laid the foundation of the earth” (25); and he also says: “I remember the old days, I meditate in all Your works; I muse on the work of Your hands” (Psalm 143: 5). … Now, if it is the hand of God that made all those works; according to 1 On Ps 102 (101). 2 Homilies on Genesis, 15: 6. 3 Defense of His Flight, 14. https://coptic-treasures.com/ 34 what is written: “All things were made through Him, and without Him nothing was made that was made” (John 1: 3); and: “There is one Lord, Jesus Christ, through whom are all things” (1 Corinthians 8: 6); and also: “In Him all things consist” (Colossians 1: 17), It is therefore obvious that the Son is not “work” but He, Himself, is God and His Wisdom1. (St. Athanasius the apostolic) “They will perish, but You will endure; Yes, all of them will grow old like a garment; like a cloak You will change them”(26) Quoting the words of David in Psalm 102: 25-27, Paul also said: “They will perish, but You will remain” (Hebrew 1: 11). … But if all the works of creation will completely perish, the non-perishable paradise will therefore perish as well. It is clear, according to some, that all the works of creation will be renewed for our sake, and will not perish as others say2. (St. (Mar) Ephraim the Syrian) Listen to the prophet David say: “Of old You laid the foundation of the earth, and the heavens are the work of Your hands; They will perish, but You will endure” (25), 26). To realize the meaning of saying “they will perish”, he adds: “All of them will grow old like a garment; like a cloak You will change them” 3 (26). (St. Cyril of Jerusalem) He probably intends to talk to us about the resurrection, when we shall change, yet to the better; to a spiritual body; as it is said: “It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power; It is sown a natural body, it is raised a spiritual body” (1 Corinthians 15: 43, 44). All the physical creation will also change together with us, for “Heaven will perish, but You will endure; Yes, all of them will grow old like a garment; like a cloak You will change them” (26). In that day, the light of the sun will be doubled seven times, according to the words of Isaiah: “The light of the sun will be sevenfold, as the light of seven days” (Isaiah 30: 26) (St. Basil the Great) 1 Homilies in St. John 5: 2. 2 Four Discourses against the Arians, 2: 21 (71). مقال 3 .3 :15 https://coptic-treasures.com/ 35 Jesus has washed His garment, not of stains belonging to Him, but of stains that belong to us; … Jacob says: “He washes His garment in wine, and His robe in the blood of grapes” (Genesis 49: 11); Namely, in His passion, He washed the nations by His blood. Yes, the garment here, represents the nations; according to what is written: “You shall surely clothe Yourself with them all as a (cloak)” (Isaiah 49: 18); and David said: “Like a cloak You will change them, and they will be changed” (26) 1. The cloak truly refers to the nations; as it is written: “As I live, says the Lord, You shall surely clothe Yourself with them all as a cloak” (Isaiah 49: 18); and also: “Like a garment You will change and wash them; not because of sins on Your part, as You are without sin, but because our own iniquities2. (St. Ambrose) “But You are the same, and Your years will have no end” (27) The divine essence exalts above all changes; for there is nothing better to reach; … No, I shall not say ‘nothing equal, or even close…. if He may change, it has to be to what is less (for if there is anything more exalted, He would not, therefore, be God) 3. (St. John Chrysostom) “The children of Your servants will continue; and their descendants will be established before You” (28) About that holy seed: “His seed shall endure forever, and His throne as the sun before Me” (Psalm 89: 36). 1The Patriarchs, 4: 24. 2 The Patriarchs, 4: 24. 3 Homilies in St. John 11: 2. https://coptic-treasures.com/ 36 AN INSPIRATION FROM PSALM 102 I AM POOR, I HAVE NO SUPPORT, BUT FROM YOU My depths groan within me; I am poor, I have no one to support me but You; For my sake, O Rich, You have became poor; So that, by Your poverty, You make me rich; and need nothing. Incline Your ear to me, and hear my prayers; You alone, hear the cries of my heart; The smoke of my sins has blinded my eyes, corrupted my life; and dried my bones. Amid my sufferings, my heart has completely dried up; I forgot to eat even my necessary bread; I got so frail that my bones cling to my skin; You are the living bread who restore my health; You are both the Physician and the medication; Grant me to enjoy Your presence and Your dwelling in me. Being deserted by all, I became like a pelican in the wilderness; And am disturbed by the voice of the owl inside me; I became like a lone sparrow on the rooftop; Let them all desert me; but Your presence will fill up every void in me; Let the enemies reproach me; Your grace is enough for me. Take Your indignation and Your wrath away from me, for I wither away like grass; Have compassion on me, to restore me to life. Look at Your church; I confess that I, and all the household of my father, have sinned; Rise up, O heavenly Groom; Take away from us our sins, and the defilements of our hearts; And, by Your Holy Spirit, restore us to You. Look at the vine, planted by Your right hand; Look down from heaven; for she anticipates Your coming; Hear her hidden groaning; Turn her lamentations into joyful praises; Adorn her with Your Holy Spirit, to testify to You; To draw a multitude to the sweetness of Your gospel; https://coptic-treasures.com/ 37 So that the earth would become a heaven that testifies to You; When shall I see all mankind attached to You?!
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