THE CONSOLING MEMORY OF GOD’S REDEMPTIVE WORKS This psalm was written in the midst of a great anguish that dwelt upon the psalmist. He confesses that he came to be greatly troubled for being unable to perceive God’s plan; and that he knows of no other way to deal with such an anguish, other than to have faith in God the Refuge of his soul! With such an extremely bitter anguish, remembering God’s past dealings with us, and raising the heart up to heaven, would grant our depths the deposit of heavenly comfort, or to celebrate a joyful heavenly Sabbath. The key of the psalm: The word “remember” or “consider” came four times in this psalm (verses 3, 5, 6, and 11). It is befitting of him, in the midst of such an anguish and trouble, to think of God, and to remember His past dealings with His people, and with him. Its divisions: 1- Confusing questions 1 - 10 2- Comfort for the psalmist 11 - 15 3- God’s way in the sea 16 – 20 The title: To the chief musician. To Jeduthun. A psalm of Asaph. According to the Septuagint version, the title came as: To the end (to the conclusion); for the sake of Jeduthun; A psalm of Asaph. Commenting on this title, St. Augustine says: [Jeduthun, meaning (jump); and Asaph, meaning (a congregation); the psalm talks about the congregation jumping to reach the ultimate Goal, namely, Jesus Christ1. “To Jeduthun”: This title came in psalms 39 and 62, meaning (a presenter of a praise). If its occasion was the dwelling of a great anguish, yet it would never deny the believer to present a praise, in which to sing and exults in the midst of his intense confusion, praising God, his Refuge, and the Secret of his comfort. According to St. Athanasius, “Juduthun”, one of the chief musicians, hearing about what was going to dwell upon the people, he moaned and suffered greatly, lamenting their alienation from God2. And according to Josabius, David and Asaph wrote several psalms to comfort Jeduthun, and to take away from his heart such a great sorrow, and the illusion that God has forsaken the world3. 1- CONFUSING QUESTIONS: The psalmist starts by a crying-out to God, yet confirming his trust that God, hearing his cry-outs in the midst of his anguish, will respond to the confusing questions that come on his mind. God listens and responds to the silent cries of the heart, not for the sake of the cries themselves, but for the sake of what they imply of our faith and trust in Him. It is written about the Lord Himself, that “in the days of His flesh, He offered up 1 On Ps. 79 (77). .(77) 2 ال ا رهب القس صموئیل السریاني: تفسیر الم ا زمیر لإنثیموس أسقف أورشلیم، 1988 ، مز 76 3 المرجع السابق. https://coptic-treasures.com/ 167 prayers and supplications, with vehement cries and tears, to Him who was able to save Him from death, and was heard because of His godly fear” (Hebrew 5: 7). The eyelids of the psalmist were held open; looking into his depths all along several nights during which he could not sleep; And as he could find no words to express what went on within himself, he resorted to silence; and, in an attempt to calm his soul, and to find comfort through trusting that God would never forget him, he got back to his feelings in the past, and recalled what he used to sing. Those memories, though, stirred up in his soul, questions he expressed in this psalm (verses 7 to 10). Those questions have their answers, for God is faithful in His word; and His promises, and covenants would never fail. “I cried out to God with my voice – to God with my voice; and He gave ear to me” (1) When the psalmist cried out to God with all his heart, with zeal and faithfulness, God moved to give him ear. Cries that move the heart would move God Himself, He who dwells in the heart, and make it His dwelling place. The believer, who cries out with his heart, does not only move his lips, but moves his whole being, the physical, the mental, and the spiritual. If sin alienates man from God, he cries out as though talking to someone far away; Yet they are not cries to be heard by the ears, but are cries of a heart, seeking to be sanctified, to feel that he is in the bosom of God, or to regain his position in the divine bosoms, by purity and sanctity, through the riches of God’s grace, and the work of His Holy Spirit. According to St. Jerome, the debate with God is realized by work; the cry-outs of the psalmist here is through the good work, according to God’s commandment; and God’s response is through work as well. “I cried out to God with my voice in the day of my trouble I sought the Lord”…. See, how much trouble he was in; that he had to cry out loudly seeking God A loud cry is essential when the troubled heart is far from God; As though he says: Because of my sins which alienated me from You, I have to cry out loud, so that You would have compassion on me1! When we are troubled, we think of nothing but of our trouble. But the best we should do in such a time is to pray with zeal for if we find God, we shall get everything back. 2. See that our good works cry out to the Lord, even when we are silent. That is why, in the Holy Book it came: “Then the word of the Lord came through (the hand) of Haggai the prophet” (Haggai 1: 1, 3); the word of God did not come by talk, but by the hand – by work. With the same spirit the prophet Jeremiah says: “I wish my eyes have no rest”. See, how even our eye is not silent! We indeed often cry out with our hands, as well as by our tears3. (St. Jerome) 1 Homilies on Psalms – homily 10. 2 Homilies on Psalms – homily 10. 3 Homilies on Psalms – homily 10. https://coptic-treasures.com/ 168 In the day of my trouble I cried our, supplicating to Him, seeking His help; And as my cries were worthy of His response, He listened to me, and saved me from my sorrows. Therefore, be sure, O (Jeduthun), that God is near to those who seek him as is befitting of them. (Father Onesimus of Jerusalem) According to St. Augustine, in the day of his anguish, the believer cries out to God, not to get rid of his trouble, as much as to make (Juduthun) jump above the whole world and all its troubles; to make him jump to the bosom of the Lord, seeking the Lord Himself. Anguish for him does not concern a certain issue in itself, but concerns the whole life with all its troubles, so that the soul would abide in her heavenly abode. St. Augustine often talked in abundance about the importance of (jumping) above all troubles for the sake of the acquirement the Lord Himself, and the enjoyment of His divine bosom. There are many who cry out to the Lord for the sake of temporal issues, but they rarely cry out for the sake of the lord himself. It seems easier for man to seek something from the Lord than to seek the Lord Himself; as though what the Lord gives is sweeter than to be given the Lord Himself! That is why he who cries out to the Lord for the sake of something temporal, is not someone who (jumps) Because the Lord will indeed listen to you when you seek Him; and not when you seek something through Him; it is written: “They cried out, but there was none to save them, even to the Lord, but He did not answer them” (Psalm 18: 41) 1. When you are in trouble, what would you seek? If it you are in prison, you would seek release. If you have fever, you would seek health; If you are hungry, you would seek satisfaction; if you are in a financial trouble, you would seek profit; If you wish to be someone who (jumps); In the time of trouble you should seek God, and not something from God. For then, God would take trouble away from you, in order to let you get attached to him undisturbed2. (St. Augustine) “In the day of my trouble I sought the Lord. My hand was stretched out in the night without ceasing; my soul refused to be comforted” (2) In the day of trouble, the psalmist did not seek merely to be saved of trouble, but sought the Lord Himself, being the secret of his comfort, joy, and the exultation of his soul. In the midst of the night of this world he stretches out his hands as though to embrace his Beloved and Sanctifier; so that the devil would not be able to deceive him, nor to make him lose the divine comforts. In another psalm it came: “Stand by night in the house of the Lord. Lift up your hands in the sanctuary, and bless the Lord” (Psalm 34: 1, 2). In the night of this world and in its darkness, while the others hasten toward their iniquities, I present my works to You alone. “and I am not deceived”, For I cried out with my works. There are two interpretations for this: Either my prayer was well received; or I was never deceived by the nets that the devil is trying to set up for me. 1 On Ps. 76 (77). 2 On Ps. https://coptic-treasures.com/ 169 According to the Hebrew text it came as: “in the night I did not hesitate to stretch out my hands”. My hands are always stretched out to good works, and never to sins. “My soul refused to be comforted”. As my soul plunged into sin, I could not comfort myself with any hope. “But once I remember God, my soul is lifted up”. When I turn my thoughts toward God, my heart becomes again preoccupied with the compassion of His mercies. According to the Hebrew text: “I meditate, and my spirit faints” (3); whether through despair, or through longing to God1. (St. Jerome) As an example: Let us assume that someone loses his son. What wouldn’t he do to find him? Where wouldn’t he go? What sea wouldn’t he sail? Wealth and possessions would be of secondary importance compared to finding him. And once he does, he would never let him go. How much more would it be befitting of him to do for the sake of God, without whom he would not even exist?! Being so weak, we should, in the least, seek God, the way we seek our children or our possessions. Did not ever leaves your house for the money? Did not care about every way? As you find, and become filled with self-confidence? 2 (St. John Chrysostom) “In the day of my trouble I sought the Lord” (2). I did not seek the gold nor the silver of the world, but only God. As nobody would like to suffer trouble; In case it comes, man should seek God God may allow for trouble to come on man, not out of anger on His part, but rather out of compassion. God would never forsake man, but wants him to seek Him. (St. Augustine) God, being a Refuge; and besides, being in heaven and beyond heaven, we are surely committed to flee from here to there, where there is peace and comfort from troubles, and where we can celebrate the great Sabbath. It is a banquet, where one is filled with gladness and calm, finds comfort in God, and looks forward to His pleasure. We have resorted to God; Shall we go back to the world?! We have become dead to sin; Shall we go back to seek it?! We have denied the world; Shall we go back to attach ourselves to its mire3?! (St. Ambrose) I perpetually raised my hands to Him; not just by day, but also in the night. In the days of my sorrow I no more sought sleep, but spent the whole night praying. I never failed; namely, I got my request, and was never disappointed. Saying “my hands”, he weans: As my trouble made my life miserable, I did not seek help only by my tongue, but through doing the good work as well. (Father Onesimus of Jerusalem) “I remember God, and I moan; I meditate, and my spirit faints” (3) According to the Septuagint version, it came as: “I remember God, and I become glad; I pour my complaint, and my soul is belittled”. It is as though the psalmist, looking 1 Homilies on Psalms – homily 10. 2 Homilies on Hebr., 22: 6-7. 3 Flight from the world, 8: 45. https://coptic-treasures.com/ 170 at God and remembering His dealings with him, his depths exults and become glad; but getting preoccupied with his troubles and his complaints, his soul get belittled in him. Every hour of prayer, provides a special memory of God’s blessings on us. We should pray early in the morning; for the beginnings of the tendencies of the soul and mind to be dedicated to God; and before touching, we have first to become glad by meditating in God; for according to what is written: “I remember God, and become glad” (Psalm 77: 3 LXX). We should not start any work before fulfilling what is written: “To You I pray. My voice You shall hear in the morning, O Lord. In the morning I will direct it to You, and I will look up” (Psalm 5: 2-3) 1. (St. Basil the Great) A mere remembrance of God would bring comfort to the soul; according to what is written: “I remember God, and become glad” (3). (Father Dorotheos of Gaza) Nothing could comfort me like remembering God, It would turn my sorrow into joy. Remembering the calamities that have dwelt on me, on the other hand, would only bring disturbance and trouble to my soul. (Father Onesimus of Jerusalem) My hands did not work in vain; as they found a great Comforter. Being not slothful, I was preoccupied with God, and I became glad2. (St. Augustine) “You hold my eyelids open; I am so troubled that I cannot speak” (4) In the midst of such troubles, because of the persistence of his enemies on opposing him day and night, man would becomes almost helpless, and unable to open his lips to utter a single word; he would bury the sighs of his heart, his moans, and complaints inside him. Meditating in my sins, I would not dare to raise my eyes up to heaven; “For to the wicked, God says: What rights have you to declare My statutes?” (Psalm 50: 16). I, therefore, became as though paralyzed, I am terrified; I am not able to utter a single word3. (St. Jerome) Before the watchers of the night begin their watch, I went ahead of them, with wide open eyes, and with no sleep, because of the multitude of thoughts that disturbed me; yet, I could not utter a word from my mouth. (Father Onesimus of Jerusalem) According to the Septuagint version, it came as: “My enemies have set watchers against me; I am so troubled that I cannot speak”. The psalmist could not sleep the whole night; his eyes were wide open because of the multitude of thoughts that troubled him; about which he could not utter a single word. “My enemies have set watchers against me”. The did not spare a place to set traps for me!. Who are those enemies but those about whom the apostle says: “For we do not 1 On Fear of Punishment. 2 On Ps. 76 (77). 3 Homilies on Psalms – homily 10. https://coptic-treasures.com/ 171 wrestle against flesh and blood” (Ephesians 6: 12). We bear animosity against the devil and his angels, whom he calls “rulers of the world”, not on account of that they are the rulers of the whole world, of heaven and earth, but of the sinners who love the world. .. There is no harmony between us and the devil and his hosts, who hate us for the sake of the kingdom of heaven, and will never be on good terms with us1. (St. Augustine) Before such a serious situation, the psalmist “is so troubled that he cannot speak”. “I have considered the days of old, the years of ancient times” (5) Looking at the opposition of the enemies, even at night, when they set watchers against him, his soul gets troubled. But when he gets to remember God’s past dealings with him, and His eternal plan for his salvation, his soul exults and praises Him. The psalmist talked before about how he buried his bitterness inside himself; and how he could not speak; But turning the moans of his heart into inner cry-outs which he raised to Him who hears the language of the heart; and getting back to the past dealings of God for his sake; the bitterness of his heart turned into inexpressible gladness, and unutterable exultation. According to St. Augustine, the psalmist, feeling as though stricken outside the gates, he resorting to the inner depths of his heart to flee from the traps set by enemies outside, by remembering the days of old. Keeping silent and uttering no word before the horror of the opposition of the enemies, he resorted to meditating calmly inside his heart. He (Jumped) to those days of old, not by much talk, but through calm meditation2. What are those days of old in the psalmist’s mind, in which he perpetually meditate? According to the scholar Origen, it is the eternal gospel, namely, the eternal plan of God for our salvation. From eternity God has been preoccupied with our salvation. That is the eternal annunciation (Revelation 14: 6) which the angel brings forth to those dwelling on earth. [This gospel will be proclaimed when death is swallowed and eternity is proclaimed. It seems as though “those days of old; the years of ancient times” (5), about which the prophet talks concerns this eternal gospel3: According to father Onesimus of Jerusalem, remembering God’s dealings with His people in the days of old; like bringing them out of the land of Egypt; His care for them in the wilderness, and in the promised land; the psalmist becomes filled with hope in His mercy, compassion, and care. “I call to remembrance my song in the night; I meditate within my heart; and my spirit makes diligent search” (6) As there is no comparison between the opposition of the enemies to him day and night, and God’s care for him; the psalmist is preoccupied with searching his depths, and recalling God’s care for him. The psalmist’s sorrows and lamentations turned into inner songs and glorious joy, when he perceived why God has allowed for his anguish; and when he experienced God’s compassion in the midst of sufferings, his soul became filled with hope in the glorious salvation of God. According to st. Jerome, the psalmist is preoccupied with no one, nor with anything in the night, except with God and God’s dealings with him. 1 On Ps. 76 (77). 2 St. Augustine: On Ps. 76 (77). 3 Commentary on Rom., 11: 2. https://coptic-treasures.com/ 172 He started talking to himself in his secret place, and meditating in the days of old1. (St. Augustine) I am not preoccupied with my anger on my enemy; as all my pleasure is in God. Night, usually, is a time for comfort or for lust; But for me, it is a time for deep meditation in virtue I am like someone plowing a field to plant the seeds of God’s teachings2. (St. Jerome) Thought normally come forth from within ourselves; as we naturally recall what we did or what we heard; about which the blessed David says: “I have considered the days of old, the years of ancient times; I call to remembrance my song in the night; I meditate within my heart, and my spirit makes diligent search” (5 – 6); And again he says: “The Lord knows the thoughts of man, that they are futile” (Psalm 94: 11); and, “The thoughts of the righteous are right …” (Proverbs 12: 5). And in the gospel the Lord says to the Pharisees: “Why do you think evil in your hearts?” (Matthew 9: 4) 3. (Father Moses) “Will the Lord cast off forever? And will He be favorable no more?” (7) In the midst of his troubles, man has such thoughts. But shall God, the whole love and mercy, cast him off forever?, and will he be favorable to him no more? No way! He anticipates to embrace him, and to bring him forth into the heavenly glories. Having reached the limits of anguish in this life, the psalmist thought of another life without tribulation; But such a life could not be reached unless we perceive that our troubles here come from God’s wrath. In his silence he wonders: “Has His mercy ceased forever?” (8). yet, God. Through the prophet Isaiah says: “I will not contend forever, nor will I always be angry” (Isaiah 57: 16) Do you endure the wrath of God that is what was discovered (Psalmist) in silence has His mercy ceased forevermore?”(lxx8) 4. (St. Augustine) “Has His mercy ceased forever? Has His promise failed forevermore?” (8) It is befitting of us not to let despair cover up our eyes, as God’s mercies will never cease, and His promises will never fail. He is faithful despite our unfaithfulness. “Has God forgotten to be gracious? Has He in anger shut up His tender mercies?” (9) Our unfaithfulness will not make God forget His mercies; Even if He gets angry because of our sins, He will never shut up His compassion from Himself; for He is merciful and beneficent. St. Ambrose says: In a magnificent commentary on God’s nature, full of mercy and love; which He proclaims by saying: “Everyone therefore who acknowledges me before others, I will also acknowledge before My Father in heaven; but he who denies Me before others, [Saying “Everyone” about those whom He will eternally glorify; and not saying it (but saying “he”), about those who deny themselves the eternal glory, 1 On Ps 76 (77). 2 Homilies on Psalms – homily 10. 3 Cassian, Conferences 1: 19. 4 On Ps. 76 (77). https://coptic-treasures.com/ 173 reveals the Lord’s longing for glorifying mankind, and His sorrow for those who fail among them]. The former was our conversation reveals a tendency to the mercy of our Lord Jesus, we will take him also tells us himself, when he said: "Whoever acknowledges me before men, I will also confess before My Father who is in heaven" (Matthew 10: 32- 33). When he spoke of its confessors, said: "everyone," As for his speech on the state of denial did not mention the word "he" ... In the case of the reward promised by the Useful all admit it, but when the punishment did not threaten all... Let us meditate in what the Lord Christ says. He promised the reward to “everyone” of those who acknowledge Him; But in case of the punishment He did not threaten all; It came the same way in St. Luke as well (12: 8-9); which confirms that it was intentionally written, and not by chance. He means to say that “everyone” who acknowledge Him, whatever his or her age or condition is, with no exception; which He did not say in case of the denial. (St. Ambrose) “And I said: ‘It is my anguish; that the right hand of the Most High has changed’” (10) According to the Septuagint version it came as: “I said: Now I start. That is the change of the Right Hand of the Most High”. Having perceived that God the Most Merciful, even though not pleased with man because of his sin, He will still not forget His divine promises of salvation, and His eternal mercies; the psalmist sings: “I said: Now I start”. It is as though he started a new life, through perceiving that, for his sake, the Word of God, or the Right Hand of the Most High, has become Man; that, to save him, He who is unchangeable, incarnates and takes the form of a servant. The Word of God did not change as far as His Divinity is concerned; but He came down to us to renew our nature, and to bring us up from corruption to non-corruption; and from lowliness to exalted glories. “And I said: Now I start; that is the change of the Right Hand of the Most High” (According to both the Septuagint and the Coptic versions). Now the Right Hand of the Most High started to change me Now I start something feeling secure Now I enter into the palace of Joy, where there is no fear of an enemy Now I start to be in a place where all my enemies will not set watchers against me1. (St. Augustine) “The change of the Right Hand of the Most High” (10). Unless the Right Hand of the Most High changes; and He takes up on Himself the humanity of man, we shall not be able to receive His mercy2. (St. Jerome) By proclaiming: “The Right Hand of the Most High has changed” (10 LXX); the prophet refers to that, even though the divine nature is unchangeable. Yet through His condescending to the weakness of our nature, it changed to our form. 1 On Ps. 76 (77). 2 Homilies on Psalms – homily 10. https://coptic-treasures.com/ 174 When the recipient of the law (Moses) took out his hand from his bosom, it unnaturally changed; and when he put it again in his bosom, it restored its natural beauty. Again we say that the only begotten Son of God, who is in the bosom of the Father, is the Right Hand of the Most High1. (St. Gregory of Nyssa) That Right Hand of the Most High has changed the nations as well, and brought them forth from evil vanity to a better situation. Such a change from evil to goodness, we call “the change of the Right Hand of the Most High”. (Father Onesimus of Jerusalem) 2- COMFORT FOR THE PSALMIST: The psalmist looks back to his past. For the psalmist, history would be the story of God’s compassion, faithfulness, might, and fatherhood to ward him. God is Holy, dwells in unapproachable light; Fearful to those who enter into animosity with Him; and Amazing in His compassion to those who enter into friendship with Him. His relationship with His people goes beyond being just a relationship of friendship; for they are His people, with whom He enters into a covenant, and whom He considers as His kinsmen or household. “I will remember the works of the Lord. Surely I will remember Your wonders of old” (11) The comfort of the believers, in the midst of their many troubles, lies in the remembrance of God’s work along the history, and of His wonders since He created man; and will last until they encounter Him in the clouds. The secret of their comfort is His amazing works, and His exalted promises. Let us now exult by bringing those works to our memory; Let us jump above our tendencies, cease to rejoice in the temporal things rejoice instead in God’s works, and exult in listening to Him who speaks (God); that when we depart from here, we would practice what we used to, when He spoke To rejoice in the works of God is to forget even yourself, as what would be better than rejoicing in Him alone2? (St. Augustine) “I will remember the works of God”; His amazing works with Moses, and those He did with His saints meditating in the compassion you reveal to your saints, I would never be without hope3! (St. Jerome) Here, the prophet remembered God’s works, wonders, and deeds. The works are His creations that He made from void. The wonders are both general and personal: The general is creating a rational man from dust; and what is more amazing is creating him “in His image, and according to His likeness” (Genesis 1:26), to let him become a ruler over all what are lower than him. The personal wonders are those He performed in the land of Egypt, in Sinai, etc.. As to His deeds, they are the ordinances He gave for the sake of reforming man and his 1 Life of Moses, 28, 29. 2 On Ps. 76 (77). 3 Homilies on Psalms – homily 10. https://coptic-treasures.com/ 175 salvation, including the chastisements He allowed to come over him to bring him back to repentance, through the statutes and laws He set on him. (Father Onesimus of Jerusalem) “I will also meditate on all Your works, and talk of Your deeds” (12) “Your way, O God, is in the sanctuary; Who is so great a God as our God?” (13) After remembering God’s eternal mercies, and His unceasing compassion, the psalmist got preoccupied with His amazing works with man since his creation. And now he enters into the depths of his soul to realize that the goal of all this is to set out of his depths a holy sanctuary for the Lord, and a way that crosses over from earth to heaven. This is the greatest of wonders, that God sets our hearts a heaven or a kingdom for Himself; and conforms us to be in the likeness of angels. That is what St. John Chrysostom has cherished so many times; as though nothing preoccupy him in all his life, but to see that, by Jesus Christ, the earth has been transformed to what is like heaven; and men into the likeness of angels. What is “the way of God”? It is the Savior who Himself says: “I am the Way, the Truth, and the Life” (John 14: 6). The Way is therefore the Son of God. The way of God is only in the holy man. In case we wish for God to dwell in us, let us be holy; as God’s way is holiness1. (St. Jerome) By saying: “Your way, O God, is in the sanctuary”; he means (in Your statutes) which You have given us in Your sanctuary, on Mount Sinai; where we knew Your way; namely, in the enlightenment by Your statutes, and the wonders You have done. (Father Onesimus of Jerusalem) “You are the God who does wonders; You have declared Your strength among the peoples” (14) That amazing work did not concern a specific race, but all the nations were called to enjoy the membership of the church, to practice the power of His salvation, and the exalted work of his cross. “You are the God who does wonders”. The psalmist did not say, “Who did”, but “who does”, as God will always do wonders2. (St. Jerome) He did not say “You have declared Your strength among the people”, but, “Among the peoples”. As His strength, then, came to the knowledge of both the Israelites and the Egyptians. When He came to the world, all the world knew that a strength coming out of Him healed all, His blood was shed for all, and He tasted death to redeem all the peoples, from their vain works, inherited from their fathers, as is written by the apostle Peter. (Father Onesimus of Jerusalem) You are indeed the Great God, who does wonders in both the soul and the body: In the body, You made the deaf hear, the blind see, the paralyzed walk; and the dead risen. 1 Homilies on Psalms – homily 10. 2 Homilies on Psalms – homily 10. https://coptic-treasures.com/ 176 And in the soul: the foolishly drunk became rational; the idol worshippers became believers; and those who rob others became givers to others1. (St. Augustine) “You have with Your arm redeemed Your people, the sons of Jacob and Joseph” (15) Some fathers believe that Jacob here refers to the Jews, or the old Israel; while Joseph refers to the Gentiles. For the Arm of God, namely, the incarnate Word of God, has granted the absolution from the bonds of sin, to let all be in the glorious liberty of the children of God. According to St. Augustine, by the arm of God, namely by His strength the Jews and the Gentiles were liberated, and both were melded together by the Cornerstone – the Lord Jesus Christ (Ephesians 2: 20). By Your might You have liberated Your people from the bondage of Egypt; namely those born from the seed of Jacob; whose status was exalted through Joseph. We also say that, as the only begotten Son of God, is called “the Right Hand”, and “the Arm” of God; while ‘Joseph’ means (God’s increase); the prophet says: “By Your arm”, O God, namely by Your only begotten Son, You saved Your people, formed of the seed of Jacob, the circumcised; and the children of Joseph, namely, the Gentiles, who are God’s increase or addition to the people of Israel. (Father Onesimus of Jerusalem) 3- GOD’S WAY IN THE SEA: God, the Creator of nature, who cares for it, the Almighty God, has His way in the sea. “The waters saw You, O God, The waters saw You, they were afraid; the depths also trembled” (16) If the waters of the Red Sea, as well as those of the River Jordan, were afraid and horrified before God, the Savior of His people, and the people of the old could cross over to the wilderness of Sinai, then to the land of Canaan; In the New Covenant, as well, the water of Baptism tremble before the work of the Lord Christ, who brought humanity forth from the bondage of the devil to the liberty of the children of God. St. Augustine believes that the ‘waters’ refer to peoples (Revelation 17: 15); and the ‘depths’ refer to the conscience of man, which trembles when he confesses. As the people crossed over the Red Sea and the River Jordan, while the waters recognized their Creator, the people did not! “The waters saw You, O God, the depths also trembled”; What waters, and what depths? The pure minds and hearts. “They were afraid”, not out of hatred, but through faith2. (St. Jerome) The waters of the Red Sea, and those of the River Jordan, were both portrayed by the prophet, as though, sensing the presence of God preceding the procession of His people, they stood stiff out of fear; and the depths trembled when a mighty tempest blew. (Father Onesimus of Jerusalem) 1 On Ps. 76 (77). 2 Homily 10. https://coptic-treasures.com/ 177 “The clouds poured out water; the sky thundered; Your arrows flashed back and forth” (17) According to Father Omesimus of Jerusalem, the clouds here refer to the saintly apostles, who sent forth their declaration of the holy gospel to the end of the earth. The angels, who accompany us all along our life on earth, either rejoice for our sake, or wail when we commit sins. The prophet Jeremiah also says that the earth will mourn because of those dwelling on it. It is also said: “The idol made with hands is accursed, and so is the one who made it” *Wisdom 14: 8); not that the curse comes upon the solid material from which the idol is made, but by the word “idol”, he means the devil dwelling in it, who gives the idol its name. In the same way the “earth” means the angel responsible for the earth; and the “water” the angel responsible for it, about whom it was written: “The waters saw You, O God, the waters saw You, they were afraid; the depths also trembled; the clouds poured out water; the sky thundered; Your arrows flashed back and forth” (16-17) 1. (The scholar Origen) “The clouds thundered”, The clouds or the prophets who were silent concerning of the Jews, spoke to us through the apostles; “the sky thundered; Your arrows flashed back and forth”, The preaching spread the word of Christ all over the world. "The Voice of Thunder in the storm (the wheel)." Kingly voice, because education is high. Now we are talking in particular about human procedure. The wheel as you know, settle on the land base is very simple, they are not always going to stabilize. Do not touch the ground but stand and reflect. Speeds of the top things to carry in your same (St. Jerome) “The voice of Your thunder was in the whirlwind; The lightning lit up the world; The earth trembled and shook” (18) According to the Jewish Historian Josephus, once the army of Pharaoh entered into the red Sea, the waters rushed over them, a flood of rain poured from the sky, lightning lit, thunder sounded, and darkness dwelt upon them. A horrible portrait, when the same location of the amazing salvation for the believers, became itself the location of destruction for the wicked. This portrait bears a symbol of what happens during baptism; when the angelic hosts exult for the sake of those newly baptized, for their enjoyment of sonhood to God; and the head of the devilish dragon is crushed by the loss of his authority over them. According to St. Augustine, the voice of the thunder in the whirlwind, refers to the voice of the divine commandment that thunders in the conscience of man; while the lightning flashes in our depths. “Your way was in the sea, Your path in the great water, and Your footsteps were not known” (19) God led His people through the waters of the sea, along a way never treaded before by the feet of man. The salvation of God for man is always so unique, exalted, and never perceived by mind. . 1 عظات للعلامة أوریجینوس على سفر إرمیا ترجمة جاكلین سمیر كوستى، 6 :10 https://coptic-treasures.com/ 178 According to st. Augustine, all the nations are like the sea, with its salty and bitter water, and unceasing storms, violent waves, and torrential currents. God’s way which He sanctified (13) is in the sea; as the Holy Messiah descended to the world, gave the good news to the nations, and made His way among the peoples. Yet the Jews did not believe in Him. Not recognizing His footsteps, they claim that He has not yet come, for they did not know that he walks on the sea. The same way, man cannot see any trace on the water, of a boat or a swimmer after it or he passes by; So man cannot perceive the exalted divine ways1. (St. Cyril the Great) He would not be able to walk on the sea, if He is not the Creator of the world. About Him the blessed ‘Job’ says: “He alone spreads out the heaven, and treads on the waves of the sea” (Job 9: 8); and in the wisdom of Sirach, he says: “I dwelt in the highest heavens, and My throne was in a pillar of cloud. Alone I compassed the vault of heaven, and traversed the depths of the abyss” (Sirach 24: 4-5). And David proclaims: “Your way was in the sea, Your path in the great water, O God” (9 LXX) 2. (Father Khromatius) “You led Your people like a flock, by the hands of Moses and Aaron” (20) In shepherding the sheep – specially in the East – the shepherd precedes the flock, that follow his footsteps, sure that no wolf or any wild beast can touch them. He is truly the hidden true Leader through Moses and Aaron. According to St. Augustine, Although the Lord has sent Moses and Aaron to take care of the Jews, and split the sea for them to walk on its dry bottom; the Jews still do not believe that He has come, and made His way among the multitude of nations. . 2006 ، ص 69 ، 1 مؤسسة القدیس أنطونیوس: السجود والعبادة بالروح والحق، ج 5 2 Tractate on Matt 52: 2. https://coptic-treasures.com/ 179 AN INSPIRATION FROM PSALM 77 AN ENTRY INTO ANGUISH OR AN ENJOYMENT OF THE COMFORT OF HEAVEN When a great anguish dwells upon me; And I feel that all doors are closed before my face; I count that no one had ever come through such an anguish. And I count You, far away from me, is pouring Your wrath upon me. Yet, when I go back to remember Your past dealings with me, I wonder: “Will the Lord cast off forever? Will He be favorable no more? Has His mercy ceased forever? Has His promise failed forevermore? Has God forgotten me altogether? You allowed for me to pass through affliction to learn to cry out to You. I cry out to You with my whole being; I cry out to You with my tongue, my mouth, and my larynx, that will never cease to express what is with me; I cry out to You with my hands, when they practice Your good work; I cry out to You with my eyes, when they talk with the language of tears; I cry out to You with my heart, as You alone can hear and respond to it. My soul praises You in the time of affliction; It refuses to be comforted by anyone else; Amid the affliction, the whole world becomes narrow in my eyes My heart withdraws to Your Heavens to encounter You, O the refuge of the poor; There, I partake of the gladness of the heavenly Sabbath; There, I enjoy an exalted banquet; There, I recognize Your sanctity; I have no wish to return to the world; Together with the apostle Peter I supplicate: “It is good, O Lord, to be here”. The world will have no more authority to seduce me; Nor sin will have ability to set traps on my way; For You, O Holy One, is the Way. I see You, O the only begotten Son of God, and the Right Hand of the Father, as though You have changed. Although You are the same, yesterday, today, and forever. For my sake, You have indeed become Man; Yet You will remain One and Equal in essence to Your Father; Your incarnation lifted me up to You; To enjoy a fellowship with You by Your Holy Spirit; And to unite with the Father, Your Father, and abide in His bosom. I stand in awe before Your exalted works, O wonder Maker! You led Your people to enjoy the holy life; And behold, You came to us as the Way, the Truth, and the life; https://coptic-treasures.com/ 180 You became for us righteousness, redemption, and sanctity. You caused Your people to pass through the Red Sea and the River Jordan; The waters saw You and were afraid, and the depths trembled; Now, before You, all peoples trembled, and in You they believed, O Savior of the world. In the Old, the clouds thundered; And now, the whole world hear the voice of the clouds – Your prophets! Behold, the voice of preaching Your gospel, thunders on the whole earth. Your gospel is joy to hearts; It turned the world from being a valley of tears, into a joyful heavenly journey; Your works transformed our lives into a deposit of heaven. Affliction will no more destroy our souls; But it became an amazing gift, through which we encounter You, O Savior of souls!
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