THE GLORIOUS KINGDOM OF CHRIST, THE SAVIOR OF THE WORLD The last psalm concentrated upon the righteousness of God, and His faithfulness in His true promises toward His suffering believers. Here, the psalmist, by the spirit of prophecy, reveals the kingdom of Christ, who cares for the salvation of men; to restore to them their lost glory. The portrait presented here about the king and His kingdom, very much conforms to the prophecies concerning the Lord Christ, that came in Isaiah 11: 1 – 5, and Isaiah 60 to 62. This psalm is considered the end of the second division of the book of psalms, conforming to the book of Exodus (psalms 42 to 72); that speaks of salvation as a collective church life. The introduction to this division (psalms 42 to 48) came to proclaim the sufferings and the salvation of the church of God; which conform to the beginning of the book of Exodus (1 to 15). And the present psalm comes to conform to what came at the end of the book of Exodus (25 to 40); proclaiming the setting of the tabernacle of the meeting, and the public appearance of God’s glory in it, as a palace for the heavenly King, the Savior of the world. It is claimed that this psalm was used in the early church as a praise in the feast of the Nativity of the Lord Christ and His Epiphany; when the church celebrates the receiving of the kingdom of Christ by the Gentiles; and remembers the visit by the Magi from the Gentiles to submit to the King. Its divisions: 1- The constitution of the kingdom: the righteousness 1 -4 2- A kingdom with no end 5 -7 3- A kingdom without limits 8 -11 4- A kingdom of love 12 -14 5- A blessed kingdom 15 -17 6- A kingdom of praise 18 –20 The title: “A psalm of Solomon”: Some believe that the author of this psalm is Solomon; or at least it was he who put it in its poetic form. Yet many scholars believe that its author is the prophet David, concerning the celebration of the sitting of his son -- king Solomon, as a symbol of the Lord Christ. It is a genuine symbolic Messianic psalm. We stand amazed before David the elderly king, celebrating the sitting of his son Solomon a king; while what truly preoccupied his heart and mind was not his son Solomon, but the true King, the Savior Messiah; who sets His kingdom in the hearts of men, to enjoy His righteousness, and experience the blessed heavenly life. Many Jewish scholars looked at this psalm as messianic. The Jews assumed that it concerns king Solomon the son of David, presented by the psalmist David to God, praying to Him to pour His blessings on the young king Solomon, as well as on the people. Yet, we see some of its phrases, not applying to Solomon, except as a symbol of the Lord Christ: https://coptic-treasures.com/ 35 a- He reigns forever. b- He realizes peace; having unified the nations, and presented His peace to all. And as it came in the epistle to the Ephesians: “He Himself is our peace, who has made both one, and ha broken down the middle wall of division between us” (Ephesians 2: 14). c- He made those who were afar, the household of God. d- In the Jewish ‘Tergum’, this psalm is interpreted as concerning the Messiah; saying: [“Give Your judgments to the King Messiah, and Your righteousness to the King son of David”]. And in it, an interpretation of verse 17 of this psalm, concerning the name of the king, it came: [His name is mentioned forever; and before the sun was there, He was set; and all the nations are blessed by His worthiness]. e- In the ‘Telmud’ and the ‘Medras’, it came that the word translated as “continue” (in verse 17), is (yinnon) in Hebrew, which means (will endure); one of the names of the Messiah; that the Rabbis used to say in secret; and said that He was so called because He will make those sleeping under the dust rise from the dead. Up to the time of the coming of the Lord Christ, the Jews used to think of this psalm and the like as referring to the Messiah the King, who reigns on earth. So no wonder that the multitudes intended to set Jesus Christ a King. And that even the apostles of Christ, themselves, up till the moments before His ascension, asked Him, saying: “Lord: Will You at this time restore the kingdom to Israel?” (Acts 1: 6). And finally, after His ascension, and the dwelling of the Holy Spirit on them, tasting the deposit of His heavenly Kingdom, they perceived His divine saying: “My Kingdom is not of this world” (John 18: 36). “Solomon”, meaning (Peace Maker), this word is addressed to whom it truly applies; and by whom the intercession is made for the forgiveness of sins; “When we were enemies we were reconciled to God through the death of His Son” (Romans 5: 10). He Himself is a ‘Peace Maker’ Finding the true Solomon; namely, the true ‘Peace Maker’, we should know that this psalm concerns Him1. (St. Augustine) 1- THE CONSTITUTION OF THE KINGDOM: THE RIGHTEOUSNESS: “Give the King Your judgment, O God, and Your righteousness to the King’s Son” (1) This saying does not apply to Saul son Of Kish, nor to David son of Jesse; as neither of them are sons of a king; It only applies to Solomon, being a king, and, at the same time the son of a king. The Lord Himself says in the gospel: “The Father judges no one, but has committed all judgment to the Son” (John 5: 22). Therefore, “Give the King Your judgment, O God”, applies to the King ‘God the Father’, and to the Lord Jesus the King’s Son; according to what is written: “The king arranged a marriage for his son” (Matthew 22: 2) 2. (St. Augustine) 1 On Ps. 72 (71). 2 On Ps. 72 (71). https://coptic-treasures.com/ 36 It is befitting of us to “go by the king’s highway, not turn aside into fields or vineyards” (Numbers 21: 22). The believers’ minds should not lean toward Satanic works or thoughts1. (The scholar Origen) He let man live in Him; For this purpose, the Word united with man; that the curse no more reigns against man; That is why the prophets applied this supplication (1) to the account of humanity” Give the king Your judgments” ; seeking that the judgment of death, issued against us, to be delivered to the Son; so that when He dies on our behalf, He would void it in Himself. That is what he means by saying: “Your wrath lies heavy upon Me” (Psalm 88: 7); having carried the wrath that dwelt upon us, on Himself2. (Pope St. Athanasius the apostolic) This saying applies both to Solomon son of David, and to our Lord Jesus Christ, to whom is the glory. Solomon was a king on the Jewish kingdom; and a son of David the king, who sought from God to grant his son the wisdom to reign with justice over his people. Our Lord is, likewise, a King, being the eternal God with an enduring kingdom; And the Son of a King, being the Son of God. According to the flesh, He of the seed of David the king, whom Jacob, the chief of faith, called “a Lion and a young lion; and also called Him: “Judah”, being a King, and the Son of a King, of the tribe of Judah. Saying: “Give the King Your judgment” (1); means: [O God the Father, as You have ordained to send Your Own Son for the salvation of the world, as proclaimed by Your Holy Spirit; Consummate Your ordinance, and send Him to the world. Christ, being Himself God, He is the Element of Justice; Yet being man as well, it is said that He has got justice from the Father; and calls those Jews who believed in Him ‘His people’, according to His words in Isaiah: “These people draw near to Me with their mouths” (Father Enesimus of Jerusalem) “He will judge Your people with righteousness, and Your poor with justice” (2) The king who enjoys God’s judgments and righteousness, would care for the people, being the people of God, on whom he is entrusted; he would reign on them with the spirit of righteousness and love, and would care for the poor, namely, the oppressed. God does not endure the oppression of the rulers, whether civil or religious. “The Lord will enter into judgment with the elders of His people and His princes; For You have eaten up the vineyard; the plunder of the poor is in your houses. What do you mean by crushing My people, and grinding the faces of the poor? Says the Lord God of hosts” (Isaiah 3: 14-15); “Hear this, you who swallow up the needy, and make the poor of the land fail” (Amos 8: 4). According to St. Augustine, [The repetition here of the two words “Your people” and “Your poor”, means that the people of God are committed to be poor in spirit, namely, not haughty, but humble; for “theirs is the kingdom of heaven” (Matthew 5: 3). ‘Job’ was that “poor”, even before losing his great earthly riches. I should refer to the fact that there are some who arrogantly count their good life to their account and not to the 1 In Lev. 12. 2 On Luke 10: 22. https://coptic-treasures.com/ 37 grace of God; by which they would never be commended by God, whatever good works they think they do1]. “The mountains will bring peace to the people, and the little hills by righteousness” (3) The king who walks by the righteousness of God, his kingdom would be filled with peace. It was said about Solomon: “Behold, a son shall be born to you, who shall be a man of rest, and I will give him rest from all his enemies all around. His name shall be Solomon; for I will give peace and quietness to Israel in his days” (1 Kings 22: 9).. And about the Lord Christ it is said: “He shall judge between the nations, and shall rebuke many people; They shall beat their swords into plowshares, and their spares into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2: 4).; “Of the increase of His government and peace, there is no end” (Isaiah 9: 7); and, “He shall speak to the nations. His dominion shall be ‘from sea to sea, and from the River to the end of the earth” (Zechariah 9: 10). According to St. Augustine, peace and justice (righteousness), go together; He who enjoys the true peace, will enjoy justice as well. He also believes that the mountains refer to the great men (who care for the salvation of the others); Whereas the hills refer to those less prominent than them; As it is said in another psalm: “When Israel went out of Egypt the mountains skipped like rams, the little hills like lambs” (Psalm 114: 1-4). Those, prominent in the church, through being holy, are the mountains; caring for teaching the others (2 Timothy 2: 2), who follow their lead for their benefit. The hills, on the other hand, are those who follow the example of the former For both categories, justice and peace are required. Justice could also be called peace, being the true peace that differs from that which is set among the oppressors. (St. Augustine) According to father Onesimus of Jerusalem, the mountains and the hills here, are diverse heavenly hosts; who, after the incarnation of the Lord Christ, they became familiar with the believers who became in peace. As the blood of the Lamb of God – Jesus Christ – lifted up the dividing wall of sin between the heavenly hosts and the people, the heavenlies united with the earthlies, and all became one church; and there came to be a great rejoicing among the angels for the repentance of the sinners. He also believes that the Gentiles who used to offer sacrifices to their idols on the mountains and hills, having believed in the Lord Christ, the worship of idols was no more, and the mountains became filled with peace and the hills with justice and righteousness. The Holy Spirit commands those prominent in virtue like Moses and the rest of the prophets to come into the company of the people, namely, of those who believed among the Gentiles; who used to worship idols, and to offer sacrifices to them on the mountains and hills; which aroused the wrath of God, on account of that they forsook Him, the true God, and worshipped the creatures. But once they believed in Christ the God, the temples of the idols were destroyed, and those of God were built; By which the mountains started to bring peace to the people, and the little hills righteousness. (Father Onesimus of Jerusalem) “He will bring justice to the poor of the people; give deliverance to the needy, and will crush the oppressor” (4) 1 On Ps. 72 (71). https://coptic-treasures.com/ 38 The Hebrews and the Gentiles, having come to enjoy the salvation of Christ, the oppressor devil is crushed; he who used to reign upon them all; who would not cease to complain against the children of God, and to accuse them of vain lies. According to father Onesimus of Jerusalem, the “poor of the people” are the Hebrews, who used to abide to the letter of the law without the spiritual understanding, which is the true riches; whereas the “the needy” are the Gentiles. By faith the two categories became children of the apostles; and having gained the spiritual birth, the oppressor, namely, the devil, was crushed. “He will bring justice to the poor of the people; give deliverance to the needy, and will crush the oppressor” (4). It is right to call the devil “the oppressor”, for he oppressed the people of God, and out of envy, he claimed to Adam and Eve that God has forbidden them to eat of the tree of the knowledge of good and evil, “because He knows that when they eat of it their eyes will be open, and they will be like God” (Genesis 3: 5); and about the righteous ‘Job’, he said to God: “Does Job fear God for nothing? Stretch out Your hand and touch all that he has, and he will surely curse You to Your face” (Job 1: 9, 11). In the ninth psalm he was given two names: ‘the enemy’, and ‘the avenger’; while here in psalm 72: 4, he is called ‘the oppressor’1. (Theodoret, bishop of Cyrus) According to St. Augustine, the poor of the people and the needy here, are one and the same; like saying ‘Zion’ and ‘the daughter of Zion’. But if we intend to distinguish between them, we could say that the poor of the people refer to the mountains; and the needy to the hills. 2- A KINGDOM WITH NO END: “They shall fear You, as long as the sun and the moon endure, throughout all generations” (5) The true spiritual leader glorifies God among his subordinates; and bears the fear of God in himself all the days of his life; by day with the light of the sun, and by night with that of the moon; in the time of his joy (by day), as well as in that of his affliction (by night). St. Augustine translates it as: “They shall endure with the sun”. It was claimed that Christianity will only endure for a certain time, then go away. But here, the psalmist confirms that, bearing the splendor of the Sun of Righteousness, it will endure until the end of the world; and that the church (the moon) will endure throughout all generations. “He shall come down like rain upon the mown grass, like showers that water the earth” (6) Here, Solomon refers to the sign given to Gideon; when he sought from God to let dew come on a fleece of wool, and let it be dry on all the ground; then he sought from Him to let the fleece of wool be dry, and let dew come on all the ground (Judges 6: 37- 40). God realized his request in both cases. Many fathers, like the scholar origin2, St. John Chrysostom, St. Ambrose3, St. Augustine4, and father Caesarius bishop of Arle5, believe that the ‘mown grass’ (the 1 Commentary on Ps. 72. 2 On Judges, homily 8: 4. 3 On Ps. Homily 24 (Ps. 96). 4 On Ps. 138: 7; 72: 9. 5 Sermon 117: 4. https://coptic-treasures.com/ 39 fleece of wool of Gideon) refers to the Jews who received the word of God through the ministry of Moses, like rain (or dew); and “the earth” (or all the ground) refers to the Gentiles who received the word of God and believed in the Lord Christ in the New Covenant. Here are short quotations of their comments on both cases: Having, by the spirit of prophecy, recognized His presence (the Lord Christ) through incarnation, David said: “He shall come down like rain upon the mown grass, like showers that water the earth” (6); as He entered into the womb of the Virgin, gently and quietly1. (St. John Chrysostom) There is rain of the grace, grantor of well being, according to David’s words: “He shall come like rain on the mown grass, like showers that water the earth”. The divine books promised us this rain to come on all the earth, to water the world with the dew of the divine Spirit, with the coming of the Lord Savior. Now, the Lord came, and brought forth with Him the heavenly rain. Behold, we who were thirsty before with inner dryness, now quench our thirst from this divine Spirit2. (St. Ambrose) “He shall come like rain on the mown grass, like showers that water the earth” (6). Here he reminds us that what happened with Judge Gideon, ha reached its goal in Christ. Gideon sought from God a sign, that dew would come upon the fleece of wool alone, while the ground around remains dry; Again he sought from Him to let the fleece of wool remains dry, and let rain come upon the ground; and both requests were granted. The dry fleece of wool refers to the ancient people of Israel; when the Lord Christ came like rain on the fleece of wool, while the earth around remained dry. About this the Lord said in the gospel: “I was not sent except to the lost sheep of the house of Israel” (Matthew 15: 24). There, in Israel, He chose a mother through whom He took the form of a servant to appear to humanity. And there, He commanded His disciples, saying: “Do not go into the way of the Gentiles, and do not enter into a city of the Samaritans, but go rather to the lost sheep of the house of Israel” (Matthew 10: 5, 6). By saying: “But go rather (first) to them”, He showed that later on, they would go to other sheep, out of the house of Israel, about whom He said: “And other sheep I have which are not of this fold; them also I must bring; they will hear My voice, and there will be one flock and one Shepherd” (John 10: 16). After saying: “Jesus Christ has become a servant of the circumcision for the truth of God, to confirm the promises given to the fathers” (Romans 15: 8), the apostle Paul goes on to say: “and that the Gentiles might glorify God for His mercy, as it is written: ‘For this reason I will confess to You among the Gentiles, and sing to Your name’; and again He says: ‘Rejoice, O Gentiles, with His people’; and again: ‘Praise the Lord, all you Gentiles! Laud Him, all you peoples” (Romans 15: 8-11). That happened when the time came to realize what God said through the prophet: “A people I have not known shall serve Me; As soon as they hear of Me, they obey Me” (Psalm 18: 43-44). 1 Against Marcionists and Manichaeans, 3. 2 Of the Holy Spirit, 1: 16. https://coptic-treasures.com/ 40 Now we understand how the Jewish nation remained dry of the grace of Christ, while over all the nations of the world rain came out of clouds laden with the grace of Christ1. (St. Augustine) Hearing his father David utter those things, and seeing him build an amazing house, Solomon wonders in astonishment: “Will God indeed dwell on the earth” together with man?” (1 Kings 8: 27); to which David responds, saying: “He shall come like rain on the mown grass” (6). "Like Rain" to the heavenly nature, and "fleece" to his humanity. Because the rain to come down to Shearer without noise. So the wise men and they do not understand the mystery of Christmas wonder: Where is the newborn king of the Jews? Having heard that Herod was troubled and wanted to know who this child is asked: Where is Christ born?!2 We preach not only one coming of Christ but another one in which he will be more glorified. The first coming revealed His perseverance, while in the second, He will bring forth with Him the crown of His divine kingdom. With our Lord Jesus Christ, we almost always find him bear two sides: A double genealogy: He is born from God before all time; And is born from the Virgin at the fullness of time. In His first coming, He comes hidden “like rain on the mown grass” (6); and the second is His anticipated coming. In His first coming, He was wrapped in swaddling cloths, and laid in a manger; And in the second, “He will be covered with light as with a garment” (Psalm 104: 2). In His first coming “He endured the cross, despising the shame” (Hebrew 12: 2); And in the second He will come surrounded by glorifying angels3. We not only refer to His first coming, but we also anticipate His second one. And as we said in His first coming: “Blessed is He who comes in the name of the Lord” (Matthew 21: 9; 23: 39); We shall say the same in His second coming; As we encounter our Lord and His angels, we shall worship Him, saying: “Blessed is He who comes in the name of the Lord”. He will ultimately come, not to be condemned, but to judge those who condemned Him. He who kept silent during His trial, will say to the wicked ones who dared to do that to Him: “These things you have done, and I kept silent” (Psalm 50: 21). He first came through a divine ordinance to teach men with conviction; But, in His second coming, they will have to receive Him as a King; even those who do not intend to4. On whom the dew of the Spirit of life will come, “He shall come like rain on the mown grass, and like shower that water the earth”(6). Their hearts will be drawn by a divine love for Christ, captivated by that beauty and glory, to a perpetual desire toward Christ. 1 On Ps. 72: 9. . 2مقال 9 :12 ( 3 ربما ااقتبس القدیس كیرلس المقارنة بین المجیئین عن الشهید یوستینوس (دفاعه 52 :1 ؛ مع تریفو 110 ). أنظر أیضًا ترتلیان (ضد الیهود 14 .( وهیبولیتس (ضد المسیح 44 . 4 مقال 1 :15 https://coptic-treasures.com/ 41 (St. Abba Maccari the Great) The true Christ will come, no more from the earth. So if someone came performing false works in the wilderness, do not go after him; and if it is said: Behold, Christ is here or there, do not believe. Do not look anymore down to earth; for the Lord will come from heaven; not alone as He did before, but will come surrounded by tens of thousands of angels; not secretly like “rain coming on the mown grass”, (6), but shining like lightening; having said Himself: “As the lightening comes from the east and flashes to the west; so also will be the coming of the Son of Man” (Mathew 24: 27); and also: “They will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of the trumpet…” (Matthew 24: 30) 1. (St. Cyril of Jerusalem) While the angel was preoccupied with such thoughts, the Lord said to him: [Why are you disturbed and anxious, O Gabriel?! Were you not already sent to Zechariah the priest with the good news of the birth of his son -- john the Baptist?! Haven’t you put the punishment of silence on the cynical priest?! Haven’t you brought similar good news to several barren women of the old?! Is there anything impossible for Me, the Creator of all?! Are you cynical as well?!]. What was the answer of the angel? He said: [Healing the corrupt nature; uprooting the evil pests; restoring the dead body members to life; taking away the barrenness from the body members that surpassed the natural limits of time; bringing life back to old men to regain their natural vigor; and producing wheat from dry land in an instant – These all necessitate the intervention of Your divine power And there are Sarah, Rebecca, and also Hannah, who were all barren, testify to Your might. Yet, to make a virgin give birth without ever knowing a man, is something that goes beyond all the laws of nature! Here You are proclaiming Your coming to a maidservant! If heaven and earth cannot accommodate You, how could the womb of a virgin do?!]. To this, the Lord responds, saying to the angel: [Yes indeed! If the fire in the wilderness happened to consume the burning bush, My coming would probably harm the virgin Mary; But if that fire of the heavenly Deity -- a symbol of my coming – has been to the bush a life-Giver, and not a consuming fire, What would we say about the Truth who comes down, not in a flame of fire, but would rather “come down like rain” (Psalm 72: 6)?!] The angel then, presented himself to carry the divine message, went to the Virgin, and proclaimed to her: “Rejoice, highly favored one, the Lord is with you; blessed are you among women” (Luke 1: 28) 2; Satan will no longer bother you; For having inflicted you with a wound in the old; the divine Healer has come today to save you. As death has come before through a woman (Eve), behold, today life is proclaimed also through a woman! As abundance of evil has come through a woman; through a woman, blessings are flowing on us. Blessed are you, for you are chosen to become the mother of the divine . 1 مقال 10 :15 2 یظهر من هذین النصیّن أ ري الكنیسة الجامعة أن العذ ا رء مریم كسائر البشر كانت ساقطة تحت حكم الموت، ومحتاجة إلى الخلاص، بسبب الخطیّة المورثة من آدم. https://coptic-treasures.com/ 42 Judge and Savior! Blessed are you, O pure mother of the Groom for whom the world has long waited1!]. (St. Gregory, the wonder-maker) The children of Israel got ready, and kept themselves pure for three days, according to the command of the prophet Moses (Exodus 19: 15), to be qualified to hear the voice of God, and to hear His proclamation. And when the time came, they were not able to receive His light, and to listen to His thunderous voice. But now, pouring His grace on the world by His coming, He comes down, not in earthquakes, nor in fire, or a horrific voice (1 Kings 19: 12), but “like rain upon the mown grass, and like shower that water the earth” (Psalm 72: 6); He talks to us “by a new and living way which He consecrated for us, through the veil, that is His flesh” (Hebrew 10: 20). He talks to us in that body formed in the womb of the Virgin Mary, “the Theotokus”2. (St. (Mar) Isaac the Syrian) No wonder that the Jews have submitted to the dryness of disbelief; as the Lord has deprived them of the fruitful rains of the prophets, saying: I will command the clouds not to pour rain over this vineyard. Of great benefit is the rain of the prophetic clouds, according to the words of David: “Like the rain on mown grass, like shower that water the earth”. The holy books have promised us that kind of rain that would water the world by the coming of the Lord Savior, through the dew of the divine Holy Spirit3. (Father Caesarius bishop of Arle) “In His days may righteousness flourish, and peace abound, until the moon is no more” (7) In the Septuagint version it came as: “In His days righteousness will shine”. The divine Teacher, through the shining of this righteousness in the people’s life, and his practical behavior, makes disciples of many, to bear the righteousness of God. Saying “until the moon is no more” does not mean that, once the moon is no more, the righteous will not shine in His days. According to St. Augustine, the expression “until the moon is no more” could mean “exalted”; namely, with the shining of the righteousness and peace, the church (the moon) shall be “exalted” through the glory of the resurrection, to reign together with her Christ who preceded her to glory, the firstborn from the dead, to sit on the right hand of the Father (Mark 16: 19). In his interpretation of the gospel according to St. Matthew, St. John Chrysostom advocated the virginity of St. Mary, as he interpreted the phrase “He (Joseph) did not know her till she had brought forth her firstborn Son” (Matthew 1: 25); quoting some phrases from the Holy Book that included this word “till” in a way that does not imply (limitation) 4; of which are the following: “He (Noah) sent out the raven, and it went to and fro until the waters were dried up from the earth” (Genesis 8: 7). The word “until” does not mean that the raven returned to the ark once the waters dried up from the earth. . 1 البشارة بالتجسد الإلهي، 2005 ، تعریب القمص تادرس یعقوب ملطي ونادیة أمین مرقس، عظة 3 2 Homily 77. 3 Sermon 117: 4. 4 In Mat. 5: 5 https://coptic-treasures.com/ 43 “The Lord said to my Lord, ‘Sit at my right hand till I make Your enemies Your footstool’” (Psalm 11:2); It does not mean that sitting on the father’s right hand would come to an end once the enemies are made His footstool. “In His days, may the righteousness flourish, and peace abound, until the moon is no more” (Psalm 72: 7); It does not mean that righteousness would not flourish, and peace would not abound once the moon is no more. To further prove her virginity and that she has not given birth to any other Children after Jesus, St. John Chrysostom quoted the fact that the Lord on His cross delivered her to John, His beloved disciple; for if she had other children, He would have not delivered her to John. To approach the true Light; namely, Christ, we praise Him in the psalms, saying: “Enlighten my eyes, lest I sleep the sleep of death” (Psalm 13: 3). The real death is that of the soul, and not of the body, when we fall from the uprightness of the sound teachings, and choose vanity instead of truth. That is why our waists should be girded with truth, and our lamps should be lighted, as is said to us1. (St. Cyril the Great) 3- A KINGDOM WITHOUT LIMITS: “He shall have dominion also from sea to sea, and from the River to the end of the earth” (8) He refers here to the vastness of the kingdom, covering the whole earth with its seas and rivers, with neither limits nor names. As “The earth is the Lord’s, and its fullness” (Psalm 24: 1), It came in the book of Zechariah: :”He shall speak peace to the nations; His dominion shall be ‘from sea to sea, and from the River to the end of the earth’” (Zechariah 9: 10). If it is true that, by the term (moon), he means the church, this would refer to her vastness, extending to every direction. He says that all over the earth, from end to end, the name and dominion of the Lord will be preached in the whole world. And lest there would be any other meaning, he directly added: “and from the River to the end of the earth”. Saying “from the River” he clearly expresses that the Lord Christ intended to stretch His dominion from the location where He started to choose His disciples; namely from the River Jordan, where the Holy Spirit came down on the Lord during His baptism, and a voice came from heaven, saying, “This is My beloved Son, in whom I am pleased” (Matthew 3: 17). From that location He established His teachings and the dominion of His heavenly ministry, to extend and to reach the end of the world, “where the gospel of the kingdom is preached in the whole world, as a witness to all the nations, and then the end will come” Matthew 24: 14). (St. Augustine) “Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust” (9) “Those who dwell in the wilderness” refer to those who have no steady place of habitation nor country to live in; those who are free from the world will submit to Him; 1 Comm.. on Kuke, hom 92. https://coptic-treasures.com/ 44 Whereas those who oppose Him, will only have to lick the dust; like the serpent to which the Lord said: “dust you shall eat all the days of your life” (Genesis 3: 14). It came in the writings of St. Augustine: [Before Him the Ethiopians will bow]; as Ethiopia, at that time, was counted as someplace very far from Israel. Loving the earth, you have surely to lick it, and so become an enemy to Him about whom the psalmist says: “His enemies will lick the dust” (9) 1. (St. Augustine) By saying: “lick the dust”, the psalmist means that, like the ancient serpent that, on account of its deception to the ancient Adam, it was condemned to go on its belly and to lick the dust all the days of its life; it will also be with those who do not believe in the New Adam, namely the Lord Jesus Christ, and persist on their animosity toward Him; they will be knocked down to earth, and will lick the dust. So will also be the demons on whom we have the authority to trample, according to the proclamation of the Lord: “I give you the authority to trample on serpents and scorpions, and over all the power of the enemy” (Luke 10: 19). (Father Onesimus of Jerusalem) “The kings of Tarshish and of the isles will bring presents; the kings of Sheba and Seba will offer gifts” (10) Tarshish was a rich land south of Asia. The isles refer to the islands of the Mediterranean and the Aegean Seas. Sheba, south-east of the Arabian Peninsula, has been rich with its commerce. Tarshish may be translated as (anticipation of joy); as the believers and virtue doers anticipate the perpetual joy; according to the saying of the Lord: “Well done, good and faithful servant. You were faithful over a few things; I will make ruler over many things” (Matthew 25: 21) The isles may refer to the souls that abide and hold fast to the upright word; and are never shaken by the violent waves of the world. And Sheba may be translated as (return), or (repentance); As those who anticipated the joy; returned by repentance to God; and became “good” kings over themselves; they submitted to the King of kings, our Lord Jesus Christ, and offered their souls, bodies, and good works to God. This saying befits Christ our Lord, who at His birth, kings from the East came to worship Him, and offered Him gifts. Those, who were before, His enemies, on account of their idol-worship, who used to lick the dust, namely, have been fond of the earthlies, have come to bow before Him. (Father Onesimus of Jerusalem) According to st. Augustine, the kings, opponents to the truth, by killing the believers, they offer God a precious gift; the souls of the saintly martyrs. “Yes, all kings shall fall down before Him; All nations shall serve Him” (11) This applies to King Solomon who was sought by the kings of the earth, like the queen of Sheba, who came to listen to his wisdom, and brought him gifts. In this, Solomon was a symbol of the Person of the Lord Christ, the King of kings. 1 Sermon 231: 4. https://coptic-treasures.com/ 45 If some of those kings have reversed their position through disbelief; the ultimate day of judgment will surely come, when before Him every knee shall bow, and He will be known by all as a God and a King; according to the words of the apostle Paul: “At the name of Jesus, every knee should bow, of those in heaven, and of those on earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2: 10, 11). (Father Onesimus of Jerusalem) 4- A KINGDOM OF LOVE: “For He will deliver the needy when he cries; the poor also, and him who has no helper” (12) The secret of the dominion of a living leader, to have all the earth submit to him, is not in his material or military possibilities, his talents, or his capabilities, but in his care for the poor and the needy, who have no one to help them; He who cares for the poor, God care for him and honor him. The poor and the needy refer to all the people who believe in God; including the kings who worship Him; who are not ashamed to be called “poor and needy”, namely, humble; “for all have sinned and fall short of the glory of God” (Romans 3: 23); so that they may be worthy to be saved by the King, the son of the King, from the mighty devil, the haughty one who is called a killer, who bring people under his authority, and captivate them in sins. (St. Augustine) The pure apostles, and all the people are counted as “poor”, on account of that they accepted poverty for the sake of the love of Him, who became poor for our sake, and saved us from hypocrisy and oppression, when He tore the handwriting of the requirements against us, and taught us to keep away from oppression and greed, and to make mercy and goodness to everyone. (Father Onesimus of Jerusalem) “He will spare the poor and the needy, and will save the souls of the needy” (13) Intending to open up His storehouses before us, God calls on us to open up our hearts to our poor and needy brethren; saying: “Defend the poor and the fatherless; Do justice to the afflicted and the needy. Deliver the poor and the needy; Free them from the hand of the wicked” (Psalm 82: 3, 4). He who overcomes the Killer (the devil), who “enters the strong man’s house and plunders his goods” (Matthew 12: 29), will save the poor and the needy. As it is not by the virtue of anybody that this would be realized, nor through the effort of any righteous, or even of an angel; as when there is no helper, He Himself will save them by His coming. (St. Augustine) “He will redeem their life from oppression and violence; and precious shall be their blood in His sight” (14) God counts Himself as the advocate of the oppressed, and those whose blood is shed by violence, as “when He avenges blood, He remembers them; He does not forget the cry of the humble” (Psalm 9: 12). https://coptic-treasures.com/ 46 ”He will redeem their souls from the (illegally) high interest and oppression” (14); which is nothing but the sins, which are also called “debts” (Matthew 6: 12). It is so called; as there may be more evil in punishing than in committing sins. For example: While the killer kills only the body of his victim, and cannot harm his soul; he, himself, would have both his body and soul perish in hell. To those who disregard the present commandment, and scoff at the future one, it is said: “At My coming I would have received back My own with interest” (Matthew 25: 27). From such “interest” the souls of the needy are saved by the bloodshed for the forgiveness of sins. If the Christians seem despised in this world, Yet their name is honored in His presence; the name He has given them. (St. Augustine) 5- A BLESSED KINGDOM: “And He shall live; and the gold of Sheba will be given to Him. Prayers also will be made for Him continually, and daily He shall be praised” (15) The word “live” here, refers to the greeting given to kings: “Long lives the king” (1 Samuel 10: 24; 2 Samuel 16: 16). “Sheba” in the writings of St. Augustine came as (Arabia), thought to refer to the Gentiles; and the “gold” to the wisdom, which exalts above all teachings, the way gold exalts among all metals; It is written: “Receive my instructions, and not silver; and knowledge rather than choice gold” (Proverbs 8: 10). “Prayers also will be made for Him”; This could be understood, in that a prayer made for the sake of the church is a prayer for Him; as the church is His body; as “Concerning Christ and the church, this is a great mystery” (Ephesians 5: 32), for the two of them are in one body. What follows “daily, He shall be praised” (15), makes this clear enough: The holy books look at the gold as referring to “authority” 1. (The scholar Tertullian) The gold of “Arabia” refers to the mind, clear from worries. (Father Onesimus of Jerusalem) Before Your coming, Your father David sang to you the psalm saying: “The gold of Sheba will be given to You” (15). This prophecy has been fulfilled when You were given a gift of gold2 (at Your birth). (St. (Mar) Ephram the Syrian) “There will be an abundance of grain in the earth, on the top of the mountains; Its fruit shall wave like Lebanon; And those of the city shall flourish like grass of the earth” (16) This refers to the grain from which the “broken bread” is made. The ‘Dedakia’ (the teachings of the twelve apostles) quoted this phrase to refer to the sacrament of the ‘Eucharist’, the source of blessing to the church. 1 An Answer to the Jews 9. . 2 القمص تادرس یعقوب ملطي : الحان المیلاد للقدیس مار اف ا رم السریاني 7 ینایر 1997 ، ص 12 https://coptic-treasures.com/ 47 According to St. Augustine, the tops of the mountains are the authors of the divine gospels; Whereas the fruit of those writings is ‘love’. These fruits are called “the grass of the earth”; namely, (fruitful plants). “His name shall endure forever; His name shall continue as long as the sun. And men shall be blessed in Him; All nations shall call Him blessed” (17) In the Septuagint version, the Syrian, and the Tergum, the word translated here as “endure”, came as (abide); as the name of the Lord Christ shall abide forever, and by it all the nations f the earth shall be blessed. According to St. Athanasius, what came in this psalm do not apply to Solomon, born by the wife of ‘Uriah; as his name was not before the sun, and would not endure with the moon; nor was he worshipped by all nations; It would therefore become obvious that these sayings are a prophecy about our Lord Jesus Christ, God of Israel; whom they see by their minds, believe in Him, confess His Deity; and who is worshipped by all tribes in diverse tongues. (Father Onesimus of Jerusalem) “His name shall endure forever; His name shall endure as long as the sun; and men shall be blessed in Him; All nations shall call Him blessed” (17). If all nations shall be blessed in Christ; and we are among the nations who believe in him; he is therefore truly Christ, and we are blessed in Him1. (St. Justine, the martyr) 6- A KINGDOM OF PRAISE: “Blessed is the Lord God, the God of Israel, who alone does wondrous things” (18) This doxology (18-19) came as the conclusion of the second book of psalms (psalms 42 – 72). The true believer glorifies God in all situations, and counts God as, alone He does wondrous things. “For You are great, and do wondrous things; You alone are God” (Psalm 86: 10). “To Him who alone does wonders; for His mercy endures forever” (Psalm 136: 4) “He does great things past finding out; yes, wonders without numbers” (Job 9: 10). How could it be said that the Son, alone, does wondrous things? We say that the word “alone” here does not refer to His ‘Person’, but to the nature of Deity, in which the Father, the Son, and the Holy Spirit, are equal, without distinction. (Father Onesimus of Jerusalem) Let us then give thanks to God, not only because He calmed down the tempest; but because He allowed the tempest to happen; Not only because He saved us from destruction, but because He allowed for us to fall into afflictions; and for such a serious calamity to dwell upon us. So Paul counsels us to give God thanks for everything (1 Thessalonians 5: 18) namely, we should give Him thanks, not only for saving us from evil, but even while we are suffering those evils2. (St. John Chrysostom) 1 Dialogue with Trypho, 121. 2 Homilies on Statues, 17: 1. https://coptic-treasures.com/ 48 “And blessed be His glorious name forever! And let the whole earth be filled with His glory. Amen, and Amen” (19) “Amen, and Amen” was a response from the congregation assembled, that confirms a fellowship in glorifying God; together with a longing that the whole earth would partake of glorifying Him. “The prayers of David the son of Jesse are ended” (20) This does not mean that all the psalms written by David are ended; but it is rather the end of the second of the five books of psalms. https://coptic-treasures.com/ 49 AN INSPIRATION FROM PSALM 72 PROCLAIM YOUR KINGDOM IN MY DEPTHS You came down, O King of kings, to our earth which produce thorns and thistles; Our souls moan for the sake of the oppression that prevails on the world; You came down, O Holy One, and received the oppression and suffering; To establish the kingdom of righteousness in our hearts; To set Your as believers kings who carry Your righteousness; Who do not fear the oppression, nor become disturbed before evil; For You are their constitution, and the law of their life. Proclaim Your kingdom in my depths; I would not go astray to the right or to the left; My heart would go after wealth, honor, or authority For You are my Riches, glory, strength, and praise. You care for Your people who are poor in spirit; You make them rich, O the Truth who never changes; You fill them with the heavenly righteousness. You set Your ministers as mountains flowing peace upon Your people; And Your people as hills filled with Your righteousness. You deliver the needy of all nations and peoples. The wicked assume that they could make Your name no more; That the church would have no more place in the world; But Your name will stay awesome to the end of time; Its light would remain shining upon many who are in the darkness; You will transfigure in Your church all the days. Your grace will unceasingly flow; Will turn the wilderness into a holy spiritual paradise; Instead of the thorns and the thistles, it will produce the fruits of the exalted Spirit. The more they humiliate Your people, the believers will glitter like stars; And Your church will extend to the end of the earth; You turned Saul, the persecutor and blasphemer, into Paul the preacher; The believers will fly like doves toward heaven; And the wicked will fall down to lick the dust; The believers will get their hearts’ desire – to behold Your glory; Whereas the wicked will get back what they treasured – the dust of the world. Your dominion reveals Your love and compassion; You attach Yourself to the suffering, to the oppressed, and to those who have no one to help them. You brake the traps, and set them free in the glorious liberty of the children of God. You honor their blood, unjustly shed before Your eyes; You fill Your people with joy; They will not cease praising You; https://coptic-treasures.com/ 50 They will testify to the glorious works of Your love; Glory be to You, O King of kings, who is alone the Holy One.
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