The Grace of Royalty This psalm is identical to (2nd Samuel 22), and it is a psalm of royal thanksgiving. It is not due to a military victory the psalmist has obtained once, but rather, due to a great deal of God’s interventions that are filled with mercies. This is for the sake of a perfect life, rich in the experiences of God’s merciful love. It is a poem of victory recorded by David at the end of his lifetime, after he had rested from all his enemies. Saul, was on the top of the enemy list, and the lord delivered him from Saul’s hands; for although David was faithful to him, yet Saul did not cease to chase him mercilessly. When writing his psalm, a long time has lapsed since Saul’s death, about thirty years. Despite this, David speaks of this incident as if it were quite recent. Likewise, it is appropriate for us not to forget our sins, nor God’s mercies to us, with the passing of time1. This psalm does not only represent a major part in the temple liturgy regarding the royal celebrations, but it also offers a good opportunity to know one of the basic poems, well known, written by King David. Even though it was written as a personal song of gratitude, yet it quickly became in the possession of an assembly, used in prayer and worship2. This psalm reminds us that every personal spiritual conflict, even that which takes place in our inner conscience, in addition to every conflict that occurs in the world for justice sake; it reminds us that it touches the foundation of God’s eternal kingdom in our inward life. A Messianic and Royal psalm St. Paul made use of this psalm, quoting it twice since it concerns the Lord Jesus (Rom. 15: 9; Heb. 2: 13). Some interpreters apply the entire psalm to the Lord Jesus. It is categorized as a Messianic psalm, because David slowed clearly that his kingdom was only an image and a symbol of Christ’s kingdom. He has realized that the real salvation is not fulfilled by Saul’s destruction and his men, but rather by the destruction of Satan and his spiritual legions, through Christ’s victory, His death, His resurrection, His glory and His kingdom. He has raised us spiritual kings (Rev. 1: 16). This psalm contains the peak of messianic gratitude. Weiser calls this psalm ‘the royal grace’. In his opinion it is a military anthem concerning the Warrior, the Lord Jesus, the King of kings. He fights as to establish His way, amidst a rebellious world, by means of the faith and love weapons. Then the Lord will come in His Kingdom and will embrace everyone to Him as spiritual kings. It is as if in Christ Jesus the church sings the praise hymns as a psalm of spiritual and kingly triumph. Pope Athansius the apostolic sees the psalm as comprising seven issues: 1. The Enemy’s resistance of us 2. Asking for God’s help 3. The coming down of Jesus Christ to us, so as to save us 4. The Lord’s ascension to Heaven 5. God delivers man from the enemies 1 Plumer:Psalms; p. 247. 2 C. Stuhlmueller, p. 127. https://coptic-treasures.com/ 68 6. The Jews Rejection: their loss of the honor of Sonship to God, and being regarded as strangers. 7. The acceptance of the Gentiles: their acceptance of the kingly blessing by means of faith through their listening The Topic of the Psalm 1. According to the Hebrew text, “to the anointed psalmist, the Lord’s servant, David who spoke to the Lord the words of this anthem, on the day the Lord delivered him from the hands of his enemies, and from Saul’s hand”. a. David calls himself ‘the Lord’s servant, and thus he speaks of ‘the royal grace and blessing’. This blessing uplifts him to the embrace of the King of kings; not to be puffed up or to practice authority and despotism, but rather to embody His humble and meek Spirit. He would then see himself a servant to the Lord, crushed down and in need of God’s help. The Lord has appointed him king over his people, so he might live a servant to the Lord, serving the members of His people in a spirit of love and dedication. b. He says, ‘spoke to the Lord’: this praise song was set not to please people, nor to boast of his triumphs, but rather as a thanksgiving sacrifice to God, the Giver of constant victories. He is indebted to God for all of his success. c. The psalm was set after obtaining numerous triumphs. He said it repeatedly on various occasions, whenever he recalled God’s loving hand. We are therefore not to be surprised when it is repeated in (2Samuel 22). 2. The title was mentioned in the seventieth translation ‘to the fulfilling David’, for he speaks of the salvation fulfillment that has come true by God’s Word who descended, His resurrection and the offered kingly grace given to mankind. The General Frame Some scholars such as Hans Shmidt divide the psalm into two separate prayers. They see the first part (1-30) speaking of the king's rescue from tremendous danger on his day of affliction (14). The second part (31-50) seems to be covering a greater period of time, and reminds us of several incidents and not just one (Verse 43 probably refers to conflicts occurring among the different groups of king David’s people). Other scholars reject this division. Weiser says “However, we do not follow the idea of splitting the psalm into two separate prayers; where the two major division represent one whole unity as shown in verse 43, and 48. the same measurement has been used in both parts. They are similar to two high cathedral towers. Therefore these two parts of this beautiful hymn of praise soar up in the sky, since they are a praise of thanksgiving to glorify God, who is manifested as a Supporter to the worshiper, or the psalmist, in the midst of his disaster (1- 30). The Lord exalts him (46) so as to glorify the blessings of his King (5). Every part of the two sections of the psalm has its own characteristics that are appropriate to the subject discussed. But they do not offer the absolute impact in the perfect testimony of the living God’s royal power. The psalmist the king was confident and assured of God’s blessing, and he rejoiced in it, and thus the two sections of the psalm are regarded as one unit1. The First Section: the Salvation 1. Being delivered from the cords of death 1-5 2. The Power of Resurrection 6-18 1 Weiser, P. 186-187. https://coptic-treasures.com/ 69 3. The gift of the Glory 19-30 The Second Section: the Royal Grace 1. Getting prepared for it 31-36 2. The Enemies giving up 37-42 3. Dominance over the Gentiles 43-45 4. Gratitude and thanksgiving 46-50 The Word for Guidance (the key word to the psalm) The key word to the psalm is the word ‘righteousness’ that comes as the axis to the psalm (Ps. 18: 20). The psalm chants the justification of David. But David was not defending his personal righteousness; rather, it is God’s grace that works in his life. As for our Lord Jesus Christ, He has struggled against evil till the shedding of His blood on the cross, so He gives us his righteousness. He strove against the cruel enemies such as death, the devils, the vicious world and iniqity (Rom. 7: 24-25; 1Cor. 15: 20-28). Our fight for the sake of righteousness is not against vice, it is rather against the evil spiritual hosts in the heavens (Eph. 6: 12). https://coptic-treasures.com/ 70 The first section: The Salvation 1. Being delivered from the cords of death (PS. 18: 1-5) This is our praise-song, when we know we are in Christ and thus we are able to cross from the cords of death to the fellowship with the heavenly hosts. Here we find a list that almost complete from the various metaphors used particularly to express God’s power and His salvation mentioned in the psalms such as the Rock (that can never be climbed or attacked), and speed (that cannot be followed) the armor (as the soldier), the horn of salvation (as the strong beast) and the harbor (that is hard to reach). “I will love You, O Lord, my strength. The Lord is my rock and my fortress and my deliverer; My God, my strength, in whom I will trust; My shield and the horn of my salvation, my stronghold” (Ps. 18: 1, 2). My relationship with God is a personal one. He is the One I love for he is my ‘strength’ in all what the word means. He supports me, and gives me courage, success and settlement. I, all by myself, am unable to do anything. But God grants me enough protection, support and salvation. He is my Rock, the rock of my salvation (Deut. 32: 4, 15). HE is the Rock of His people (Gen. 49: 24). This name ‘Rock’ refers to solidity and strength and the unchangeable. He is my refuge (in Hebrew: my stronghold) and He is my Deliverer. The word ‘deliverer’ means ‘he who carries me safely far away’ or ‘hardware who offers me a way of escape’1. Pope Athanasius the apostolic “I will love You, O Lord, my strength. The Lord is my rock and my fortress and my deliverer” Yes, help me so as to love you; for you are my God, my shield, You are my stronghold. You are my sweet hope amidst my troubles. Let me cling to You, for You alone are goodness, without You there is exist no goodness. May You be all my happiness, You who are so righteous. O, You Life; for Your glory every creature lives, You have granted me life, and in You is my life. By You, I live, and without You, I die. I Beg You, tell me where are You? Where do I meet You? so I disappear in You entirely, and I be found nowhere except in You. “I will call upon the Lord, who is worthy to be praised; So shall I be saved from my enemies” (Ps. 18: 3). I call on Him, not asking for my own glory, but rather for the Lord’s glory. It is then that there is nothing to scare me from the foolishness of the enemies. St. Augustine Weiser says in verse three the nature of the praise-song change to a narrative one, and it goes on in this fashion till verse 19. The purpose of the story is to present the previous incidents in a liturgy form as the present events. In this way the events take us to the experience God’s present presence, and the work of salvation in a robe of worship. This aim makes clear the usage of various verbs in an amazing way. the psalmist uses the past perfect then the incomplete past successively. The verbs keep changing throughout 1 Plumer, p. 235. https://coptic-treasures.com/ 71 the psalm for the purpose of expression, so as to show what has happened in the past, is a fact that has been fulfilled in the past, but it is active in the present1. The psalmist imagines himself as if he has actually passed away to the underworld, surrounded by the cords of death. He therefore says, “The cords of death surrounded me … The cords of Sheol entangles me” (Ps. 18: 4, 5). In such a way, he portrays death as a monster that entangles its victims, or as a hunter who catches his prey. The Hebrew word ‘Chabel’ which is translated into ‘birth labor’ means ‘to twist with pain’, as a woman in labor. In this way, the psalmist says ‘the travails have surrounded him as a woman giving birth, who is so helpless, and is exposed to the danger of death’. Some think his words ‘the labor of death’ are a reference to the fact that death surrounds man even before being born, when hardware is still in his mother’s womb in labor time. Death follows him in his childhood, his youth, and his old age, until he takes him to hell. The verb ‘encompassed me’ was used first in (Hosea 6: 3, 6) when describing the besiege of a city for its destruction. If the believer’s soul is likened to a pregnant woman, then all what labor does is to take her pain of delivery so she gives birth to a new life and a blessed fruit. It is like a busy city the enemy wishes to transform it to poverty and ruins. The role of the enemy is to destroy and to ruin, to kill and to put to death. But as for the work of the living God, it is to grant resurrection and to restore life all anew. 2. The Power of Resurrection “In my distress I called upon the Lord, And cried out to my God; He heard my voice from His temple, And my cry came before Him, even to His ears. Then the earth shook and trembled; The foundations of the hills also quaked and were shaken, Because He was angry” (Ps. 18: 6-7). That God listens to prayers is not a new ting, for God is pleased to hear the cries of His believers the come from the bottom of their heart. God heard David from the temple, that is, from the tent where the ark is found, or from heaven itself, because the earthly temple is the symbol of the heavenly one. When the enemy throws the cors of death as a net to catch the psalmist, and it pulls him to the tomb, then he is buried and does not rise again. But the Lord Jesus, the Risen from the dead, He answers his cries from the heavens. He comes down to him in the grave, carries him as booty, and ascends with him to His holy place. In the psalmist ordeal, he may have seen with the prophetic spirit, the Lord Jesus, David’s Son, in His crucifixion. He has cried out to His Father, and He was heard because of his righteousness. At this moment, the earth shook and the rocks were cracked, as the gospel writers narrate. Moreover, many dead saints rose physically, and entered the city. The psalmist tells us of an amazing miracle: God has become manifested as if in His holy temple, on the Ark of the Covenant, so He delivers David from his ordeal. In this he symbolizes the Savior who went through the cross ordeal, so His powerful resurrection would be declared. What the Savior has offered in his personality is only for our account, as we too be blessed by the power of His resurrection, or in the same hymn 1 Weiser, p. 188. https://coptic-treasures.com/ 72 of praise; let us meditate and remember that we give praise when clinging to our Savior the Risen from the dead. We are never desperate, since we are blessed by the power of his resurrection. There is no such hardship except that He delivers us from it. “In my distress I called upon the Lord, to my God I cried for help”. St. Paul speaks of this cry to the Father, saying “In the days of His flesh, Jesus offered up prayers and supplications with loud cries and tears, to the One was able to save Him from death, and He was heard because of his reverent submission” (Heb. 5: 7). His cry was heard by his being risen from the dead, and His obtaining the glory and the kingdom. “From His temple He heard my voice”. He heard my voice from his dwelling place, inside my heart, “and my cry to Him reached His ears”. This cry of mine is not heard by any man’s ear. But when I utter it inwardly, in his presence, it reaches His ears. St. Augustine The psalmist says that death cannot break him down by despair, but Christ’s resurrection has offered him live and active hope. All he has to do is to call out and cry from the bottom of his heart, so as to find out his cry has pierced the jeweled doors of Jerusalem (Rev. 21: 21). The Cry reaches the note unreachable; thus God lends His ears to listen to those cries that come with the prayers and praises of the heavenly ones! At this moment all the earth shakes before Him and the mountain foundations get rocked back and forth. The earthly world lovers, that is, God’s enemies, are disturbed. These are the ones who assumed themselves to be strong, and believed no one could shake their being, and that they were as unshakable as the mountain foundation. God who is so full of love, so humble, He declares Himself as consuming fire to the enemy, those who resist God’s glory and God’s poor people. Therefore, the psalmist says, “Smoke went up from His nostrils, and devouring fire from His mouth; glowing coals flamed forth from Him” (Ps. 18: 8). This image shows God’s wrath not as a vengeance reaction, but because of justice that accepts no injustice, and sanctity that tolerates no sin. St. Paul the apostle says “the work of each builder will become visible, for the day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. If what has been built on the foundation survives, the builder will receive a reward. If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire” (1Cor. 3: 13-15). God’s judgment and His justice is fire that makes gold and silver increase in their brilliance and purity, and it burns wood and bushes. Likewise is God’s Word; it is consuming fire that burns in us the choking thorns to the soul, and burns all what is evil, so it kindles the heart with the fire of divine love. Hence, not all the earth-waters would be able to put it out. The Holy Spirit has, moreover, come in the form of tongues of fire so He changes the disciples and the apostles to servants of God, kindled with fire. Thus they will enkindle all of humanity with the divine love fire, after they burn evil in the believers’ hearts by God’s Spirit, the Giver of sanctity. This is the aim of the Crucified, the Risen from the dead, who said, and “I came to bring fire to the earth, and how I wish it were already kindled!” (Luke 12: 49). Some scholars think the ascending of the foggy smoke means the psalmist is comparing God’s wrath against evil, as the foe that dims the atmosphere, as the dark https://coptic-treasures.com/ 73 smoke coming out of the angry one’s nostrils. Or, it is like the violent beasts that are like smoke choking the soul when angry. “Smoke went up from His nostrils”. People break into tears and make pleadings when they regret, due to God’s threats against the evil ones. The aim of these threats is to make the evil people cease their malice, and thus they are not stricken with God’s wrath”. “And devouring fire from His mouth”. What follows repentance is the kindling of love by means of knowing God. “glowing coals flamed forth from Him”, those who have gone ahead and have died, careless about the eager holy desire, or the light of justice…these were drowned in the chock cold, but they have become blessed in Christ in His wrath and His light, and life was being regained all anew. St. Augustine “He bowed the heavens also, and came down; thick darkness under His feet” (Ps. 18: 9) It was not possible for man, after sliding down to death, to be kindled with the fire of divine love, and be kindled with the sanctified coal unless the heavenly One descends to him. He bowed the heavens so He would meet us on earth and grants His fiery Holy Spirit. He came down to us in the flesh, and he hid the brilliance of His godliness, because if they had known they would not have crucified the Lord of glory (1Cor. 2: 8). This is what was expressed by the psalmist saying “thick darkness under His feet”. His glory disappeared and He was hidden from human eyes as if in dark smoke. “He bowed the heavens, and came down, thick darkness under His feet”. The just One humbled Himself, it is He who bowed down for the sake of human weakness. “thick darkness under His feet”; those who were blinded by their own evil, those are the wicked ones who care about nothing else other than what is worldly, and thus were unable to know Him, because the earth falls under His feet tied to the feet below. St. Augustine The psalmist may have wished to declare the power of prayer and inward cries. If the enemy is similar to earth and the firm mountain foundation, then God does not only bent his ears to listen to the psalmist, but He also comes down to man in a hidden way, as if in smoke, so as to catch the enemy and make him go down to the psalmist’s feet. Some scholars think the psalmist’s words here are very descriptive and beautifully portrayed the first divine appearance in Mount Sinai (Ex. 19: 8; Judges 5: 4; Hab. 3: 3- 15), for there is no evidence that David has experienced what occurred literally. That is, he was not blessed in seeing the presence of God visually as did Moses, neither when he ran away from Saul’s face nor in his wars and conflicts when he was a king. But he sees that his victory blessings were like a crossing, similar yet different in essence to the crossing mentioned in the book of Exodus in form. But it is similar to it from the aspect of its impact and effectiveness. The reality of salvation does not depend on the form that we adopt1. The believers’ experience from the traditional stable form regarding the divine apparition in Sinai is that God is present with them now and before them. They could see 1 Scripture Union: Bible Study Books, The Psalms, p. 18. https://coptic-treasures.com/ 74 Him and hear Him. It is as if the tradition in its perfection is fulfilled with him as a present living event. Moses saw God in the crossing over, when his people were greatly afflicted. He heard His voice in a palpable way amidst the fog. It was as if God has come down to him so He might support his people. In faith, David the prophet saw Him in his affliction when death was chasing him due to Saul despotic wrath against him. The coming down was fulfilled in absolute perfection in the fullness of time when the Lord of glory, Jesus Christ, came to save the world from Satan. His descent was surrounded with fog, and here He is ready to dwell in the believer’s heart amidst his suffering, so he declares to him the power of the cross! The divine manifestation of God seemed to be fulfilled in this way: a. With Moses when handed the law, in the shadows. b. With David, by faith, through being blessed by the constant victories, which are God’s work in his life. c. With Christ Jesus, by being God’s only begotten Son, who declared His Father, the co-essential with Him. This is the most absolute divine testimony! d. With the believers of the New Testament, in the new covenant, in their unity with the Son. It is not amazing to find all the declarations fulfilled throughout the ages, and to find the divine presence glorified when the ordeals and hardships occur. When death seems to be inevitable and there is no way out, the Donor of the resurrection is glorified. Even our Christ – the co-essential with the Father – His glory was not declared except through the way of the cross. With every ordeal, the believer is able to be blessed with Him who sits on the cherubim’s throne, the Giver of salvation, for the psalmist says, “He rode upon a cherub, and flew; He came swiftly upon the wings of the wind” (Ps. 18: 10). The cherubims were first mentioned in the book of Genesis 3: 24. it has also been repeated in Ps. 68: 4, 33; 104: 3. They go together with the cherubims on the cover of the Ark of Covenant. This name has been said regarding the two forms they were standing on (Ex. 25: 18-20). They stand on the throne of mercy, with a platform in between, where the constant presence of the Lord is proclaimed amidst His people. in Ezekiel 10, we have most complete description of the cherubims. They are heavenly creatures, a creation full of life, characterized by their speed, their strength and their courage. The sound of their wings is as the voice of the almighty when He speaks. “He rode upon a cherub, and flew”. This means he rode far away beyond the boundaries of perfect knowledge. He shows no one could draw close to Him unless it be by love; because love is the fulfillment of the commandments (Rom. 13: 10). St. Augustine The cherubims are full of eyes, and each of them has six wings. Likewise, is the believer; he has spiritual vision and holy knowledge; thus he soars as if by wings of the Spirit towards the heavenlies. He becomes a divine chariot. Therefore it is said about him that the Lord has ridden as if on a fiery cherub. He is blessed with God’s presence, and his knowledge of God is through an encountering experience that is a real one. He says, “He came swiftly upon the wings of the wind” (Ps. 18: 10) This proclaims his swift coming so as to save His children, with no obstruction on the way; as https://coptic-treasures.com/ 75 mentioned in “You make the clouds Your chariot, You ride on the wings of the wind”. (Ps. 104: 3). “He made darkness His covering around Him, His canopy thick clouds dark with water” (Ps. 18: 11). He came down to us so He saves us Himself, but he was hidden in the human nature, so we accept Him by faith. If the outer vision finds it hard to pierce the darkness around Him as a covering, so as to realize His mysteries, then it is by faith that our inward vision is enlightened, and is able to go deep and encounter Him and know His hidden mysteries. Isaiah the prophet says “Truly You are a God who hides himself” (Is. 45: 15). The psalmist also says, “clouds and think darkness are all around Him” (Ps. 97: 2). Darkness here refer to impotence; the earthly creation as well as the heavenly one, cannot see God’s nature or look upon its absolute perfection. All of God’s creation is able to see as much as it can, or as much as its spiritual level is able to, and not as He really is! “He made darkness His covering around Him”, for He has chosen the darkness of the mysteries. It is the hidden hope in the believers’ hearts, where He hides Himself without deserting them. St. Augustine The arrogant souls wish recklessly and daringly to snatch in the dark. Bit by bit, they are surrounded by the wrong and thick tangible darkness. Father Caesarius bishop of Arl St. John Chrysostom thinks the clouds thinks the clouds are the royal chariot that has been sent to the heavenly King, Jesus Christ, in His ascension1. His ascension was hidden to the world. Only those who follow Him will have their thoughts exalted with Him secretly. The words ‘covering around Him’, could refer to his disciples or the church as a whole, because He is hidden in it in His ascension, as a covering for Him. He dwells in it without the world seeing Him. There is description of God’s appearance in any part in the Holy Bible. But the Book speaks of God’s nearness to man, and His greatness that no one could come close to. All this is by means of symbols. Concerning His closeness, he speaks of the brilliance of His light; concerning His hidden greatness, he speaks of the clouds and darkness. God’s nature is incomprehensible, but it is known by means of its work and impact on man’s life. The revered St. John who has penetrated the brilliant darkness, says “No one has ever seen God” (John 1: 18). He confirms the impossibility of reaching the heavenly essence by any human means, and neither by means of any rational creation. Therefore, when Moses grew in knowledge, he declared he ahs seen God in the dark. This means he came to know what is godly, what is above all knowledge and awareness. The text came as “while Moses drew near to the thick darkness were God was” (Ex. 20: 21). What God? It is He who made the darkness His covering as David has said, who came to know the mysteries in the same inward holiness2. St. Gregory El Nissy 1 On the Acts, hom 2. 2 Life of Moses, 163, 164. https://coptic-treasures.com/ 76 The cloud is the godly chariot (Is. 19: 1; Ps. 104: 3). He came down from heaven that is full of clouds, and that he bowed to the earth. He came down in a storm, riding on a cherub. “Out of the brightness before Him, there break through His clouds hailstones and coals of fire” (Ps. 18: 12). Some think the psalmist here is describing lightning that means God’s arrows that spread out and defeat David’s enemies. God is not at a loss to find the means of fulfilling His wrath, and spreading out His power for salvation. It is as if He is tearing the clouds into pieces, and that He is sending His arrows that are unobstructed by the clouds. These arrows rather, pierce the clouds as if it does not exist. The entire sky is opened as happens when there is lightning, when it seems as if the clouds are born apart. Lightning is usually accompanied by the cold and snow. God often punishes the vicious people by rocks of hail and fire (Ex. 9: 24; 25; Josh. 10: 11; Ps. 78: 47, 48; Ps. 105: 32; Hag. 2: 17) 1. It is as if God, who is hidden in the clouds, He opens the doors of heaven to strike the wicked who are insistent on doing evil, by throwing on them stones of snow and fire. From another point of view, if the clouds refer to the saints (Heb. 21: 1) among whom are the prophets; for God has sent His prophecies through them as hailstones and firebolts, then the adversary Satan has become destroyed, and salvation has become fulfilled to the believers. This is why the psalmist goes on to say “The Lord thundered from heaven, and the Most High uttered His voice” (Ps. 18: 13). In this way we receive God’s Word, particularly the prophecies that have previously spoken of salvation as lightning falling from heaven. When God speaks, heaven and earth shake, for He speaks with his words as well as with His deeds. For Him, there is nothing difficult, and nothing is impossible, nothing is too difficult for Him2. Who can stand before Him? Who can bear His voice that thunders? His words, “the Lord also thundered in heavens” refer to the Lord’s ascension, for it is said “God has gone up with a shout, the Lord with the sound of trumpet” (Ps. 47: 5). Through this ascension, the divine promise of sending the Holy Spirit as being springs of water, this has been fulfilled. The believers are blessed with Him through the baptized water. The pure apostles and the saintly disciples have shown themselves to be the foundation of the new universal construction (Eph. 2: 20), for the palmist says “Then the channels of the sea were seen, and the foundations of the world were uncovered At Your rebuke, O Lord, At the blast of the breath of Your nostrils” (Ps. 18: 15). What are those channels of the sea that appeared other than the baptism, for Isaiah the prophet says “With joy you will draw water from the wells of salvation” (Is. 12: 3). The water of baptism evokes joy and gladness in the believers’ hearts, and perdition to the adversary and all his wicked deeds. In the baptism water the Lord’s voice thunders and He takes away the adversary’s kingdom in us; He then reign eternally in our hearts. As for the world foundation, that is, the disciples, they lean on the Lord Jesus, the cornerstone rejected by the builders at the beginning, and has crucified Him, and this has become for them the salvation of God’s church, and her construction on a heavenly level. Some scholars believe this verse (13) has some hint to Red Sea miracle that has split in two, showing the depth of waters. Thus the foundation of the universe was 1 Plumer, p. 239. 2 Ibid, 249. https://coptic-treasures.com/ 77 revealed! The psalmist seems to be saying that God delivers him for certainty, and in a very clear fashion. He has previously done so with his people when they fled from Pharaoh’s face and his soldiers. Other scholars think the psalmist counts himself as if buried in the deep waters as he mentions in Psalm 144: 7. He prays, asking God to save him from the many waters, and to deliver him from the hands of strangers. Thus the psalmist continues in this psalm saying, “he reaches down from on high, He took me; He drew me out of mighty waters. He delivered me from my strong enemy, from the who hated me” (psalm18: 16- 17). Even if the world waves and its currents seemed to have swallowed me up, yet He came down from heaven to take me in Him, and to carry me to His heaven. He shatters the doors of hell with His cross, and He delivers me from death, and from the power of darkness who hate my soul, and who ask for its eternal perdition. Even if Satan and all his hosts are strong, yet there is the One who delivers me from their hands, and who exalts my soul with Him on high. The psalmist sees himself as being attacked by the strong enemies, and he has become as someone in many waters. In his human incapability, it was impossible for him to be saved. But God gave him victory over the mighty Goliath, and then he overcame Saul and his men, as well as overcoming the Philistines, the Syrians and other nations. He finally achieved victory over his rebellious son Absalom. This was all a symbol for what David’s soul suffered from when he realized that the doors of hell were chocking him by means of the real enemies such as Satan and his hosts, by iniquity, and his being condemned to eternal death. This salvation cannot be salvaged by anyone else other than by the Lord Jesus, the death Conqueror, the One who delivers the souls from Hades the freedom of paradise. 3. The gift of the Glory “The Lord was my support; he brought me out into a broad place, He delivered me because He delighted in me” (psalm18: 19). God manifests His love to man, and His wish to possess him, when he intervenes divinely in time of hardship. He permitted that Joseph lives for a while as a slave in the house of Pharaoh, and even as a prisoner in the jailhouse. But the Lord was his supporter, and gave him grace in the eyes of all those around him, even in the eyes of the jail manager. God delivered him so he might live in luxury in the palace, he and his parents and his brethren. God is his support because He ‘wanted’ him and ‘delighted’ in him, so he might be a symbol of Jesus Christ our Lord. Likewise was David in the cave of Adlam, running away from the despotic Saul and his men, so David might be exalted to the throne. The Lord wanted him and he even delighted in him. How wonderful it is to live bountifully after experiencing hardship. It is not because of the luxury itself, but rather, for experiencing the fingerprints of God’s love and his awesome care for us. The Lord delights in His children, and his aim is in their ordeal as much as in their being blessed bountifully. Our Christ takes us to sharing His suffering; so He might cross with us to the splendor and bounty of the resurrection. He takes us to cross from the narrow Hades to the bounty spaces of paradise. In His love, He delivers us from the narrow isolation of our selfish hearts, to take us in splendor to God and to the heavenly, and to all mankind, in true and sanctified love. https://coptic-treasures.com/ 78 The enemies judged him wrongfully to undergo affliction, thus the psalmist cries out to God, saying, “The Lord rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me. For I have kept the ways of the Lord, and have not wickedly departed from my God. For all His judgments were before me, and His statutes I did not put away from me. I was blameless before Him, and I kept myself from my iniquity” (Ps. 18: 20-23). What does David mean by his righteousness and the cleanness of his hand? Of his knowing and keeping the Lord’s ways, and being with the Lord blamelessly, keeping himself from iniquity? His enemies accused him of rebellion, of treason, of looting and thieving, of provoking betrayal and disobedience, of being savage and many other despicable deeds? Here David is proclaiming his innocence of all these accusations. The Lord has put him on the way to the throne, and yet David left everything in God’s hand, and took no evil measures to fulfill this1. What cleanness is this that is in God’s eyes? He asks us for sanctification that God’s eyes could look open2. St. John Chrysostom These words are also the Messiah’s prophecy, because the Lord Jesus is the only Son of Man in His perfection; He is the Incarnate GOD who obeyed the Father till death. This obedience till death, urged Him on to the glory. “Therefore God also highly exalted Him, and gave Him the name that above every name” (Phil. 2: 9). God is true by his nature, for He is ‘Love’. This truthfulness works in different ways, according to man’s response to Him. The righteous one could be blessed with God’s love through his own love to God. God’s promises are therefore fulfilled in the life of those who misuse the divine commandments of God, and disobey them; God seems to them to be their Opposer. They see Him as an adversary to them, because then He faces them as disobedient ones, He fulfills His judgment and carries it out. “With the merciful You will show Yourself merciful; With the blameless You will show Yourself blameless; With the pure You will show Yourself pure; And with the crooked You will show Yourself perverse” (Ps. 18: 25, 26). In His love, God wants all people to be saved. But He does not give everyone the chance to realize his grace. The merciful is blessed with God’s mercy. The kind one is blessed with His divine kindness. The generous one experiences God’s generosity. But he who persists in his cruelty, he will be left to his actions, and will deprive himself of God’s mercy and tenderness. In this way, God will seem to seem to him as cruel and merciless. In “If you continue hostile to me, will not obey Me, I will continue to plaque you sevenfold for your sins” (Lev. 26: 21). In this way the merciful responds to God’s mercies, understands them and is blessed by them. The sanctified person understands God’s sanctity, the source of every sanctification, and he realizes that God is the Holy One. “With the saint you be holy” “the inequities of the wicked ensnare them, and they are caught in the toils of their sin” (Prov. 5: 22), in truth, God does not harm anyone. St. Augustine 1 Ibid,241. 2 Hom. On Eph. Hom. 1. https://coptic-treasures.com/ 79 The merciful comes to know God’s mercy, and he interacts with it. Likewise, even in our relationship with each other we interact together. He who is close to the merciful ones is blessed with the merciful life. He who is close to the merciful ones is blessed with the merciful life. He who is close to the saints is blessed with them in sanctity, which is God’s gift to them. This is why St. Clemendos the Alexandrian says, “We have to be close to the saints, because he who sticks to them becomes sanctified1”. It is as if the secret of our glory is our interaction with God and His saints through the chaste and merciful life. This is by means of a humble spirit, and obedience to His work of divine grace. “For You will save the humble people, But will bring down haughty looks” (Ps. 18: 27). What was mentioned in verses 25 and 26 concern God’s dealings with persons. Now He applies the same principle on God’s people in general. because they yield together in the spirit of humility to God’s will, they experience God as their Support. But those who are puffed up in vain admiration, God brings them down. it is God’s2 nature and His plan to grant salvation to the needy ones, the humble and the meek, whereas He detests arrogance in any being. By humility, the believer receive God’s grace, the giver of enlightment. “For You will light my lamp; The Lord my God will enlighten my darkness” (Ps. 18: 28). The psalmist’s heart overflows with gratitude and confidence, and he confesses that God lights his lamp. This means that God grants him the real life, for there is no division between enlightment and life. When David was exposed in the end of his days to killing, his men advised him not to go to war so Israel’s lantern would not be put out (2Sam. 22: 17). The psalmist was aware of the fact that he was only a lantern that CD not light up by itself. Rather, he needs the oil of the divine grace of God; he needs the Lord Jesus, the ‘Light of the World’ to manifest Himself in him as the Light that breaks up all fatal darkness, and granting him life anew. It is as if with every affliction, he cries out to his Savior so the road of tribulation might be widened for renewed joy, and a new taste for a life of unity with God. This will motivate him to practice more righteous deeds3. “It is you who light my lamp; the Lord my God, lights up my darkness.” (Ps. 18:28) Our light does not shine from us; it is You O Lord who lights my lamp. We are in the darkness of impurity, but O my Lord, You light up my darkness. St. Augustine I only watch one lamp, and with its light I can see. Now I am amazed, I rejoice spiritually, because inwardly I have a source and a spring of life. It is He who is the aim of the world, the Untouchable. Carry the yoke of your Lord with your heart. His amazing greatness is constantly in your mind. Pour in yourself your Lord’s light that is so bright, for it lights up your heart. St. John Saba 1 Stromata, 5: 8. 2 Weiser, p. 194. 3 Weiser, p. 194. https://coptic-treasures.com/ 80 O You true Light, that Tobia was blessed with when teaching his son, even though he was blind! O You Light, who made the blind Isaac declare to his son the future. O You invisible Light, for You see the depths of human hearts. You are the Light that lit up Jacob’s mind, so that he revealed to his children the various issues. You are the Word who said “Let there be light,” and there was light. Say the word now also so my eyes be enlightened with the true light. Let me differentiate between it and other lights. Yes, away from Your shine, reality flees away from me and iniquity draws closer to me. I get puffed up with arrogance and the truth runs away from me! St. Augustine When the Lord enlightens the soul, the ground of spiritual conflict, the adversary is unable to face Him, even though Satan is the source of inward darkness. The psalmist thus says, “By You I can crush a troop, and by my God I can leap over a wall.” (Ps 18:29) According to the Hebrew text, “because by You, I have overcome an army, and with my God I have leapt barriers.” The believer is weak indeed when alone, but he climbs walls and jumps up on them. These walls are set up by the adversary as barriers against the confidence in God. With God, the psalmist overcomes every tribulation and hardship in renewed triumphs. He crushes down the fortified cities of the enemy. It is not by my own personal thought, but by Your power alone am I able to overcome tribulation. With God’s help and not by my own strength, do I leap over the wall, set up by iniquity, dividing man from the heavenly Jerusalem. St. Augustine It is written, “With my God I can leap over a wall.” It is the wall of evil that separates brothers and provokes divisions among them, and that misleads them away from the truth. –Pope Athanasius the Apostolic1. The psalmist knew that the believers’ strength lies in giving thanks to God. In their joy they jump over the enemy walls. This is just like what the saintly ones say, “With my God, I can leap over the wall.” Pope Athanasius the Apostolic Our God lights up our life. He exalts us above every tribulation, and so we are not crushed down. He leaps with us above all barriers. His way is a narrow one and difficult to walk in, but it is sweet and full of security. This is what the psalmist says, “This God, His is perfect; the promise of the Lord proves true; He is a shield for all who take refuge in Him. (Ps 18:30) 2” The Lord’s way is narrow, yet pure. He who enters it realizes the perfection of this way: regarding the love, the mercy, justice, sanctity, righteousness, security, assurance and success. We have to begin going on the divine way, and wait so we may see its end. God, in His dealings with His people, collectively and singularly, is far away from any iniquity, for He is true to His promise. He is able to fulfill His promises at the crucial moment and He grants assured victory to those who rely on Him. 1 Paschal Letters, 19: 7. 2 Paschal Letters, 3: 5. https://coptic-treasures.com/ 81 When someone declines his personal will, he instantly looks up to God’s way, for it is flawless and it has no obstacles. But if someone clings to his personal will, then he will not be able to see the Lord’s way as being flawless, or having no barriers1. Fr. Doretheus from Gaza. He supports all those who rely on Him. All who rely on Christ and not on their own ego, they overcome the ordeal safely, because faith begets hope. St. Augustine 1 On Consultation. https://coptic-treasures.com/ 82 The Second Section: the Royal Grace 1. Getting prepared for it:(31-36) The second part of the psalm begins with a declaration sung by a group of hymners in a collective worship. They praise God in a rhetorical question, “For who is God except the Lord? And who is a rock besides our God?” (Ps. 18:31) Here the psalmist compares between God, “Jehovah,” and the other Gods that are worshipped by the Gentiles. David praises His high exaltation. In verses 32-36, David was prepared to be exalted to his position, where he will obtain the royal grace. God is the Teacher, and the Defender of the hero King David; for He grants him unconquerable strength and quickness of action. He strider over hilltops in big strides in full trust of God (Deut. 33:29; Amos 4:13; Micah 1:3). It is God who trains the king and thus he excels in weapon usage. He is given the protection by God’s power, and thus his strength is not declined, God supports him with His divine strength, His ‘right’ hand. The fact that the psalmist was being blessed with the royal grace, and the power of victory, this does not wage him to arrogance and conceit, for he knows the weakness of his human nature. “The God who girded me with strength, and made my way safe. (Ps. 18:32)” When God establishes man as a spiritual king, He girds him with strength. Thus a man is filled with liveliness, truthfulness and sanctity. He walks in God’s royal way that is flawless as if it is his own way. Man carries God’s strength that works in him, as well as in his righteousness and sanctity. In such a way he goes ahead to the battlefield fearlessly, for Satan the adversary has no place in his heart. Sin that has snatched from man the royal dignity and its authority, this sin is destroyed by God the Savior, to give man back the full and victorious royal grace. “He made my feet like the feet of a deer, and set me secure on the heights.” (Ps. 18:33). The deer, or the gazelle female, is amazingly agile and swift. It can jump big distances, and runs swiftly. Though it is shy by nature, yet when provoked to fight, it turns into a wonderful fighter with the usage of its hinds. The reference here to the swiftness of the animal is used by David the prophet not only to declare what swiftness God has granted him in action, and thus he would not fall in the enemies hands, but it also refers to his attack on the vicious enemy1. We notice here in the royal grace, that man does not just stand to defend himself against the enemy, nut he attacks him as well, because he is a righteous officer for the account of God’s kingdom. “The attack is by constant love and prayer against wickedness, not against the sinners’ souls”. The psalmist has expressed the prayer that attacks, and the love that overcomes, by saying “by my God I can leap over a wall” (Ps. 18: 29). This means that he jumps in love and prayer to the enemy’s city, so he crushes down evil, and saves the souls in bondage. By means of the grace of royalty, the believer moves as a swift moving deer in Christ’s love, and in his witness of Him, and in practicing every virtue that concerns the 1 Plumer, p. 243. https://coptic-treasures.com/ 83 love of others. At the end of every motion, God sets him high on His heights, and thus Satan will not be able to reach him or touch him. “He made my feet like the feet of a deer.” God made my love complete and perfect; thus I can leap over the traps of this world that are so thorny and vicious. “He will set one secure on the heights,” that is, he will make my eyes focused on the heavenly dwelling till I reach the full stature of God (Eph. 3:19). St. Augustine With every loving step and struggle in the Lord, He exalts me with His divine comfort, just as if taking me to His holy mountain, where He proclaims to me the awesome glory of Himself in me inwardly. Then I start all anew, to begin a new spiritual conflict “For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.” (Eph. 6:12) The psalmist therefore goes on to say, “He trains my hands for war, so that my arms can bend a bow of bronze. You have given me the shield of Your salvation, and Your right hand has supported me.”(luke18: 34- 35). God teaches me to be skillful in fighting the devils that keep resisting me. They aim at setting a barrier that hides the heavenly kingdom from me. St. Augustine It is a never ending chain of wars followed by consecutive victories, and renewed blessing by God’s overcoming power by us, and in us. The apostle says, (2 Cor. 10:3-5) “we do not wage war according to human standards; for the weapons of our warfare are not merely human, but they have divine power to destroy strongholds. We destroy arguments and every proud obstacle raised up against the knowledge of God, and we take every thought captive to obey Christ.” The psalmist also says, “A thousand may fall at your side, ten thousand at your right hand, but it will not come near you.” (Ps. 91:7). 2. The Enemies giving up : With every new experience, the believer’s heart is strengthened to struggle through the grace of royalty till the very end saying, “You gave me a wide place for my steps under me, and my feet did not slip. I pursued my enemies and overtook them; and did not turn back until they were consumed.” (Ps. 18:36-37) When I am strengthened by Your power, I utter the following words boldly, “I pursued my enemies and overtook them; and did not turn back until they were consumed1.” St. John Casian The wide distance of steps, or the standing place, gives courage that nothing else could ever move them. St. Gregory, the bishop of Niscus thinks St. Paul is similar to David the prophet in his fighting the enemy, and how the enemy used to flee from before him. In this same way was St. Paul; he was a swift fighter, quick to act and agile. David used to take big strides when following his enemy. Also the groom in the book of Proverbs, he is similar to the gazelle, running swiftly on the mountains, and skipping on the hilltops (Prov. 2:8- 9) 2. 1 The Institutes, 12: 17. 2 The Beatitudes. Serm. 2. https://coptic-treasures.com/ 84 The Amalekites (giants) assumed they had won and triumphed because they fled away taking the prisoners of war and the looting after they had set fire to Ziglog. But David the prophet took the Lord’s advice, and followed them till he overtook them. He defeated them and regained what they had taken (1 Sam. 30). Likewise, when we follow the Lord’s counsel and rely on His rich grace, sin disappears and the devils’ hearts melt from before us. We overtake them and regain all what we have lost. By his words, “I did not turn back till they were consumed,” the psalmist declares he has not ceased when obtaining a certain victory or even a number of victories, but he rather struggled on till he obtained the completely perfect victory, until the enemy is absolutely destroyed. This situation has not been fully fulfilled by David, but by the Lord Jesus, David’s son. He has overcome the kingdom of darkness, and granted this victory to His believers. With His cross no trace of sin would be left in their hearts, their thoughts, words or deeds. Everyone would then chant, “The God of peace will shortly crush Satan under your feet.” (Rom 16:20) Do not cease to follow me till my iniqity is consumed, and I return to my first man, who will give me my wool and my flax, my oil and my flour, and who will feed me with the best food. It is He who has put a siege round me, and has shut my evil ways till I find Him, for He is the real way who said in the Gospel “I am the Way, the Truth and the Life” 1. St. Jerome It is not only the wrestlers alone who sometimes knock out each other to the ground, and at times they themselves fall down. The devils also fight and wrestle against us. Sometimes we are thrown down, and at other times we are the ones who knock them down. The psalmist says, “I have wounded them, So that they could not rise” (Ps. 18: 38). Also, it said, “When the evil ones draw near to eat my flesh, those who frustrate me and my enemies, those have weakened and fallen down2”. St. Ogris from Potius When you pray against your affliction and your vicious desires, and against the attacking devils, remember the one who said “I pursued my enemies and overtook them, and did not turn back until they were consumed. I struck them down so that they were not able to rise, they fell under my feet”. You say these words at the crucial moment when you are armored against your opponent by being humble3. St. Ogris from Potius “I beat them as fine as the dust before the wind” (Ps. 18: 42). I turn them to dust, because they rejected the pouring of God’s grace on them. They are conceited and puffed up in arrogance. Thus they are deprived of the firm and immovable hope. They have become as dust pushed away from the firm and solid earth. St. Augustine The psalmist has declared that God is the mystery behind his strength and his victory. He did not flee from the battle field, but he rather attacked sin and waged war against the devils. He destroyed their tall fences and wiped out their energy. He followed 1 Ep. 122: 1. 2 Praktikos, 73. 3 Chapters on Prayer, 135. https://coptic-treasures.com/ 85 their footprints till they were absolutely consumed. Now the psalmist reveals the weak points in the conceited enemy, the arrogant one even towards God himself. The psalmist portrays the enemy’s situation as follows: a. They are fleeing before him in extreme weakness “The Lord will cause your enemies who rise against you to be defeated before you; they shall come out against you one way, and flee before you seven ways” (Deut. 28: 7). b. One after the other fall down, till all are consumed and the Lord uproots them (Ps. 18: 41). c. They are humiliated under his feet. d. They cry out, but there is no one to save them or even answer them (Ps. 18: 42). e. They become like dust, having no value or settled place, and everyone wishes to get rid of them. The palmist treads on them as on the muddy streets. But the believer becomes as the high and well-founded mountain, the exalted towards the heavens, whereas the enemy is as filth in the streets under the feet. 3. Sovereignty over the Gentiles “You have delivered me from the strivings of the people; You have made me the head of the nations; A people I have not known shall serve me. As soon as they hear of me they obey me; The foreigners submit to me. The foreigners fade away, And come frightened from their hideouts.” (Ps. 18: 43-45) These words cannot be fulfilled unless it be by the coming of our Lord Jesus Christ, the Son of David in His own person, for He has become King over all the believers of Gentile origin; He is the King of kings (Rev. 17: 14). The people mentioned here are the new covenant church, but as for the sons of the aliens these are the Jews who have become foreigners. The Lord Jesus wished to renew them through the New Covenant, but they clung on to the old man (John 8: 34-59). Thus they are no more called God’s people, nor a blessed nation, but they are called judges of Sodom and people of Gomorrah. They have even surpassed Sodom’s iniquity, and so it has been said of them, “Sodom is justified before Me” (Ezek. 16: 48, lamentation4: 6). “As soon as they heard of Me, they obeyed Me”, their eyes did not see Me at all, but by their receiving the preachers’ words, they obeyed the first call of my name. St. Augustine “Foreigners lost heart, and came trembling out of their strong holds”, children who are not worthy of being attributed to Me. they are rather, foreigners and are rightfully to be called so. These sons have become strangers, these are the ones I wanted to renew their youth according to the New Testament provision, but they held on to their old man. They were crooked in their ways, crawling on one leg as if crippled, and thought the Old Testament was enough for them. They rejected strongly the new covenant, and thus they became crippled. Even when following the Old Testament, they preferred their personal traditions rather than God’s traditions. They thought not washing hands a crime, and other such trivial things, ignoring the way of God’s commandments. St. Augustine Indeed it is amazing that though they were raised up knowing the books of prophecy, and have heard Moses daily telling them thousands of times about Christ’s coming, and many other prophets to follow; though they witnessed Christ Himself daily https://coptic-treasures.com/ 86 performing miracles amongst them, devoting all His time to them alone, for He did not yet permit His disciples to go preach to the Gentiles, or enter the city of Samaria, neither did He Himself go there; though He proclaimed He was sent for the lost sheep of Israel (Matt. 10: 5); despite all of this, their witnessing the signs and their hearing of the prophets, and how Christ constantly reminded them – despite all of this, they made themselves absolutely blind and stupid, and all of these things still did not bring them to the faith in Christ (Matt. 15: 24). The Gentiles, though, were not blessed with any of these matters; they did not hear the voice of the divine inspiration at all. As someone says, they did not even dream of it, for they were accused with their frivolous poets, worship of the idols and graver stones. They possessed nothing meaningful or good, either in their creed or in their speech. Though they fell to the depth of evils, yet, suddenly, as if with some automatic power, they appeared before us shining from above, from the highest peak in heaven1. St. John Chrysostom The prophets heralded the proclamation; but what are these ‘people’ who had no knowledge of God other than our won people who did not know God in the past? These are the people who turned their attention to God when their ears heard of Him. we turned to Him after we had deserted the idols2. The Scholar Trillian In this way the Jews were called upon to be blessed in being God’s children. But those who rejected Christ and denied the prophecies, these became Satan’s sons. As St. Irianus says, “those who do not believe, and do not obey God’s will, these are children to Satan and his hosts, for they do his own malicious deeds. This is the situation God declared in “I reared children and brought them up, but they have rebelled against Me”. (Isaiah 1: 2) Once again He says that those children have become foreigners’ sons, and lie unto Him. According to nature, they are sons, for they were made to be as such, but according to their deeds they are no more children of His3” (Ps. 18: 45). 4. Praise and Thanksgiving The spiritual war offers new experiences for victory in the lord, which promotes the entire heart to a life of praise-giving. It is as if the Lord’s thanksgiving and joyful praise is only fulfilled through the spiritual war. Thus the struggling between says with psalmist “The Lord lives! Blessed be my Rock! Let the God of my salvation be exalted. It is God who avenges me, And subdues the peoples under me; He delivers me from my enemies. You also lift me up above those who rise against me; You have delivered me from the violent man. Therefore I will give thanks to You, O Lord, among the Gentiles, And sing praises to Your name. Great deliverance He gives to His king, And shows mercy to His anointed, To David and his descendants forevermore” (Ps. 18: 46-50). In this way, David the prophet praises God who has granted him the grace of royalty, and has supported him in consecutive victories. Here he is praising God and is singing to His name. He is telling us of His amazing and bountiful deeds that exalted him to attain the throne. 1 Hom. On John 9: 1. 2 An Answer to the Jews, 3. 3 Adv. Haer. 4: 41: 2. https://coptic-treasures.com/ 87 At this point we have David the king admitting that he is ‘God’s king’, contrary to Saul who was rejected by God. I wish we rejoice in God who has given us the grace of royalty. It is He who has anointed us with His Holy Spirit so we become His own kings. https://coptic-treasures.com/ 88 The Grace of Royalty I thank You, my Savior Jesus, King of kings. The enemies have risen against me till death, but You have given me life and triumph! You have enthroned me with glory and honor, and given me the royal grace, you have appointed me king, and given me authority, and I shall no more live in bondsman and slavery humiliation. Be my support; with you, I chase Satan the enemy, and all of his wicked deeds, till I overtake them, and by You, I consume them! Grant me strength that is Yours, and so I attack, the enemy, and leap, and leap on his walls to crush him down! With every combat, grant me victory that makes me joyfully praise you! So I praise You all the days of my life, and testify of You before everyone. Let me attract strangers to You, so they become like me of God’s household!
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