GOD IS MY RIGHTEOUSNESS THE RELATIONSHIP BETWEEN PSALM 3 AND PSALM 4 This lament shows a more vigorous confidence in the Lord's protection of the just than in most instances of the genre; it can be called a "song of trust1." On account of verses 4 and 8, this psalm is called an "evening hymn." It is closely related to Ps. 3 as evening and morning prayers, due to the repetition of key words or phrases which denote this link. Evening time is the occasion but not the main theme of the psalm, which is concerned with inward peace [8] even in times of perplexity. The approach of night, with its temptation to brood on past wrongs [4] and present perils, only challenges David to express his faith explicitly and to urge others, as a personal commitment towards his faithful Creator2. Absalom's revolt, which gave rise to Psalm 3, could still be the background here; for David is, as he was then, humiliated [2] and surrounded by lies [2], exasperation [4] and gloom [6]. But such emotions can arise on more occasions than one, and therefore the psalm is used in public as well as in personal worship3. David, the Prophet, had experienced that the divine mercy was his innermost treasure and his strongest support, which he could always rely on in any kind of affliction. This divine mercy grants him a healthy humbleness, teaching him not to trust in his own but in God's righteousness, who grants him victory. He urges Absalom and the masses who blindly followed him and who were deceived by Ahithophel the true spoiler, to repent and to attain the pious and joyful life, which he enjoyed. THE TITLE (SUBSCRIPTION) According to the Septuagint: “Unto the end, a psalm of David." This psalm speaks about "God my righteousness," denying our own righteousness, therefore the subscription "Unto the end" refers to Christ, our Righteousness, who is the end or aim of our life. "Christ is the end of the law for righteousness to everyone that believes" (Rom. 10:4). For this "end" signifies perfection, not consumption! St. Augustine When the psalm is read and you hear, "Unto the end, a psalm of David," do not understand it except as designating Christ, for the apostle says, "Christ is the consummation of the Law unto justice" Rom. 10:4. If you come to anything else, pass beyond it until you reach the end4. Fr. Caesarius of Arles Some scholars see that the phrase "Unto the end" is supposed to be that this psalm is to be sung always, perpetually, or even frequently, thus declaring this composition of great value and utility. 1 Collegevill Bible Commen., p. 756. 2 Kinder: The Psalms, p. 55. 3 Ibid. 4 Sermon 137: 1. https://coptic-treasures.com/ 2 The subscription according to the Hebrew text is, “To the chief musician on "neginoth" (on the stringed instrument), "a psalm of David." Fifty-three of the psalms and the third chapter of Habakkuk are inscribed to the chief musician. The musicians and singers were divided into classes. They all prophesied according to the order of the king (1 Chro. 25: 2). Some prophesied with the harp, to give thanks, and to praise the Lord. Others lifted up the horn. All of them sang in the house of the Lord, and were instructed in the songs of the Lord. Addressing the psalm to one of the pious leaders shows that it was for the whole church and not for one man. It is public property1. OUTLINE 1. Opening call for help [1]. 2. The difficulties [2-6]. 3. Inner joy and peace [7-8]. 1. The righteous life "You hear me when I call, O God of my righteousness" [1]. Our Lord is our righteousness. St. Paul says, "Christ is the end of the Law for righteousness to every man who believes" (Rom. 10:4). 2. The 'enlarged' life [1, 8] Our Lord calls us to carry His cross and to walk in the narrow way. In sharing Him His crucifixion we enjoy the broad- mindedness and the openness of the heart through His glorious and joyful resurrection. "You enlarge me in trouble" [1]. You have led me from the straits of sadness into the broad way of joy... When he had declared how he was heard, in this very enlargement of heart he preferred to speak with God; that he might even in this way show what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with Whom he might converse inwardly. St. Augustine Through the co-operation and presence of the Word of God encouraging and saving us, our mind is made joyful and courageous in the time of trial, and this experience is called "enlargement"2 Origen Though a man enters it (the kingdom of heaven) through a strait and narrow way, yet having entered, he beholds immeasurable space, and a place greater than any other, as they declare, who were eye-witnesses and heirs of these things. "You did place afflictions before us." But afterwards, having related their afflictions, they say, "You brought us forth into a wide place," and again "In affliction You have enlarged us" (Ps. 66:11, 12; 4:1)3. 1 William S. Plumer: Psalms, A Critical and Expository Commentary with Doctrinal and Practical Remarks, Pennsylvania, 1978, p. 62-63. 2 On Prayer 30: 1. 3 Fest. Letters 11: 1. https://coptic-treasures.com/ 3 St. Athanasius of Alexandria [He does not say, "You have not suffered me to fall into affliction," nor yet "You have quickly removed my affliction," but, whilst it continues, "You have set me at large:" Dan. 3:21, that is "Have granted me much freedom and refreshment." Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty1.] Through the righteousness of Christ we attain the enlarged heart, while through sin we suffer "heavy-heartedness." Therefore the psalmist adds, "Sons of men, how long will you be heavy-hearted?" [2 LXX]. St. John Chrysostom says that the "heavyhearted" means weighted down with earthly cares, instead of rising to divine contemplation. (cf. Luke 21:34). St. Augustine also asks us not to be involved in earthly things saying, [Here, one might observe what the foregoing sentence "Why do you love vanity, and seek after lying?" is as much as to say: Do not hanker after empty trifles and go in search of lies.] According to St. Augustine enlargement of heart is obtained by the Holy Spirit who pours love in the heart. In Contrast to those who have enlargement of heart, there are those who are heavy-hearted and the liars who seek falsehood. The psalmist says: "Sons of men, how long will you be heavy-hearted? Why do you love vanity and seek falsehood?" [2]. Anyone who slanders the psalmist and tells lies about him not only impugns thereby the latter's dignity as a human being, but indirectly attacks also his God. The psalmist's glory is his faith in God2. St. Gregory of Nyssa says that the person who is heavy- hearted and seeks after lying does not call the Heavenly One his Father, but calls the liar and the father of every lie his own father (John 8:44). In stead of "You have enlarged me" some translate it into "You have given me room when I was in distress" [1]. Which room is it? It is a place in the bosom of the Father, for when we share Christ in His suffering we attain a place in the bosom of His Father. 3. The sanctified life [3] "Know that the Lord has made His holy one wonderful" [3]. The Hebrew word here "hasid" is one of several words for God's people, referring to them as people who are or should be devoted to Him and those faithful to Him. The psalmist wants his friends and his enemies to open their inner eyes and see His glory. He asks them to turn their thoughts from the outside afflictions to the invisible Heavenly Lord who not only helps him but also glorifies him. In Christ, our Lord, we also are glorified, if we receive the saintly life by the work of His Holy Spirit. After saying, "Know also that the Lord has made His holy one (godly) wonderful" he adds, "Be angry, yet do not sin" [4]. This verse is quoted by St. Paul In (Eph. 4: 26). 1 Weiser, p. 120. 2 NIV Study Bible, p. 789. https://coptic-treasures.com/ 4 It may be interpreted in two ways: either, even if you are angry, do not sin; that is, even if there an emotion arises in the soul, which now by reason of the punishment of sin is not in our power, at least let not the reason and the mind to sin , which are after God regenerated within, that is with the mind we should serve the law of God, although with the flesh we as yet serve the law of sin (Rom. 7: 25).Or it may be interpreted as repent, that is, be angry with yourselves for your past sins, and henceforth cease to sin. St. Augustine Let us not, therefore, make the faculties which were given us by the Creator for our salvation be an occasion of sin for ourselves. To illustrate again: anger, aroused at the proper time and in proper manner, produces courage, endurance, and continence. Acting contrary to right reason, however, it becomes a madness. The psalmist admonishes us, "Be you angry and sin not" [5]. The Lord, moreover, threatens with condemnation one who lightly gives way to anger, but He does not forbid that anger be directed against its proper objects, as a medicinal device, so to speak1. St. Basil the Great Being angry is not a transgression, but it's a sin being so unseasonably. For this cause the prophet said, "Be you angry, and not sin”2." St. John Chrysostom Let there be a door to your mouth, that it may be shut when need arises, and let it be carefully barred, that none may rouse your voice to anger, or you pay back abuse with abuse. You have heard it read to-day, "Be you angry and sin not"3. St. Ambrose What more righteousness than that each one should be angry with his own sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God? St. Augustine "Be angry, and sin not" [4]; that is, do not persevere in anger, or be enraged4. Tertullian The things you say in your hearts, be sorry for them on your beds [5]; i.e., whatever you think of in your hearts due to sudden and nervous excitements , correct and amend with wholesome repentance, putting it as it were on a bed of rest, and removing by the moderating influence of counsel all noise and disturbance of wrath5. St. John Cassian The Psalmist adds, "for what you say in your hearts feel compunction for it on your beds" [5]. "Beds" here could allude to the place of prayerful prostration (Ps.95:6)6. Through repentance we achieve a sanctified life and an enlarged heart. 1 Against Anger. 2 In Matt. Hom. 16: 9. 3 Duties of the Clergy, 1: 3 (13). 4 Against Marcion 2: 19. 5 The Institutes, 8: 9. 6 Sabourin, Vol. 2, p. 93. https://coptic-treasures.com/ 5 In the night it is always possible to meditate, as the soul is calm and at rest; when it is in heaven, and under a serene sky1. If you do this every day, you will with confidence stand before that fearful judgmentseat2. We are accustomed to count our money in the morning; as well as after we dine in the evening while we are lying in bed, when no one is there to disturb or interrupt us. Let us demand of ourselves an accounting of all we have said and done in the course of the day. And if we shall see any sin there, let us punish our conscience, let us impose a penalty on our understanding, let us prick our reason so strongly that the memory of this chastisement we have administered at night will never allow us, when we rise in the morning, to lead ourselves again into the depth of sin3. St. John Chrysostom Let us be sorry "upon our beds," that is, in our hearts, for all our failings. Let us condemn ourselves by daily accusing ourselves to our Judge4. Fr. Caesarius of Arles 4. Sacrificial life [6] "Offer the sacrifice of righteousness" [5]. St. Athanasius of Alexandria states: [Obtain righteousness, do righteousness, and offer it in sacrifice to God.] The (offerings made) through the soul... have no need of a body, nor need of instruments, nor of special places, for each one is himself the priest exemplifying moderation, temperance, mercy and enduring ill-treatment, long-suffering, and humbleness of mind5. St. John Chrysostom "Offer the sacrifice of righteous, and put your trust in the Lord" [5]. The psalmist says elsewhere, "A sacrifice of justice may well apply to an act of penance. What more justice than that a man should castigate his own sins instead of those of others, and by self-punishment offer a holocaust to God? Or again, does the sacrifice of justice refer to good works done after repentance? When the old man has been destroyed or weakened by penance, the man born anew by regeneration offers to God a sacrifice of justice; the soul now purified offers and immolates itself on the altar of faith, to be consumed by the divine fire which is the Holy Spirit. St. Augustine They strove to know what time the shadow should last strove (animal sacrifice), and not to forget the time that was drawing near when the bullock of the herd would cease 1 In Hebr. 14: 9. 2 In Matt. Hom 42: 2. 3 In Non ag grat. Vonc. PG. 50: 660 D. 4 Sermon 58: 3. 5 In Hebr. 11: 6. https://coptic-treasures.com/ 6 to be a sacrifice to God, nor the ram of the flock, nor the he-goat (Exodus 12: 5), But all these things should be fulfilled in a purely spiritual manner, and by constant prayer, and upright conversation, with godly words just as David sings, May my meditation be pleasing to Him. Let my prayer be set forth before You as incense, and the lifting up of my hands as the evening sacrifice" (Ps. 104: 34; 141: 2). The Spirit also, who is in him, commands, saying, "Offer unto God the sacrifice of praise, and pay to the Lord your vows. Offer the sacrifice of righteousness, and put your trust in the Lord" (Ps. 50: 14; 4: 5)1. St. Athanasius of Alexandria Offering the sacrifice of righteous means also the openness of one's heart toward others. Man should not only struggle in repentance and in practicing righteousness by the grace of God, but he should also urge others to trust in God and to have the same experience. Therefore the psalmist adds: "There are many who say: Who will show us good times? The light of your presence has been signed upon us, O Lord" [6]. The psalmist knows that many people round about him are in danger of succumbing to deep despair and to sore temptations. They are eaten by their affections, and in their distress feel urged to ask what God is going to do in this matter; "Who will show us good times?" The psalmist leads the people to attain the same experience he has, and awakens in them joy in the Lord as a divine gift. The author of the Book of Steps says, [Those who have fought with Satan and vanquished him become worthy of this Church which is above all, in which our Lord shines out openly, and they receive the glorious light of His countenance2]. 5. The Joyful life in Christ [7] "You have filled my heart with gladness" [7]. In biblical language the heart is the center of the human spirit, from which arise emotions, thoughts, motivation, courage and action3. Interior joy, gladness, peace and safety are divine gifts, granted to those who know God as their righteousness, even when they are in distress. The prophet's gladness is greater than that of those who are against God, even when they are in harvest time. 6. The Enlightened Life "The light of Your countenance has been signed on us, O Lord" [6]. In Christ the soul is illumined and stamped with the light of His countenance. Thus we are restored and attained the image and the likeness of God. The face of Moses the Prophet shone as he entered in close contact with God. "The light of Your presence has been signed upon us, O Lord" [6]... It is signed upon us, so the psalmist has said, like a coin stamped with the king's image. For man was made in God's image and likeness, and was defaced by sin (Gen. 1: 26). His true and lasting goodness therefore is to be stamped by a new regeneration. 1 Fest. Letters 19: 4. 2 1: 12: 7. 3 NIV Study Bib;e, p. 790 https://coptic-treasures.com/ 7 St. Augustine 7. In Singleness (single-minded)of mind "Since You, O Lord, in singleness have made me dwell in hope" [9]. Onsemius of Jerusalem states that our Lord became alone in His crucifixion, and He is unique in His glory. St. Augustine says that the believers in the apostolic age were one soul and one heart (Acts 4: 32). We also ought to be lovers of eternity, and unity, if we desire to cleave to the One God. The psalmist's nearness to God enables him to warn those who have distanced themselves to be reconciled and united with Him [3-6]. That nearness also makes him a model of one who enjoys the blessings of God [7-9]1. 1 Collegeville Bible Comm., p. 756. https://coptic-treasures.com/ 8 Prayer How beautiful you distress Through you grant me a Christian crucified generous heart expanding love of all humanity! Grant me, O divine love to be angry and sin! Angered the brothers, but not on my sins Was convicted myself! Jerusalem, O love my anger! Your resurrection, O sun of righteousness shone on my face with eclat and glory And resulted in the joy of your salvation in my heart, and you fill me with fat of love, and grant me your height peace! Your resurrection is my eclat t and the joy and my people and my peace
Welcome