THANKSGIVING FOR THE SAKE OF DELIVERANCE What the first epistle of St. Peter (chapters 1 and 2), and other epistles have richly quoted from this psalm, and his commentaries on it, are a strong evidence of how much all the generations are indebted to this psalm. The prophet David went to the land of the Philistines twice, the first time accompanied by few men (1 Samuel 21: 1 – 15), filled with fear, having come to ‘Gath’ the city of the mighty Goliath, whom he killed long time ago, carrying his sword. It was not possible for the inhabitants of ‘Gath’ to give him refuge as a fugitive from king Saul, but counted him as a crafty spy, and intended to kill him in retaliation for killing their hero. Bringing him before their king, David had to pretend to be out of his mind, changed his behavior, and feigned madness before ‘Abimelech’, who hastened to send him away. Mad men had certain privileges, and were not punished for their actions, on account of a belief that they had some kind of a fearful spirit. Sent away by the king, David departed from there and escaped to the cave of Adullam, where he wrote this psalm. There, he was joined by those who were in distress, in debt, or discontented, and became captain over them; and there were about 500 men with him.(1 Samuel 22: 2). The second time, when he came to ‘Gath’, he was accompanied, beside his own family, by 600 men, the Philistine did not doubt his intentions, for Saul’s chase of him has become publicly known by all the surrounding nations. He was well received by the king of ‘Gath’ who gave him ‘Ziklag’ to dwell, probably to have his support against king Saul. David’s pretense of madness to deceive the king was an unjustified failure of faith, For truth, and faithfulness should always be the way of a believer. Contrary to the belief of https://coptic-treasures.com/ some that everything is permissible in war, a man of God should never resort to deception, which indicate weakness in faith. Yet, even though David fell into weakness of faith, God did not forsake him, but saved him with His mercy; Hence his soul got filled with praise, and thanksgiving to God for the sake of His grace and compassion. Considering the name of the king of the Philistines, it came in the historical records as ‘Achish’, and here it came as ‘Abimelech’, probably a title given to their kings at that time; meaning (the father king), the way the title ‘Pharaoh’ was given to the king of Egypt in the old times, ‘Caesar’ to the emperors of Rome, and ‘Agag’ to those of Amalek. Concerning the material of this psalm, there is no contradiction. For, even though David’s behavior did not conform with faith, but, on the contrary, it revealed fear and lack of faith; he, nevertheless, did not lean upon his own arm, but, in his depths, he trusted in the Lord; And once he was securely hidden in the cave of ‘Adullam’, he confessed his shameful failure before the Lord, and counted his salvation, not a fruit of his own actions, but a divine gift from God. That filled his soul with the spirit of praise, to proclaim with gladness the mercy and goodness of the Lord. And as far as the language of this psalm is concerned, it is one of the alphabetical psalms, like psalm 25; both follow the Hebrew alphabetical order; except for the omission pf the letter ‘vow’. Finally, whenever we feel that we have lost everything, and have utterly failed, we find help in this psalm, which encourages us to persevere. In it, as well as in the great saints mentioned in the eleventh chapter of the epistle to the Hebrews, we experience the sweetness of the goodness of the Lord, and hence we come to be able to partake of singing the heavenly praise here on earth … We can take refuge in God here, as a deposit of the everlasting peace to come. https://coptic-treasures.com/ Its general frame: 1- Praising God 1 - 3 2- Reasons for praising God 4 - 10 3- “Come, you children, listen to me” 11 - 14 4- The divine deliverance 15 – 23 1- PRAISING GOD: (1 – 3) “I will bless the Lord at all times; His praise shall continually be in my mouth” (1) Verses 1 to 3, are considered a magnificent commentary on the counsel given to us in the new testament, saying: “Rejoice in the Lord always. Again I will say, rejoice” (Philippians 4: 4). The true spirituality is manifested through the internal perpetual joy, expressed in the perpetual praise, even in the darkest moments. It is befitting of us to thank and praise God at all times, and in all situations: in the time of joy, as well as in that of affliction; in heath and sickness, in suffering poverty, and persecution, even amid the sufferings of death. For, at all times, God reveals His grace in the life of the believer. Every day, the godly believer gets in touch with God’s mercies, to sing a new song of praise to God. God is glorified in the life of the believer, who, cherishing the perpetual work of God in his life, says: “My soul shall make a boast in the Lord” (2). If we wish to have joy in the Lord, let Him be our joy and glory; something that grants our suffering souls, a true peace. In his sojourn, and amid his outer deprivation, and intense pressures, David says: “I will bless the Lord at all times; His praise shall continually be in my mouth” (1). The psalmist perceived that no work on earth, nor in heaven, is greater or more honorable than to praise the Lord; It is an angelic work! https://coptic-treasures.com/ Whenever we fall into a new affliction, we are committed to remember God’s past dealings with us, and His unceasing mercies; For then, our hearts will turn to joy and praise; as we hope with trust and confidence, for the new mercies of God. In our human weakness, amid our sufferings, it may be sometimes difficult for us to praise and bless God; but our Christ who came down for the sake of suffering, presented praises of thanksgiving to His Father, even while drinking the cup of passion in the garden of Gethsemane; and about Him it is said: “For the joy that was set before Him, endured the cross, despising the shame” (Hebrew 12: 2). He alone, is truly able to realize these words said by the psalmist; but we are not, unless we unite with Him, to grant us the fellowship of His exultant life, so that, by Him, we come to be like angels, and shout with the tongue of thanksgiving: “I will bless the Lord at all times”. + I wish the Christian so says; as for this goal, Christ became man, to make man like an angel, and cries out: “I will bless the Lord …”. You are committed to bless Him when He give you gifts; and bless Him when He takes them back; For, although He is the One who gives, and the One who takes back; but He will never take “Himself” from those who bless Him. Only the humble bless the Lord (2); the humility the Lord has taught us in His body and blood, which He delivered for our sake; and gave us as an example. (St. Augustine) + The way the humble David praised God at the time of his affliction, saying: “I will bless the Lord at all times”, the blessed Paul did not cease to give God thanks and glory in all his epistles. at the time of joy, as well as at that of tribulation, knowing that “tribulation produces perseverance, perseverance character, and character hope; hope that does not disappoint” (Romans 5: 3) https://coptic-treasures.com/ I wish we, as followers of those saints, would never cease to give God thanks all the time. (Pope St. Athanasius the apostolic) + Let Him who dwells in our hearts, talks as well on our lips; Let our lips serve Him, whom our hearts serve, to be qualified to say together with the prophet: “I will bless the Lord at all times; His praise shall continually be in my mouth” . + Who is he who blesses the Lord at all times, but the man who is not corrupted by the huge wealth, nor terrified by severe tribulations. The first and true peace is to be in peace with God, for then, peace would also be realized inside us. (Father Caesarius, bishop of Arle) + Our thanksgiving to God is more important than our breathing According to Solomon the Sage, and as I also believe, everything has its time, yet thanksgiving to the Lord, is at all times. (St. Gregory the Nezianzen) If we have enjoyed the new man, according to the image of our Creator, and our hearts got filled with praise, we are committed to express what we have in our hearts by our mouth and tongue; to give Him thanks by the heart, the mind, the tongue, and the work; in order to experience the sweetness of the new life under all circumstances; For there is no special time for praise, but it is rather the pulse of the inner heart of man, which, if they stop, we would lose our fellowship with God, our life. According to the scholar Origen, he who gives God thanks at the time of joy, is paying back a debt; Whereas he who give Him thanks at the https://coptic-treasures.com/ time of tribulation, becomes His creditor. Praising and glorifying God is realized through humility; for by feeling our own weakness, we seek the greatness of His work in our life. “My soul shall make its boast in the Lord; The humble shall hear of it and be glad. Oh, magnify the Lord with me, and let us exalt His name together” (2, 3) Boasting is natural in man; but if abused, he would be (Pharisee) in mind; whereas if he boasts in his weakness, like what St. Paul did, he will have God’s grace and strength, and will praise the Lord in His Person, features, promises, covenant, and His amazing works. By humility and meekness, man, perceiving that what he has got of goodness is not out of his own worthiness, but is a free gift from God; he would give God thanks for His mercies that are not perceived by non-believers, and he would rejoice and become filled with hope to get the perfection of eternal glory. + Do not commend yourself, but be glorified in the Lord; for then you would be able to sing: “My soul shall make its boast in the Lord”. (Father Caesarius, bishop of Arle) We are warned by the saintly fathers against misunderstanding the true meaning of meekness or humility; For, although we may perceive our own weakness, it is befitting of us to trust in the work of God, who grants us the ability to practice the impossible, according to the words of the blessed Paul who says: “I can do all things through Christ who strengthens me” (Philippians 4: 13). https://coptic-treasures.com/ + Beware lest you may bring yourself to perdition while practicing these things. Do not seek to appear more humble or godly than you should be, lest you would be seeking glory by abstaining from it; for many who attempt to hide their optional poverty, love, and fasting, from the eyes, would be secretly seeking the admiration of others, through their attempt itself; Namely, they would be seeking commendation, while pretending to be far away from it. (St. Ambrose) The humble, does not only glorify God, but draws the others, as well, to join him in glorifying God’s name; for according to the psalmist: “Oh, magnify the Lord with me, and let us exalt His name together” (3). God is in no need of being glorified; but we, with the spirit of humility, gather together to share with the heavenly creatures the sweetness of their glorification and praises. 2- REASONS FOR PRAISING GOD: (4 – 10) a- God delivers us from tribulations: “I sought the Lord, and He heard me, and delivered me from all my fears” (4) The psalmist experienced a great deliverance from all his tribulations; for great were his fears: He killed the mighty Goliath, the hero of the same king before whom he is standing now, a helpless refugee. Remembering what he has done to their hero, the Philistines must have brought it to the attention of their king. Although everything looked dark before his mind and thought, yet the Lord delivered him from the hands of the king, who allowed him to set forth to a https://coptic-treasures.com/ stronghold, where he was joined by his family and friends. God delivers with few and plenty, from the jaws of the lion and from the sword of the king. God allowed for David to go through a multitude of troubles, to make him pray to seek help; He even delays His response to make his need for Him greater, and to cry more fervently; He would then give him a proof of His response, and delivers him. The prophet David, having experienced that the Lord in heaven is God of the oppressed and the suffering, who leans with His ears to listen to their hidden sighs; says: “He looked down from the height of His sanctuary, from heaven the Lord viewed the earth, to hear the groaning of the prisoner, to loose those appointed to death” (Psalm 102: 19). Driven out from his country, people, and throne (which he has not yet acquired), David here stands as a captive, and even as a prisoner; … Yet he finds God, dwelling in heaven, closer to him than all. b- God grants us the enlightenment: “They looked to Him and were radiant, and their faces were not ashamed” (5) What is greater than the deliverance from tribulation, is the enjoyment of God’s shining upon his soul amid her sufferings. If we look at the world with all its tribulations or joys, we would be confused and depressed; Whereas if we look at God, we would be radiant, and our faces would not be ashamed; according to the words of the apostle Paul: “We all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Corinthians 3: 18). https://coptic-treasures.com/ Amid the sufferings, we look to the Crucified, to partake of His cross, and to enjoy the glory of His resurrection inside us. + Even if You become enlightened; and if your conscience becomes pure, yet the tribulations will still endure; for a certain weakness will always stay, until “Death is swallowed up in victory” (1 Corinthians 15: 54). We have to be chastised in this world, and we have to endure some tribulations and temptations. Then, God will make everything pure, and deliver you from all tribulations. … Seek Him alone! + Let us approach Him and be enlightened … For He is the true Light who came to the world, who gives it to every man. Being the Light, He will never be ashamed; and will never allow for those who get enlightened by Him to be ashamed. (St. Augustine) a- God surrounds us with His angels: “The angel of the Lord encamps all around those who fear Him, and delivers them” (7) There are two views about the meaning of “the angel of the Lord”. According to many, it means a heavenly messenger sent to protect the righteous, and to fight against their enemies; While, according to others, it refers to the Lord Himself, who came down to earth as a Redeemer and a Savior (Genesis 48: 16; Exodus 23: 20, 23; 32: 34; Judges 13: 15-22; Malachi 3: 1). https://coptic-treasures.com/ Angels were sent for designate missions to the account of those who fear God, who inherit salvation (Hebrew 1: 6, 7). It is befitting of us to think about the ministry of angels in a sound and joyful way; as it was often referred to in the Holy Book (2 kings 6: 15-17; psalm 16: 11; Luke 16: 22). If our enemies are a multitude and strong; yet those heavenly messengers who support us are greater in number and in might. + “I planted a vineyard, and set a hedge around I”Mark 12: 1)t: . It is a sure thing that the Lord calls the human souls, His own vineyard; those souls whom He surrounded by the authority of His teachings, and guarded by His angels. (St. Basil) In His love for us, God dwells in our midst, even inside us, and sets His angels to guard us against evil. He sent an angel to get the apostle Peter out of prison; and to strike Herod, His persecutor, who was eaten by worms and died (Acts 12). + Preparing my soul to get married to the King’s Son, the Firstfruit of the whole creation, the angels accompanied, and served me, and presented to me the law as a wedding gift. + These are the angels, guarding the children who behold the face of God in heaven. + Seeing the King of the heavenly hosts walking on earth, the angels entered the way He trod upon, followed their Lord, and obeyed the will of Him who distributed them to guard His believers… Angels minister for the sake of your salvation; … They say among https://coptic-treasures.com/ themselves: [If Christ has taken upon Himself a mortal body, how could we stand tied-handed? …. Come on, O angels and let us all come down from heaven]. That was why the angelic hosts were glorifying and praising God at the birth of Christ; … Angels were everywhere!. + “If the angel of the Lord encamps all around those who fear God, and delivers them” (Psalm 33: 8), It so seems that whenever a number of people gather together for the glory of Christ, each of them will have his own angel encamping around him, to guard and to guide him. Therefore, when the saints gather together, there will be two churches: a church of men, and another of angels. (The scholar Origen) + Those to whom the text (Song 5: 7) refers as “the watchmen who went about the city”, are the spirits sent to minister to those who are to inherit salvation. It is good for the soul to be found by the angels who go about the (heavenly) city. (St. Gregory, bishop of Nyssa) b- To experience the sweetness of God: “Oh, taste and see that the Lord is good” (8) This verse was quoted in Hebrew 6: 5; and 1 Peter 2: 3; to describe the daring in faith, and to exhort men to enter into the practical https://coptic-treasures.com/ experience. Tasting is not just a haphazard experience, but it implies presenting a proof by the living practical experience. The psalmist calls the believers to “taste and see”. Seeing means reaping the crop of tasting, and enjoying it. For it is impossible for a blind man to call his friends to enjoy seeing the rainbow; nor for the deaf to exhort the others to listen to music. + In case you still not understand, you would become like king Achish *1 Samuel 2: 15); David will change his appearance, desert you, and go on his way, (St. Augustine) + According to the psalmist, if man truly tastes the Lord, namely, if the Lamb of God is inside him, he will be filled with Him, to whom he thirsts and hungers; according to His promise: “My Father will love him, and we will come to him and make our home with him” (John 14: 23)…. I believe that the great Paul, who tasted the unutterable fruits of paradise, was filled with what he tasted, and, at the same time, perpetually hungered to have more. (St. Gregory, bishop of Nyssa) + Now he says: “Taste”; for the love of God, although may refresh the soul, yet it would not satisfy its longing; regardless of the magnitude of faith and the level of longing; on account of that, it would increase the thirst more and more, once it is licked by the https://coptic-treasures.com/ lips. That is why the Lord says about Himself: “Those who eat of Me will hunger for more; and those who drink of Me will thirst for more”; because of His sweetness that provokes a strong apatite for Him, a kind of sweetness that the soul would never despise. (Father Caesarius, bishop of Arle) + Every goodness you possess is a taste of the Lord. …. Men would become perfect, once they perceive that they are not perfect. (St. Jerome) + For those who taste and see, through experience, that “the Lord is good”, this taste would become a wish to have more; Therefore he who perpetually stands before the Lord, will experience such a continuous motive to have more progress. (St. Gregory, bishop of Nyssa) The words of the psalmist: “Taste and see that the Lord is good” (8), is a call to experience the true love; For “God is love”, and whoever gains Him will forever live in the true eternal love; and whoever acquires love, would acquire God to abide in God, and God in him! … Let us then approach to the Lord; Let us recognize Him; let us experience and see Him! c- God is a refuge for those who seek Him: https://coptic-treasures.com/ The young lions, though naturally strong, may get hungry; Whereas, for the men of God, who love Him, and fear Him, as their Father, lest they may probably wound His feeling of compassionate fatherhood by their sins, “there is no want”. “Oh, fear the Lord, you His saints! There is no want to those who fear Him. The rich (the young lions) lack and suffer hunger; but those who seek the Lord shall not lack any good thing” (9, 10) + The psalm says: “Oh, fear the Lord, you His saints”. If the saints who love the Lord fear Him; How could the Holy Book say: “Perfect love casts out fear” (1 John 4: 18)?! St. John reveals to us two kinds of fear: a primitive kind, and a perfect one. The former is found in the beginners, called by some: “the fear of slaves”; and the later is that of those perfect in holiness, who have reached the level of true love. One seeks God for fear of chastisement, which is, as we said, the starting point; … While another longs for God for the sake of His love for Him personally; he loves him, and knows what would bring Him pleasure. Such a man, tastes the sweetness of the presence with God, and fears to fall out of His favor; he fears lest he would be deprived of the presence of God. Man would not reach the perfect fear, unless he has the primitive kind of fear; For, according to the Holy Book: “The fear of the Lord is the beginning of wisdom” (Psalm 111: 10). https://coptic-treasures.com/ (Father Dorotheos) + The Holy Book mentions three kinds of possessions or riches: What is good, what is bad, and what is neither good nor bad … About the bad possessions it is written: “The young lions lack and suffer hunger” (Psalm 34: 10); and, “Woe to you, who are rich, for you have received your consolation” (Luke 6: 24). Forsaking such riches would be an exaltation of perfection; for according to the Lord: (about those who do not have such kind of riches): “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5: 3); And it also came in the psalm: “This poor man cried out, and the Lord heard him” (Psalm 34: 6); and, “Let the poor and the needy praise Your name” (Psalm 74: 21) The good riches is that possessed by him who acquires the virtues. (Father Pavnotius) 3- “COME, YOU CHILDREN, LISTEN TO ME” (11 – 14) King David has been known for loving his people; talking to them as his own children. He was a statesman, a man of war, a psalmist, and a musician; Yet he did not care to teach his people how to use the sword or spear; how to play the harp, nor how to run the policy of the state; but cared to teach them how to fear the Lord, being better than all the arts and knowledge; and even greater than offering sacrifices. “Come, you children, listen to me; I will teach you the fear of the Lord” (11) https://coptic-treasures.com/ As David’s heart and mouth exult for the sake of the amazing salvation of the Lord, he longs for his people to learn the fear of the Lord, to experience the sweetness of salvation. Here, according to the psalmist, the fear of the lord needs teaching and training. This verse was used by St. John Chrysostom to show that godliness is an art, which needs an instructor. + Acquiring the fear of the Lord needs teaching … Do not you see that virtue needs to be taught? (See Isaiah 1: 16, 17). (St. John Chrysostom) According to St. Clement of Alexandria, the Speaker here (verse 11) is the Son of David, the Savior Himself, who calls His believers to listen to Him, being “the Teacher”, “The Grantor of knowledge”, and “The Giver of perfection”. + Is He not the heavenly Savior, Himself, who demands from the Gnostic (the knowledgeable believer) to become perfect; saying, “Come, you children, listen to Me, I will teach you the fear of the Lord?”. The Lord does not intend for him to be taught by angels, but by Him; to be qualified to enjoy the divine protection through obedience. (St. Clement of Alexandria) Although God has delivered the law through the hand of angels (Acts 7: 53); and talked to us through His prophets, apostles, and priests, Yet we actually receive the teaching from Him personally, being the Worker, in and by, us (Matthew 23: 9). https://coptic-treasures.com/ The psalmist asks: “Who is the man who desires life, and loves many days, that he may see good?” (12) St. Augustine says: [Wouldn’t everyone of you answer, saying: “I am”? … Is there among you anyone who does not desire life, or who does not love to acquire many days?... Do you desire good days, or evil nights? … Let the Sun of righteousness shine in you, for then, your life would be days with no nights; and the darkness of sin would find no place in you. He who unite with our Lord Jesus Christ will know no death, nor darkness will enter into his heart, or into his inner man; will experience life, and live a shining day, until the coming of the great day of light of the Lord. The believer, however, will not negatively stand, but will have his own role, he will work by the Lord Christ dwelling in him. What will be his role? a- The negative aspect: “Keep your tongue from evil, and your lips from speaking guile. Depart from evil” (13, 14) Receiving the Word of God in yourself, He will keep you tongue from evil, and your lips from speaking guile; for there is no fellowship between the Greater Good and the evil, and between the truth and the guile. Our Christ is the Keeper of our mouth, and the stronghold of our lips; By Him, our words are sanctified, and no evil word will come out of our mouth. https://coptic-treasures.com/ + God has not given us the tongue to utter evil, nor to become adversaries to one other; but to sing praises to God; and in particular, that “no corrupt communication proceed out of our mouth, but what is good for necessary edification, and that it may impart grace to the hearers” (Ephesians 4: 29). He who utters evil will first bring shame upon himself, then upon him with whom he talks. (St. John Chrysostom) + Calm yourself down first; and if you cannot, set a guard over your tongue (See Psalm 141: 3). (St. Ambrose) + Contemplate in how the source of evil is cut off through the fear of God: “Keep your tongue from evil”; namely, do not harm your neighbor’s feelings by talking evil against him; and do not harass the others; “keep your lips from speaking guile”; namely, do not utter what would deceive your neighbor. Then he adds: “Depart from evil”; He first speaks about specific sins, like slander and guile, then goes on to talk in a general way about all evils. (Father Dorotheos) + By these words he refers to knowledge, through keeping away from evil, and doing good; teaching us that perfection is by the word https://coptic-treasures.com/ and action together. (St. Clement of Alexandria) b- The positive aspect: “and do good” (14) He who acquires the Lord Christ, as a Teacher, and the Grantor of life and the good days, would not stop at departing from evil, but is committed to practice the good; for “To him who knows to do good, and does not do it, to him it is sin” (James 4: 17). + It is not enough for you to give your back to evil, but you should, as well, do good. To refrain from baring someone naked, you would be departing from evil; but by clothing the naked, and giving hospitality to the stranger in your house, you would be a good doer. (St. Augustine) c- Seeking peace: “Seek peace and pursue it” (14) The psalmist does not stop at the positive aspect, but demands the strife to seek peace, namely, to seek the Lord Christ, and to pursue Him. + “Seek peace and pursue it” … Our Lord Christ, being our peace, has preceded all of us, by resurrecting and ascending to https://coptic-treasures.com/ heaven… When you are risen as well, the mortal in you will be changed, and there, you will enjoy the true and perfect peace. + Here, in this world, it is impossible to avoid controversies between brethren, and even between saints; as it did happen between Paul and Barnabas (Acts 15: 39); yet it is not the kind of controversy which distorts harmony, nor kills love; for you may come even against yourselves, but you would never hate yourselves. (St. Augustine) 5- THE DIVINE DELIVERANCE: (15 – 22) If God as a heavenly Father, calls His children to listen to Him, and to learn His fear; to depart from evil, to seek good; to diligently seek peace, namely to enjoy the Lord Christ Himself, our peace; … God, on His part, gives a personal care to the righteous who fear Him, particularly in the time of tribulation; With His eyes He looks on them, as though He is only preoccupied with them; He inclines His ears to the cry-outs of their hearts; as though He forgot all about the songs of praise and glorification, uttered by the heavenly creatures, to listen to those who love Him amid their affliction; and to opposes their wicked adversaries; while keeping their bones, and redeeming their souls. a- “The eyes of the Lord are on the righteous” (15) St. John Chrysostom likens God to a nanny or a mother who trains her toddler to walk; holds his hands, then releases them for a while, to let him fall and cry in admonition; but her eyes will always concentrate on him, and her ears will respond to his cry. Releasing his hands for a while is for the sake of his growth and self-dependence…. So are we, in need of the compassionate hands of God, and of Him releasing our hands for a while to https://coptic-treasures.com/ make us cry to Him… It would be enough for us to see Him look on us with His loving eyes, and listen to the cries of our hearts with His compassionate ears. + The eyes of God undoubtedly keep looking on us, as long as our life is worthy of this grace; reading in the psalm that “the eyes of the Lord are on the righteous”. (St. Basil the Great) b- “And His ears are open to their cries” (15) + The prayer of the humble reaches from his mouth directly to God’s ears. (Mar Isaac the Syrian) + Having been renewed by baptism, let us truly abide in this new life, Let us resume the reverence of our souls, and be sanctified; For “the eyes of God are on the righteous, and His ears are open to their prayers; but the face of the Lord is against those who do evil” (St. Clement of Alexandria) c- “The face of the Lord is against those who do evil, to cut off the remembrance of them from the earth” (16) The good Lord looks by His eyes on the righteous, and inclines His ears to their supplications, proclaiming His personal care for them, and His longing to respond to them…. Such looks and listening, give them hope and life. Whereas the evildoers are https://coptic-treasures.com/ opposed by the Lord’s face, they see His eyes as flames of fire, that cut off their remembrance from the earth. In other words, although the righteous may suffer, yet they enjoy the Lord’s compassionate looks, and His care here on earth, as well as there in heaven. The evildoers, on the other hand, will lose their remembrance here, and will be denied the heavenly glories. The names of the wicked, like Cain, king Saul, and Diocletian were cut off; Yes, we may still read about the stories of their evil doings, but with their abhorrent smell, no one reveres their remembrance, nor fears their tyranny; While millions remember the righteous, like Abel, Enoch, Abraham, Isaac, David, Hannah, St. Mary, the apostle Paul, etc…. anticipating to see them soon in the glory, and to join their fellowship. d- Responding to the cries of the righteous: Probably, the greatest enjoyment for the righteous, amid their tribulation, is their perception of the Lord’s response to their cries; their feeling that they are the subject of His care; that He will save them from all their spiritual, mental, and physical afflictions; that He is aware of all their needs and longings; will grant them the grace of salvation, and will crown their life with a continuous conquest…. Yes, He may allow for them to pass through times of trouble, but He will never close His ears to the voice of their serious, humble prayers; He rejoices in their trusting voice; and they rejoice in His great care for them. He comes very close to them, proclaims His dwelling in them, to save their souls: “The righteous cry out, and the Lord hears, and delivers them out of all their troubles. The Lord is near to those who have a broken heart, and saves such as have a contrite spirit” (17, 18) + “The Lord is near…”; The Lord responds to us even before we call Him. His ears are open, and He takes our prayers very seriously. https://coptic-treasures.com/ + God is High up; and it is befitting of the Christian to be humble, if he wishes for the High up God to be near to him; On his part, he has to be humble, and of a contrite spirit…. If you are humble, He will come down to you. (St. Augustine) + The apostle Paul says: “I know how to be abased” (Philippians 4: 12). Humility with ignorance is not worthy of commendation, but humility bearing meekness, and selfrecognition of weakness, is worthy of commendation. Some humility is founded upon fear, upon lack of experience, or upon ignorance; Hence it is written: “The Lord saves as such as have a contrite spirit” (18). (St. Ambrose) By a broken heart, and humility with knowledge, we will enjoy the Lord’s company, His closeness to our hearts, and even His dwelling in them; and we will enjoy salvation as well…. Now, What does salvation mean? Our hearts may feel contrition for a diversity of reasons, of which: * My perception that my sin has broken the commandment of the Lord, the Grantor of life, and has opposed the work of the fiery Holy Spirit in me. * The sins and ignorance of my brethren also bring sorrow to my soul; as “Who is weak, and I am not weak; Who is made to stumble, and I do not burn with indignation?” (2 Corinthians 11: 29). * The Lord’s chastisements on me and on my brethren will also break my depths! … Such a contrite, set upon a spiritual knowledge, and faith in God, will heal those contrite in heart ; and will make God intervene to forgive my sins; https://coptic-treasures.com/ to work for the edification of the congregation; and to bring me forth to the glory of His resurrection. … Salvation for me, therefore, is to experience the new resurrected life, set in my depths, as well as in those of my brethren! The psalmist presents to us divine promises to intervene for the salvation of the children of God, saying: “Many are the afflictions of the righteous, but the Lord delivers him out of them all” (19) + Does the psalmist say: ‘If the Christians become righteous, and listen to my words, they will not suffer tribulations?’ … No, that is not his promise; but actually, the wicked may suffer less tribulations; while the righteous may suffer more of them. But the former, passing through less tribulations, or no tribulation at all, will reach an everlasting tribulation, from which they will have no deliverance; While the righteous will come to enjoy the everlasting peace after their long suffering. (St. Augustine) God may give His saints a multitude of sorrows, on account of that they are of much benefit to their salvation, and to their everlasting glory; confirming to them the salvation of their souls. … Yes indeed! He may sometimes deliver them from physical troubles, like what He did with the three young men in the furnace of fire, and with Daniel in the lions’ den; But He allowed for Steven to be stoned to death, during which the saintly martyr was exultant in spirit, having seen the heavens open, and the Son of Man sitting on the right hand of God (see Acts 7: 56). https://coptic-treasures.com/ St. Augustine presents to us a living example of the longing of true believers to enter into tribulations and sufferings for the sake of the Lord, when he wrote to the Romans, strongly forbidding them from striving to save him from martyrdom, saying: [Let fire, crucifixion, confronting hungry wild beasts, tearing of flesh, and breaking of bones; …let all that come on me, if they make me reach my Lord Jesus Christ. … He, who is close to the sword is close to God; and he, who is with the voracious beasts is with God; if that occur in the name of Jesus Christ, of whose passion, I can endure anything to partake]. “He guards all his bones, not one of them is broken” (20) This verse literally applies to the Lord Christ, as is clear in what came in the New Testament (see John 19: 31-37); And symbolically applies to the prophet David and to all the believers who fear the Lord, as not a single bone (of their living faith) is broken; … God’s exalted care and His compassion on them is amazing; “The very hairs of your head are all numbered” (Luke 12: 7), none will fall without His permission. … Yes, He may allow for His martyrs to have their material bones broken, but for a certain time, then they will be risen in everlasting glory; but the bones (of their souls, namely, of their faith), no one could break. + It is not befitting, brethren, to take these words (20) in a literal sense; for the bones of the righteous refer to the foundation of his faith; namely, to his perseverance, and endurance of tribulations. (St. Augustine) https://coptic-treasures.com/ That is regarding the righteous who fear the Lord; But as far as the wicked are concerned, having corrupted their life on earth, even their death will be evil; for they will go down into an everlasting bitterness, and into an utter and ultimate deprivation of the presence of God, the Grantor of graces. “Evil brings death to the wicked, and those who hate the righteous shall be condemned” (21) The Lord Christ presents to us the parable of Lazarus and the rich man (Luke 16: 19- 31), to compare between the death of the righteous and that of the wicked; He says: “So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried. And being in torment in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said: ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame”. + Man’s death could be either good or evil, according to the circumstances of his soul, and not according to how his dead body is honored or insulted by men. (St. Augustine) + He does not say that violent death (like in an accident) is evil; but what he means to say, is that the death of the wicked is evil. (St. John Chrysostom) https://coptic-treasures.com/ + How bitter are the worms, and how cruel is the sorrowful darkness, earned by the wicked after their death. (Pope St. Athanasius the apostolic) The psalmist ends the epistle by a spirit of exultation, glorifying God, the Savior of those who fear Him, saying: “The Lord redeems the soul of His servants; and none of those who trust in Him shall be condemned” (22_ He delivers us from every bitterness, and particularly, that of the sin, destructive to the soul. -------------------------- AN INSPIRATION FROM PSALM 34 THANKSGIVING FOR THE SAKE OF DELIVERANCE + My soul will keep praising You; You allow for me to go through tribulation, that I may recognize the truth of my weakness; That I may recognize You much the more; I see You look on me, and incline Your ear to listen to my prayer; As though there are no one but me in existence; You care for me, and listen to the sighs of my heart, precious to You; You send Your angels to keep me and to deliver me; While You approach my soul, and enter into her as Her Groom. https://coptic-treasures.com/ + Amid tribulation, experiencing the sweetness of Your presence, I cry: “Taste and see that the Lord is good” + You talk to me as a Father and a Teacher; You grant me Your fear, the grantor of life, to make me see good days; Set a guard, O Lord, over my mouth; Keep watch over the door of my lips. By You, I hate evil, and I love good; I seek You, O Peace of my soul, and I follow Your lead, O my beloved. + Accompany me until the end; Let my death be with You, and together with Your righteous; Let me not die the death of the wicked. + Be my refuge; Increase my faith; For You alone is my hope.
Welcome