FROM SCATTERING TO CONQUEST The kingdom of Israel suffered desolation and destruction before David came to reign over the tribes; then to have conquest over all the surrounding nations, except for Edom. Here, the psalmist present a psalm of thanksgiving to God for the conquest He gave to Israel; And, at the same time, he prays to God to grant them help to conquer Edom. It is a psalm that every believer should sing, when he remembers his own inner destruction, as he gave his back, and not his face to God. But, once he returned to God, He granted him the grace of continuous conquests, that filled his heart with joy and exaltation. A joy that encourages him more and more to have greater conquests, for the kingdom of God to transfigure more and more. Having settled down on his throne, and having got successive conquests, he never forgot the bitter years through which the people have passed, because of giving their backs to God, and His departure from them. But now, he remembers those years as unforgettable lessons; And he, as well, sings praise to God for the sake of the conquests He gave them. (See 1 Samuel 8: 3, 13; 1 Chronicles 18: 3, 12) This psalm includes a prophecy concerning our Lord Jesus Christ, born of the seed of David; that, at the fullness of time, He will strike the strange races; namely the devils. He first, morns and complains for what He endured from the Jews; And He makes the Gentiles His own for believing in Him; and cast the Jews away from being His own; Then after some time, when they repent and believe in Him, they would be qualified to be referred to Him. (Father Onesimus of Jerusalem) In this psalm, the holiness, authority, and might of God are strongly demonstrated. 1- Years without divine help 1 - 3 2- A reform of Israel after David sat on the throne 4 3- A cry out for salvation from the enemy 5 4- A praise of thanksgiving to God, the Grantor of conquests 6– 12 The title: An urgent prayer for the restored favor of God To the Chief Musician. Set to “Lily of the testimony”. A michtam of David. For teaching. When he fought against Mesopotamia and Syria of Zobah, And Joab returned and killed twelve thousand Edomites in the Valley of Salts. a- The Lily: Binding between the two words: “Lily” and “testimony”, many scholars believe that this psalm is like a magnificent “Lily of testimony”, namely, a beloved and joyful testimony of the sure work of salvation of God. b- When he fought against Mesopotamia and Syria of Zobah. In the Septuagint version, “When he burned the Syrian Mesopotamia and and Zobah. According to a symbolic interpretation by St. Augustine, burning those provinces refer to the work of our Lord Jesus Christ in us; burning ‘Mesopotamia’, which, according to him, means (the haughty call), and ‘Zobah’, which means (the void old), with fire and by sword. . It is as though the work of the Lord Christ is to burn our https://coptic-treasures.com/ 167 haughtiness and pride, as well as the void work of the ‘ancient man’ in us. The Lord Christ uses fire, saying: “I came to send fire on the earth, and how I wish it were already kindled” (Luke 12: 49). As to killing the Edomites by the sword, As the word “Edom’ means (earthly), the Lord also destroys in us what is earthly and temporal, by the spiritual sword; saying: “I did not come to bring peace (on earth), but a sword” (Matthew 10: 34). Actually, that destruction done by David by a strong hand, was done by our Christ, whom David symbolizes. The Lord Christ did all that destruction with His sword and fire, oth of which He brought to the world, saying: “I came to send fire on earth” (Luke 12: 49); and, “I came to bring a sword on earth” (Matthew 10: 34). He came to bring fire to burn ‘Mesopotamia’ and Zobah’; and a sword to strike ‘Edom’, in those who change, for their own good; to make them say that the changed to the better, to what came in the title of this psalm; to “the teaching of David”, to say: You brought Your mercy on us; You destroyed us, to edify us; You destroyed the evil building in us; the void old man; to build the new man forever”. (St. Augustine) c- And killed twelve thousand Edomites in the Valley of Salts. ‘The Valley of Salts’ is probably ‘El-Ghor’, a deserted valley, few miles south of the Dead Sea, on the border of the old Edom. In 1 Samuel 8: 13; 1 Chronicles 18: 12, it so came that 18,000 were killed; But, according to Kimchi and Yarchi, Abichai first killed 6000then his brother Joab killed 12,000 as he returned after he stroke Syria. As to the destruction of ‘Edom’, St. Augustine presents to us the following Symbolic interpretation: As the word ‘Edom’ means (what is earthly), Every earthly thing should be destroyed. Why would man live an earthly life, , when he shouldlive a heavenly one?! … “As we have borne the image of the man of dust, we shall also bear the image of the Heavenly Man” (1 Corinthians 15: 49); and, “Put to death your members which are on earth” (Colossians 3: 5). He killed 12,000 men in the Valley of Salt in Edom. The figure 12,000 is a perfect figure; as to it is referred the perfect number of thetwelve apostles; By this number the word of God reached the whole world. The Word of God, namely, the Lord Christ is in the clouds,namely, in those who preach the truth. As the world has four divisions or directions, well known, and often referred to in the Holy Book: East, West, North, and South, the word was sent to these four divisions, where the Holy Trinity is called The figure 12 is the product of4 X 3 = 12. Killing 12,000 refers to that the church ( put to death for the earthly life), was established in the four directions of the world by the power of the Holy Trinity. Why, in the Vallet of Salts? As the ‘Valley’ refers to (humility); while ‘Salt’ refers to (tasting); Many are those who are humble, yet they are ‘void’ and ‘foolish’; being humble in old and void things. (St. Augustine) d- Of David, for teaching: Having reached the climax of glory, and enjoyed many conquests, David presents this psalm as a confession and a testimony to the divine work of God with him. He would never forget that the past years of bitterness were caused by God’s rejection of them. Because they forsook Him, and gave Him their backs, https://coptic-treasures.com/ 168 and not their faces, He left them to there bare human arms; to end up with an utter failure. David also testifies to the fact that their present conquest is due to divine help. We can say that this psalm is a confession of man’s weakness for forsaking God, as well as a confession of the love of the Almighty God, who desires the salvation of man. The Levites used to sing this psalm for teaching purpose; to keep reminding the people that every conquest is from God. How beautiful it is to teach with the language of joy and singing praise; as the divine commandment, in its essence, is a return to encounter God, the Provider of joy to hearts, the Grantor of goodness, and the Presenter of every conquest to those attach themselves to Him. e- A Mitcham (A golden psalm): According to Adam Clark, it is so called because it was inscribed by gold on papyrus papers from Egypt. 1- YEARS WITHOUT DIVINE HELP: The goal of this psalm was to remember to remember the destruction caused by the bitter events that dwelt upon Israel in the past, before David came to reign over all the tribes. It is a bitter portrait, that every believer should put before his eyes, to realize his past condition of inner destruction, when he was far from his true King, the Lord Jesus Christ, the Son of David. He remembers the past days of desolation, to motivate him to a life of thanksgiving for what he came to enjoy, and to seek the perpetual growth of the Kingdom of God in his heart, as well as in the hearts of his brethren; by which he would sing a praise for the exalted love of God, saying: “The Lord has appeared of old to me saying: ‘Yes, I have loved you with an everlasting love. Therefore with loving kindness, I have drawn you’” (Jeremiah 31: 3). O God, You have cast us off; You have broken us down; You have been displeased; Oh, restore us again” (1) According to Matthew Henry, the prophet David, having reached the climax of his conquest, with the full establishment of the entire kingdom of Israel, at the beginning of his reign, he remembers what dwelt upon Israel of troubles and calamities in the days of king Saul, and also in the days when he only reigned on Judah. The reason of all those calamities was because God has forsaken His people because of their going astray. That also apply to the two kingdom of Israel and Judah, as they were under the Babylonian captivity, because of their sins, And it applies, as well, to every man or congregation who reject the divine truth, and trust the human arm. Here, confessing before God what came upon his people of scattering and desolation, the psalmist speaks in the name of the entire nation or people. So it is befitting of every believer, as a true member in the body of Christ, to pray in the name of the whole church, the one body; as did the prophet Daniel when he presented a confession in the name of the whole people (See Daniel 9). “O God, You have cast us off”: The word, here, came to carry an abhorrent smell of corruption; as it refers to the despised rebelling opponents1, with whom God dealt as opposing Him personally. 1 Barnes, Nares. https://coptic-treasures.com/ 169 “O God, You have broken us down”, As it happens when an army is defeated, and scattered (See 2 Samuel 5: 20); When God forsakes them; and instead of being their leader in battle, it is as though He became a leader of the army of the enemies. “You have been displeased”, Here, the psalmist uses the kind of language that could be understood by man. The displeasure of God is not a kind of reaction, but a revelation of the natural fruition of sin, which filled the hearts of individuals, homes, the nations, and the whole world with tribulations. God’s displeasure because of sin, is the only reason of the misery of all, whether on individual or collective level. That kind of tribulation could endure with time, and reaches eternity1, unless we return from it, and come to enjoy the fellowship of God. When we read about God’s anger and displeasure, we should not understand the term according to the imperfect human emotion, but according to a meaning befitting to God, who is above every emotion of that sort,. For we should perceive that He is the divine Judge who avenges all the unjust things committed in this world. According to such concept and its meaning, we should fear Him, being the fearsome Condemner of our works, and fear to commit anything against His will. For the human nature, (especially those with troubled conscience), is used to fear those known to have a displeased nature, as it happens with some of the best judges on the bench of justice, who are reputed of being firm and objective2. (St. John Cassian) Notice the accuracy of the expression: “You are treasuring up for yourself wrath…” (Romans 2: 5); by which the apostle Paul clarifies that the judgment does not come from the Judge, as much as it is a result of a faulty deed. He does not say: “God reassures for you”, but says: “You treasure for yourself” … God tries to draw by every possible way; but if you persist upon your stubbornness, “you are treasuring for yourself wrath in the day of wrath, and revelation of the righteous judgment of God”. Yet, you should not think that His wrath is an intense reaction, as much as it is justice; it is “a revelation”, when every man gets what he deserves3. (St. John Chrysostom) This saying is as though coming from the Jews, saying to God: “You have cast us off”; namely, You have sent us away from Jerusalem, Your dwelling Place, to the far off land of Babylon; and “broken us down”, namely, allowed for us to lose our privileges, and “You have been displeased”, and consequently, we fell into sorrows and tribulations, to be chastised, and be trained on perseverance; Then You had compassion on us, and let us return to what we were before, enjoying Your mercy and love for men. By saying: “You have been displeased”, is interpreted by ‘Aquila’, as (by Your wrath, You made us return), that it would refer here, not to their captivity to Babylon, but to what dwelt upon them after tey crucified the Lord Christ; As from that time God has cast them off from being His own, and scattered then disgraced everywhere. According to St. Basil the Great, God’s wrath on us has been so great in the past, on account of that, having been ignorant of God, we made themselves the children of 1 Plumer, Ps. 60. 2 Cassian: De institutes caenoboum, 8: 2-4. 3 In Rom. Hom 5. https://coptic-treasures.com/ 170 wrath, and had no hope in salvation. Then God had compassion on us, sent His only begotten Son, for the forgiveness of our sins. (Father Onesimus of Jerusalem) “Oh, Restore us again”, meaning ‘”Return to us, Be, again, our Leader, and go before us”. Many psalms begin with praying or crying out for help; and end with enjoying salvation; as God hears those cries. Then the psalmist presents praises of thanksgiving to God. “You have made the earth tremble; You have broken it. Heal its breaches, for it is shaking” (2) The defeat they went through, let them feel that the earth has been shaking with an earthquake; as though God has broken the earth and split it apart; which no one can reform but God who has created it. According to father Onesimus of Jerusalem, by the earth here, the prophet means the city of Jerusalem that was disturbed when the Assyrians (the Babylonians) fought against it; as well as the entire province of Philistine that suffered much tribulations and afflictions, We can also say that the word “earth” may refer to the soul, bound to temporal things. If king Saul has torn apart the people, and destroyed them as though by an earthquake; yet that has taken place through the allowance of God, to make the people return to Him, then He would “heal its breaches” As their souls are allegorically called “earth”, the prophet seeks from God, the Healer of souls and bodies, to heal its breaches, and reform its fracture. (Father Onesimus of Jerusalem) How can the “earth” be disturbed? Where can it go, when God threaten it with the sword? … “Repent, for the kingdom of heaven is at hand” (Matthew 3: 2; 4: 17). (St. Augustine) Indeed, the tribulations that sometimes dwell upon us, whether on the personal or the collective level, often motivate us to set forth to the divine throne of grace; and makes prayer occupy a prominent place in our life. “You have shown Your people hard things, You have made us drink the wine of confusion” (3) The psalmist made this analogy from how those who are addicted to drink wine, suffer many troubles because of losing conscience, wisdom, and rationality. If this is the work of getting drunk with wine, How about getting drunk with sin, that may bring man under the divine wrath?! If this is the action of getting drunk with wine, How much more would it be that of sin, that leads to falling under the divine wrath?! The psalmist looks at the condition of the Israeli people, having drank from the cup of sin, and see afflictions dwelling upon them; as though he sees a man drunk with wine, lost conscious, became drowsy and unable to keep his balance while walking, because of the troubles and calamities that God allowed for him to have. How cab such a man succeed in any work he does, or how can he conquer in any battle h fights?! Some believe that the psalmist is describing the condition of Israel after king Saul was killed, when chaos dwelt upon the land, until David reigned over Israel. https://coptic-treasures.com/ 171 Here he calls the calamities that came upon Israel “wine”; on account that wine impedes the activity of man’s mind and ration. Yet, if man perceives that it comes through God’s allowance, as a result of his sins, and he consequently repents, it would be called instead ‘the wine of submission and remorse’. (Father Onesimus of Jerusalem) Commenting on this issue of being spiritually drunk, Father Caesarius, bishop of Arle, says: Like when those who get drunk with wine, thirst for more wine, So it is with the dedicated, pure, rational, and repentant soul, who can say, together with psalmist: “You have made us drink the wine of confusion” (3). When such a soul meditates in the hope for the life to come, and thirsts for the heavenly goodness, it will know how to quench her thirst and will be able to say together with the prophet the longing words: “My soul faints for Your salvation” (Psalm 119: 81); and, “My flesh and my heart fail, but God is the strength of my heart” (Psalm 73: 26); and, “My soul longs, even faints for the courts of the Lord” (Psalm 84: 2) 1. (Father Caesarius, bishop of Arle) “You have shown Your people hard things” (3). How? It is when persecutions dwell upon the church of Christ; and an abundance of blood is shed…. “You have made us drink the wine of confusion” (as though kicking against the goads). How? It is not the kicking of killing, not the kicking of destruction, but is rather a wonderful kind of medication. (St. Augustine) 2- A REFORM OF ISRAEL AFTER DAVID SAT ON THE THRONE: “You have given a banner to those who fear You, that it may be displayed because of the truth” (4) If God allows for His people to have great calamities, that may seem like an earthquake has destroyed the earth underneath them,Or as though they became drunk and helplessly swaying with wine, Yet He grants those who fear Him a sign or a banner that proclaims their conquest, on account of that they bear the truth, testify to it in holy fear, and hold fast to the divine promises, capable of giving them salvation and conquest. The Jews have once got such a sign on the day they departed from the land of Egypt, namely, the sign of the blood of lamb n their doors. That sign symbolized the sign of the cross, the true sign, the blood of the true Lamb who lifts up their sins from them, and brings them into the heavenly glories. The word “banner” here (neec) in Hebrew, is used on any thing set up as a banner; probably refers here to the banner or flag of the victorious nation sets upon the tops of mountains in the defeated nation. It also may refer to the banner raised up at the front of the advancing army. It is as though God has set up His banner, being the Leader of our armies, after having been an opponent, and displeased with us. “displayed because of the truth” (4). Taking up the leadership here, is not something without cause; but it is on account of that they returned to Him, and became soldiers of the divine truth. Now, if the Lord Christ is the Head of the church, and the Leader of its procession, It would be befitting of us to perceive our mission, which is to 1 Sermon 167: 10. https://coptic-treasures.com/ 172 proclaim the truth, and to practice the life befitting to us in the righteousness and sanctification of Christ. By that we would sing and say: “We will rejoice in Your salvation, and in the name of our God we will set up our banners” (Psalm 20: 5). This sign set up by the psalmist in the name of the Lord (Psalm 20: 5), because of the truth (Psalm 60: 4), is the Lord Christ Himself, being the Truth itself (John 14: 6). We can say that the Lord Christ allows for the afflictions, to present Himself to us to acquire, being our Banner, or the Sign of our glory in Him. The banners are also set up in the regions where there are certain risks, to be seen from afar, and people would get away. What is this sign but our Christ who proclaims Himself in the midst of afflictions, and bears us in Him, to be spared from the risks of this world, and to enjoy the fellowship of His glories. Like the armies in the time of war would provide their followers with a sign by which they would be identified, and separated from the enemies; So are You, O God, who by Your Knowledge, you would identify Your pious believers, and would not let them be harmed by the enemy; the way You did in the old when You put a mark on Cain, to protect him from being killed by anyone who meets him (Genesis 4: 15). It is not a sensed mark. This psalm includes a prophecy about the sign given to us, believers; which, according to St. Basil the Great, is the blood of our Lord Jesus Christ, by which we are saved from the fiery arrows aimed against us by the adversary enemies. That sign which had a certain form was put by the Hebrews on the doors of their houses in the land of Egypt, by the blood of the slain lamb for the Passover. And it is, as well, the sign drawn by the believers as it came in the prophecy of the prophet Ezekiel, whom the angel commanded “to go through the midst of the city of Jerusalem and put a mark on the forehead of the men who sigh and cry over all the abominations that are done within it” (Ezekiel 9: 4). (Father Onesimus of Jerusalem) The Hebrew alone have been saved by that sign of blood; not because the blood of the lamb has activity in itself to save men, but because it was a sign for things to come1. (Father Lactanius) Do not ever be ashamed of the cross of our Savior; but you should rather be proud of it; because “For the message of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God” (1 Corinthians 1: 18, 23). For as I have already said, He was not a mere man, He who was crucified for our sake, but he was the Son of God, the incarnate God. If the lamb in the time of Moses made the angel of perdition pass by; Will He not take away our sins from us, He who is “the Lamb of God who takes away the sins of the world” (John 1: 29). The blood of the dumb lambs is given for our salvation; Will the blood of the only begotten Son of God rather save us?! … He, who denies the power of the Crucified, let him ask the demons! … He who does not believe in the words, let him believe in what is seen. Many have been crucified in the world, yet the demons were not terrified by any of them; as they are when they see the sign of the cross of Christ. For those men were 1 Lactantius: Divine Institutes 4: 26. https://coptic-treasures.com/ 173 crucified for their own iniquities, while Jesus Christ was crucified for the iniquities of others … “He committed no sin, nor was guile found in His mouth” (Isaiah 53: 9; 1 Peter 2: 22). Peter was not the only one who uttered these words, or we may say that he was taking the side of his Lord, but it was also said by Isaiah, who was not with Him in flesh, but prophesied, by the Spirit about His coming in flesh…. Let us also hear the testimony of Pilate, the Roman Ruler who delivered Him to death; Let us hear him say: “I have found no fault in this man” (Luke 23: 14). And then he washed his hands and said: “I am innocent of the blood of this just person” (Matthew 27: 24)…. There is, as well, another testimony about Jesus the Just, who is without sin, by the robber who was the first man to enter into paradise, when he rebuked his fellow robber, saying: “We are under the same condemnation; but we are indeed justly, for we receive the due reward of our deeds, but this man has done nothing wrong” (Luke 23: 40, 41) 1. (St. Cyril of Jerusalem) It is the sign of the blood, put in the houses, as well as in the souls, where God will find His holy dwelling plac. (St. Hypoletes the Roman) Being a believer, Make the sign of the cross, and say: This is my only weapon; this is my medication; I know nothing else. (St. John Chrysostom) No one with the sign of the cross on his forehead, can the devil strike him, as he cannot wipe it out; Only sin can. (St. Jerome) 3- a cry out for salvation from the enemy: “That Your beloved may be delivered, Save with Your right hand, and hear me” (5) The prophet Davis seeks from God to hear his prayer, for salvation, not only for him, but for all those who love God. the salvation that is realized by the right hand of God, their weapon, and the secret of their conquest. He seeks the complete conquest, which has already begun as a gift from God; Yet the psalmist keeps on seeking it until he gets it complete and final. That divine sign motivates us as well to beware lest we would perish because of not returning completely to the Savior, and our ultimate salvation from our sins. As the water has been turned into wine through the love of God; it is befitting of us, on the contrary, to beware lest the wine for us would turn into water, through our love of the world, and choosing its pleasures2. (Father Caesarius, bishop of Arle) Saying “Your right hand”, means (Your High Might); And also, the Right Hand of God is the Son by whom He created the creation; It came in Isaiah: “I will strengthen you; Yes, I will help you. I will uphold you with my righteous right hand” (Isaiah 41: 10); and, “Indeed, my hand has laid the foundation of the earth, and My right hand has stretched out the heavens” (Isaiah 48: 13). By His only begotten Son, the Lord Jesus Christ, the salvation of all mankind was realized. . 1 مقال 3 :13 2 Sermon 169: 9. https://coptic-treasures.com/ 174 (Father Onesimus of Jerusalem) “You hold me by my right hand, … and receive me to glory” (Psalm 73: 23, 24) Man would receive a good counsel when God holds his right hand; to be able to say, together with the psalmist: “The Lord is at my right hand, I shall not be moved” (Psalm 16: 8). If Adam chose that God be at his right hand, the serpent would not have deceived him; but because he forgot God’s commandment, and consummated the will of the serpent, the devil held his hand, and made it stretch to the tree of the knowledge of good and evil, to pluch things he was ordered not to eat. That is why the Lord Jesus Christ, who adopted the case of man, set the devil on His own right hand; as we read in the book of Zechariah (3: 1). And so, where the inheritance of Adam stands, there Christ stood; And as good Sportsman, He allowed the devil to stand on His right hand (the right hand of the Lord), to eventually cast him backward, saying to him: “Away with you, Satan” (Matthew 4: 10). Then the arrogant Satan was cast away from his position, and departed. Lest Satan would stand on your right hand, Christ says to you: “Come, follow Me” (Matthew 19: 21) . And that is why David prophesied beforehand the coming of the Lord, who descended from heaven to set us free from the power of the arrogant adversary, saying: “The Lord is at my right hand, I shall not be moved”. But he on whose right hand Satan is, will be moved. David was also justified in saying: “You held my right hand”; namely, Lest I would err, and so as to take my position in trusting God; having been before swaying, and my steps were shaken. How truly wise was the apostle, because, seeing him disturbed, the Lord stretched His hand and did not let him fall, but helped him to walk without fear (Matthew 14: 30, 31). Once Peter was saved, what did he say, but those prophetic words: “You held my right hand”, and with Your will You led me, and set me up with glory. What is the right hand but the strength of the working hand (the strength of the soul that does not cease to strive) 1? What snare was broken? (Psalm 124: 7). The apostle says: “The God of peace will crush Satan under your feet shortly” (Romans 16: 20); “They may come to their senses and escape the snare of the devil” (2 Timothy 2: 26). Now you can see that Satan is the hunter who longs for catching our souls to perdition. He is the master of many snares and deceptions of many kinds … Yet when we are in a condition of grace, our souls will be secure; But once we play with sin, our souls would be disturbed, and become like a ship struck with mighty waves2. (St. Jerome) 4- A PRAISE OF THANKSGIVING TO GOD, THE GRANTOR OF CONQUESTS: “God has spoken in His holiness: ‘I will rejoice, I will divide Shechem, and measure out the Valley of Succoth” (6) If God saves His people, and sets up His banner as a sign of conquest, it is for the sake of truth. This divine truth is “holiness”, as “God ha spoken in His holiness”, promised, and fulfilled His promise to grant them the promised land, the entire land of 1 Prayer of David, Book 3: 10: 27. 2 On Ps. Hom 20. https://coptic-treasures.com/ 175 Canaan, of which the valley of Succoth represents East of Jordan, and Shechem west of it. “I will rejoice”. David feels joy and gladness whenever he looks at the Holy One who promises His people and fulfills His promises. According to St, Basil the Great and St. Athanasius the apostolic, God has spoken in His saints, to make Shechem that belongs to Joseph, a common possession for all those who believe in Him of the Gentiles and the Jews; And the Valley of Succoth to refer to the whole world, when it is filled with churches in which the name of God is glorified, which would bring pleasure to the Lord. “God has spoken in His saints; I will rejoice, I will divide Shechem, and measure out the Valley of tabernacles (the Valley of Succoth”. Saying “God has spoken” means, He has commanded and ordained. And saying “in His saints” means that He vowed by His saints, or ordained what befit His saints, or commanded by the Spirit of His Holiness. God has spoken in His saints as He did in His prophets and apostles. What did He say? And what did He command? He says: “I will rejoice”, namely, I will make my people rejoice, and I will rejoice together with them, when I bring them from the captivity of Babylon back home. “I will divide Shechem”. Shechem is a fertile city in the province of Samariah, and because of its fertility, Jacob gave it to Joseph, his beloved son. And when the kingdom of Israel was divided in the days of king Rehoboam, the son of Solomon, the nine tribes that rebelled set over themselves a king from the tribe of Ephraim in Shechem. But after they were captivated to Babylon, foreign nations came to dwell in their land. But God eventually promised to bring them back to their land, to grant them Shechem, and to send the foreigners away from it. As to the Valley of the tabernacles (the Valley of Succoth), it refers to Jerusalem and the entire land od Palestine, called (the Valley of tabernacles) because, having no walls to protect it, it was ruined by the Babylonians. But God promised to bring them back to it, and to increase them. (Father Onesimus of Jerusalem) It is written: “God has spoken, I will rejoice, I will divide Shechem” (6). Being the greater and better part of the land, Jacob gave it to Joseph, saying to him: “I now give to you one portion more than to your brothers (the magnificent Shechem) the portion that I took from the hand of the Amorites with my sword and with my bow” (Genesis 48: 22 LXX). The right to divide is the Lord’s alone. Therefore, Shechem is the church; For Solomon has chosen it, revering its hidden love. Shechem is Mary, through whose soul the sword of the Lord pierced and divided (See Luke 2: 35). Shechem is the ascension, as is obvious from the meaning of the word itself. … Listen to Solomon, talking about the church, saying: “Who is this coming out of the wilderness (in white attire, leaning on her brother)?” (Songs 3: 6 – the Septuagint). “Shining”, a word meaning in Greek (aktinodes), namely, shining in faith and works, to whose children it is said: “Let your light so shine before men, that they may see your good works and glorifies your Father in heaven” (Matthew 5: 16) 1. 1 Prayer of David 4: 4: 15-16. https://coptic-treasures.com/ 176 (St. Ambrose) According to St. Augustine, “His holiness” here, is Christ the Holy One, the object of the pleasure of the Father, in whom He rejoices and measure Shechem. … The word Shechem means (shoulders). When the people of Shechem presented to Jacob all the idols of the foreign gods, he hid them under the oak that was near Shechem. This act refers to that the people of Sgechem were divided into two groups: one group carried their sins on their shoulders, and a second group, having given their idols to Jacob, carried the light and joyful yoke of Christ on their shoulders. St. Augustine says: [While the former burden is heavy, and presses on your shoulders, the yoke of Christ, on the other hand, grants you comfort. The yoke of Christ has wings Let them carry the yoke of Christ to perceive how light, sweet, and joyful it is; and how it marvelously moves them from the earth up to heaven]. “Gilead is Mine, and Manassah is Mine; Ephraim also is the helmet for My head; Judah is My scepter” (7) If God allowed for Gilead, Manassah, Ephraim, and Judah, to go into captivity, and for land to be ruined by the surrounding nations, yet God remains caring for His own; He will bring them back to their land, and will refer them to Himself. Looking at His people as His Kingdom, here He proclaims what came in a previous phrase that His kingdom extends to east and west of the Jordan. “Ephraim”, having been one of the strongest and richest of the tribes (Genesis 48: 19; Deuteronomy 33: 17), it is counted as a helmet that protects the whole kingdom. “Judah” is the royal tribe. And as Jacob said: “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him, and the obedience of the peoples is his” (Genesis 49: 10). “Gilead” is translated as (the heap of testimony or of martyrdom); how great is the heap of testimony in the martyrs! “Gilead is Mine”; Mine is the heap of martyrdom; Mine are the true martyrs. Through the heap of martyrdom, the love of Christ grows and become wider; and through this nations are acquired. Ephraim is translated as (fruition). He says “The fruition is Mine”; This fruition is the strength of My head; as My Head is Christ. (St. Augustine) “Moab is My wash-pot; Over Edom I will cast My shoe; Over Philistia, I shout in triumph” (8) As those tribes have gloated over Israel and Judah, ruined their lands after captivity, and have been allowed by God to reproach His people; their reproach will be brought back over their heads. By saying “Moab is My wash-pot”, God described Moab with the lowest level of analogy1, as in the wash-pot all the filth and dirt of man and utensils accumulate. And casting the shoe on Edom refers to submitting them to practice the lowest of tasks. Some consider the two verses 7 and 8 as being a proclamation of David’s conquest over all his enemies. They interpret them as such: Gilead and Manassah are 1 Adam Clarke. https://coptic-treasures.com/ 177 submitted to Me; Ephraim provided Me with mighty warriors; Judah provided Me with men of ration and wisdom; As to Moab, I shall bring them down to servitude; I shall overcome Edom, and make them My slaves; And I shall add Philistia to the list of My conquests. Although his conquest over Moab let him do whatever he wishes with them, yet it did not add to his strength, nor is counted as any substantial addition to his dominion or authority, if compared to other parts of his kingdom. In his eyes, Moab could be likened to a lowly washpot, compared to other more useful utensils. Edom, up to the time this psalm was written, was not submitted by David, who had a vehement desire to submit it; For by that, Israel would possess all the promised land. By saying “Over Edom I will cast My shoe” (6),he expresses that desire of possessing it. During the middle ages, it was the custom for the victorious king to cast a glove (or a shoe) on the land he comes to possess. Although at the time of Columbus, they used to place a cross with reverence on what comes in the possession of someone or a congregation. The banner of the victorious nation was set on a high mountain or on a stronghold of the defeated country. As to saying: “Over Philistia, I shout in triumph”, it is a form of ridicule and scoffing; as Philistia was no more a place worthy of thinking to overcome1. According to Father Onesimus of Jerusalem, the prophet here, prophesies about the enjoyment of the nations of faith in the Lord Christ: The “wash-pot” refers to the font of baptism in which they are purified and cleansed of the filth of sins. Edom and the rest of the western tribes will submit to the Lord Christ with faith, and will bow their necks under His good yoke. The “shoe” of the Lord is interpreted as His body by which He came down to earth, and walked like a man. His apostles are likewise called His shoes, having walked all around the world preaching the upright faith. So have the teachers of the church who seek the truth, and by whom the knowledge of God extended to Edom and the rest of nations. To what does “the shoe” or “the feet” refer, but to the gospel? Listen to the words of Isaiah, saying: “How beautiful upon the mountains are the feet of him who brings good news” (Isaiah 52: 7) … In the present time, brethren, there are many who commit sins, for the sake of profit; or seek the counsel of diviners and astrologers, Those are (Edomites), namely (earthlies); But all of them will eventually come to worship Christ through His (shoe); for even on Edom He cast His shoe. (St. Augustine) The Lord Himself – through David – proclaimed that that shoe refers to the steps of preaching the gospel; by saying: “Over Edom I cast My shoe” (Psalm 60: 8; 108: 9); As, through the steps of His apostles, He spreads the preaching the gospel all over the world2. (Father Khromatius) “Who will bring me into the strong city? Who will lead me to Edom?” (9) 1 Barnes' Notes. 2 Chromatius: Tractate on Matt hom 11: 4. https://coptic-treasures.com/ 178 According to Adam Clark, the verses 6 to 12, probably refer to the return of the captives from Babylon. The strong city, here, could mean ‘Tyra’ the capital of Edom, which, being located between the rocky mountains, it is difficult to overcome; Or it could mean ‘Bosra’ in Arabia, near the mountains of Gilead; or ‘Rabba’ the capital of the Emonites; or ‘’Tyre’ according to the Chaldean text, the capital of the Phoenicians; or ‘Jerusalem’ itself, which, although ruined, yet it remained a long time, among the strongest cities in the East. It is as though the psalmist says: Who can grant me the authority over those strong cities?! Who will bring me into Edom, and give me the authority over its people?! David hoped to reach ‘Petra’ or ‘Sila’, to be able to submit the whole land of Edom, and its people; which was eventually realized through the joint leadership of Joab and Abishai1. “Is it not You, O God, who cast us off? And You, O God, who did not go out with our armies?” (10) It is only God, who sometimes cast us off to chastise us. Yet, He alone can grant us, not only to repossess what we have lost, but to give us more than what we ask for. In His chastisement, God does not forsake His people; nor those who believe in Him, forever. He chastises for some time; He may seem as though have forsaken His people, but He opens the doors of hope before them. The prophet talks about Jerusalem as the strong city; as, by the spirit of prophecy, seeing the Babylonians ruin its walls, but after the return of its people, seeing them rebuild it a strong city, he says to God: Who but You, O God, can bring me forth into it, to see it a strong city, then lead me to Edom? Only You, O God is capable of doing that; You who sometimes cast us off because of our sins, and do not go out with our armies, to chastise us. The city, here, can be said about the church of Christ, on account of that it is orderly dwelt, and is a stronghold, because it is surrounded by the angels of God, and protected by the grace of God; that the prophet longs to see by his sensory sight, what he has seen by a spiritual insight. That is what the Lord of Glory expressed by his words in the gospel of Matthew: “Many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Matthew 13: 17) (Father Onesimus of Jerusalem) “Give us help from trouble, for vain is the help of man” (11) In the time of affliction, the believer feels as though the calamities have destroyed and swallowed him, because of the divine chastisement. Then, he would cry out to God His Savior, For he perceives that his human arm, as well as those of his brethren, are helpless to present salvation. God alone would remain the Savior Helper, not only from afflictions, but also from sins. He would help the body and sanctifies the soul, and purifies it from sins. The psalmist confesses that he has done he could do; but, vain is the labor of man, unless the divine grace helps him “Through God we will do valiantly, for it is He who shall tread down our enemies” (12) 1 Barnes' Notes. https://coptic-treasures.com/ 179 Having perceived his failure, because he trusted upon his own human arm, he now sees in God alone the poer, and might, to make him enjoy the conquest over the enemies. “For we do not wrestle against flesh and blood, but against principalities, against power, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6: 12). What does this mean? We, as well, has a crown in case we conquer our own kind of enemies: the physical thoughts, the law stirred up in our body members. The different kinds of lusts, like that of sexual pleasure, of the love of riches, etc. We actually wrestle against these as a violent legion of enemies. How can we overcome? By faith: “Through God we will do valiantly; for it is He who shall tread down our enemies” (12) About such trust, the prophet Isaiah says to us: “Surely the Lord God will help me; Who is he who will condemn me?” (Isaiah 50: 9) And the psalmist David sings: “The Lord is my light and my salvation; Whom shall I fear? The Lord is the strength of my life; Of whom shall be afraid?”(Psalm 27: 1). He is our strength; By Him we gain the conquest; “For He gives us the authority to trample on serpents, and scorpions, and all the power of the enemy” (Luke 10: 19) 1. (St. Cyril the Great) 1 In Luc. Ser 105. https://coptic-treasures.com/ 180 AN INSPIRATION FROM PSALM 60 THE STORY OF YOUR LOVE FOR ME IS ETERNAL O my God, Your presence in my depths fills my heart with exultation; And opens my mouth to praise You; If I look back at my past, When I gave You the back and not the face; I used to count life with you a deprivation; My depths were like a trash can; Its odor was unbearable; With the smell of rebellion and corruption; You rejected me; because by my own free will, I intended to escape from You; My depths were scattered, like a defeated army; I counted You as an enemy against me; And I did not perceive that I, myself is the cause of my perdition. Now, I testify to You in my depths, as well as before my brethren, Once I cried out to You; You were as though anticipating these moments; You hastened to return to me as a Savior, and rescued me from all my opponents. You became the Leader of the battle to my account; You set up the banner of Your cross over the mountain of Calvary in my depths; You have captivated my heart with love; You proclaimed Your kingdom inside me; And set up in my depths a center for truth, righteousness, and holiness; My soul exults strongly, O Holy and Righteous One; O You the Truth! I became wholly Yours; As You proclaimed that You are mine. You counted me as the new Ephraim; Full of strength, like a helmet on the head; You counted me as the new Judah; You set me a king of authority; You are inside me; You are my strength and glory; O King of kings. Now, how can I fear sin; Can the devil with all his hosts terrify me? Can the world captivate me with all its seductions? Can it destroy me by its afflictions and troubles? I shall not be afraid, For I am wholly in Your hands; You destroy evil, and will not let it crawl into me; You set out of the temptations a wash-pot; In which You cleanse me by Your mercy; You make the devil my footstool; For You dwell in me. My soul will remain praising You, and exult in You; For the sake of the amazing conquests You have granted me; Here she is extending forward; To enjoy new locations, and perpetual conquests; https://coptic-treasures.com/ 181 You lead all my energies, thoughts, emotions, and talents; You lead me as though in a procession of conquest, always moving ahead; Every morning I anticipate a new conquest, until the day of my departure; Glory be to You, O Grantor of salvation, and of the heavenly glories. https://coptic-treasures.com/ 182 TABLE OF CONTENTS PSALM 51:THE TRUE REPENTANCE: An initial call for purification; A confession of iniquity; The joy of forgiveness; A continuous renewal; A testimony brfore thesinners; Offering a sacrifice of praise and thanksgiving; An enjoyment of a spiritual church life. -- An inspiration from psalm 51: PSALM 52:THE END OF THE WICKED, AND THE PEACE OF THE GODLY: The wicked man; The destiny of the wicked liars; The salvation of God; Praising God. -- An inspiration from psalm 52: Plant me in Your house , a fruitful olive tree. PSALM 53: UNFAITHFULNESS LEADS TO UNGODLINESS: Between lack of faith and ungodliness; A collective corruption; “They eat up My people as they eat bread”; The church rejoices for the spiritual freedom. -- An inspiration from psalm 53: Fruitful sufferings. PSALM 54:THE SURE DELIVERANCE: Salvation is in the name of God; God is my Helper; The sacrifice of thanksgiving. -- An inspiration from psalm 54: How amazing is Your name, O Lord! PSALM 55:OH, THAT I HAVE WINGS LIKE A DOVE! A cry out because of anguish; Oh, that I have wings like a dove; “Oh Lord, divide their tongues”; “A man’s foes will be those of his own household”; God’s response; Trusting in God. -- An inspiration fro psalm 55: Grant me, O Lord, the two wings of the Spirit. PSALM 56:PRAISE OF THE SILENT DOVE: Praising God in the house of the Lord; Praising God in the midst of the universe; Praising God for His gifts. -- An inspiration from psalm 56: Let my mout be silent; And You speak instead. PSALM 57:AMONG LIONS , OR, THE PSALMIST REJOICES IN THE MESSIAH, HIS SAVIOR: The cross and the flow of divine mercies; The encounter of mercy and truth; The opposition of the Jews against the Messiah; The ascension of Christ; The destruction of the devil by the cross; The cross, the Grantor of strength, joy, and glory; By the cross the door of faith was opened before the Gentiles; By the cross we became like clouds. -- An inspiration from psalm 57: Let me, together with the psalmist, cross over to Your cross PSALM 58:THE EVIL FLATTERING COUNSEL: Rebuking the deceptive wicked; The perdition of the wicked; The righteous glorifying God, their Savior. -- An inspiration from psalm 58: Can the hosts of darkness stand in Your way?! PSALM 59:YOU ARE MY EFUGE AGAINST THOSE WHO LIE IN WAIT FOR MY LIFE: https://coptic-treasures.com/ 183 David seeks salvation from the wicked; David trusts in God, His Savior; The perdition of the wicked; A praise for God the Savior. -- An inspiration from psalm 59: Lift me up to You, to keep me from falling into the nets. PSALM 60: FROM SCATTERING TO CONQUEST: Years without divine help; A reform of Israel after David sat on the throne; A cry out for salvation from the enemy; A praise of thanksgiving to God, the Grantor of conquest. -- An inspiration from psalm 60: The story of Your love for me is eternal.
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