OUR CRUCIFIED CHRIST This Messianic psalm, in truth, reveals the secret of the cross. It is a prophecy about the Lord Christ, against whom His own sought to get rid of Him; and about the betrayal of His disciple Judas by his evil tongue and false kiss. This prophecy came in the form of a lamentation, presented by the psalmist on the tongue of the crucified Christ, who endured the passion with true Manhood. And, at the same time, it reveals what are inside His heart of wounds, not because of His physical sufferings, for He has come to the world to deliver Himself a sacrifice on behalf of humanity; but because of the non-repentance of those who crucified Him. By this psalm, the psalmist teaches us the sweetness of love, even for our oppressors; without disregarding the bitterness of the suffering. By elaborately reading the Book of Acts, man would know that this psalm includes a prophecy about Christ, particularly, what is written here: “Let His days be few, and let another take his office: (8), which is a prophecy about Judas who betrayed his Lord1. (St. Augustine) According to St. John Chrysostom2, this psalm would probably confuse some, if taken according to its apparent meaning; on account of that, in its wholeness, it is a psalm of curse, that reveals the anger of the speaker, whose heart burns with bitterness toward his oppressor. He, who does not stop at seeking his punishment, but wishes that another would take his office, that on him God’s mercy would not dwell, that he would die in an early age, and that all calamities would be poured on his household…. It is difficult to imagine such an intense hatred to be in the heart of David, the son of Jesse, against his enemies, however great is their animosity toward him. … But this psalm is actually a prophecy about what is to come over Judas who delivered His Lord by a bitter betrayal, confirmed by the apostle Peter in His talk on the day of the Pentecost (Acts 1: 20). St. John Chrysostom believes that what the psalmist presents here, is similar to what Jacob did just before he died, when he prophesied about what would dwell over certain of his sons of curses, and over others of blessings (See Genesis 49). 1 On Ps. 109 (108). 2 On Psalm 109. https://coptic-treasures.com/ 147 Nothing confirms the historical circumstances during which this psalm was written, which, as some believe, were when king Saul persecuted him; or when his own son Absalom rebelled against him, helped by Ahitophel his closest counselor. In all those cases, David revealed practical love from his whole heart toward the three of them, paid back by hate and plots to kill him for no reason whatsoever. What Ahitophel did, conformed to what Judas was going to do against his Lord Christ. The fathers have not preoccupied themselves with the historical background of this psalm, as much as they saw it as a prophecy about the betrayal of Judas against the Lord Christ, and the hatred of the Jews, and in particular of their religious leaderships. The talk of the apostle Peter to the disciples, concerning choosing another apostle instead of Judas, as it came in the Book of Acts (1: 15-20), testifies to the following: 1- The author of this psalm is the prophet David (Acts 1: 16). 2- This psalm was inspired by the Holy Spirit Himself. 3- What came in it was literally realized in Judas, the traitor. 1- A lamentation or a praise 1 2- A cheating tongue and an evil behavior 2 - 5 3- The destiny of the wicked 6 - 20 4- “I have become a reproach to them” 21 - 25 5-.Rejoicing in the cross 26 – 31 The title: To the Chief Musician. A psalm of David. According to the Septuagint, it came as: “A psalm of David to completion”. About this expression, “to completion”, we already said that it is a prophecy about the Lord Christ; That the goal or the completion of the law is for the Lord Christ to reign spiritually over the world; And probably because this psalm bears an ‘eschatologic’ atmosphere, namely, (of death, judgment, and after-life), the goal of our existence or our whole human history, is for the Lord of Glory to come, and bring us forth to His eternal kingdom. The expression, “to completion” or (to the ultimate end), was written in the title of this psalm, because by the death of Christ we came to have salvation, which was the goal of the coming of the Savior in flesh, and about which the apostle Peter wrote, saying: “receiving the end of your faith – the salvation of your souls. Of this salvation the prophets have inquired and searched diligently, who prophesied of https://coptic-treasures.com/ 148 the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ, and the glories that would follow” (1 Peter 1: 9-11) 1. (Pope Athanasius the apostolic) This psalm, uttered by our Lord Jesus Christ; is not a prayer against the traitor Judas, or the Jews who crucified Him, but it is a prophecy about what is to happen to them; That is why its title included the words “… to completion”; namely, (until it happens in the designated time). (Father Onesimus of Jerusalem) 1- A LAMENTATION OR A PRAISE: Beside the grief of the Lord on His disciple who chose the way of betrayal; Although the cross is apparently shame and reproach, yet, in its depths, it is a praise of love He presents to God the father, and a gladness of heart for those, for whose sake He delivered Himself a sacrifice. “Do not keep silent, O God of my praise” (1) In His capacity as the Second Adam, instead of the disobedience of the first Adam; the Lord Christ has proclaimed His obedience to the Father, and proclaimed His love for humanity in the language of the work in silence. Now, He seeks from God to receive His sacrifice as a praise glorifying the Father. He seeks from Him not to keep silent, but to listen to Him, and to receive it, counting the salvation of the believers as His own salvation; for they are the members of His body. He starts by saying: “O God of my praise”. In the midst of the bitterness he was feeling because of the oppression by those he loved, did them good, and prayed for their sake; we see the eyes of David concentrate on “God of his praise”. In truth, the secret of the strength of David, and the purity of his heart, is that his heart has been so fully preoccupied with God, Beneficent to him, that it turned into a harp, and his whole life turned into an unceasing praise, even in the midst of his suffering. “Do not keep silent, O God of my praise”. According to another interpretation, ‘Do not disregard punishment, but avenge what is 1 Onsemius of Jerusalem, Ps. 9. https://coptic-treasures.com/ 149 going on. You are glorious, mighty, and able to put everything in order1’ (St. John Chrysostom) Here Christ says: ‘Judas betrayed Me; the Jews persecuted Me, crucified Me, and thought that they managed to get rid of Me. But You should not keep silent, O God of My praise’. The church all over the world praises the Lord, every day, and consummates the Lord’s prayer. ;… To perceive the honor of priesthood, The priests pray, and in them God the Father is praised in His Son2. (St. Jerome) Our Lord says: O Father, I came to this world to proclaim Your name to the people, and to set Your praise on earth. So, Do not let the wicked shut it up, or abolish the faith in You. The prophet calls Satan “the mouth of the sinner”, which was the cause of the crucifixion of Christ, and of the other sins. He also calls the traitor ‘Judas’ “a sinner”, for he said to the Jews: “What will you give me, if I deliver Him to you?”; And he called him “a cheater”, for, through the craftiness of his heart, he said to the Lord: “Greetings Rabbi”. The scribes and the Pharisees, as well, have ‘sinning and cheating’ mouths; for, in craftiness and flattering, they opened them with blasphemy on Christ, when they said to Him: “Rabbi, we know that You preach the truth”.. And the high priest also talked against Him with a cheating tongue, when he vowed on Him, saying: “Tell us if You are the Christ the Soon of God”. For his intention was to hold His own words against Him, in order to accuse Him of blasphemy. False witnesses surrounded Him in the assembly of the Senhedrin, without a cause for their hatred. Instead of loving Him, for healing their sick, raising their dead, satisfying their hungry and quenching their thirsty, they delivered Him to Pilate to be killed. Although He prayed for them on the cross, saying: “Father, Forgive them for they do not know what they do”, they falsely claimed, before and after His crucifixion, that He is a tyrant, a rebel, and is raising a stirup against the authorities; They paid His love for them, and His care for their salvation, back with hate. (Father Onesimus of Jerusalem) 1 On Psalm 109. 2 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 150 2- A CHEATING TONGUE AND AN EVIL BEHAVIOR: The psalmist suffered the deceit of his enemies, whose words were characterized with three features: evil, deceit, and lying. As for their hearts, their main feature was hatred. The psalmist gave love and compassion, and got hate back. In all this, David has been a symbol of the Lord Christ, the Love itself. “For the mouth of the wicked and the mouth of the deceitful have opened against me; They have spoken against me with a lying tongue” (2) According to the Evangelist: “The chief priest and all the council sought testimony against Jesus, to put Him to death, and found none. For many bore false witness against Him, but their testimonies did not agree. And some rose up and bore false witness against Him, saying, ‘We heard Him say: ‘I will destroy this temple that is made with hands, and within three days I will build another made without hands’. But not even then did their testimony agree” (Mark 14: 55-59). … The Roman ruler, himself, testified: “I am innocent of the blood of this just Person” (Matthew 27: 24) 1. “The mouth of the wicked and the mouth of the deceitful have opened against me”. Their hatred, covered by deceit, exploded into words; “They have spoken against me with a lying tongue”. That clearly happened when, with a deceitful flattering, they commended Him as being a good teacher. And then soon “They cried out saying, ‘Crucify him, crucify him’” (John 19: 6); “They have surrounded me with words of hatred” (3). (St. Augustine) “The mouth of the deceitful and the mouth of the wicked have opened against me”. In Judas, who dared to come to the Lord to betray him, calling Him “Rabbi”, namely, (Master) (Matthew 26: 49). we find a typical example of the deceitful tongue. In My compassion I longed and intended to save him; … I responded to his kiss,; but he persisted on his deceit and betrayal. That was the story of Judas, and generally, of the Jews. When they cried out, saying: ‘Crucify him, crucify him’ (John 19: 6), their lips were deceitful against their Lord. 1 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 151 “They have spoken against Me with a lying tongue” (2). While I prayed for them, they slandered Me. My wounds were for the sake of healing them, and they ridiculed Me1. (St. Jerome) “They have surrounded me with words of hatred, and fought against me without a cause” (3) The oppressors against the Lord Christ bore animosity against Him without a cause; and found no comfort until they shed His blood. “They have surrounded Me with words of hatred”. They did not intend to believe in Me, but only to attack and crush Me. “They fought against Me without a cause”. For what excuse did they fight Me? Is it because I healed their sick? Is it because I brought their dead back to life? When someone plots with hatred against another and does not succeed, he persecutes him without a cause2. (St. Jerome) “In return for my love, they accuse me, but I give myself to prayer” (4) The love of the Lord Christ for humanity has been obvious through His works among the people, and His care to heal all their body weaknesses, for the salvation of their souls. They in return paid His love back with animosity. The more He did them good, the more in them the fire of envy and hatred burned up. He often spent the whole night praying, to make us do the same in the midst of our affliction; so that the oppression of the wicked would motivate us to take refuge in the throne of His grace; and we would consequently enjoy the spirit of love toward the oppressors. Saying: “But I give myself to prayer”, reveals the nature of David’s heart and his system. As the oppression surrounded him on every side, he found his refuge in prayer, not only that the Lord would give him the wisdom, but to give him the spiritual understanding in dealing with those oppressing him, to make them forsake the evil in their hearts. “In return for my love, they accuse me”. tells that the oppression against David came from those whom he loved, to whom he did 1 Homily 35 on Ps. 108 (109). 2 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 152 good, and from whom he would deserve love and good in return; But he has got what completely contradict that. “But I give myself to prayer” .Do you see the meekness? Do you see the piety of spirit? He says: I did not use weapons, nor stirred up a battle; but, instead, I was a refuge to you, And with the most effective weapons, namely, with love and prayers, I gave you an unconquerable help1. (St. John Chrysostom) For my compassion that I gave abundantly to them, they slandered and offended me. But my response was to pray for their sake. This is the Lord’s weapon, and should be ours as well… If someone persecutes and hates us, let us pray for his sake … What did the Lord say in His prayer: “Father, forgive them for they do not know what they do” (Luke 23: 34) 2 (St. Jerome) The following are different modes of behavior, to put in our consideration: 1- Paying evil back with good. 2- Not paying evil back with evil. 3- Paying good back with good. 4- Paying evil back with evil. 5- Not paying good back with good 6- Paying good back with evil. The first and the second, concern the good men, yet the first is better than the second. The last two (5 & 6) concern the wicked men, yet the very last one is worst than the one preceding it. The two modes of behavior in the middle (3 & 4) concern those in the middle, between the good and the wicked. In the Holy scripture we notice that the Lord Himself pays good back for evil, “He justifies the ungodly” (Romans 4: 5); And when He was hanged on the cross, He said: “Father, forgive them, for they do not know what they do” (Luke 23: 34) 3. (St. Augustine) “Thus they have rewarded me evil for good, and hatred for my love” (5) 1 On Psalm 109. 2 Homily 35 on Ps. 108 (109). 3 On Ps. 109 (108). https://coptic-treasures.com/ 153 The oppressors found no evil in Christ, to pay Him evil back for evil, with the spirit of vengeance; But as He presented good to them, they paid Him back with evil, not with the spirit of vengeance, but with that of viciousness and Satanic behavior. Here, St. Augustine discerns between him who pays evil back for evil, and the judge who puts punishment on the wicked; For he does not pay evil back for evil, but pays justice back for oppression. Justice is certainly good and of benefit, even for the wicked man. “Thus they have rewarded me evil for good, and hatred for my love”. That was their great crime. How could the persecutors harm someone who chooses to die with His complete freedom of will?! … But it is hatred that is their greatest crime, which He made clear enough by saying: “for my love”… And in the gospel, he referred to this love, saying: “How often I wanted to gather your children …., but you were not willing” (Matthew 23: 37) 1. (St. Augustine) Do you see the extent of evil of the wicked? … Do you see the extent of his contribution in plotting the snares? … Do you see his persistence on doing evil?... To do an offense if one is surprised by an unexpected situation, or a deception, that will be different from when the criminal commits his crime intentionally, and in a well measured and studied way, according to long experience, whose action will bring on him the wrath of God2. (St. John Chrysostom) “They have rewarded me evil for good” (5). When I was hanged on the cross, I prayed for my crucifiers, while they scoffed at me, saying: “You who destroy the temple and build it in three days, save Yourself!... If He is the Son of God, let God deliver Him now, if he will have Him” (Matthew 27: 39-44). For their sake I resurrected from the dead; And they claim: “His disciples came at night and stole Him away” (Matthew 28: 13). “And hatred for My love” (50. Think deeply, O Christian! … If the Lord responded to his betrayer’s kiss; and if He prayed for the sake of His persecutors; What would be our duty toward our brethren3? (St. Jerome) 1 On Ps. 109 (108). 2 On Psalm 109. 3 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 154 3- THE DESTINY OF THE WICKED: If the destiny of that traitor came as a response to a prayer, yet the Lord Christ, the whole love, “who desires all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2: 4), does not wish such for such a miserable destiny, even to the one who betrayed Him; But the later chose to be in the company of Satan, and under his authority. What dwelt on him and on his household is nothing but a natural corrupt fruit of what he has chosen by his own free will, for he chose the curse for himself, and to be clothed with evil. “Set a wicked man over him, and let an accuser stand at his right hand” (6) As the spirit of betrayal crawled into Judas’ mind and heart, because of his love for money, or because he did not have his heart’s desire to occupy a prominent position among his fellow disciples; he gave Satan the chance to take over the leading position in his depths; And instead of seeing the Lord on his right hand to sanctify him, he gave that position to the devil to direct him wherever he wishes. He was said to be “a devil” (John 6: 70); and, “Satan entered him” (John 13: 27). He delivered himself to the enemy, who hastened to lead him to his destruction; made him dare to practice evil; And after his fall, he utterly destroyed him with despair. He who refuses to submit to Christ, deserves to be under the authority of Satan (the evil one) 1. (St. Augustine) “Set on him a wicked man” (6). I prayed for them while on the cross; they saw my wounds; and I gave them the chance to repent, which they rejected. They did not want me to reign over them; So, let Satan reign over them instead; let ‘Barabas’ be their king instead; ‘Barabas’, whose name means (the son of his father; namely, the son of Satan) 2. In the book of Zechariah, Satan intended to oppose the right hand of Jesus (Zechariah 3: 1-3). But here, he has actually prevailed on the right hand of ‘Judas’3. (St. Jerome). 1 On Ps. 109 (108). 2 Homily 35 on Ps. 108 (109). 3 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 155 What the prophet David says here, is not a prayer against the traitor ‘Judas’, or against those who crucified Christ; but it is rather a prophecy and a prior knowledge of what was going to dwell upon them because of their wickedness. As to saying, “Let Satan stand on his right hand”, It means that, if ‘Judas’ had some privileges to boast of, and apostolic gifts, which are the honors of the right hand; on those privileges Satan stood, corrupted, and destroyed. (Father Onesimus of Jerusalem) “When he is judged, let him be found guilty, and let his prayer become sin” (7) Judas had no excuse for what he did, on the day he stands for judgment; For even if he was not aware of His Godhead, yet he saw the wonders He performed; and enjoyed the gifts He granted to all the apostles, him included; and he was in no material need, for the treasury was in his hands. Having daringly committed his sin, he stood before his conscience to judge himself, and was found guilty. And instead of raising a prayer of remorse and repentance, together with hope in his Savior, he was overcome with despair, to fall into a worse sin, namely, not believing in the Savior. Every believer in Christ, who, while praying, remembers in his heart the evil of those who did him harm, curses himself in his prayer; for whenever he prays, he sins. About such a man, David says: “Let his prayer become sin” (7). When, in his prayer he says: “Forgive me, the way I forgave those who do me harm”, he is lying, for he, actually, does not forgive them1. (St. (Mar) Ephraim the Syrian) “Let his prayer become sin”. A prayer would not be righteous, unless it is by Christ; For it does not wipe out the sin, but would, itself, be a sin… If, after his betrayal, ‘Judas’ prayed with remorse by Christ to seek forgiveness, he would have gotten hope, would have gotten mercy; and would have not hanged himself in despair2. Let us beware not to seek from God what we should not seek… What would be your benefit, if you seek from the heavenly Father the death of your enemies?! … Haven’t you read what came in the psalm, prophesying the dreadful end of Judas the traitor; saying: “And let his 1 .45- تفسیر تك 41 :27 2 On Ps. 109 (108). https://coptic-treasures.com/ 156 prayer become sin” (7). If you seek evil for your enemies, you prayer would become a sin on you1. He, who prays should be cautious not to seek what he should not; and not to seek it from anyone he should not seek from. You should seek nothing from Satan, from the idols, nor from the evil spirits; but you should seek everything from the Lord Jesus Christ, God of the prophets, the apostles, and the martyrs; and from God the Father, the Creator of heaven, earth, sea, and all what are on and in them. … And you should beware, not to seek anything you should not; for what would be your benefit if you seek life from the idols that neither hear nor speak? … And what would be your benefit if you seek from the Father, who is in heaven, the death of your enemies?! Haven’t you read what the psalm prophesied about the end of Judas the traitor; saying, “Let his prayer become a sin” (7)?! If you seek evil against your enemies, your prayer will become a sin2. (St. Augustine) Let him not enter into the court of justice, but let him enter into judgment; For, in the court of justice, where there are certain judicial procedures remaining, the matter would still be pending. But in case there is judgment, the verdict would be already issued and declared. … Judas remorse has been worse than his sin. How is that? … By hanging himself … he actually opposed the Lord more than he did by his betrayal… His prayer should have been one of repentance, but it turned, instead, into another sin3. He who practices remorse without an attempt to correct the sin, would have no benefit. .. He who does wrong against his fellow man, in a way that could be corrected, would probably be forgiven. But if traces of the sin remain, his remorse would be in vain. This fact, the psalmist applies concerning the miserable Judas, saying: “Let his prayer become sin” 4. (St. Jerome) How could we dare, during our prayer in the church, not to stand aright before the King of kings, in humiliation and subjection, and الصلاة الربانیة للمستعدّین للعماد. 1 2 Sermon on NT Lessons, 6: 2. 3 Homily 35 on Ps. 108 (109). 4 Commentary on Matt. 4: 27: 5. https://coptic-treasures.com/ 157 walk here and there; or watch those coming in and going out?! … O man, you should know that “your prayer have become a sin” 1. (St. John Chrysostom) “Pilate, mingling the blood of the Galileans with their sacrifices” (See Luke 13: 1) has a symbolic interpretation; For it may refer to those who, under the authority of the devil, offer an unclean sacrifice; “whose prayer becomes a sin” (7). The same thing is done by Judas the traitor, who, in the midst the sacrifices in the temple of God, plotted to betray the Lord2. (St. Ambrose) “Let his days be few, and let another take his office” (8) We do not know how long Judas lived after delivering and betraying his Lord. Did he hang himself on the same day, the Lord Christ was crucified; or was it a few days later?. All we know is that, not able to endure life after committing his horrible crime, he hastened to give back the silver he took, and hanged himself; … In him, the words of the psalmist were realized: “Let his days be few”. … Judas became a serious example of the evil man; who, however long he lives, his days would be counted as few; for, not realizing a fitting mission, he would exit this world empty-handed, with nothing to present before the divine Judge on the day of judgment. He expelled himself by himself from the apostolic work, and left his office to be taken by another, according to what came in the book of Acts (Chapter 1). As the days of man are those days on which the Sun of Righteousness shine, those days have become few in Judas’ life. (Father Onesimus of Jerusalem) His days became few, but his nights increased in number. Having been taken out of life in the middle of his days; the sun set on his life, and darkness dwelt over him. “Let another take his office”. That was clearly shown in (Acts 1: 20)… If Judas has lost his office as an apostle, Let every bishop and priest beware, lest they may, as well, lose their ministry. If Judas -- an apostle -- has fallen, a monk may easily fall3. 1 On Psalm 109. 2 Exposition of Luke 7: 159. 3 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 158 (St. Jerome) “Let his children be fatherless, and his wife a widow” (9) We know nothing about Judas’ family; … Most probably he was not married, and had no children. So, what does the psalmist mean by his fatherless children, and his widowed wife? … According to some scholars, the children refer to the fruit of the body and the spirit. Judas, having borne no fruit of the living faith, for he gave his back to God, rejected His fatherhood, and was deprived of the heavenly throne, he became fatherless, and his soul became a widow. Children here, might refer to those who were attached to him, and dependant on him like a father; Whereas his wife might refer to the assembly of the Senhedrin, to which he volunteered to deliver the Lord Christ. If God confirms that every man is responsible for his own sins. A son does not bear the guilt of the father (Ezekiel 18: 19); Why would the curse dwell upon the children and wife of Judas the traitor? … According to St. John Chrysostom, [The Holy Book used to call those bound to man in evil, or those who partake of his evil – his ‘children’, even though they are not so by nature; as for example, when the Jews are called “children of the devil” (John 8: 44); although they could never be as such, on account of that they are clothed with human bodies, while the devil is a spirit without a body! Yet, they have certainly acquired such a relationship through partaking of his evil. … The Lord, rejecting to refer to the Jews, as children of Abraham, says: “If you were Abraham’s children, you would do the works of Abraham” (John 8: 39). … Indeed, according to the law, the son is not to be punished for the iniquities of the father, nor the father for the iniquities of the son, but the exception is if the father raises his son on evil, then the father would be punished, not for the iniquities of the son, but for his slothfulness in raising his son the proper way, like what happened with ‘Eli’ the priest (1 Samuel 3: 13)]. According to St. Jerome, [it was not anywhere mentioned that Judas has been married, nor had any children; but his wife could be the Senhedrin, who collected from him as a dowry – thirty pieces of silver – the price of betrayal; And, the Jews, who did not believe in the Lord Christ, and did not repent after His crucifixion, have become the children of that traitor]. Who do you think Judas’ wife and children?! https://coptic-treasures.com/ 159 His wife is the Senhedrin, representing (Israel) who has been previously the bride of God; about whom it was written: “I have put away, and given her a certificate of divorce; Then I got her back, and said to her: ‘Return, backsliding Israel’” (Jeremiah 3: 8-12). That Senhedrin was divorced by the Savior, and became the widow of the traitor Judas1…. (St. Jerome) His children, namely, his thoughts, have been sojourned from their Father, namely, Christ; and have become fatherless. And having lost her matrimony with Christ, his soul has been widowed of God’s care. (Father Onesimus of Jerusalem) Hypocrisy has so prevailed upon the world, that it moved virtue from its place, and almost wiped it out of existence. Hypocrites commit their transgressions mostly out of greed and ugly profit. As an example we have Judas Escariot, who, when he sought to sell the fragrant oil, his heart was on stealing its price for himself (See John 12: 6); And before kissing the Lord, pretending to love Him, he intended , with that kiss to deliver Him to His enemies (Luke 22: 47- 48); to become worthy of the curses from the mouth of the prophet, saying: “Set the wicked man over him, and let an accuser stand at his right hand. When he is judged, let him be found guilty, and let his prayer become sin” (Psalm 109: 6-19) 2. (St. John Chrysostom) “Let his children continually be vagabonds, and beg; let them seek their bread also from their desolate places” (10) What does the psalmist mean by those children who would become vagabonds, and beg? a- He probably means the children, not according to the flesh, but those to whom he previously preached; who were offended because of his betrayal to his Lord; who became as though spiritually vagabonds, and in need. b- This prophecy came as a warning to every believer, that what he does, whether for the sake of the Lord, or against faith in Him, will have its activity in the life of his sons and daughters. For man, usually, does not fear any affliction that may dwell upon him, as much as its dwelling upon his children; who are the apple of his eyes, even though he is wicked. 1 Homily 35 on Ps. 108 (109). 2 On Psalm 109. https://coptic-treasures.com/ 160 According to St. Jerome, his children are the Jews who have lost their spiritual riches, have got no more prophets, priests, or sacrifices; and have became “fallen” in the full sense of the word. “Let the creditor seize all that he has, and let strangers plunder his labor” (11) Who is the creditor who would seize all what the wicked man has; and who are the strangers who would plunder his labor, but the devil and his hosts, who attempt to use all man’s gifts, capabilities, even his emotions, to the account of the kingdom of darkness. According to father Onesimus of Jerusalem, the ‘creditor’ of the Jews are the Roman soldiers who plundered their labors, and divided them among themselves, as they did with the garments of the Lord Christ at His crucifixion. “Let there be none to extend mercy to him, nor let there be any to favor his fatherless children” (12) Having no mercy upon himself, and disregarding his eternity, the wicked would not expect to find someone to extend mercy on him; … And following his lead toward evil, his children would become fatherless to whom no one would give favor. “Let there be none to extend mercy on him, nor let there be any to favor his fatherless children”. … Tell me, O Jew; you have been in Babylon, where you had the prophets Daniel and Ezekiel, and you were no more than an idol-worshipper!; then, after seventy years in captivity, you returned back home; … Now, ask yourself: Why no more prophets are sent to you1?! (St. Jerome) “Let his posterity be cut off, and in the generation following, let their name be blotted out” (13) Cutting posterity off, refers to that, although the wicked may quickly prosper, yet his equally wicked fruit would not last long; For truth is stronger than vanity, and light scatters darkness. According to St. Jerome, this prophecy was realized on the hand of ‘Titus’ the Roman leader who invaded and destroyed Jerusalem. “Let the iniquity of his fathers be remembered before the Lord; And let not the sin of his mother be blotted out” (14) A man, sanctified in the Lord would not fear the ancient sin, nor groan because of the iniquities of his fathers; For, on the cross, he sees 1 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 161 the forgiving power of the sacrifice. Whereas the wicked, would never benefit from the work of redemption, for his evil and disobedience are an extension of those of his fathers. They sinned in the wilderness, and the Lord forgave them; but now, He holds it against them because they crucified the Lord. “Let not the sin of his mother be blotted out”. … Who is Judas’ mother? It is Jerusalem who rejoiced in the blood; who murdered the prophets, and the Lord Himself1. (St. Jerome) “Let them be continually before the Lord, that He may cut off the memory of them from the earth” (15) Not showing mercy, there will be none to extend mercy to him. Indeed, our Christ longs to extend mercy on everyone, even to His persecutors; Yet, those who bear no mercy in their hearts, would not expect to receive mercy from Christ, nor to react to it. “Let them be continually before the Lord”. By saying “continually” he means them to become without forgiveness, here, and in the life to come2. (St. Augustine) “Because he did not remember to show mercy, but persecuted the poor and needy man; That he might even slay the broken in heart” (16) Who is the “poor and needy man, and the broken in heart”, but the Lord Christ, who, for our sake, chose to be poor, and had no place to rest His head; in order to make us rich by His poverty, and to let us live by His death. According to St. Augustine, the Lord Christ became a needy man, seeking from the Samaritan woman: “Give me a drink” (John 4: 70; And, on the cross, he says: “I thirst” (John 19: 28). All that for the sake of our salvation. “Because he did not remember to show mercy”. It is to be understood that “he did not remember”, concerns the Jewish people; Having killed the Lord Christ, it was befitting of them to remember that with repentance, and deal with His members with mercy, whom they persist on persecuting3. (St. Augustine) 1 Homily 35 on Ps. 108 (109). 2 On Ps. 109 (108). 3 On Ps. 109 (108). https://coptic-treasures.com/ 162 “Because he did not remember to show mercy”. … Think about the compassion of the Lord! Seeing Judas coming toward him, together with the temple guards; Seeing him coming to betray him with a kiss, the Lord kissed him back! “But persecuted the poor and needy man”. Who is “the poor and needy man”?, but He who, “though He was rich, yet for your sakes He became poor” (2 Corinthians 8: 9). If the Lord called Himself poor and needy, Who has the right to boast his riches? … Have comfort, O poor man, for the Lord is your partner. “That he might even slay the broken in heart”. That conforms to what is said in the gospel: “My soul is exceedingly sorrowful, even to death” (Matthew 26: 38); and, “O My Father, if it is possible, let this cup pass from Me” (Matthew 26: 39).; Or it may mean: [I was sorrowful, and in deep pain for the sake of My persecutors who persist on not repenting. I was hanged on the cross, and by My blood I cleansed their uncleanness; and they still persist on not repenting. That was the cause of My sorrow and heart-break, not to be able to save those who persecuted Me1]. (St. Jerome) That is the sign of limitless cruelty, and of utmost viciousness, for man, not only to make evil plots, but to practice them against someone who needs to have mercy and compassion. Such man, actually goes down to be like wild beasts, or even worse. The wild beasts usually follow their natural instinct, But such a man has forsaken his noble nature to practice evil. .. The wild beasts have compassion on those belonging to their kind and race, and in relationship with them; But such a man has no regard to nature, but takes a stand contradictory to it; when he should have shown mercy and compassion2. (St. John Chrysostom) “As he loved cursing, so let it come to him; As he did not delight in blessing, so let it be far from him” (17) The divine principle, as it came in the psalms: “May the Lord give you according to Your heart”. He who delights in blessing, will get it; Whereas he who loves cursing others, will treasure it for himself, more than for the others. 1 Homily 35 on Ps. 108 (109). 2 On Psalm 109. https://coptic-treasures.com/ 163 If this psalm is counted as one of cursing against the wicked who persists on his wickedness; Yet this cursing is not the heart desire of the psalmist, but it is rather a natural fruit of the corruption brought forth by evil. So we would not marvel to read about the wicked: “As he loved cursing, so let it come to him. As he did not delight in blessing, so let it be far from him” (17). Sin indeed, has its pleasure and appeal for the wicked, to love it, and to receive its cursing; He would not find pleasure in the intimate relationship with God, but finds it burdensome; He would not delight in the divine blessing that intends to acquire him; But, as he rejects it, it does not commit him, but be far from him. Judas loved the cursing; whether in stealing from the treasury, or in his betrayal of the Savior. And the Jewish people, as well loved the cursing, when they cried out, saying: “His blood be on us and on our children” (Matthew 27: 25). “And did not delight in the blessing, so let it be far from him”. So was Judas who, having no love for Christ, in whom is the eternal blessing. And so were the Jewish people, who because of their rejection of the blessing, as they were told by him who was enlightened by the Lord: “Do you also want to be His disciples?” (John 9: 27) 1. (St. Augustine) Their views, thoughts, and works, were all cursed, and they clothed themselves with the cursing as with a garment that covers the whole body, and with a belt which girds it. That has been since the time they crucified Him, and will last forever, unless they repent and return to God with faith. (Father Onesimus of Jerusalem) “As he loved cursing, so let it come to him; As he did not delight in blessing, so let it be far from him”. The psalmist intends to show, that it is not according to his heart wish, that he sought all those cursing to come over the wicked, but it is actually the wicked man himself, who, through rejecting, by his works, the grace of God, he brings those cursing upon himself2. (St. John Chrisostom) O my children, lest anyone of you would object to the exalted might that God has given to Satan, but He has initially decided to give it to 1 On Ps. 109 (108). 2 On Psalm 109. https://coptic-treasures.com/ 164 him, and He has never got it back from him. He who has got such an exalted might, has let it go , and replaced it with an evil might.. It is not written that he rejected the blessing, and that God let it be far from him, but: “He did not delight in the blessing, so it got far from him” (17). You, therefore, should not think that God is the source of evil; for that would be for your judgment, But it is Satan himself, who has chosen for himself that evil might, and God did not come in his way; Hence it is written: “He loved cursing, and it came to him” (17); and it was not God who gave it to him. (St. Parsnovius) “As he clothed himself with cursing as with a garment, so let it enter his body like water, and like oil into his bones” (18) He who is preoccupied with cursing, and seeks evil for others, thinks that it is like a garment he is able to put on, and to take off whenever he likes. Here, the psalmist warns us that whoever clothes himself with such a garment, will have it, not only be so attached to him, that he would not be able to take it off whenever he likes, but it will crawl into his depths, like oil into his bones. It will not separate from him, unless he seeks the grace of God to help and to rescue him. He showed that he delights in doing evil, and that he stores cursing for himself, namely, the eternal judgment, the way it is with the eternal blessing …He so delights in the evil works now; that they flow in his body like water, and like oil into his bones. They are actually cursing designated by God to torture such kind of men1. (St. Augustine) “He clothed himself with cursing as with a garment, so it entered his body like water, and like oil into his bones” (18). By this verse, the psalmist refers to the seriousness of sorrow, and to the perpetuity of punishment, proclaiming that evil comes from them, through their rejection of the good works, through their own works and behavior2. (St. John Chrysostom) “Let it be to him like a garment which covers him, and for a belt with which he girds himself continually” (19) When cursing dwells over man who persists on his evil and wickedness, it attaches to him like a permanent garment, as it happened to Satan and his angels. When he takes it off, he thinks of himself as 1 On Ps. 109 (108). 2 On Psalm 109. https://coptic-treasures.com/ 165 being naked; as though cursing for him has become a cover, as well as an honor, which he does not intend to forsake, nor does it intend to forsake him. According to St. Augustine, the garment mentioned in verse 18, is the inner garment, namely, ‘the tunic’, whereas the one mentioned here (19) is the outer garment, namely, ‘the cloak’. It is as though the cursing dwells upon him inside and outside. Man usually girds himself with a belt so that he can work without being hindered by his clothes. So this man girds himself with cursing, and sets plans of evil to elaborately practice, and not as a casual kind of motive. He learned to do evil in such a way, to be perpetually ready to practice1. (St. Augustine) “Let it be to him like the garment which covers him, and for a belt with which he girds himself continually” … what he means is that evil holds fast to the wicked, in such a way that it would be difficult for them to do any change; but, on the contrary, it become so attached to them, that it could not be detached2. (St. John Chrysostom) “Let this be the Lord’s reward to my accusers, and to those who speak evil against my person” (20) The wage (reward) of sin is death; The evildoer, hating the Lord Himself, what will he acquire but his own perdition? Having hated and disregarded the precious blood of Christ, Judas did not find the blood to forgive his sins. According to St. Augustine, this is “work”, and not “wage’ (or reward); By speaking evil against others, cursing will continually flow into his body like water and oil, and he will be girded with it like a belt; all of which refer to that they are eternal cursing. The psalmist added that, to show that it is a punishment for evil, a reform for the evildoers; and that this verdict does not concern a particular evildoer, but concerns all those who commit what we mentioned. This punishment will dwell upon those who oppress him, plan evil ploys, and those who talk evil against him3. (St. John Chrysostom) 1 On Ps. 109 (108). 2 3 On Psalm 109. https://coptic-treasures.com/ 166 4- “I HAVE BECOME A REPROACH TO THEM”: That is a portrait of Him, who became poor by His own free choice, to make us rich, and was wounded to heal the wounds of our souls; He, who chose to become a reproach and the subject of ridicule, for us to enjoy the fellowship of His eternal glories. “But You, O God the Lord, Deal with me for Your name’s sake, because Your mercy is good, deliver me” (21) Here, it is the Son Word, who talks to God the Father in our name and to our account, being our Intercessor. If the wicked knows nothing but wickedness, lying, and cruelty; and finds pleasure in realizing his desire; The Good God, on the other hand, finds His pleasure in love and mercy. Having received the cross through His own free will, the Lord Christ, although capable of resurrecting from the dead, seeks from God the Father to save Him; so that, in Him, we would also resort to the Father to resurrect us together with our Christ. According to St. Augustine, the Talker here is the Son, who says to the Father: “Deal with Me”, although the Father and the Son work together with mercy “on the vessels of mercy” (Romans 9: 23). It also means: “Help me”. Having taken the form of a servant, the Son seeks help from the Father. … Being Himself God, He needs no help, But while in the form of a servant, He seeks that. As the one who seeks forgiveness would say to the one against whom he transgressed: ‘I am guilty, I have sinned toward you; Forgive me’; Our Lord, has taken, by His own free will, the human form, was circumcised, suckled, took over all what concern man, except for sin, fasted, prayed, and offered sacrifices to God. (Father Onesimus of Jerusalem) Look at His humility! Although David, as a king, has the capacity and the right to avenge Himself against those who are fond of planning snares, Yet, he does nothing of the kind, but resorts to God’s compassion, saying; “Deal with Me for Your name’s sake”; Namely, not because of my worthiness, but “for Your name’s sake”, for the sake of Your love and mercy1. (St. John Chrysostom) “For I am poor and needy, and My heart is wounded within Me” (22) 1 On Psalm 109. https://coptic-treasures.com/ 167 David’s heart was crushed with sorrow; And David’s Lord also came “A man of sorrows” (Isaiah 53: 3); Nobody was wounded like Him, for, although He is the Righteous, and the Holy One, He carried all our wounds; “He was wounded in the house of His friends” (Zechariah 13: 6). The Lord calls Himself “poor”, to give comfort to the poor among us. He became poor, so that no one would despair of salvation because he is poor. “My heart is wounded within me” … My heart is torn apart with sorrow1. (St. Jerome) Do not you see Him supplicate to be saved; not for the sake of His own worthiness or righteousness, but because He fell under limitless evil schemes. (St. John Chrysostom) “I am gone like a shadow when it lengthens; I am shaken off like a locust” (23) The prophet David has been like a nomad with no place of dwelling for a long time; And his Lord “had nowhere to lay his head” (Matthew 8: 20). When the Lord, on the cross was examined to have His legs broken, like what they did with the two robbers, they were astonished to see how He died so soon. He was shaken off like a locust which has no dwelling place of comfort, nor a nest, which move in swarms, carried and directed by the wind, that ultimately cast it out to the sea, or to the wilderness to perish. In his birth, the Lord Christ had no proper place where he would be born; and in His death, likewise having no tomb, Nicodemus offered his new tomb for His burial. According to St. Augustine, the locusts here refer to His disciples, namely, His body members, who, like locusts, fled away in the moments of His crucifixion. “I was shaken off like a locust” (23). How was that? … Persecuted, despised, and expelled out of Nazareth, I went to Capernaum, out of which I was expelled out to Bethesda; then to Jerusalem, where I intended to live together with My people, yet they expelled Me out of there! I was treated by them like a swarm of locusts! … What was my 1 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 168 guilt? … Did I show anger? … Did I defend Myself? … Did I curse them? … Did I forsake them? … No, I did nothing of the sort; … What did I do? … I prayed for their sake1. (St. Jerome) “My knees are weak through fasting, and my flesh is feeble from lack of fatness” (24) This is a portrait of the Lord Christ who, on the day he was tried, was moved from one court of judgment to another, whether religious or civil; without food or drink, that He was so weak to carry His cross, and fell underneath it “My knees are weak through fasting; and my flesh is feeble from lack of fatness” (24). Have comfort, O monk in your fastness, for the Lord Himself has fasted. Those who freely and readily fast, are loved by Christ. For fasting is their way of life. … How is that? For by fasting, there is conquest, and by conquest there would be celebration. The apostle boasts, not of the abundance of goods, bur of his own weakness, saying: “When I am weak, then I am strong” (2 Corinthians 12: 10) 2. (St. Jerome) From what is said, we know that there are a multitude of ways through which we may be forgiven our sins, so that no one, longing for the salvation of his soul, would ever despair. If you have the weakness of body as an excuse for not being able to fast; and you cannot say together with the psalmist: “My knees are weak through fasting, and my flesh is feeble from lack of fatness” (34); nor to say together with him: “For I have eaten ashes like bread, and mingled my drink with weeping” (Psalm 102: 9); You, therefore, instead of fasting, can give an abundance of alms3. (Father Penovius) “I also have become a reproach to them. When they look at me, they shake their heads” (25) “I also have become a reproach to them” Through the death of the cross, “Christ has redeemed us from the curse of the law, having become a curse for us” (Galatians 3: 13). 1 Homily 35 on Ps. 108 (109). 2 3 Cassian, Conferences 20: 8. https://coptic-treasures.com/ 169 “When they look at me, they shake their heads”. For they looked at His cross, and not at His resurrection; They looked at Him when His knees were weak, and not look at His body when it became glorified1. (St. Augustine) That is the way of the wicked; they do not only let the righteous be in the depth of his spirit of dedication, but they keep on reproaching, despising, and oppressing him2. (St. John Chrysostom) “I also have become a reproach to them” . They ridiculed Me by saying: “You are a Samaritan (John 8: 48). “He casts out demons by Beelzebub, the ruler of the demons” (Luke 11: 15). “Is He not the carpenter’s son? Do we not know all His brothers and sisters? (See Mathew 13: 55, 56). “Aha, You who destroy the temple and build it in three days!” (Mark 15: 29). “Let us see if Elijah will come to save Him” (Matthew 27: 49). So they said when they heard Him saying: “Eli, Eli, lama sabachtani, that is ‘My God My God, why have You forsaken Me’, and thought He was calling the prophet Elijah. Look how ignorant they were; Would the Son of God seek help from man3?! (St. Jerome) Concerning the two robbers who were crucified together with Jesus, it was written: “He was numbered with the transgressors” (Isaiah 53: 12). Although both were sinners, yet one of them was ultimately saved, while the other was not. Although both were hand-tied, yet they uttered blasphemy with their free tongues, joining the multitudes of Jews who while passing by, in reproach of the Crucified, “When they look at Me, they shake their head” (25) 4. (St. Cyril of Jerusalem) 5- REJOICING IN THE CROSS: 1 On Ps. 109 (108). 2 On Psalm 109. 3 Homily 35 on Ps. 108 (109). مقال 4 .30 :13 https://coptic-treasures.com/ 170 There is no rejoicing like that of the Savior for the salvation of those who return to him. The psalm starts by a praise of love through the cross, and ends with a praise, for the sake of those who enjoy salvation. “Help me, O Lord, my God! Oh, Save me according to Your mercy” (26) “Help me, O Lord, my God! Save me according to Your mercy”. This verse refers to both the Head and the body. To the Head, the Lord, having taken the form of the servant, and to the body (the church), being, themselves the servants. … Being one of them, He says to God the Father: “Help Me”, and “Save Me’; And said to Saul of tarsus: “Why do persecute Me?” (Acts 9: 4). The following words “according to Your mercy” , refer to the grace, presented free, and not according to the worthiness by work1. (St. Augustine0 “Save me according to Your mercy”. … On another aspect He said: “I have the power to lay it (His life) down, and I have the power to take it again” ; “No one takes it from Me” (John 10: 18). How then would He seek mercy? … As Man, He seeks, But as God, He gives2. (St. Jerome) “That they may know that this is Your hand; That You, O Lord, have done it” (27) Thinking of David’s life since his childhood until his death, one could not fail to see the hand of God always support him, and save him from his enemies. The events of the cross came so conforming to the prophesies along the eras, for all to perceive that it was according to an exalted divine plan; and could never have happened by chance, nor according to certain circumstances. “That they may know that this is Your Hand; That You, O Lord, have done it”. He says “That they may know”, he refers to those for whose sake He prayed, while they were stirred up to cry out, saying: “Crucify Hi, crucify Him”. … Actually, many of those who shook their heads in ridicule, have ultimately believed in Him. 1 On Ps. 109 (108). 2 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 171 To understand that “the hand of God” refers to the Lord Christ; In another place it is written: “To whom has the arm (the hand) of the Lord been revealed?” (Isaiah 53: 1) 1. (St. Augustine) To know the meaning of the words: “This is Your hand”, Your hand is Your help and Your support. It is as though the psalmist says: [I seek, not only to be saved, but, for their sake, to know who has saved me; to acquire for myself double rewards, a double crown, and an exalted reputation2]. (St. John Chrysostom) “That they may know that this is Your hand; that You, O Lord, have done it”. Let the Jews know that they have not overcome Me, but that it is according to Your will to let me suffer, and according to My own will to suffer…. From the human aspect (of My Manhood), “I delight to do Your Will” (Psalm 40: 8). It is both according to Your will and Mine to suffer; and not according to their plans and authority… Your wish is also Mine… “Offenses must come, but woe to that man by whom the offense comes” (Matthew 18: 73). (St. Jerome) “Let them curse, but You bless. When they arise, let them be ashamed, But let Your servant rejoice” (28) What a magnificent portrait of the events of the cross! … While they were pouring out reviles and slanders upon Him, the Father delighted in the sacrifice of the cross…. They arose to crucify Him, But once He resurrected, they were ashamed. … The Lord of glory, descended to Hades, broke down its gates, and set the captives free, to exult in His amazing salvation; And heaven, as well exulted in them. “Let them curse, but You bless”. Vain and false is the curse of the sons of men, “For they love worthlessness, and seek falsehood” ( Psalm 4: 2). Whereas God, while blessing, consummates what He says. “When they arise against Me, they are ashamed” (28 LXX). Because they imagined that they had dominion over Me, they arose against Me. But as I ascend high above heavens, and as My glory spread all over the earth, they will be ashamed. 1 On Ps. 109 (108). 2 On Psalm 109. 3 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 172 “But Your servant rejoices”. Whether on the right hand of the Father, or in His members when they rejoice, in their hope during temptations, or more when temptations come to an end1. (St. Augustine) Here, the listener learn a number of values. It refers to that he should not care if they pour cursing on him, on condition that he is blessed by God; in which case, he would never be harmed by them, but their reproach and cursing will come back over them. “But Your servant rejoices”. (by or in You). In You, on account of that the rejoice comes forth from the same source, from the abundant flow of goods. No troubles can afflict me, as long as the rejoice dwells on me from You2. (St. John Chrysostom) “Let them curse, but You bless” (28). That is what still happens today. They curse in their assemblies , but the Lord blesses in His church. … “When they arise, let them be ashamed; But Your servant rejoices” (28 LXX). … How does the Lord say: “I, Your Servant?” .“For being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant” (Philippians 2: 6-7) 3. (St. Jerome) “Let My accusers be clothed with shame, and let them cover themselves with their own disgrace as with a mantle” (29) By crucifying Him, they assumed that they have realized the gladness of their hearts; But by His resurrection, they became clothed in shame, and were covered with disgrace on every side, as with a mantle that covers man’s body. Notice again that He does not seek for them just the punishment, but the shame and disgrace, to let them have it as a lesson to reform themselves, and a chance to be in a better condition4. (St. John Chrysostom) “Let My accusers be clothed with shame” (29 LXX). Let those who revile Me, be clothed with shame; Yet that may be, as well, a blessing for them to get reformed. 1 On Ps. 109 (108). 2 On Psalm 109. 3 Homily 35 on Ps. 108 (109). 4 On Psalm 109. https://coptic-treasures.com/ 173 “And let them cover themselves with their own disgrace as a mantle (a double cloak)”. Namely, let them be disgraced on both the inside and the outside, before God and men1. (St. Augustine) “Let My accusers be clothed with shame”. He does not say: ‘Let them perish’, nor ‘Let them be destroyed forever’, But says: “Let them be clothed with shame”; Namely, to give them the chance to recognize their faults, and being in shame, they may repent. He who is covered with shame, may come close to salvation, for he may get close to repentance. Meditate deeply in this, O monks! In case you have something against a brother, You are committed to keep on supplicating to God for his sake. … The Lord was crucified, yet He kept on praying for His crucifiers. … You therefore, in case you hear a corrupt word, do not react with anger, “Do not let the sun do down on your wrath” (Ephesians 4: 26). “Let them be covered with their own disgrace as a mantle”. A mantle is a kind of double cloak, called ‘a mail’ in Hebrew. It is double because it goes twice around the body. I am interceding for them…. What do I seek for their sake? That they be ashamed, to be saved. … They are naked, for they lost My ‘tunic’. Let them be clothed with a double mantle of shame and confusion. Let them not be disturbed on one aspect, but on two aspects, to present repentance on everything. He did not say that against the Jews, but for their benefit, … Do you need a proof of this? Peter was one of them; So was Paul, as well as all the apostles, in whose root we were grafted as branches. Let us then pray to God to grant salvation to the branches as He did to the root2. (St. Jerome) “I will greatly praise the Lord with my mouth; Yes, I will praise Him among the multitude” (30) The sacrifice of the cross is offered for the sake of the whole world; It is a praise, sung by the believers coming from all over the world, who have nothing to offer to the Father and to His glory, except the salvation work of the Son on the cross. 1 On Ps. 109 (108). 2 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 174 According to St. Augustine, it is the Lord Christ who talks here, who is present in His church, praising the Father in the name of the church, and to her account. He says: “I will greatly praise … among the multitude”, For He is with His church, “always, and even to the end of the age” (Matthew 28: 20).. By saying: “among the multitude”, we understand that He will be honored by those same multitudes, among whom, in their middle, where He will have the main honor, like the heart in the middle of the body; … He means to say: [I praise You in the hearts of the multitudes, For Christ dwells in our hearts by faith1]. (St. Augustine) “I will greatly praise the Lord with my mouth”. This is said after the resurrection, about which the church was previously been informed. “Yes, I will praise Him among the multitude”, not only in Judea, but I will praise Him in the church, all over the world2. (St. Jerome) The mouth of Christ is us – the believers in Him; For we are His body and His members, As our thanksgiving to God concerns Him, He says: “I will greatly thank (praise) the Lord with my mouth, Yes I will praise Him among the multitude”. For He is still present among us, if we praise God by good works that brings Him pleasure. (Father Onesimus of Jerusalem) “For He shall stand at the right hand of the poor, to save him from those who condemn him” (31) The Son sits on the right hand of the Father; and the Father stands at the right hand of the Son. For “the right hand” is not a particular location, but is a symbol of power; Each of the Father and the Son are on the right hand of One Another; For there is no separation between the might of the Father and that of the Son; But the Son Himself is called “The power of the Father”. About Judas it is said: “Set a wicked man over him, and let an accuser (Satan) stand at his right hand” (6). For he intended to increase his riches by selling Christ. …But here, he says: “The Lord will stand at the right hand of the poor, namely, the Lord Himself will be the riches of the poor. 1 On Ps. 109 (108). 2 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 175 He stands on the right hand of the poor, not to double the days of his life, which will eventually come to an end; to make his storehouses bigger, to make his body stronger, nor to give him security against the persecutors, to whose evil he does not conform. Such a conformity would not be, if God is on the right hand of the poor. Such help was granted to the body of Christ, in case of all the saintly martyrs1. (St. Augustine) Our Lord is called “Poor”, for He took over Himself the image of a poor man; on account of that He led, in this world, a life of poverty; and because the Jews looked at Him as a poor man. He, as well, calls him “poor”, who does works worthy of having the Lord stand on his right hand; He will save him from his persecutors, hidden and manifest. (Father Onesimus of Jerusalem) “For He shall stand at the right hand of the poor”. Satan stood at the right hand of Judas; Whereas the Lord stands at my right hand, “to save me from those who condemn me”. … If Christ is sorrowful, So He has emotions, for sorrow is an emotion. … If they, the heretics, say to us: [On account of that He had no human emotions nor feelings, there was no chance to find sin in Him]; … We shall ask them: [Did he have a body like ours, or not?. If they answer: ‘Yes, He had’, we shall say: Therefore He, definitely had emotions If they deny that he had emotions or body desires, we shall say to them: ‘He, therefore, could not have a body’; We confirm to them: ‘He had a true body just like ours, yet without the sins of the body; And He had, as well a true soul, yet without the sins of the soul’. For, if the Lord has not taken a true whole human nature, body and soul, He would not save humanity. If He has only taken a body, and not a soul, It would mean that he saved the body and not the soul; But since we wish for our souls to be saved, even more so than our bodies, the Lord took both the human body and soul, to save both, to save man as a whole, as He has created him2]. (St. Jerome) Seeing that It is a true sacrifice, a true offering; we should perpetually keep in our minds the goodness of God, inscribe them in our thoughts, and in our hearts; and preach them by the words of our 1 On Ps. 109 (108). 2 Homily 35 on Ps. 108 (109). https://coptic-treasures.com/ 176 mouth, to let the others hear about God’s goodness. By so doing, whoever gets the goodness of His compassion, will enjoy a reward for his thanksgiving, and gains a greater grace from God. Moreover, those who hear about the goodness given to others, will become more zealous, when they count the goodness presented to others, a chance to follow their lead in virtue1. (St. John Chrysostom) AN INSPIRATION FROM PSALM 109 MY HEART IS WOUNDED INSIDE ME What praise would be more sweet than the work of the cross? How could God the Father keep His peace, before the sacrifice of His only-begotten Son? The Lord opened His mouth by His practical love; He brought us forth into the bosom of His Father as holy children; By his own free will, Judas chose the way of betrayal; His words were evil, deceptive, and false; He paid the Savior’s love, back with hatred; He presented evil in its worst forms; In exchange of the divine love in its most magnificent moments. Your heart, O Lord, is wounded by love; By the arrows of Your love, grant me Your healing wounds; By You, I would love the whole world, even those who oppress me; By Your cross, I will not be preoccupied with the evil of the wicked; But I will pray for their sake to taste Your love; The way You did with me, let Your grace work in them Judas hastened to flee away; He does not wish for You to stand on his right side, to experience the power of His love; With every new morning, grant me to sing, saying: “I have set the Lord always before me, because He is at my right hand I shall not move” (Psalm 17: 8) “ Although Judas felt remorse, yet he did not lift his eyes up to You; His remorse, therefore became a sin; Instead of returning to You, he hanged himself; 1 On Psalm 109. https://coptic-treasures.com/ 177 Instead of getting attached to Your cross, he cast himself under the bondage of the devil. He lost everything, including his self-dignity; He presented his soul with all its possibilities to the devil, his master; He chose suicide instead of the true life; He cast himself into despair, instead of hope; He loved the curse of the devil, and kept himself away from the Source of blessings; Your heart is wounded for the sake of all the fallen; You are the whole love; Why would men flee away from You? On the cross You, the Rich, became poor! For my sake You became poor, that I would not be ashamed of my poverty; I see You closer to me than my own soul; If I acquire You, I shall be rich by You; You carried reproach and shame on my behalf; To carry me forth to Your eternal glories; Oh, how amazing and uniquely wounded You are! By Your wounds, You heal the wounds of my soul. By Your cross You presented a fragrance of gladness to Your Father; You let the heavenly hosts rejoice in our salvation; You set for us a place in the eternal glories; You turned our life into an unceasing praise; Glory be to You, By Your cross, You unified heaven with earth; And the heavenlies with the earthlies; And set for us an everlasting wedding.
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