HOSANNA (SAVE US) This psalm is the last one of the ‘Egyptian Hallel’ psalms; and concerns the entrance into the Liturgy, probably conducted at the gate of the temple, called “the gate of righteousness” (19). The Jews used in the feast of the Passover to praise God with psalms 113 to 118. So the Lord Christ did before going to the garden of Gethsemane, where he was arrested (Matthew 26: 30). This psalm is therefore, the support of the crucified believer when persecuted, seeking the strong hand of God, and seeing God, opening before him the gates of freedom, and counting himself unworthy of partaking of the passion of the Lord. The fathers of the church considered it as a Messianic psalm, based on the fact that the multitudes, receiving the Lord Christ on His triumphant entry into Jerusalem, cried out with two of its verses: 25 and 26 (Matthew 21: 9); And the Lord Christ quoted its two verses: 22 and 23 in his debate with the leaders of the Jews (Matthew 21: 33 – 46). In the New testament, we find quotations from this psalm in: Hebrew 13: 6; Mark 12: 10 – 11; Acts 4: 11; 1 Peter 2: 7; Mark 11: 9). As a liturgical psalm: The Jewish tradition binds this psalm to the feast of the tabernacles. In the ‘Mishnah’, it came that the multitudes used to wave branches of palm, myrtle, and willows, at the beginning and end of singing this psalm; then place the willow branches on the altar. As a liturgical psalm used particularly in the feasts of the tabernacles and the Passover, we notice that all ranks partake of singing it: the congregation, the priests, and the king. It includes as well, a personal praise sung by the believer in his personal talk with the Lord. Psalms 15, 24, and 118 were used as the entrance into the liturgy of thanksgiving to God The pilgrims coming to Jerusalem to celebrate the feast of the tabernacles, used to sing psalm 118, based on the following points in its text: a- Verse 15 refers to the tents in which those celebrating the feast of the tabernacles used to dwell for the duration of 8 days. b- Verse 24 refers to “the day”; as the feast of the tabernacles had its own prominent stature for the Jews, that they used to call it just https://coptic-treasures.com/ 106 “the feast” (Nehemiah 8: 14), or “feast day” (Psalm 81: 4); without mentioning the name of the feast. c- The word “Hosanna” or “Blessed is He who comes in the name of the Lord”, came in verse 26, as a refrain repeated in that feast, the same refrain that the multitudes cried out on the triumphant entrance of the Lord Christ into Jerusalem as a king. d- Verse 27 refers to the “light” which was a prominent part of the celebration of that feast. This psalm was used in the rite of the feast of the Passover, during the filling of the fourth cup of wine. Verses 24 to 29 are used as a special melody in the feast of resurrection in several Christian churches in the East and the West. It is used by the Coptic church in the readings of the second day of the feast of the cross; based on the fact that the cross is seen as a glorification of the name of the crucified Jesus Christ: “The right hand of the Lord does valiantly” (15); “The right hand of the Lord is exalted; the right hand of the Lord does valiantly” (16); “Your are my God, and I will praise You” (28). A psalm, both liturgical and personal. This psalm has a special importance in the life of the church, as well as in the inner personal life of every believer: a- It is the last one of the “Egyptian Hallel”, sung by the exultant Israeli people, praising the Lord, on their way out of the bondage of Pharaoh, under the leadership of the prophet Moses – the receiver of the law – and Aaron the priest. It is as well, the psalm, sung by the church of the new covenant, exultant in the freedom that became hers in Jesus Christ -- the Word of God, and the heavenly High Priest. b- This psalm, being both a collective and a personal song of praise, sometimes use the plural tense, and other times the singular tense, successively; As, the congregation as a whole, the king, the priests, as well as every believer, true and faithful in his relationship with God, his Savior, used to partake of singing it. c- It is the praise of every believer who feels the touch of “the right hand of the Lord that does valiantly” (16), and who experiences the power of the cross in His life. … It is the praise of all generations: past, present, and future, until the Lord comes on the clouds in His glory, and his Father’s glory, when the (catholic) church cries out, saying: “Hosanna, Blessed He who comes in the name of the Lord” (26)…. And it is the praise of the believer, feeling, that every day he lives, is the day https://coptic-treasures.com/ 107 of the Lord, and not his own day, will sing: “This is the day the Lord has made, We will rejoice and be glad in it” (24). d- This psalm could be called “Hosanna”, being a praise for the entrance of the Lord Christ into our inner Jerusalem, to reign in our hearts, proclaim His conquest of evil, and take back what the devil has robbed. It could also be called “the gates of righteousness open to the Lord” 1- A collective praise of thanksgiving 1- 4 2- A personal praise of thanksgiving 5- 21 3- A collective praise and prayer 22 - 25 4- A priestly blessing 26 - 27 5- A response by the King 28 6- A collective conclusion 29 1- A COLLECTIVE PRAISE OF THANKSGIVING: The psalm begins by a collective thanksgiving said by the whole congregation with the spirit of joy and strength, giving thanks to the Lord, for the sake of the riches of His mercy. The whole congregation stand, calling the priestly house of Aaron, and all those who fear the Lord, to give Him thanks for His abundant and forever enduring mercies. “Oh, give thanks to the Lord, for He is good! Because His mercy endures forever” (1) Who is he, who calls all humanity to “give thanks to the Lord, for He is good”? … Probably the king at that time, or the high priest. Yet it is the voice of every believer who, enjoying the spirit of royalty, and desiring to see all humanity as the holy one church of Christ, praises God for His mercy, He has practically demonstrated by shedding His precious blood on the cross. On account of that the Lord is good, and that His mercy endures forever, “He desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2: 4). Therefore, you who are preoccupied with sins, confess to Him your transgressions, and give Him thanks for His mercy. (Father Onesimus of Jerusalem) “Let Israel now say, ‘His mercy endures forever’” (2) The psalmist seeks from Israel to remember God’s works with them, and to offer to Him a sacrifice of thanksgiving, having set them https://coptic-treasures.com/ 108 free of the bondage of Pharaoh, brought them forth to the promised land, as a deposit of the glorious liberty of the children of God; And out of them the Word of God incarnated to grant salvation to the whole world. “Let Israel now say, ‘He is good, and His mercy endures forever”. He refers to the house of Israel because they have suffered without limits. They were enslaved in Egypt for hundreds of years, suffered troubles without limits in their own land, and were scattered all over the earth. He means to say that they are particularly true witnesses to God’s abundance of goods, which they have enjoyed more than any race. They are indeed, and above all, committed to give God thanks that the Lord Christ came out of them. And If they have suffered tribulations, it was because of their own denial. He kept on saying to them: “I was not sent except to the lost sheep of Israel” (Matthew 15: 24); And He commanded His disciples: “Do not go into the way of the Gentiles, … but go rather to the lost sheep of the house of Israel” (Matthew 10: 5, 6); And said to the Canaanite woman: “It is not good to take the children’s bread and throw it to the little dogs” (Matthew 15: 26). He actually did everything, and preoccupied Himself with the salvation of this people…. Now, if they have shown that they are unworthy of that good. I wish they seriously think about their lowly stature and their exceeding denial1. (St. John Chrysostom) “Let the house of Aaron now say, ‘His mercy endures forever’” (3) After addressing the people, he seeks from the house of Aaron to offer a sacrifice of thanksgiving to God, who has chosen them for the priestly work; Who for their sake, He sent fire from heaven, and let the land shake and swallow those who envied them, and forced themselves on the priestly work; And who let the rod of Aaron bud to support him. Here he calls the priests, as a distinguished group, to praise God; to show to what extent the priesthood precedes the others. … As much as the importance of their ministry, they enjoy a greater honor from God2. (St. John Chrysostom) 1 On Ps. 118. 2 On Ps. 118. https://coptic-treasures.com/ 109 “Let those who fear the Lord now say, ’His mercy endures forever’” (4) St. John Chrysostom presents to us the reasons why some, not feeling that God’s mercy is great, and endures forever; they consequently cannot praise Him as they should: a- They have a problem with their inner insight. … Like a weak eye cannot look at the sun, those spiritually weak cannot see, nor can perceive the knowledge of God, on account of that the exaltation of His wisdom is beyond their human perception. b- The existence of evil lusts in their life, deprives and denies them the ability to perceive the mercy of God. c- Going astray from the perception of the truth; they do not endure to see a father chastising his son, and wrongly assume that he is abusing him, and acting against his interests. d- In their decisions, they do not discern between what is right and what is wrong. e- They are not disturbed by doing sin. f- They do not discern between the ineffable God, and the mortal humans. g- They do not perceive God’s wisdom, not to proclaim His intentions all at once, but partly according to the circumstances; And that it is unbefitting of man to perceive things beyond his human limits, or which it is too early to perceive. “Those who fear the Lord” are the Gentiles to whom God’s mercy came through the incarnation of the Lord, who saved them from disbelief and the worship of the devil; enlightened them, and granted them more grace than others. … And on account of that the grace has been poured equally over all, the prophet instigates all to give thanks to God. (Father Onesimus of Jerusalem) 2- A PERSONAL PRAISE OF THANKSGIVING: After such a joyful collective call to the priests of God and all His saints to praise (1 – 4), Praise starts by an individual voice; probably uttered by the king (verse 28), or the high priest, or any prominent person; then the congregation react to the individual, and all feel that the praise should be both collective and personal at the same time…. The praise by the congregation as a whole, does not cancel the secret relationship between man and God; And the personal relationship of the believer does not let him do without the collective work. https://coptic-treasures.com/ 110 “I called on the Lord in distress; The Lord answered me, and set me in a broad place” (5) If the psalmist is using now the singular tense, while praising individually, he worships the Lord in the name of the whole congregation which he bears in his heart. And when the whole congregation worship by the Spirit and the truth, it presents to God every man individually; for it is like a mother of all, and desires all to be saved. Here, according to St. John Chrysostom, God’s compassion and goodness is shown, for He saves from distress, not for the sake of our own worthiness, nor of any good thing we have done, but for the sake of the distress itself. When He saved His people, He said: “I have observed the misery of My people who are in Egypt; I have heard their cry” (Exodus 3: 7). He did not say: I observed their virtue and progress, but said, I observed their misery, and heard their cry; And being a compassionate father, He moved to save them for the sake of the distress itself. As to saying: “He set me in a broad place”; this reveals that God allowed for the distress, to let them come to be in a better and a more exalted condition. According to the apostle Paul: “We glory in tribulations, knowing that tribulation produces perseverance; and perseverance character; and character hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Romans 5: 3 – 5). And like a wrestler who does not seek to be relieved of strife, but to have the strength and support for his performances; So is the righteous man who does not seek to be relieved of distress, lest he would loose the reward, but seeks perseverance from the Lord. (Father Onesimus of Jerusalem) “The Lord is on my side, I will not fear. What can man do to me?” (6) He who fears the Lord has no fear of anyone, even though the whole world may gather together against him; for the presence of the God in his depths fills his life with comfort and the joy of heaven. The grace of God grants him a joyful prospect of the future. To answer those who ask: ‘Why the divine care does not support you when you are persecuted?’ ... We say: What evil could dwell on us, as long as we look at death as being a setting forth to the Lord; as a mere change of life, from one status to another?! https://coptic-treasures.com/ 111 Everyone of us would say with confidence: “The Lord is on my side, I will not fear. What can man do to me?!” (6). “The souls of the righteous are in the hand of God, and no torment will ever touch them” (Wisdom of Solomon 3: 1)…. They persecute us, not because of any evil we did, but because they assume that we, being Christians, are adversaries to life and to ourselves1. (St. Clement of Alexandria) He did not say: ‘I will not suffer’, but said: “I will not fear, What can man do to me?!”. Namely, although I suffer, yet I do not fear; as, according to the apostle Paul: “If God is for us, Who can be against us?” (Romans 8: 31). Actually, there were many things against Paul, yet he did not deal with any of them the wrong way … He was beyond, and more exalted than all fears2. (St. John Chrysostom) In response to a question: What should man do in case a temptation and a sinful thought dwell upon him, Abba Moses said: [He should weep, seeking the grace of God to help him. He will soon find comfort if he knowledgeably presents his supplications; for it is written: “The Lord is on my side, I will not fear. What can man do to me?” (Psalm 118: 6; Hebrew 13: 6). (Garden of the fathers) “The Lord is for me among those who help me; Therefore I shall see my desire on those who hate me” (7) What preoccupies the psalmist’s heart is that God is on his side. He does not seek revenge against his enemies, namely, the demons and the sinners; but leaves them to God’s hand. In his spiritual strife, the believer fights against the devil and the sin, under the leadership of the Lord of glory Himself, who has drafted him; “the author (Leader) of our salvation” (Hebrew 2: 10); the Leader who has overcome the devil on the cross, and still overcomes him through us3. The devil may aim arrows against me;…But I have a sword. He may bear a bow; … But, being a soldier, I bear a heavy weapon. 1 Strom. 4: 11. 2 On Ps. 118. 3 Baptismal Instructions, 3: 11. https://coptic-treasures.com/ 112 We should not let despair dwell upon us, for we have several motives in good hope. Even though we may sin every day, let us approach Him, beseeching, supplicating, and seeking the forgiveness of our sins. By so doing, we would distance ourselves more and more from sin, drive the devil away, draw the love and compassion of God, and gain the blessings of the coming age, by the grace of our Lord Jesus Christ, and His love for man1. (St. John Chrysostom) The demons will only harm those who fear them, who are not protected by the strong and mighty hand of God, and who were not instructed the secret of the truth. The demons, however, fear the righteous. (Lactantius) It so happened one evening, that the devil, taking over the form of a beautiful woman, and imitating all her movements, proceeded to seduce St. Anthony. But he, with his mind filled with Christ, and thinking only of the spirituality of his soul, managed to quench the live coal of the deception of the enemy. The enemy tried to draw him to carnal pleasures; But he, full of anger and sorrow, and concentrating his thoughts on God’s threat to man of the everlasting fire and the non-dying worms, managed to go through the temptation unharmed. The devil was overridden with shame, for, considering himself like a god, was scoffed by such a young man. He who boasted on the flesh and blood, had to flee before a man in flesh – Anthony, with whom the lord worked. The Lord who, for our sake took over a human body, grants the body conquest over the devil; that every man who faithfully fights could say: “… Not I, but the grace of God which was with me” (1 Corinthians 15: 10). Having been unable to conquer Anthony, and finding out that he was utterly driven out of his heart, the devil, as it is written, gnashed his teeth, changed his form to that of an ugly child, that conforms to his mind, appeared humiliated before him, and seduced him with his devilish thoughts no more. Finally, talking to him with a human voice, he said: [I managed to deceive, and to cast down a multitude; but I miserably failed to hold my own against your strife and labor]. And when Anthony asked him about his identity, he answered him with a humble voice: [I am the spirit 1 Homilies on Matthew, 22: 8. https://coptic-treasures.com/ 113 of harlotry, clothed with seduction, to attack the chaste and the pure; …. I am he, for whose sake, the prophet rebukes my victims, saying: “The spirit of harlotry has caused you to stray” (Hosea 4: 12); … I am he who disturbed you for long, and whom you have overcome]. Anthony, having given thanks to God, courageously said to the devil: [You, therefore, are very lowly, with a dark heart, and the weakness of a child. From now on, I shall not fear you, for “The Lord is on my side, and I shall see my desire on those who hate me” (7, 8)]. Hearing those words, trembling with fear, the devil instantly fled away, and never dared to approach Anthony any more. It is amazing how one man, alone in such a wilderness, did not fear the demons, nor the multitude of vicious beasts and reptiles that often attacked him; Yet, as it is truly written: “He who trusts in the Lord is like Mount Zion” (Psalm 125: 1); By an un-shaking faith, “the beasts of the field shall be at peace with you” (Job 5: 23). (The Garden of monks) “It is better to trust in the Lord, than to put confidence in man” (8) In the midst of the celebrations of the feast, the believer, getting in touch with the exalted love of God, and His salvation work, will trust in the Lord with confidence that would raise him high above any trust in human arm, even his own arm, capabilities, wisdom, experience, and knowledge. There is nothing more frail than to put one’s confidence in man, which is, not only weaker than a spider’s web, but is dangerous as well. That is actually testified by those who have such a tendency to trust men, by whom they would be ultimately drawn on the ground. Trusting in the Lord, on the contrary, is not only strong, but is secure and unchangeable, described by the apostle Paul as: “Hope (in God) does not disappoint” (Romans 5: 5); and by Sirach who said: “Consider the generations of old and see: Has anyone trusted in the Lord and been disappointed?” (Sirach 2: 10) … If you, nevertheless, happen to be disappointed, it would be because you did not trust in God as you should1. (St. John Chrysostom) This saying conforms to what came in the prophecy of Jeremiah, saying: “Cursed is the man who trusts in man, and makes flesh his 1 On Ps. 118. https://coptic-treasures.com/ 114 strength; whose heart depart from the Lord” (Jeremiah 17: 5) … And blessed is the man who trusts in the Lord, who would be like a tree planted by the rivers of water, that brings forth its fruit in its season (Psalm 1: 3) ; has no fear of the heat; whose leaves are green, and would give fruit even in the time of draught (Father Onesimus of Jerusalem) “It is better to trust in the Lord, than to put confidence in princes” (9) What does he mean here by “princes”? … While departing from the bondage of Pharaoh, the believer perceives that what happened was not by the power of Moses, Aaron, or any other leader, but all has been through an exalted divine work. … The Lord may use the princes and leaders, yet He is the true Worker, who builds the house, guards the city, and gives an increase to the fruition of His vineyard. (To Nepotian the priest): Avoid entertaining with those of this world, particularly with those who, because of their high status in the society were swallowed by pride … You are a priest of the poor and crucified Christ, who lived on the bread of strangers. It is shameful for you to have the Consul and the Lectors stand at your door (to be in attendance to receive the Roman governor as he comes to your house). Even if you give an excuse for the luxury of your banquet in honor of the great guest, that, by it, you intend to intercede on behalf of the poor and the oppressed, your holiness; Your holiness, as a man of God, would surely be more appreciated than your wealth1. (St. Jerome) “All nations surrounded me, but in the name of the Lord I will destroy them” (10) The psalmist here is probably the king who was surrounded by the pagan nations, that could not endure the worship of the living God. It is a symbolic portrait of a spiritual king, whom the devil never ceases to oppose. The prophet calls upon God for the sake of the diverse sufferings of men, caused by the evil hosts, and of those who fight against faith in Christ; for all of them surround the righteous, and strive to make him fall; on account of that his way of life contradicts with, exposes, and rebukes theirs. But, in the name of the Lord he will conquer them, and chase them away, however and whoever they are. 1 Letter 52 to Nepotian, 11. https://coptic-treasures.com/ 115 (Father Onesimus of Jerusalem) The cause of the envy of the devil is that he does not endure to see, how man, who was created from dust, would have the privilege to be put in paradise. Although, in the sight of the devil, man is a lowly creation, yet he has hope in the eternal life; while he, the devil, being of a more exalted nature, has fallen down to become a part of the lowly realm1. (St. Ambrose) “They surrounded me, Yes, they surrounded me; but in the name of the Lord I will destroy them” (11) The Holy Book described the devil, sometimes as a horrible dragon, a roaring lion, or a vicious crocodile, etc. and other times as a little helpless jackal. Man, on his own, would be terrified to confront such a violent adversary; Whereas if he hides in the grace of God, he will see him weak, and unable to harm him. In the book of ‘Job’ it is written about the devil: “Will you play with him as with a bird, or will you leash him for your maidens?” (Job 41: 5). Birds would be caught and put in cages, and even, in some backward countries, are leashed with a thread, to entertain little children. But that would never be done to the mighty Leviathan! Since the fall of Adam, and his disobedience of the divine commandment, the devil and the hosts of darkness, sat in his heart, mind, and body, as though on their thrones. Hence the Lord came and incarnated from a virgin. For if he chose to descend to us with His deity without a human body, who, among men, would be able to endure it?... That is why the Lord dealt with men in a human body as a tool, by which He destroyed the spirits of evil who dwelt, and had their thrones in the human minds and thoughts. The Lord cleansed the conscience of man, and made his heart, mind, and body, His own throne2. (St. Maccarius the Great) “They surrounded me like bees; They were quenched like a fire of thorns; For in the name of the Lord I will destroy them” (12) According to father Onesimus of Jerusalem, the church of Christ is likened to the wise bee, which although small in size, yet it produces honey and wax for the benefit of man. Whereas the heretics, 1 Paradise, 12. 2 .5 : عظة 6 https://coptic-treasures.com/ 116 intending to liken the church, in an attempt to instigate their faulty heresies, they are not bees, but “like bees”. The bee (in the singular tense), mentioned in the book of Proverbs, is the church of Christ; on account of that she produces honey and wax, for the benefit of the kings and the commons; For her teachings are delicious, and her divine doctrines are upright. The church is likened to the bee, for the bee is honored because of its wisdom; and despite its little size, yet it is feared because of its painful sting by which it attack any intruder who may attempt to spoil its honey and wax. So is the church of Christ who received and honored wisdom; and though she seems little, on account of that she does not use the philosophy of this world, Yet, by the word of truth, she is able to split open and tear the words of the heretics, who attack her in an attempt to pollute her teachings. This bee is one and unique; whereas the heretics, although many, yet the prophet did not call them bees, but “like bees”; for they are more like wasps, which liken the bees, but are not bees; they produce, neither honey nor wax for the benefit of man, but they work on corrupting the good works. He called them “like bees”, on account of that, by their (camouflaged) talk, they may please the listener; and, according to the wise Solomon, may produce a kind of honey that drops from the lips of a harlot; and when they strike by their sting, they, themselves are destroyed. The oracles of such people would be crushed underneath the feet of those strong by Christ, and are quenched like a fire of thorns, by the righteous with the power of the Lord God. (Father Onesimus of Jerusalem) “They arrested Jesus, bound Him, and led Him away” (John 18: 12, 13); by which the prophecy concerning him was realized, saying: “They surrounded me like bees; they were quenched like a fire of thorns” (11).; And, “Many bulls have surrounded Me; strong bulls have encircled Me” (Psalm 22: 12)…. While in heaven, the cherubim and the seraphim, not daring to look at His infinite glory, they cover their faces with their wings; On earth, the adversaries laid their sinful hands on His holy body, contrary to the law!…. Can you imagine how great was the longsuffering of the Lord, and the love of the Savior, whom you worship1? (St. John Chrysostom) راجع الأب الیاس كویتر المخلصي، ص 1 .222 https://coptic-treasures.com/ 117 “You pushed me violently, that I might fall, but the Lord helped me” (13) Once things reach to the level of despair in the human hope, God, on His side, would bring forth help. This happened in the incident of Goliath (1 Samuel 17); and in a similar way with the saintly apostles; Hence Paul said: “Yet we had the sentence of death in ourselves, that we should not trust in ourselves, but in God who raises the dead” (2 Corinthians 1: 9) 1. (St. John Chrysostom) We should pray all the time, saying together with the blessed David: “Uphold my steps in Your paths, that my footsteps may not slip” (Psalm 17: 5); and, “He set my feet upon a rock, and established my steps” (Psalm 40: 2). God controls our hidden hearts, and guides our desires toward virtue, against their natural readiness to divert to iniquity; whether because of their lack of knowledge of the good, or of having pleasure in practicing abominations; which is apparent in the words of the prophet: “You pushed me violently, that I might fall”; proclaiming the weakness of our free will. Then he adds: “but the Lord helped me” (13); proclaiming God’s help to our will2. (Father Pavnotius) “The Lord is my strength and song, And He has become my salvation” (14) This marvelous praise is the song of conquest, often sung by the prophets (Exodus 15: 2; Isaiah 12: 2); And is sung by the church, especially during the rites of the great Friday. Commenting on the words “has become” in verse 14, father Onesimus of Jerusalem says:[The Son of God has been, still is, and will ever be; Namely, He is the same, yesterday, today, and forever; But the expression “has become” concerns us; according to the words of the apostle Paul: “He became for us wisdom from God – and righteousness, and sanctification, and redemption” (1 Corinthians 1: 30). When we become wise by Him, justified of our sins, cleansed, and saved from the bondage of sin, It would be said that He “has become” for us, wisdom and righteousness, etc. … And when it is said, likewise, that God the Father has made Him a Christ and Lord, this does not mean that He was not, then He so became; But it means that, when we submitted to Him by faith, He became Lord for us; Namely, we recognize Him as the Lord 1 On Ps. 118. 2 Cassian, Conferences 3: 12. https://coptic-treasures.com/ 118 who reigns on all. With this sense the psalmist says: The Lord is my strength and song, And He has become my salvation” (14); Namely I know now that salvation and strength are from Him, hence I praise Him]. “The Lord is my strength and song. And He has become my salvation”. Yes, “He is my strength”; … How about: “He is my song?”… He is my glory, praise, adornment, and exultation. He, not only liberates man from danger, but makes him exalted, reputed and glorified. . Everywhere, you will find that salvation is bound to glory. He means to say: As for me, this is my perpetual song, and my persistent cry-out… It is my role, to continue praising Him. Those, who have been corrupted by the demonic earthly songs, presenting as an excuse, that they find in them much fun; while the psalmist keeps on glorifying the Savior; I wish they perceive the horrible harm to which they are subjected1 (St. John Chrysostom) Finally, the Lord, the Source of our salvation teaches us, not only what we should think about, but also to know what we should do; saying: “I can of Myself do nothing; but the Father who dwells in Me does the works” (John 5: 30; John 14: 10). By the human nature He took upon Himself, He says that He can do nothing on His own; when we, the dust and ashes, think that we need no help from God, in what concerns our salvation. … We should, in everything, confess our natural weakness; and feel our need for His help; saying with the saintly psalmist: “You pushed me violently, that I might fall, but the Lord helped me. The Lord is my strength and my song, and He has become my salvation” (13, 14); and, “Unless the Lord has been my help, my soul would soon have settled in silence. If I say, ‘my foot slips’, your mercy, O Lord, will hold me up” (Psalm 94: 17, 18); Feeling that our hearts are strengthened in the fear of God, and in perseverance, we say: “The Lord was my support; He brought me out into a broad place” (Psalm 18: 18, 19). And knowing that knowledge grows by progress in work, we would say: “For You lighten my lamp, O Lord, lighten my darkness, for by You, I will be saved from temptation, and in You I take refuge”. Then, feeling that we have acquired courage and perseverance, and that we are walking along the way of virtue with greater ease and with less effort, we would say: “It is God who arms me with strength, and makes 1 On Ps. 118. https://coptic-treasures.com/ 119 my way perfect. He makes my feet like the feet of deer, and sets me on my high places. He teaches my hands to make war” (Psalm 18: 32-34) 1. “The voice of rejoicing and salvation is in the tents of the righteous. The right hand of the Lord does valiantly” (15) According to the Septuagint and the Coptic versions, it came as: “The voice of exultation and salvation is in the tents of the righteous”. The choir of singers used to repeat verses 15 and 16, being the refrain. . The tents of the righteous were not richly furnished, but were adorned with mercy and hospitality to strangers, like the tents of Abraham. When the dwelling place is free of oppression and injustice, they become filled with the voice of exultation and salvation. The dwelling places of the righteous in this life are the temples of God; and the age to come, they are the mansions set for them in His kingdom. In both of them there will be the voice of gladness with glorification of salvation…. In the dwelling places of the wicked, on the other hand, there are cry-outs, fighting, and reviling, may the Lord keep them away from us. According to Theodorus, the righteous in the age to come will feed on gladness and the glorification of God. (Father Onesimus of Jerusalem) There, you will never hear complains nor wailing; they will die while having the same feeling; for, considering death as mere departure, they bid farewell to those who die by singing praises, calling the funeral a mere ride to the place of eternal comfort2. (St. John Chrysostom) “The right hand of the Lord is exalted; The right hand of the Lord does valiantly” (16) According to the Septuagint and the Coptic versions, it came as: “The right hand of the Lord does valiantly; The right hand of the Lord exalted me; The right hand of the Lord does valiantly”. The right hand of the Lord is the Son of God; And also His works and might, by which He strengthens His people and His own, to confront those who persecute them; He exalts them, and conquer their adversaries. 1 De institutes caenoborum, Book 12: 17. 2 Homilies on 1 Timothy, hom 14. https://coptic-treasures.com/ 120 Tripling the words “The right hand”, refers to that the “Holy Trinity” did valiantly, granting man three kinds of goodness: a- When God the Father took dust, and made man in His image, and according to His likeness. b- When God the Son took for Himself the human nature, and exalted it above the highest heaven, by His ascension. c- When He granted man the gifts of the Holy Spirit; which are the healing of ailments, performing signs, speaking tongues, etc. As, according to the apostle Paul: “I can do all things through Christ who strengthens me” (Philippians 4: 13) (Father Onesimus of Jerusalem) The “right hand” of the Lord is understood in several ways. The Holy Book usually refers to it as a tool of wrath (Romans 9: 22), or as a power for protection and guarding: “No one shall snatch them out of My hand” (John 10: 28) 1. (St. Didymus the blind) “I shall not die but live, and declare the works of the Lord” (17) The right hand of the Lord does valiantly to him whose doctrines are right-handed (upright); and whose works qualify him to stand on the right hand of the just Judge, exalts him, and saves him from death that comes from sin; to say: “I shall not die but live, and declare the works of the Lord” (17), and His goodness. Saying: “I shall not die”, he means the other death referred to by the Lord saying: “Hr who believes in Me, though he may die, he shall live; and whoever lives and believes in Me, shall never die” (John 11: 25, 26) 2. (St. John Chrysostom) “The Lord has chastened me severely, but He has not given me over to death” (18) “The Lord has chastened me severely, but He has not given me over to death” … The psalmist does not give thanks to the Lord, on account of that He saved him from temptation; but, perceiving the great grace in which he reached, he refers to the benefit of temptation, 1 Commentary on Job 1: 11. 2 On Ps. 118. https://coptic-treasures.com/ 121 by saying: “The Lord has chastened me severely”.; namely, that temptation has made him in a better condition1. (St. John Chrysostom) Chastening (or rebuking), is a sign of the loving divine care, leading to understanding. The Lord demonstrates this kind of rebuke when He says: “O Jerusalem, … How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matthew 23: 37). And the Holy Book also says: “They (the Gentiles) served their idols, they sacrificed to their idols” (Psalm 106: 35-38). It is a sign of God’s great love. For, despite His knowledge of the disgrace of those who rejected Him, and how they have gone astray from Him, He nevertheless instigates them to repent. God says to the prophet Ezekiel: “And you, son of man, do not be afraid to talk to them; (for they may listen to you)” (Ezekiel 2: 6).; And He says to Moses: ”Go in, speak to Pharaoh king of Egypt, that he must let the children of Israel go out of the land; but I know that he will not let them go” (Exodus 6: 10). Here He shows two things: His Deity, shown by His prior knowledge of what will take place; and His love, by giving them the chance to choose repentance for themselves. Caring for His people, God rebuked them in Isaiah, saying: “In as much as these people draw near to Me with their mouths, and honor Me with their lips, but have removed their hearts far from Me” (Isaiah 29: 13). And He also says: “In vain they worship Me, teaching as doctrines the commandments of men” (Matthew 15: 9). Here, His loving care shows their sins, side by side with their salvation2. (St. Clement of Alexandria) “For whom the Lord loves, He chastens; and scourges every son whom He receives” (Hebrew 12: 6). In chastening him, though, He does not give him over to death; for it is written: “The Lord has chastened me severely, but He has not given me over to death” (18)3. (St. Ambrose) He who readily receives the chastening of the Lord, will benefit from, reform his views and works; and will not be given over to the kind of death that dwells upon the wicked. That is why the Lord allows for His own to go through tribulations and temptations, to benefit from 1 On Ps. 118. 2 Paedagogus, ترجمة دكتورة إیفا إدوارد بدمیاط . 1: 9 3 On Repentance, 1. https://coptic-treasures.com/ 122 them, the healing from the death of sin; according to the words of the apostle, saying: “For whom the Lord loves, He chastens, and scourges every son whom He receives” (Hebrew 12: 6). I wish you would show perseverance when you are chastened by the Lord as His children, “For what son is there whom a father does not chasten. But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons” (Hebrew 12: 7). (Father Onesimus of Jerusalem) “Open to me the gates of righteousness, I will go through them, and I will praise the Lord” (19) Participation in the procession of the feast, was only allowed for those who fear the Lord, to enter through the gates of righteousness: “Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in” (Psalm 24: 7). Some of you may dare to interpret the prophecy that says: “Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in” (7), that it refers to king Hezekiah, or to king Solomon, or to any other king. But it certainly refers only to our Christ, He, who appeared without beauty or comeliness, as is written in Isaiah, David, and the whole Holy Book; the Lord of hosts, on whom, God (the Father), has given honor; was risen from the dead, and ascended to heaven. If you so believe, it would be easier for you to be convinced by the events before your eyes1. The general and collective virtues are four: righteousness (justice), understanding, maturity, and chastity. These four virtues have four gates to enter through; namely, the good works. These gates are opened to him, who readily receives the chastening of the Lord, who cares for his own salvation; and are closed to the wicked who does not readily receive the chastening of the Lord. The gates of evil, namely, of transgressions, are open to him who seeks the temporal comfort, and does not care for his own salvation; and are closed to the righteous. The gates of virtues open up the gates of heaven to him who knocks on them; Whereas the gates of iniquities open up the gates of Hades to their followers. (Father Onesimus of Jerusalem) 1 Dialogue with Trypho. 84. https://coptic-treasures.com/ 123 Ascending victoriously to God the Father, our Lord Jesus Christ commands the angels, saying: “Open to Me the gates of righteousness, I will go through them, And I will praise the Lord” (19); Those gates which the angels talk about, saying: “Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in” (Psalm 24: 7) It is befitting for the gates to be commanded to lift up their heads, according to the ordinance and the secret of incarnation; and in conformity to the conquest of the cross. He goes back to enter heaven with greater power (taking His church along with Him), than when He descended down to earth1. (St. Jerome) Christ stands at the doors of our souls. Listen to Him say: “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him, and dine with him, and he with me” (Revelation 3: 20). About Him, the church says: “It is the voice of my beloved, He nocks saying: ‘Open for Me My sister” (Songs 5: 2).. There He stands, but not alone; With Him are His angels who say: “Lift up your heads, O you gates” … The gates about which the psalmist says: “Open to me the gates of righteousness” (19) Open up your gates to Christ to enter through them. Open up the gates of righteousness, chastity, daring, and wisdom. Believe in the message of the angels, saying: “Lift up your heads, you everlasting doors, and the King of glory, the Lord of hosts, shall come in” (Psalm 24: 7). Your door is the loud and public confession by the voice of faith; It is the door of the Lord, which the apostle longs to open to him, saying: “that God would open for us a door for the word, to speak the mystery of Christ” (Colossians 4: 3). Let your door, then, be open to Christ. Do not just open it, but lift it up, if it is truly an everlasting door, and not condemned to perdition. The ‘lintel’ of the door of the prophet Isaiah was lifted up, when one of the seraphim touched his lips with a live coal, and the prophet saw the Lord of hosts (Isaiah 6) 2. (St. Ambrose) 1 Homily 94. On Easter Sunday. 2 On Christian Faith 4: 2 (19). https://coptic-treasures.com/ 124 “The gates of righteousness” are opened to him who is chastised, whose sins are wiped out; for such a man could proclaim with confidence: “Open to me the gates of righteousness” (19). Symbolically, “the gates of righteousness” could be interpreted as being the gates of heaven which were closed before the wicked, and on which you are committed to knock with virtue, truth, and righteousness, to have them opened to you1. (St. John Chrysostom) “This is the gate of the Lord, through which the righteous shall enter” (20) Entrance through “the gates of righteousness” starts in the singular tense, then changes to the pleural. It probably refers to the entrance of the Lord Christ, as the Firstborn of those risen from the dead; to Him who precedes us by His ascension to heaven, to open up its gates to His believers, for through Him they are counted as righteous. The gates of the holy sites used to be called by names with special meanings; as for example, at Mount Sinai, there are 4000 steps that bring the pilgrim or the tourist up to a gate called ‘the gate of confession’, through which he crosses over to the top of the Mount. He who enters through the several doors of virtues, will finally come to one door, with no second, namely, to our Lord Jesus Christ, according to His words: “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture” (John 10: 9). Through this door, only the righteous will enter, for it leads to seeing God; not seen except by the pure in heart. To that one door, the virtues and divine teachings will lead us. The law and the prophets have likewise, have left us a program that would lead to Christ, and through Him to the bosom of God the Father, and to the kingdom of heaven. To such a program, will reach those who walk along the difficult way, through the narrow door, and not those who love comfort and prosperity in this world. (Father Onesimus of Jerusalem) Now, it is possible to understand the “gate of Zion”, as being contrary to the ‘gate of death’. The “gate of Zion” is self-control; which is meant by the saying of the prophet: “This is the gate of the Lord, through which the righteous shall enter” (20). 1 On Ps. 118. https://coptic-treasures.com/ 125 ‘Cowardice’ is a gate to death; whereas ‘courage’ is “the gate of Zion”. ‘Lack of reason’ is a gate to death; whereas ‘reason’ is the “gate of Zion”. In contradiction of “what is falsely called knowledge”, there is one gate, which is “the true knowledge free of profane and vain babbling” (1 Timothy 6: 20). But taking into consideration that “We do not wrestle against flesh and blood”, it could be said that, “the principalities, the powers, the rulers of the darkness of this age, and the spiritual hosts of wickedness in the heavenly places’” (Ephesians 6: 12), are the ‘gate to Hades and death’. (The scholar Origen) When our father Jacob prayed in Bethel, he saw “the gate of heaven” opened, and “dreamed that there was a ladder set up on earth, the top of it reaching heaven” (Genesis 28: 12). That “ladder” seen by him is a symbol of our Savior Jesus Christ, by which the righteous ascend from the lowly kingdom to the high kingdom; And “the gate of heaven” is, likewise, a symbol of Christ, according to His own words, saying: “I am the door. If anyone enters by Me, he will be saved” (John 10: 9). And according to David: “This is the gate of the Lord, through which the righteous shall enter” (20) 1. (St. Aphrahat, the Persian savant) Let us then cast ourselves down before the Lord, and pray to him with tears to make us merciful, to reconcile us to Him, and to let us go back to the befitting and the holy “brotherly love” which was we used to have. It is the “gate of righteousness” which would open up before us the way to life; according to what is written: “Open to me the gates of righteousness; I will go through them, and I will praise the Lord. This is the gate of the Lord, through which the righteous shall enter” (19-20). “Love” leads to unutterable heights. “Love” unifies us with God; … For “Love will cover a multitude of sins” (1 Peter 4: 8; Proverbs 10: 2). … By “love”, those chosen by God will become perfect; while without love, nothing would bring pleasure to God. … By “love”, God will take us to Him; …. 1 Demonstrations, 4: 5. https://coptic-treasures.com/ 126 By “love”, the Lord Jesus Christ will carry us; He who, by the will of God, shed His blood, and delivered His body and His soul for our sake. See, my beloved, how great and amazing is “love”!; How ineffable is its perfection! … Those perfect in “love”, by the divine grace, would sit in the seats of the righteous, and will appear at the proclamation of the kingdom of Christ. (St. Clement of Alexandria) There are gates to death, and to perdition, which are wide and spacious; And there are gates to life, which are narrow and rough, through which enter the upright, and those under chastisement1. (St. John Chrysostom) “This is the gate of the Lord, through which the righteous shall enter” (20). Through this gate, entered Peter, Paul, all the apostles and the martyrs; and the righteous still enter through it. Through this gate the robber who was crucified together with Christ, was the first to enter together with the Lord. … Have faith, then, and hope to enter through it. The psalm does not say, that through it the apostles and the martyrs shall enter; but says “Through it the righteous shall enter”. Through it, everyone who lives in righteousness, and is qualified to be among the beloved servants of the Lord will enter. The Lord does not seek the blood of those who testify to Him, but seeks the faith, through which they shed their blood. If our faith is strong up till martyrdom, that would be to our account. (St. Jerome) “I shall praise You, for You have answered me, and have become my salvation” (21) As the whole congregation praise the Lord, so will every member of the congregation. Salvation is a divine gift, presented to all, as well as to every individual. He gives thanks, not for the sake of what he was granted, but for the sake of what he was taught; which is actually why he was answered2. (St. John Chrysostom) 1 On Ps. 118. 2 On Ps. 118. https://coptic-treasures.com/ 127 The righteous confess to the Lord; He would respond to them, and become their salvation. (Father Onesimus of Jerusalem) 3- A COLLECTIVE PRAISE AND PRAYER: It was said that the whole congregation used to go around the altar in a procession, every day of the feast of the tabernacle. Then, on the eighth day, they used to go around it seven times, while singing praise to the Lord. Yet, after coming back from captivity, the priests used to do that in their court. “The stone which the builders rejected has become the chief cornerstone”(22) The cornerstone is the most important stone in a building, which binds the walls together in the foundation. There is, as well, a cornerstone above the door, which binds the door arch to its two sides, on the right and on the left, in the form of the letter V; without which the door would collapse, and no one would be able to enter into the building. There is a cornerstone hidden in the foundation underneath the building; and another one manifest above the door at the entrance. It is, therefore the hidden and the manifest; the first and the last; without which the building cannot stand; and no one can enter into it. That is the Cornerstone, rejected by the wicked; sought to be crucified by the scribes and the Pharisees. And it is the Cornerstone, beloved by the righteous, out of whom He sets a building on the rock of living stones. According to St. Didymus the blind: [Those who receive the gospel, who are born of non-perishable seeds, are a chosen and justified race. And will be, at the same time, living stones, built on the Living Cornerstone, the chosen and honored, the foundation of the apostles and the prophets, to set the spiritual house of God1]. This Rock is our Lord Jesus Christ, as it came in the Holy Gospel; for whose sake it came in the prophecy of Isaiah: “Behold, I lay in Zion a stone for a foundation; A tested stone, a precious cornerstone, a sure foundation; Whoever believes (in Him), will not panic” (Isaiah 28: 16). And in Daniel it came: “A stone was cut out without hands” (Daniel 2: 34). He is our Lord Jesus who was born from St. Mary, the virgin who knew no man; He who was laid a foundation for our holy church. 1 St. Didymus the Blind: Commentary on 1 Peter, PG 39: 1762. https://coptic-treasures.com/ 128 This stone, rejected by the builders, namely, by the scribes and the Pharisees, and the princes of the Jews; as they were called in the prophecy of Habakkuk: “Woe to him who builds a town with bloodshed; who establishes a city by iniquity” (Habakkuk 2: 12). He became the Cornerstone of the (catholic) church, who bound two categories of believers: the circumcised, and the Gentiles. Such a union could not happen by men, nor by angels; but was the work of the Lord, He who, in one Person, has gathered together the Godhead and the Manhood; And gathered together, as well, the diverse peoples into one faith; something amazing in our sight. (Father Onesimus of Jerusalem) The Lord will reward those who followed Him, the faithful who embrace these works with love, gladness, and piety: and will use them to establish the building belonging to Him, as living stones, conformed by faith, to become extremely solid by hope, and to unite together by love1. Just meditate in the position of the Lord Jesus Christ between the Jews and the Christians. Is He not a Cornerstone?! In a cornerstone, you see the end of one wall, and the beginning of another; a wall is measured up to this stone, and another is measured from it. Hence the cornerstone which binds two walls is counted twice. That is why ‘Jeconiah’, king of Judah, as a symbol of the Lord, as though a cornerstone, having been denied reigning on the Jews, and carried away by king Nebuchadnezzar, king of Babylon, to the Gentiles; So was Christ, the stone rejected by the builders, became a cornerstone (22). … The gospel had to reach the Gentiles2. Without the cornerstone, namely Christ, I cannot imagine how could men be built in the house of God, for God to dwell in them3! (St. Augustine) From Peter (1 Peter 2: 5), we learn that the church is the body, the house of God, built by living stones4. (The scholar Origen) Peter calls our Lord Jesus Christ, a chosen and precious stone, conformed by the glory and exaltation of the Godhead; He calls Him 1 Sermon 337. 2 Sermon on NT Lessons, 1: 15. 3 Letters 187: 3. 4 Commentary on John 10: 266. https://coptic-treasures.com/ 129 the Cornerstone; on account of that, through one faith, He binds two peoples – Israel and the Gentiles – together in one unity1. (St. Cyril the Great) As the Lord is the true Light who will ultimately come to this world for judgment; When He first came, He granted sight to the blind, and blinded those who see the wrong way. He honors those who bind themselves to Him in faith, and proclaims Himself to them as a trusted foundation; Whereas, to those who do not believe in Him, He would be a stone of stumbling and a rock of offense, considered as nothing, and rejected by the builders, namely by the scribes and the Pharisees2. (St. Didymus the blind) To show that He, Himself, is that stone, He said: “Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder” (Luke 20: 18), The leaders of the people gathered together against Him, and intended to destroy Him, on account of that they were not happy with His teachings. But He said: “On whomever (that stone) falls, it will grind him to powder”; for He opposed idolatry among other things; “The stone that struck the image, became a great mountain, and filled the whole earth” (Daniel 2: 35) 3 (St. (Mar) Ephraim the Syrian) By “the builders” he means the Jewish teachers of the law, the scribes and the Pharisees; who rejected Him, saying: “You are a Samaritan, and have a demon” (John 8: 48); And, “He is not from God; He deceives the people” (John 7: 12) 4 (St. John Chrysostom) It was said that St. Maccarius, while traveling in the company of some brothers, they heard someone wail, saying: [If a building of stone falls over me, I shall not die; but if a cottage of hay falls over me, I will die]. When the brothers saw how the elder marveled by that talk, they cast themselves at his feet, begging him to explain what they heard. He said to them: [There is indeed, O my children, a great secret in this talk. 1 Catens. 2 Catens. 3 Commentary on Tatian's Diatessaron, 16: 20. 4 On Ps. 118. https://coptic-treasures.com/ 130 This “stone” refers to the Lord Jesus Christ, about whom it is written: “The stone which the builders rejected has become the chief cornerstone…. It is marvelous in our eyes” (22-23; Matthew 21: 42). This is “the one pearl of great price, for which sake the merchant went and sold all that he had, bought it” (Matthew 13: 45-46); hid it in the secret places of his heart; and found it “sweeter than honey and the honeycomb” (psalm 19: 10); he, who keeps this stone in his heart, will get a reward in the glory of our Lord Jesus Christ in the eternal kingdom of heavens. Our Lord Jesus Christ has actually made His face like a solid stone, according to the apostle, saying: “The Rock was Christ” (1 Corinthians 10: 4).For the sake of the salvation of men, “He gave His back to those who struck Him, His cheeks to those who plucked out the beard, and did not hide His face from shame and spitting” (Isaiah 50: 6)…. Even if He presses on us by ailments, because of His great love for us, yet our souls will remain in a state of non-death, because of the purity of heart. The devil, on the other hand, is as helpless as hay; If he falls on someone unaware, and submitted him under his tyranny; If this man does not cry-out to the goodness of God; the Spirit of God will retreats from him, and his soul will die, despite being still in the body, because of the pains and rottenness of the ailments. (Garden of the fathers) “This was the Lord’s doing; It is marvelous in our eyes” (23) Having been rejected by you, O scribes and Pharisees, He became a Cornerstone for the early church, gathered together from the believers among the Jews and the Gentiles; and united them into one flock, and one divine secret. “This was the Lord’s doing; It was marvelous in our eyes” (23). It was marvelous that we, who, before the passion of the Lord, were without a covenant nor a law, came to have the adoption to God. … While the old garment deteriorated and fell apart. God wove for Himself another tunic. While you had the holy books; We have the understanding of the holy books. While you read the holy books, We believe in Him, about whom the books were written. While you attach yourselves to the pages, we attach ourselves to the meaning of those pages https://coptic-treasures.com/ 131 While you treasure the scrolls made of dead animal skins, We possess the Spirit, the life-Giver. What is more awesome than such a great secret?! (St. Jerome) “This is the day which the Lord has made; We will rejoice and be gad in it” (24) He who walks in a fellowship with the Lord Christ, the Sun of Righteousness, walks in the daylight, and his life would become a joyful day. Whereas he who rejects his Christ, would be covered by the darkness of sin; and his life would become a night with no light. According to St. Erinaos, this verse refers to the coming of the Lord Christ to Judea1. The meaning of: “the Lord has made?”, is that, being a Cornerstone, is not the work of man, nor of angels, archangels, or prophets. It is the work of God Himself, which, above anything else, represents his own feature2. (St. John Chrysostom) What we sing to our Lord, let us practice by His help; being sure that “every day made by the Lord”, is said for some good reason about a certain day. We read that when God created heaven and earth, He said: “’Let there be light’, and there was light; … And God saw that the light was good; … and God called the light day, and the darkness He called night” (Genesis 1: 3 – 6). But there is another day, a good day, which we specially commend, about which the apostle says: “Let us walk as is befitting of the day”; “The day”, when the light of the Word of God shines on the hearts of the believers, and scatters the darkness, not from the eyes, but the evil habits. Let us then, receive that light; Let us rejoice and be glad in it; Let us listen to the apostle, saying: “We are all sons of light and sons of the day. We are not of the night nor of darkness” (1 Thessalonians 5: 5) 3. (St. Augustine) The prophet calls the duration of the works of the incarnation of the Son of God: “a day”. As what was achieved during that period; 1 Cf. St. Irenaeus: Adv. Haer. 4: 33: 11. 2 On Ps. 118. 3 Sermons, 230. https://coptic-treasures.com/ 132 namely, the reconciliation of God with men; the taking away of the temporal controversy (in the believer); the exaltation of human nature above the highest heaven; the opening-up of the gates of paradise; the restoration of man’s early honor; the wiping out of the curse; the decrease of the authority of sin; and the breaking down of the sting of death; … were all the work of the Lord; for the sake of which we rejoice and be glad. The prophet calls that duration “a day”, on account of that the first day of creation, has been an introduction to it, distinguished from the rest of the days made by God; having created in it the light, by whose rising and the setting, the day and the night were designated by the Lord as “the first day” (Genesis 1: 5)... (Father Onesimus of Jerusalem) There was another day different from the rest of the days that came since the beginning of creation, by which we measure the time -- the day of the resurrection of the Lord Christ -- the beginning of another creation; For, according to the prophet, in that day, God created a new heaven and a new earth (Isaiah 65: 17). What heaven? … The steadfastness in the faith in Christ (Luke 8: 15) And what earth?.... The good heart. I say as the Lord said: [In this new creation, the earth absorbs the rain falling on it, and makes the heads of grain ripen and bear fruits;. the sun is the pure life, the stars are the virtues, the air is the pure city, the sea is the depth of the riches of wisdom and knowledge, the grass and green plants are the divine good teachings, where the people of God find their pasture, and the trees that give fruit are the consummation of the commandments of God. And on that very day – the day of the resurrection of the Lord -- the true man was created, who came to be “in God’s image, and according to His likeness” (Genesis 1: 26) 1]. (St. Gregory of Nyssa) “They shall come up out of the land” (Hosea 1: 11). ; Namely, they shall truly live the good life of saints. … Great will be that day of Christ, when He comes down from heaven, sits on His glorious throne, raises all the dead to life, “and rewards each according to his works” (Matthew 16: 27). …Understanding “That day” as (the day of visitation), in which the Lord Christ forgives the sins of the Greeks, as well as of the Jews, and of all those who have wronged Him; is not مؤسسة القدیس أنطونیوس: وقام في الیوم الثالث، 2006 ، ص 12 . ترجمة دكتور سعید حكیم یعقوب. 1 https://coptic-treasures.com/ 133 a deflection from the truth; As, according to the prophet David: “This is the day which the Lord has made; We will rejoice and be glad in it” (24) 1. (St. Cyril the Great) In the Old Testament, the figure “8”, refers (in Latin) to a group of eight verses of poetry – Octave. As according to Ecclesiastes: “Give a serving to seven, and also to eight” (Ecclesiastes 11: 2)…. In the New Testament, the eighth day is the day of the resurrection of the Lord Christ; when the new salvation shined on all; “the day which the Lord has made; We will rejoice and be glad in it” (24) 2 (St. Ambrose) God, surely, has made all the days; but the other days could be referred, as well, to the Jews, to the heretics, and even to the pagans. …But “The day of the Lord” is the day of the resurrection, the day of the Christians, our day… When the pagans call it ‘Sunday’, namely, the day of the sun, we are very content with this nomenclature, for it is truly, the day when “the Sun of Righteousness shall arise, with healing in His wings” (Malachi 4: 2)…. Does the sun have wings? … Let the Jews, and those like them, who only follow the literal interpretation of the Holy Book, answer this question3! As the virgin St. Mary, the mother of God, occupies the first place among women, So the day of the resurrection of the Lord is the foremost among the days. Let me tell you a new thing, according to the Holy Book: This day, although it is one of the seven days of the week, yet, in its prominence, it surpasses the seven, and is called ‘the eighth day’; which is the reason that, some psalms has the title: “for the eighth, or for the octave”; It is the day in which the synagogue ends, and the church is born. According to the number, eight souls were saved in Noah’s ark (Genesis 7: 14); which according to St. Peter, conforms to the church (1 Peter 3: 20-21) 4. On that day (the Sunday of resurrection), the Lord Christ – and with Him the robber – cancelled the flaming and turning sword guarding the way to paradise (Genesis 3: 24), and reopened its gate, which no 1St. Cyril of Alexandria Commentary on Hosea 1: 9. 2 Letter 50 to Horontianus. 3 Homily 94. 4 Homily 94, on Easter Sunday. https://coptic-treasures.com/ 134 one could go through. Now, the angels say: “Open the gates of righteousness; I will go through them, and I will praise the Lord” (19). Once that gate was opened, it would never be closed again before the believers1. (St.Jerome) “Save now, I pray, O Lord. I pray, O Lord, I pray, send now prosperity” (25) According to the Septuagint and the Coptic versions, it came as: “Save us, O Lord; O Lord, pave our ways” The word “Save” in Greek, came as “Hosanna”. Those who are filled with the goodness of Your incarnation, Save them from the snares of sin; and grant them prosperity, namely, make their way easy toward goodness. (Father Onesimus of Jerusalem) 4- A PRIESTLY BLESSING: It bears an echo of the blessing that came in the book of Numbers 6: 24-26. “Blessed is he who comes in the name of the Lord. We have blessed you from the house of the Lord” (26) The regular workers come to the Son of Joseph, singing: [Blessed is Your coming, O Master Worker everywhere. Your workmanship is apparent in the ark of the covenant (Exodus 25: 10-16); And in the form of the tabernacle of the meeting (Exodus 26). In the congregation, which has been only for a limited time2. (St. (Mar) Ephraim the Syrian) “God is the Lord, and He has given us light. Bind the sacrifice with cords to the horns of the altar” (27) According to the Septuagint and the Coptic versions, it came as: “Set a feast for those who reach up to, and embrace the horns of the altar”. When the psalmist saw, by the eye of prophecy, the coming of the Lord Christ in flesh to the world, and the goods that the believers will get from it, he was filled with joy, and instigated them to hold a feast and to rejoice for the sake of the goodness of God. 1 Homily 94, on Easter Sunday. 2 Hymns on the Nativity, 6. https://coptic-treasures.com/ 135 As to those who reach up to the horns of the altar, he probably refers to the two cherubs of glory, made of gold, who, by their wings, embraced and covered the ark of the covenant from above. Or he means to say to the believers: Hold a feast, and gather together in such a dense multitude, until you reach the horns of the altar; … Rejoice and be glad for the sake of the grace you have got, … and offer the Lord an abundance of virtues that increase until they reach the cross of Christ; … Namely, receive even death, for the sake of His love; endure afflictions and temptations for the sake of faith, uttering the truth; according to the words of the Lord of Glory, saying: “If anyone desires to come to Me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9: 23) (Father Onesimus of Jerusalem) The Lord says: “Let them make me a sanctuary, that I may dwell among them” (Exodus 25: 8); Namely, Christ appears in the church, and be glorified in all its members; according to the psalm, saying: “God is the Lord; and He has given us light” (27). Notice this as well: Although God came down on the mountain in the form of fire, and seen by the whole people; Yet, aying: “Let them make a sanctuary, that I may dwell among them” (Exodus 25: 8), is as though, He has not appeared yet… The true appearance of God will be by the Lord Christ, in whose Person we see the Father Himself1. (St. Cyril the Great) 5- A RESPONSE BY THE KING: Here, and for the second time, we hear a sole voice uttered by the king, saying: “You are my God, and I will praise You; You are my God, I will exalt You” (28) 6- A COLLECTIVE CONCLUSION: “Oh, Give thanks to the Lord, for He is good! For His mercy endures forever” (29) As though It is not enough for him to offer this sacrifice, but he calls upon the multitude to partake of the praise and the thanksgiving; and to proclaim God’s mercy, glorifying His eternity and greatness everywhere2. 1 .63- 2006 ، ص 62 ، مؤسسة القدیس أنطونیوس: السجود والعبادة بالروح والحق، ج 5 2 On Ps. 118. https://coptic-treasures.com/ 136 (St. John Chrysostom) AN INSPIRATION FROM PSALM 118 I CALL EVERYONE TP PARTAKE OF YOUR PRAISE, O LORD My depths cry out to all humanity; Let us all praise and give thanks to the Lord; Let us confess to Him our sins, and get attached to Him; For He, alone, is the Forgiver of sins. Nail Your fear, O Lord, in our hearts; To love and fear You; To live by You, and praise You forever; I give you thanks, for You allowing for me to go through affliction; For, as a Father, You seek the edification of my soul; I cry out to You in my affliction; Yet, I do not seek to be spared the affliction; But to be set in a broad place; To bring me and my brethren into the width of Your heavens; To bring us forth into Your bosoms; To let us experience Your amazing love. In my affliction, I shall not be preoccupied with my sufferings; And I shall not seek from anyone to save me; But I shall only look up to You; I shall resort to You, O the refuge of those who cry out to You; I do not care if all the hosts of darkness stir-up against me; They will never draw my eyes away from You; They attempt to push me forth to perdition; They tend to kindle my heart with the fire of iniquity; But, as You are my strength; No defeat shall ever dwell upon me; As You are my praise, No vain sorrow will ever captivate me; As You are my salvation, I shall not be destroyed, as long as I am in Your hand; You turn my affliction into a new experience, to enjoy Your mercies. The enemy intends to break me up by affliction; But by Your goodness, You turn my affliction into a way to encounter You; https://coptic-treasures.com/ 137 You are the Gate of Righteousness; … Yes, You are the Righteousness itself; Let me enter into Your bosoms, and get attached to Your righteousness; That my whole being would turn into a harp; On which Your Holy Spirit plays. You are the Cornerstone; You are the Rock of ages; You are the Builder of my soul; Who can destroy Your work in me?! What power could stand against Your grace?! You make a marvelous thing out of my depths; Instead of my corruption, You grant me non-corruption; Instead of my days, You grant me Your day, which is like You; You make my whole life Your day; You make it Yourself; not entrusting my salvation to any creation! O my God, the more I praise You, The more the flame of my heart becomes kindled with longing for You; I call upon everyone to gather together with us, and partake of Your praise; That the hearts of all mankind would be filled with the joy of the Spirit; That all mankind would join the heavenlies; And our life would turn into an everlasting joy. https://coptic-treasures.com/ 138 TABLE OF CONTENTS CHAPTER 111: THE FEAR OF GOD IS THE WAY TO KNOWLEDGE. Knowledge and collective worship; Knowledge and meditation in the works of the Lord; Knowledge and the Word of God; Knowledge and the fear of God. -- An inspiration from psalm 118: My soul praises You, O Lord, for the sake of Your salvation. CHAPTER 112: THE FEAR OF THE LORD PREVAILS OVER ALL FEARS: The exultant man who fears the Lord; He who fears the Lord and his holy household; He who fears the Lord challenges the Darkness; He who fears the Lord is steadfast forever; The compassionate man who fears the Lord; The wicked will be belittled before the man who fears the Lord. -- An inspiration from psalm 112: Shine, O Lord, with the light of Your love on me. CHAPTER 113: CONDESCENSION OF GOD, WHOLE IN MAJESTY. Who worship God? When do we worship God? Where do we worship God? The majesty of the worshipped God; The amazing Condescension of God. -- An inspiration from psalm 113: Fill my life, O Lord, with the spirit of praise. CHAPTER 114: THE SONG OF EXODUS: God, the Mighty Leader; The presence of God, God of Jacob. -- An inspiration from psalm 114: Prepare, O Lord, my crossover journey to You. CHAPTER 115: THE INEFFABLE AND IMMEASURABLE DIVERGENCE BETWEEN GOD AND THE IDOLS: A collective confession; An immeasurable divergence between God and the idols; The trust in God; Let us bless the Lord. -- An inspiration from psalm 115: You are, O Lord, my help and my shield. https://coptic-treasures.com/ 139 CHAPTER 116: SETTING FORTH TO THE LAND OF THE LIVING. The proclamation of the practical faith; The affliction and the salvation; The return of the soul to her true rest; “Ehat shall I render to the Lord for all His benefits toward me?” A sacrifice of thanksgiving. -- An inspiration from psalm 116: I believed, O Lord, and my heart unceasingly opened up to praise You. CHAPTER 117: A BLESSING FOR ALL THE GENTILES. -- An inspiration from psalm 117: Let us all be one holy church. CHAPTER 118: HOSANNA (SAVE US). A collective praise and prayer; A personal praise of thanksgiving; A collective praise and prayer; A priestly blessing; A response by the king; A collective conclusion. -- An inspiration from psalm 118: I call every one to partake of Your praise, O Lord.
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