A PERPETUAL BATTLE This psalm is a personal lamentation, a prayer presented to God for the sake of deliverance from affliction, in complete trust in God who saves His believers from their enemies. As the enemies in the Old Covenant refer to the devil and his hosts, the psalmist sees in his enemies the character of violent oppression, and that they keep on setting traps to catch him. Yet he believes that evil always comes back over the wicked, while God supports the innocent oppressed. The devil will never cease to fight those who intend to consummate the will of God; and is more violent against the true leaders, particularly the shepherds and the preachers. 1- The weapons of the enemy: The devil uses two dangerous weapons: the deceptive tongue (1 – 3), and the hidden snares (4 – 5). 2- The weapons of God: It is befitting of us to confront this enemy with divine weapons, namely praying (6 – 11), holding fast to God’s promises, and practicing praise and thanksgiving (13). The prophet David wrote this psalm concerning king Saul, who kept on listening to the slanders of those who had a grudge against him (David). I believe that, listening to this psalm, you hear the voice of the church, dwelling among the wicked, complaining, sighing, and pouring a prayer to God; For her voice in every prophecy is that of every needy, who hungers and thirsts for righteousness (Matthew 5: 6); until she ultimately comes to enjoy the reward kept for her, according to the divine promise1. (St. Augustine) 1- The plotters 1 - 3 2- A cry-out to God, our Savior 4 - 5 3-The way of salvation 6 - 7 4- Bringing evil back upon the wicked 8 -13 The title: Prayer for deliverance from evil men To the chief musician. A psalm of David. 1 On Ps. 140 (139). https://coptic-treasures.com/ 94 According to the Septuagint and the Coptic version, it came as: The ultimate end, by David. … On this St. Augustine comments, saying: We seek no ultimate end except that expressed by the apostle Paul, saying: “Christ is the end of the law for righteousness for everyone who believes” Romans 10: 4) The Lord Christ is of the seed of David, not according to the Divinity, by which He is the Creator of David, but according to His manhood. This psalm is presented to the Son of David Himself; It is the voice of His body, namely, of the church. (St. Augustine) 1- THE PLOTTERS: “Deliver me, O Lord from evildoers; Preserve me from violent men” (1) The psalmist starts this psalm by presenting a prayer to God to deliver him from the slanders of the wicked who kept on distorting his reputation, and from the oppressors who kept on violently plotting against him. The devil will never cease to oppose the believers in every way; for he is the enemy of God Himself in the persons of His believers. In every generation there will be the “violent men”, opposing the divine Truth, particularly in the end of times when “the man of sin, the son of perdition” is revealed (2 Thessalonians 2: 3). The secret of the conquest of the church is her prayers to God who, alone, can strengthen and keep His church, and support the believers in their afflictions. According to Father Onesimus of Jerusalem, the word “evil” in Greek is translated as (suffering). Evil brings suffering and anguish over man. When Cain killed his brother Abel, he actually caused his brother to be sent, crowned with glory, to a life of non-corruption; while he, himself, had his life filled with anguish. Likewise, Joseph’s brothers, having betrayed their brother and done evil to him, caused himto be glorified, while they had their lives filled with doubt and apprehension. According to St. Augustine, after talking about deliverance from the evildoers, the psalmist talked about the man of violence; for the evildoer is usually violent, even against him, with whom he enters into a deep friendship. The Holy Book, indeed, seeks from us not to judge those on the outside, but those on the inside. It does not isolate us from the nonhttps:// coptic-treasures.com/ 95 believers, but exhorts us to love them; Yet, a friendship that goes beyond the fitting limits, may cause harm to the soul. St. Augustine is probably fearful for the sake of his people, lest their intimacy without limits with the heretics, would cause their children to pervert from the evangelic truth. For the heretics, by their seemingly gentle words, attempt to destroy the upright faith, and inject their poisonous views into souls. “Deliver me, O Lord, from evildoer”. Not just from a single man, but from the whole category; Not just from the (vessels), but even from their prince, namely, Satan. Why does he say “man”, if he means Satan? For he was symbolically called “man” (see Matthew 13: 24- 28). Now, we have become light against darkness, namely, against the sinners, still acquired by Satan, together with their prince himself, who works in the children of iniquity. “And preserve me from violent men”; for the violent man is evil and unrighteous. Lest you may think that any unrighteous could be a good man, as many such men may look as though harmless, not violent, nor persecutors; Yet they are unrighteous, in the sense that they practice certain abominable habits, like excessive wine drinking, fornication, etc. An evildoer is any unrighteous man; he is harmful, whether he is gentle or violent, and will cause harm to those who fall into his nets, even if he seems on the outside to be harmless1. (St. Augustine) We say: “Deliver me, O Lord from evildoers; Preserve me from violent men”; For our Lord Himself command us, saying: “Pray that you do not fall into temptation”. We should not fall into temptation through our free option; yet, in case it happens to dwell upon us, we should endure it with courage, and seek God’s help; presenting to Him, on our side, what give him pleasure of good works. Notice, O Christian, how he did not seek from God to deliver him from wild beasts, lions, serpents, or scorpions; but to deliver him from the evildoer; For the former creatures have been so born by nature; whereas man may seem contrary to his nature, and would be, accordingly, difficult to detect. (Father Onesimus of Jerusalem) 1 On Ps. 140 (139). https://coptic-treasures.com/ 96 Nothing is more harmful to man than sin; Ridding oneself of it, would turn trouble away, and make everything easy and peaceful for him; whereas with it, everything would go down, and would provoke destructive tempests. I wish we would not be reproached to describe an evildoer as more vicious than a wild beast; on account of that the latter, although wild by nature, and the way it acts is befitting of it, yet it could be easily tricked. The former, on the other hand, who intends to do evil, adopting a diversity of deceptive appearances; avoiding his harm would prove far more difficult than avoiding a wild beast. Being wolves clothed as lambs, many would unwittingly become their victims. Hence, the psalmist prays to God to deliver him from the deception of such men, whose appearances are used by Satan to strike his victims with them. As craftiness has many consequences, and the unexpected temptation may bring forth much trouble, the Lord taught us to pray: “Lead us not into temptation, but deliver us from evildoers”. As the ways of attack are diverse, there is great need for getting prepared to confront them. It is like when someone intends to sail across the ocean; he is committed to get prepared against violent waves, storms, tides, hidden rocks; attacks of vicious sea animals; traps of pirates; probable hunger and thirst; controversies between sailors; decrease of provisions; etc. As all those sources of danger in sailing across the sea, necessitate taking precautions, and making plans to confront them; We, likewise are committed to take precautions against the difficulties of the present life, against the lusts of the body, the anxieties of the soul,the deceptions of men, the attacks of enemies, the evil plots of false friends, the need, the sufferings, the insults, beside the envy of the devil and his hosts; until the time comes when man ultimately reaches the royal city, and enters with his (cargo) into a secure haven1. (St. John Chysostom) As there is no way for the devil to succeed, like deceiving us through evildoers, the psalmist prays to God to deliver him from their deception2. (St. Jerome) “Who plan evil things in their hearts; they continually gather together for war” (2) 1 On Ps. 140. 2 On Ps., homily 50 on Ps. 139 (140). https://coptic-treasures.com/ 97 The psalmist moans, for the wicked oppose him for no reason except that they find happiness in entering into destructive wars. He cries out to God, because what they reveal is different from what they hide in their hearts; because their hearts are filled with evil, even though they bear the appearance of meekness and gentleness. On another aspect, because, all their life, they continually gather together for war; and use every chance to practice their evil acts. Instead of fighting against the devil and sin, they even practice violence against one another. It would be easy to keep away from an obvious enemy, who has oppression on his lips and in his heart; but it is difficult to avoid him who utters good words by his lips, while hiding evil in his heart1. (St. Augustine) They actually kill by their minds; and murder by the evil hidden in their hearts; Their whole life, they gather together for war. (Father Onesimus of Jerusalem) “They sharpen their tongues like a serpent; the poison of asps is under their lips” (3) The first task of the wicked is to sharpen their tongues to become deadly like swords; and to let their words come out of their lips as lethal poison. “The poison of asps is under their lips”. Here, the psalmist warns us against the heretics, whose words bear amity on the surface, while they are actually loaded with lethal poison2. (St. Jerome) Notice how he likens the evildoer with the serpent, that, among all beasts, has craftiness and deception to cause harm. Having no feet by which its approach could be heard; it smoothly crawls, yet not in a straightforward path. So are the evildoers who smoothly crawl, undetected, to do harm, who hide “the poison of asps under their lips3”. (St. Augustine) Do you notice the meanness of sin? It turns men into vicious beasts, serpents and asps; and turns the tongue of mind into a horrible tool4. 1 On Ps. 140 (139). 2 On Ps., homily 50 on Ps. 139 (140). 3 On Ps. 140 (139). 4 On Ps. 140. https://coptic-treasures.com/ 98 You should learn from those beasts how to reach virtue, and avoid iniquity. The jackals and the serpents are crafty and deceptive; do not imitate them; but imitate the bee that flies over the fields to draw its nectar, not from all flowers, but only from the right ones. You should follow its lead; choose for yourselves what is of benefit, and practice your work by the freedom of your option1. (St. John Chrysostom) As the bite of the serpent can kill the body of a man, the poisonous word, likewise, can kill the soul by its deception. That would apply to all those who throw wile and slander against others; and would also apply to the heretics who smear their vain teachings with the poison of the devil, to deceive the souls of the simple2. (The scholar Origen) Their wars are worse than the traditional wars, that are carried out by traditional tools; The wicked “evildoers” turn their tongues, given to them by God to glorify Him, into what are like the fangs of serpents, that carry lethal poison, to kill the hearts of men by their slanders wile, and blasphemy. Moreover, while the traditional battles are carried out within certain battle fields; those of the evildoers happen everywhere: in homes, on the streets, and open markets. They hide their tricks as snares and nets, they set along the pathways of men, as destructive spurs and offenses, from which no one can be delivered, except by the help of God. (Father Onesimus of Jerusalem) The heretics, who are worse than all, have sharpened their tongues, even against the Holy Spirit; who have, according to Erinaos, the interpreter, dared to utter things full of hypocrisy’ and claimed to be, themselves, the Holy Spirit; among whom was Simon the sorcerer, mentioned in the Book of Acts3. (St. Cyril of Jerusalem) 2- A CRY-OUT TO GOD, OUR SAVIOR: “Keep me, O Lord, from the hands of the wicked. Preserve me from violent men, who have purposed to make my steps stumble” (4) 1 Concerning the Statues, homily 12. 2 Commentary on Rom 3: 13. . 3مقال 6 :16 https://coptic-treasures.com/ 99 St. John Chrysostom often talks about the dangers of the wicked, saying that the devil will never find a more effective tool than the use of the wicked against the righteous. Yet, at the same time, what would come over the wicked himself through his deception of the righteous, is far worse than what would come over the righteous. The evil, practiced by the wicked, would fill the cup from which he drinks. Nothing is more oppressive against righteousness, than those who practice evil, who do wrong against themselvesbefore doing it against the others1. (St. John Chrysostom) Here, we are committed to pray, and not to enquire who they are. … But how can you pray against such people; For many are those who pray in the wrong way against the wicked. “who have purposed to make my steps stumble”. We cannot understand this in a non-spiritual way…. He makes your steps stumble if he hinders your progress along God’s way -- the upright way; if he makes you fall along the way; draw you out of the way; let you stop. or let you go back to where you were. What happens to you here is deception and hindrance; against which you are committed to pray, lest you lose the heavenly inheritance; lest you lose Christ, with whom you are a partner in inheritance; and with whom You are made to live together forever. You havebecame a heir, not to someone you will outlive after his death, but to Him with whom you will live forever2. (St. Augustine) “The proud have hidden a snare for me and cords; they have spread a net by the wayside; they have set traps for me” (5) The devil will not cease to set nets and hidden snares to catch the innocent; and he trains his servants, who work to his account, to be experts in setting these snares, and to use every possible way to seduce their victims to fall into the net of the devil. The psalmist pray to God to keep him from falling, and to grant him the spirit of discernment, wisdom, and strength; for there is no deliverance for him except by a divine intervention. Saying “the proud” is a short description of the whole body of the devil; For most of them claim to be righteous when they are actually 1 On Ps. 140. 2 On Ps. 140 (139). https://coptic-treasures.com/ 100 wicked; for whom there is nothing more serious, than not confessing that they are sinners. They are false righteous who envy the true ones … That is the devil’s first wish; who having, himself, fallen, he envied the man, still standing aright. What are “the cords”? It is written: “He is caught in the cords of his sin” (Proverbs 5: 22); and Isaiah says: “Woe to those who draw iniquity with the cords of vanity” (Isaiah 5: 18). Why was it called “cords”? Because every sinner, who is kept in his sins, adds a sin to his sins. Being accused of his sins, to get reformed; defending himself, would double his sins, which should be taken away by confession; and he most probably adds other sins beside the ones that he already committed…. Those spread their sins before the righteous, in an attempt to provoke them to practice the evil they themselves do. “They have spread a net by the wayside”. Not on the way, but “by the wayside”. The ways are the commandments of God; out of which I wish you do not go astray, to avoid falling into nets and snares by the wayside1. (St. Augustine) He sets his nets, not only for his relatives, friends, or his wife; but he sets them even for himself2. (St. John Chrysostom) “They have spread a net for me by the wayside”. The heretics attempt to set snares for me in the Holy Book, by presenting false and vain interpretations3. (St. Jerome) “A noose is hidden for him on the ground, and a trap for him on the road” (Job 18: 10 LXX). That is a fact; for the devil hides his snares in the ground, through using those whom he has deceived, those who live according to the wisdom of this world (1 Corinthians 6: 2; 3: 9); and according to the lusts of men (1 Peter 4: 2; 2 Peter 1: 4). The devil attempts to catch his victims by using all the possible ways of men. He would attempt to catch the righteous by self-righteousness, and the sinner by his own greed. David sings, prophesying: “They have spread a net by the wayside; they have set traps for me” (5). (Father Hesichius of Jerusalem) 1 On Ps. 140 (139). 2 On Ps. 140. 3 On Ps., homily 50 on Ps. 139 (140). https://coptic-treasures.com/ 101 How could man say that he is safe from those enemies? I started to talk about this; but I think I have to deal with this issue of the enemies with some detail. Having recognized who they are, let us now talk about how we can defend ourselves against them. … “I shall call upon the Lord, who is worthy to be praised; so shall I be saved from my enemies” (Psalm 18: 3). That is what you have to do: Call the Lord by praising Him. For you will never be safe from your enemies if you praise yourself. The Lord Himself says: “Whoever offers praise, glorifies Me; and to Him who orders his conduct aright, I will show the salvation of God” (Psalm 50 23). Where is the Way?...In the sacrifice of praise. … Do not let your feet go astray from this way; … stick to it ; … do not get away, one step, from praising the Lord; for, in case you go astray from this way, and praise yourself, instead of praising the Lord, you will never be delivered from your enemies, about whom it is said: “They have spread a net for me by the wayside” (5). … If you, therefore, happen to think that there is some goodness in you, even to the least extent, you would be going astray from the way of praising God….If you deceive yourself, why should you marvel if you are deceived by your enemy? … Listen to the apostle Paul, saying: “If anyone thinks himself to be something, when he is nothing, he deceives himself” (Galatians 6: 3) 1. As though he says: Which way will you take? …“I am the Way”. Whereto are you going? …“I am the Truth”. Where will you dwell? … “I am the Life”. Let us then walk along the way with confidence. Do not be afraid of the nets spread by the enemy; for he spread them by the wayside, and would not dare to spread them on the way itself; For Christ is the Way. Yet he will never cease to spread them by the wayside. That is why it is said in the psalm: “They have spread a net for me by the wayside” (5 LXX).; and in another book, it is written: “Know that you are stepping among snares” (Sirach 9: 13). Yet these snares are not set on the way, but by the wayside. Why then, should you fear? Just walk along the Way! You should fear if you go astray from the way; That is why the enemy was allowed to set his snares by the wayside; lest, through the security of pride, you may forget the way, and fall into the snares. 1 Sermon on NT Lessons, 17: 6. https://coptic-treasures.com/ 102 The humble Christ is “the Way, the Truth, and the life”. Christ is the glorified Most High God; If you follow His lead in humility, you will reach glory1. If you accuse yourself, the enemy will find no way to accuse you before the judge. If you accuse yourself, and the Lord is your Savior; the enemy would be nothing but a mere swindler. By that, the Christian can strengthen himself against his unseen enemies (the devil and his hosts). Being unseen, the enemies, have to be confronted by unseen ways. (St. Augustine) Seeing the snares of the devil set over the whole earth, Abba Anthony sighed and said: [O Lord, who can get away from all this?] A voice came to him from heaven, saying: ‘The humble can get away from them’.When the brethren asked an elder: [Did St. Anthony see the devil in a sensory or a mental way? And who said to him that by humility man can get away from his snares?] The elder answered: [St. Maccar saw something like that in the inner wilderness. He saw the likeness of two men; one of them clothed in a robe full of holes, and has several colors; and the other clothed in a torn out robe, to which several vessels are attached. Each of them had wings covering him all around. …. All that, St. Maccari saw by his physical eyes; Whereas St Anthony, by his mental eyes, saw all the snares that the devil sets for the monks all the time, in an attempt to keep them from walking along the way of virtue; as it is written: “The proud have hidden snares for me and cords; they have spread a net by the wayside” (5). … Seeing how they were set like the snares that the hunters set to catch the wild beasts, St. Anthony was astonished by their multitude, and because those who fall into them would never get away: like the snare of greed, gluttony, love of silver, adultery, vain glory, pride … and the rest of the snares shown to him by the angel, who showed him, as well, all the tricks and deceptive ways by which those snares are hidden to catch the brethren (The garden of monks) 3- THE WAY OF SALVATION: “I said to the Lord, ‘You are my God; hear the voice of my supplications, O Lord’” (6) 1 Sermon on NT Lessons, 92: 1-2. https://coptic-treasures.com/ 103 The way of my salvation starts by getting close to God, being my personal God, who hears the voice of my supplications; before whom I daringly present my supplications. What is the solution among such evils, in such temptations and dangers? … “I said to the Lord, ‘You are my God’”. The voice of prayer is high; It gives man confidence…. Is He not the God of others, as well? … He is the God of those who enjoy Him, minister to Him, and submit to Him by their own free will. … For the wicked, as well, submit to Him, yet, against their free will. “Hear (by Your ears), the voice of my supplications” … The voice of my prayer is its life, its soul;… not the voice of the words, but the voice that gives life to my words1. (St. Augustine) “I said to the Lord, ‘You are my God’”. Only a saint, has the right to utter these words, he; on whom sin has no authority; who bears the testimony: “The Lord is my portion, says my soul “ (Lamentations 3: 24) 2. (St. Jerome) Having referred to fights and plans of battles, and showed the unutterable calamities; he found refuge in the help which could never be resisted, by seeking help from heaven, capable of taking those things away. That is the proof of an exalted spirit; and a sound mind,; when troubles dwell on every front, when destructive plans threaten him; and when his heart does not collapse, nor falls a victim of terror or horror; when man does not seek refuge in human help; but looks up to heaven, and calls God, who is everywhere3. (St. John Chrysostom) “O God the Lord, the strength of my salvation; You have covered my head in the day of battle” (7) According to the Septuagint and the Coptic versions, it came as: “O Lord, O Lord, the strength of my salvation”. Through this daring, I perceive that God is the strength of my salvation. I do not lean upon my capabilities, possibilities, nor my human experience; but upon the Almighty, who is preoccupied with my salvation; He who covers all around me, and becomes a helmet that 1 On Ps. 140 (139). 2 On Ps., homily 50 on Ps. 139 (140). 3 On Ps. 140. https://coptic-treasures.com/ 104 protects my faith, and my mind; and keep me safe against the arrows of the thoughts of the enemy, and his destructive tricks. “O Lord, O Lord, the strength of my salvation”. He who grants strength to my health. By this he means that he may complain against the snares and nets spread by the wicked vessels of the devil; those who bark all around him; the proud who envy the righteous. But, he instantly gets comfort through remembering the promise: “He who perseveres up to the end will be saved”; … he, again, resorted to hope, saying to himself: Yes indeed, I shall be saved if I persevere up to the end; but that depend upon strength; You are the strength of my salvation; You make me persevere to be saves. Having labored in this battle, he, again, resorted to God’s grace. Starting to suffer from heat and draught, he discovered as though there is a shadow over his head “You have covered my head in the day of battle1”. (St. Augustine) “You have covered my head in the day of battle”. Do you see the thanksgiving spirit? … He remembers that, all along his past events, God has established him in security; … Look how he showed how God protected him. He does not say: “You have prepared security for me beforehand”; but said: You established me “in the day of battle”, when anguish threatened, when the battle started; when I confronted sure danger. …Here you see that God needs no prior preparation; Being everything: the past, the present, and the future, He is Almighty, always ready to help. To refer to the exceptional feature of conquest and security given to him by God, he does not say: “You delivered me”, but says: “You have covered me”; Namely, You confirmed to me, that I will never have to suffer any danger or any sting of heat, but I will always be established in great security, satisfaction, and comfort; that I will never taste any unbearable heat, but will always enjoy a cover over my head. That is why he added the word “cover”; as though he says to the Lord: [It is enough for me to know that You are there; For then, everything will be alright2. (St. John Chrysostom) 1 On Ps. 140 (139). 2 On Ps. 140. https://coptic-treasures.com/ 105 The way You covered the Israelites while crossing through the wilderness, to protect them against the heat of the sun; I seek Your help, to cover me, as well, lest I may suffer the heat of the craftiness and evil.of the wicked (Father Onesimus of Jerusalem) 4- BRINGING EVIL BACK UPON THE WICKED: “Do not grant, O Lord, the desires of the wicked; Do not further his wicked scheme, lest they be exalted” (8) According to the Septuagint and the Coptic versions, it came as: “O Lord, Do not deliver me, through my evil desires, to the wicked who counseled against me; Do not forsake me, lest they be exalted”. The psalmist prays to God to bring the schemes of the devil; to no avail, the way He did with Ahitophel who desired the perdition of David the prophet and king. The psalmist seeks from the Lord not to allow the wicked to realize what he has in his heart and mind of hatred and violence. Covering his head, will protect him against his personal weaknesses, and will grant him the strength to endure the anguish with perseverance, to be saved; But the psalmist fears, lest, through the seductions of the enemy, he may be able to catch him by stirring-up in him the wrong desires. As examples for that, St. Augustine says that the enemy, sometimes, instead of using violence, may cast before man a chance for material Prophet, if he forsakes his faithfulness. It would be like using a bait in a trap to catch a prey. Fearing that, the psalmist prays to the Lord not to deliver him into the hands of the wicked. According to St. John Chrysostom, the wicked are like “the devil who walks about like a roaring lion, seeking whom he may devour” (1 Peter 5: 8). That was how Satan attacked the righteous ‘Job’, and how he intended to attack the apostle Peter, according to the words of the Lord Christ to him, saying: “Simon, Simon! Indeed Satan has asked for you, that he may sift you as wheat” (Luke 22: 31). By such a spirit, the wicked works,about whom is said: “those who rejoice in doing evil, and delight in the perversity of the wicked” (Proverb 2: 14). He means to say: “Do not deliver me to the evil desires of the wicked; Do not allow him to realize his evil desires against me1”. 1 On Ps. 140. https://coptic-treasures.com/ 106 Notice the humility of this man. He does not say: “Do not forsake me on account of my worthiness, nor of my virtuous life”; but he says: “lest they be exalted”; lest they be more haughty, and become more foolish when they see that You have forsaken me1. (St. John Chrysostom) According to an interpretation by the scholar Origen of this word: [While I desire salvation, my sinning enemy desires killing me. Do not further his wicked scheme, lest he be exalted]. (Father Onesimus of Jerusalem) “As for the head of those who surround me, let the evil of their lips cover them” (9) According to the Septuagint and the Coptic version, it came as: “The head of their corruption, and the evil of their lips, cover them”. Indeed, God may allow the devil to oppose, and the man of oppression and sin to dominate, Yet God surrounds His believers; while the wicked will reap the fruits of his evil. The supplication of the psalmist does not stop at his own salvation, but he seeks from God to bring the evil of the devil and his hosts back on them; and that what they plan would dwell upon them. That was what happened when the devil strove to get rid of Jesus the Lord of Glory by crucifying Him in shame and disgrace. And lo, the devil lost his dominion by the cross, and became, himself, in disgrace…. If the Lord Christ was crucified in the body, it was for the sake f the salvation of the world. But, by the cross, the dominion of the devil was nailed, and became helpless over those who believed in the One Crucified. Nothing would preoccupy the heart of the wicked; or what his inner lips would utter, except to bring trouble on others. But what they utter in their Depths, will dwell upon them; as “There is no peace for the wicked; so says my God”. According to St. Jerome, the heretics act like the serpent which, on seeing someone going to strike it, it winds around itself, and hides its head deep inside, to protect it against being stricken. So the heretics do when they hide their heads under the sayings of the famous philosophers, to defend their erroneous views. … A man of God, on the other hand, uses the words of the Holy Book as a rod by which to strike the heretics on their heads. 1 On Ps. 140. https://coptic-treasures.com/ 107 St. John Chrysostom, sees in the word “surround” a portrait of the wicked, gathering together, to plan corrupt schemes, and to produce evil against the psalmist; yet they will all be stricken by the rod of the Lord. Those evil schemes, the climax of their wickedness, and the corruption of their views, will ultimately bring them down and destroy them. Joseph’s brothers, intending to make him a slave, they themselves fell into serious troubles; whereas he, even though he suffered servitude and near death, he eventually thanked them for what they have done to him. Absalom, likewise, plotted to destroy his father David; yet he eventually fell the victim of his own scheme1. (St. John Chrysostom) The psalmist says: As for me, the shadow of Your wings cover me, for “You have covered my head in the day of battle”; But, what will cover them? the head of their corruption; namely, pride2. (St. Augustine) We should warn the unfaithful to let them perceive the burden of guilt suffered by the hypocrites. They shamefully attempt to defend themselves, perpetually motivated by fear and apprehension; when there is nothing safer than defending faithfulness, and nothing easier than uttering the truth. When man has to defend falsity and lies, his heart would be burdened with labor; hence the saying of the psalmist: “the evil of their lips cover them” (9). What fills their inside now, will eventually overflow, and shackle them with chains; and what dwells upon their hearts of simple anxiety, will eventually sweep them away with bitter recompense. The prophet Jeremiah says: “They have taught their tongues to speak lies, and weary themselves to commit iniquity” (Jeremiah 9: 5); Namely, he who could be a friend of the truth, without labor, strives now to fall into sin; And while rejecting the life of faithfulness, he exhausts himself by rough perdition3. (Father Gregory the Great) 1 On Ps. 140. 2 On Ps. 140 (139). 3 Pastoral Care, 3: 11. https://coptic-treasures.com/ 108 “Let burning coals fall upon them; let them be cast into the fire; into deep pits no more to rise” (10) Whatever the enemy seeks and tries hard to achieve, will only become like rain coming down on him, yet not of water or hail, but ofburning coal, of which there is no escape. With the same measure he gave humanity, he himself will have, and even more. This is a serious principle that man should put before his eyes: Whatever he does or even wish to be done to others, will dwell upon him, whether blessings or curses, The evil schemes of the wicked against their brethren, are like burning coals which will eventually fall down and cover them. That is beside the fact that the evil spirit and the intentions they embrace will stir-up the wrath of God on them. And in case God is longsuffering in the hope of their repentance, If they do not repent, the day of chastisement will eventually come, here, in this world, or on the great day of the Lord. According to St. Augustine, the fire here is a heavenly fire, that will turn man from cold black coal into burning coal ignited with the Spirit that would affect others as well. Saul of Tarsus has been black coal, when he was a blasphemer, slanderer, and a persecutor; But once he had the mercy of the Lord, he got ignited with a fire from heaven. The voice of Christ, took the blackness away from him, enflamed him with the fire of the Spirit which enflames others through him1. (St. Augustine) “Let burning coal fall upon them, let them be cast into the fire”. Here he means, that while evil itself would destroy those who fall into its nets, they would, as well, submit to the divine wrath dwelling upon them. Fire and burning coal here, refer to the punishment that would come from up high, which usually takes the form of fire, like what happened to Korah, Dathan, and Abiram who rebelled against Moses and Aaron (Numbers 16), and to those who stood close to the fiery furnace in Babylon (Daniel 3: 22) 2. (St. John Chrysostom) Who is the fire? …It is the enemy himself about whom David says: “Let burning coal fall upon them” (10 LXX). … It is Satan who came 1 On Ps. 140 (139). 2 On Ps. 140. https://coptic-treasures.com/ 109 down in the form of fire upon the flocks of sheep, to let the righteous ‘Job’ blaspheme against God (Job 1: 16) 1. (Hesichius of Jerusalem) “Let not a slanderer be established in the earth, let evil hunt down the violent” (11) According to the Septuagint and the Coptic version, it came as: “A slanderer will not be established on earth; and evil will bring a violent man forth to corruption”. By a slanderer he means someone with a loose and uncontrolled tongue. He. who plans evil together with others; actually sets a trap for his own perdition. The psalmist uses the word “hunt”, for evil is like a hunter who conceals the traps to let the prey fall into them. According to the wise Solomon: “His own iniquities entrap the wicked man, and he is caught in the cords of his sin” (Proverbs 5: 22). He who commits evil, and intends to destroy others, loses his reason and insight, and will find himself a victim of his own evil. As the conquest of the true believers is sure in the Lord; So will evil be brought back on the evildoer. The adversaries will drink from the cup of evil, unless they return to the Lord by true repentance. The slanderer loves saying lies, and finds pleasure in much talk! He does not care for what he says, as much as for keeping on talking! He is incurable! The minister of God, on the other hand, enflamed by the burning coal, who himself becomes burning coal of salvation, has the tendency to listen more than to talk; according to the advise of the apostle: “Let every man be swift to hear, slow to speak” (James 1: 19). Let everyone test himself, not by utterly refraining to talk, but to know when to talk, and when to keep silent. “Let evil hunt the violent man to his destruction”. The violent man will not be established, for evil hunts him to his destruction. Yet, evil dwelt upon many of the good and righteous men; it hunted the bodies of our martyrs, but their spirits were crowned. The body, delivered to its persecutor, might be burned, scourged, and distorted, but its divine Creator who created it from nothing, will bring it back in a better shape2! 1 Homilies on Job 1: 16. 2 On Ps. 140 (139). https://coptic-treasures.com/ 110 (St. Augustine) The slanderer and the aggressive will not be established on earth; and the oppressor will surely fall into the trap of his evil, for his own destruction. (Father Onesimus of Jerusalem) The slothful mind will fall step by step, through doing harm by talking too much nonsense. It may start by talking about the affairs of others, then moves to slandering their persons; then ends up to openly defaming them. That is how, by stirring up controversies, fire will ignite in the focus of wrath, and peace of the heart will be quenched. It is well expressed by Solomon, saying: “The beginning of strife is like releasing water” (Proverbs 17: 14). By releasing water he means releasing talk by the tongue. He also says: “The words of a man’s mouth are deep waters; the wellspring of wisdom is a flowing brook” (Proverbs 18: 4). When we release water we become a source of controversy. Those who do not control their tongues break harmony; according to the wise words: “Like an archer who wounds everybody, is one who hires a passing fool or a drunkard” (Proverbs 26: 10). Moreover, those who are addicted to much talk, utterly go astray from the straightforward way of righteousness; hence the prophet says: “The slanderer will not be established on earth” (11). Solomon says: “In the multitude of words, sin is not lacking; but he who restrains his lips is wise” (Proverbs 10: 19); And Isaiah says: “The work of righteousness will be peace, and the effect of righteousness , quietness and assurance forever” (Isaiah 32: 17). Where there is no control on the tongue, the righteousness of the soul will be lukewarm. Hence, according to the apostle James: “If anyone among you thinks he is righteous, and he does not bridle his tongue, but deceives his own heart, this one’s religion is useless” (James 1: 26). He also says: “Let everyone be swift to hear, slow to speak, slow to wrath” (James 1: 19); And describing the power of the tongue, he adds: “No man can tame the tongue, it is an unruly evil, it is full of poison” (James 3: 8). That is why the Truth Himself warns us, saying: “For every idle word men may speak, they will give account of it in the day of judgment” (Matthew 12: 36). By “idle word”, is meant any unjustified, and unnecessary word, that serves no goal of piety. … If, therefore, we are to https://coptic-treasures.com/ 111 give account of any idle word, let us then think about the punishment stored for the multitude of nonsense that are harmful and carry iniquity1. (Father Gregory the Great) “I know that the Lord will maintain the cause of the afflicted and justice for the poor” (12) By saying: “I know”, he means that the evildoers will surely not go unpunished, if they do not repent. And those he calls “poor’, are not the needy, but who are humble and remorseful. He so says to give comfort to those who are unjustly treated, and to bring the evildoers back to reason; so that the former would not lose hope in the future; and the latter would not become more evil, because of the probable delay (to fall into the fruit of their doings). The delay is actually meant to lead to repentance; although it would also make the punishment more severe upon the rebellious; which is just, on account of that they did not use the chance given to them to become better. Above all that, by His compassion, God, allowing for His elect to endure oppression, may not avenge them, to let them be in a better shape through repentance. (St. John Chrysostom) The Holy Book confirms that God is perpetually on the side of the afflicted, the poor, and the oppressed; and that He never endures violence and oppression. “the poor”, would not be the one full of words, who always wish to be rich, and never to know hunger. About the poor it is said: “Blessed are those who hunger and thirst for righteousness, for they shall be filled” (Matthew 5: 6). They moan, and pray to their Head (the Lord Christ) to deliver them from the wicked. “and justice for the poor”. Although they are now suffering from troubles, yet God will never disregard their right; and their glory will be manifested when their Head will. About them, while being here, the apostle says: “For you died, and your life is hidden with Christ in God” (Colossians 3: 3). We, therefore are poor, and our life is hidden; Let us cry out to Him, for He is our bread (John 6: 51) 2. 1 Pastoral Care, 3: 14. 2 On Ps. 140 (139). https://coptic-treasures.com/ 112 (St. Augustine) Having talked about the wrath of God, he instantly proclaims that evil, itself, is enough to destroy those who practice it. Being swift to talk, and not bridling the tongue, are actually not little things. While he, who is longsuffering, gentle, and knows how to keep quiet, will be secure, and the subject of pleasure for everyone; He, on the other hand, who practices a controversial life, will create for himself a multitude of enemies on all fronts; will cause trouble to himself before causing it to others; and will not have peace for himself; but will rather stir-up enmity and anxiety, when no one else does. “Evil hunts the man of oppression for his destruction”; and according to Solomon: “His own iniquities entrap the wicked man; and he is caught in the cords of his sin” (Proverbs 5: 22), Notice again how evil will destroy him who practices it1. (St. John Chrysostom) This saying tells about the general judgment, in which the sinners are cast into unbearable suffering, as a pay back for their submission of the poor. Whereas the righteous, and the upright in heart, will dwell in the kingdom of God. And will behold His face as far as is possible for men. (Father Onesimus of Jerusalem) “Surely the righteous shall give thanks to Your name; the upright shall dwell in Your presence” (13) The psalmist ends his psalm by imagining that the faithful believers, those who obeyed the divine commandment; will perpetually be in the presence of God, not ceasing to offer sacrifices of thanksgiving and praise with joy and exultation. According to St. Jerome, the upright shall dwell in His presence, namely, shall be established in the heavenly Christ. Defending and keeping their right, they will “confess Your name”. They will refer nothing to their own worthiness; but will refer everything to Your mercy. “The upright shall dwell in Your presence (Your face)”. … With their face’, offense used to dwell; whereas “With Your face”, good things will dwell. 1 On Ps. 140. https://coptic-treasures.com/ 113 Loving their own faces, “By the sweat of their faces, they shall eat bread” (Genesis 3: 19); Whereas “Your face” will bring forth good on them to satisfaction. They will ask for nothing more, for they will have nothing better than what they already have. They will never forsake You, nor will you forsake them. As, after His resurrection, it is said about the Lord: With Your face “You make me to hear joy and gladness” (Psalm 51: 8). Because without His face we shall have no joy, we purify our faces so as to have joy by His face1. (St. Augustine) “The righteous shall give thanks (confess) to Your name”. Namely, whatever happen, they will give thanks; even if they see the humble oppressed, and the wicked exalt. … They seek no settlement of old accounts! … The sign by which the righteous are distinguished, is that they always, and in all circumstances, give thanks. “The upright shall dwell in Your presence”; namely, shall enjoy Your help, shall always think about You, and shall perpetually be with You, They will never forsake You. … Whatever happen, they will never complain, for they find no fault whatsoever2. (St. John Chrysostom) 1 On Ps. 140 (139). 2 On Ps. 140. https://coptic-treasures.com/ 114 AN INSPIRATION FRPM PSALM 140 KEEP ME FROM THE EVIL TONGUE ANF TRAPS OF THE ENEMY The devil will never cease to oppose Your believers in every way possible; He has two dangerous swords: his tongue, and his traps. His tongue, full of deception; may offer honey, but it is poisoned. He sets his traps by the way side, yet hidden; Like a serpent, without feet, he crawls and makes no noise; He is filled with poison and moves with craftiness; Grant me to walk in You; Being the Way, the enemy will not dare to set his traps in You! Grant me not to pervert from You to the right or to the left; To be perpetually secure from the traps of the enemy. Who is my enemy, but the devil? He who spread his nets by the wayside; He is deceptive, a liar, and deadly; He will never find rest until he lets me fall into temptation; Who can deliver me from him, but You? His ways are numerous and diverse; He will always use the body lusts; He will always corrupt my senses and emotions; He will always make me anxious, and destroy my inner peace; He will always stir-up controversies among friends and households; He will always distort everything to destroy me; He will always find his happiness in my misery; Who will deliver me from him, but You? Carry me on your hands; Cover me by the riches of Your mercy; Until You bring me forth into Your kingdom. How amazing! The enemy finds no time for rest; He assumes that his rest is in continually opposing Your believers; He never calms down, day or night; He is perpetually on the move, yet not straightforward; He is always hungry, and his food is dust; He hopes, therefore, that I fall into sin, to become dust, to devour me; Make angels out of men; Then the enemy would not dare to attack me; https://coptic-treasures.com/ 115 For when he search for dust in me; He will be astonished to find that You have set Your kingdom in my depths. Let the devil work with all his energies; You are my un-conquerable weapon; You grant me the spirit of discernment, wisdom, and strength; You even grant me Yourself, a Leader, and a weapon to protect me. You may allow for a battle; yet You will never forsake me; While the enemy prepares for the battle with all his energies; You grant me to resort to You by praying, watching, and praising; While the enemy sets his hidden nets; He does not know that they let me experience more of Your compassion; While the enemy sets the cords of sin; Assuming that he can shackle me, and draw me to him; He does not perceive that, by his own cords, he will himself be caught; And instead of drawing me, he himself will fall into the eternal chains; While the enemy hides his traps underneath the ground; By Your Spirit, You bear me as though to heaven. The enemy does his best to make me fall into pride; He wishes to turn me into his image; To make my destiny the same as his; Grant me the spirit of humility and meekness; Let me follow Your lead, and bear Your image, by the work of Your Holy Spirit in me; Walking in You, I walk in humility; And will not fall into the nets of the proud enemy; Grant me not to cheat myself; As there is no goodness in me except by Your grace; How could I refer Your gifts to myself; as though I am righteous?! My eyes look up at You, for You are my God; No one can deliver me from the nets of the enemy, but You; You are the strength of my salvation; You surround me, and be a helmet for me, to protect my faith; And a shield to protect me against the fiery arrows of the enemy, and his deadly spears; https://coptic-treasures.com/ 116 You cover my head, to protect me from the heat of the sun of temptations; You have already supported me in my past battles; And will keep supporting me up to the end; Your divine presence grants me the conquest; Looking at You, the fire of the furnace turns into enjoyable dew. I give You thanks, and praise Your name, O Holy One! For what the devil prepares for us; He will eternally drink from it; He will fall into the net he sets for the believers; Who will enjoy the everlasting glory; Glory be to You, O Leader of the battle, and Grantor of the conquest; You are my conquest and my crown.
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